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I. First, I want to set out, A CONTRAST PRESENTED IN THE ENTIRE PASSAGE — a contrast between the economy of law and the economy of grace. Every good thing is enhanced in value by its opposite. The contrast between free grace and law makes grace appear the more precious to minds that have known the rigour of the commandment. The contrast presented here is sevenfold. First, as to place, "Ye are not come unto the mount that might be touched" (ver. 18); "But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem "(ver. 22). Behold Sinai with its rugged crags: scarce had a human foot ever trodden it: perhaps until that hour in which Jehovah descended upon it in splendour it had remained a virgin peak, which the foot of man had never polluted. It was sublime, but stern and tempest-beaten. God came upon Sinai with His law, and the dread mount became a type of what the law would be to us. It has given us a grand idea of holiness, but it has not offered us a pathway thereto, nor furnished a weary heart with a resting-place. The Jews under the law had that stern hill for their centre, and they compassed it about with pale countenances and trembling knees. We gather to quite another centre, even unto the palace-crowned steep of Zion. There David dwelt of old, and there David's Lord revealed Himself, This mount which might be touched, we are told, in the next place, "burned with fire." God's presence made the mountain melt and flow down. Jehovah revealed Himself in flaming fire. What, then, have believers come to instead of fire? Why, to another form of fire: to " an innumerable company of angels" — "He maketh His angels spirits, His ministers a flame of fire." God comes to us by them: "He rode upon a cherub, and did fly." Pursue the contrast, and you find on Mount Sinai that there was blackness, doubtless made the more intensely black as the vivid lightnings flashed out from it. "Ye are not come unto blackness," says Paul, What is the contrast to this? "But ye are come to the general assembly and Church of the firstborn, which are written in heaven." Blackness is the symbol of sorrow, it is the garb of mourning. Everywhere we associate blackness with grief; but now Paul sets before us the grandest embodiment of joy. The word for general assembly in the original suggests a far-reaching festivity. "Ye are come to the paneguris: to a solemn festive assembly, comparable to the National Convocation of the Greeks, which was held around the foot of Mount Olympus, every four or five years, when all the Greeks of different states came together to keep up the national feeling by festivities and friendly competitions. Follow the next point of contrast, and you have darkness mentioned. "Nor unto blackness, and darkness." The cloud on Sinai was so dark as to obscure the day, except that every now and then the lightning-flash lit up the scene. What are we come to in contrast to that darkness? "To God the Judge of all." "God is light, and in Him is no darkness at all." What a contrast to the darkness of the law is a reconciled God! And what follows next? Why, tempest. It is said, "Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest." All over the top of Sinai there swept fierce winds and terrible tornadoes, for the Lord was there. All heaven seemed convulsed when God did rend it, and descended in majesty upon the sacred mount. But what do you and I see? The very reverse of tempest — "The spirits of just men made perfect," serenely resting. They are perfect, they have fought the fight, they are full of ecstatic bliss, the glory of God is reflected from their faces; they have reached the fair haven, and are tossed with tempest no more. Follow the contrast further, and you coma to the sound of a trumpet. This resounded from the top of Sinai. Clarion notes most clear and shrill rang out again and again the high commands of the thrice-holy God. You are not come to that. Instead of a trumpet, which signifies war and the stern summons of a king, ye are come unto "Jesus the Mediator of the new covenant," and the silver tones of "Come unto Me, all ye," &c. The seventh contrast lies in this — together with the trumpet there sounded out a voice, a voice that was so terrible that they asked that they might not hear it again. We have coma to another voice, the voice of "the blood of sprinkling, that speaketh better things than that of Abel." There is a voice from Zion, there is a voice that rolls over the heads of the innumerable company of angels, a voice of the Lord that is full of majesty, and exceedingly comfortable to the " general assembly and Church of the firstborn," who know the joyful sound.

II. There is A COMPARISON in our more central text. "We are come to the general assembly and Church of the firstborn, which are written in heaven." It is a comparison, not with anything Jewish, for that would not have been suitable, but with a Gentile festival, which more readily lent;itself to the apostle's great thought. In Greece, in her happier times, in order to preserve a national unity, the various states, kingdoms, or republics, which constituted Greece proper, held at the foot of Olympus a great gathering, to which none came as participators except citizens of the various Greek nationalities. The object of the gathering was that every part of the Greek nature might be educated and displayed, and the unity of the Greek race be remembered. How much I wish that we could look upon all the conflicts, sufferings, and troubles of this mortal life as occupations of the great festive gathering which is now being held in heaven and in earth around the city of our God. If we all understand that this period is not comparable to a battle, whereof the result hangs in the balance, but comparable to those deeds of prowess wherewith of old men celebrated a victory, then the face of things is altered, and our toils are transfigured. Angels come down, and poor men and women are lifted up, in patience triumphing, and giving pleasure to their Lord, and bringing honour to that favoured city which God has prepared for them. Oh, the bliss of feeling that even nosy heaven is begun below, and the sufferings of this present life are but a part of the glory of the Lord manifested in His people!

III. The third point is — A COMING TO BE ENJOYED. This is the essence of it all We are come unto this general assembly and Church of the firstborn. How then do we come? This festival is only for the firstborn, and you are not that by nature. You must first be born again, and become one of the firstborn. The Spirit of God must make you a new creature in Christ Jesus, and then the porter will open the wicket, and say, "Come in, and welcome." Which part are you going to take in this great gathering? Will you fight against sin? Will you wrestle against error? Will you run for the crown? Will you sing or speak? What will you do in this great congress of all the saints?

(C. H. Spurgeon.)

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KJV: For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

WEB: For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm,