Paul contrasts the two covenants using Mount Zion and Jerusalem on the one hand (Hebrews 12:22-24) and Mount Sinai on the other (cp. Hebrews 12:18-21). Here the distance between the Lord and man, as understood under the Old Covenant, is contrasted with the nearness of man’s relationship with the Lord under the New Covenant. The believers of the first century AD, according to Paul, weren’t come to such a mountain as Sinai under fear, nor did they need to stand afar off from the Lord. Rather, in Zion they were told to draw near and touch—don’t be afraid; be bold (Luke 24:39; cp. Hebrews 4:16; 7:19; 10:22).
Under the New Covenant believers are come to Mount Zion (Hebrews 12:22) and the text says with an innumerable company (murios – G3461, myriad, 10,000, indefinite number)[1] of angels. The word angels is a transliteration of the Greek aggelos (G32), meaning “messenger, envoy, one who is sent.”[2] It seems to me that the myriads of aggelos (G32) are human beings (believers), not angelic spirits. The Scriptures claim that, when the Lord comes, he will bring the faithful with him (1Thessalonians 4:16-17). In other words, Paul is pointing to the resurrection that would occur at the coming of the Lord (cp. Revelation 14:1).[3]
Believers have come to the heavenly Jerusalem as opposed to the Jerusalem in Judea or Mount Sinai (cp. Hebrews 12:18-21). Here, Paul refers to the new Jerusalem, concerning which we read in Revelation 21. It is “the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (Revelation 21:2 – emphasis mine), which occurred when the Old Covenant was officially brought to an end, and the New Covenant was established as **the** covenant, through which God addresses men (Revelation 21:1).[4]
Notice that there is no Greek word between the end of Hebrews 12:22 and the beginning of Hebrews 12:23 that would serve as a connection between “angels” and “general assembly” in order to show they are different groups. Rather, it seems that Hebrews 12:23 is an explanation of who Zion, the heavenly Jerusalem and the myriads of angels are. This means that the “angels” (G32 – messengers, envoys etc.) are the “general assembly” (G3831 – mass meeting), which Paul also describes as the church of the firstborn (Hebrews 12:23). Therefore, Paul is not only pointing to the resurrection at this point, but he is also pointing the persecuted believers of Palestine to the parousia or the return of Christ.
So, in Hebrews 12:24 Paul mentions the blood of Abel in the context of covenant (cp. Exodus 24:8; cp. Hebrews 9:18-20). Moreover, he mentions Jesus as the Mediator of the New Covenant. The sprinkling of his blood (to make a covenant) speaks of things greater than that of Able (Hebrews 12:24). How so? It is because when Able was slain by his brother (Genesis 4:8) his blood cried out to God for vengeance (Genesis 4:10-14). Nevertheless, the blood of Jesus has been shed for the Lord’s love for mankind (John 3:16) and therefore, cries out for mercy and forgiveness.
“You are come” (G4334 – proserchomai), i.e. you have drawn near to, or you have approached (Hebrews 12:22) Mount Zion, the heavenly Jerusalem, the myriads of messengers, the mass meeting of the assembly of the firstborn, whose names are written in heaven (cp. Revelation 20:11-12, 15),[5] to the Judge of all (i.e. to the parousia), to the spirits of men made perfect, or, in other words, they had drawn near to the time of the fulfillment of the Lord’s promises (Hebrews 11:40; cp. Hebrews 10:1). This is what the persecuted believers of ancient Palestine had approached, and Paul is pleading with them that they should not throw that away.
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[1] See Strongs Greek Dictionary
[2] See Thayer’s Greek Lexicon for angel (G32).
[3] See my earlier study on Revelation 14:1 – The Lamb and the 144000; also compare my study in Revelation 7 – Sealing the Israel of God.
[4] See my earlier study: The Bride Adorned for Her Husband.
[5] See my earlier study: Death, Hell and the Book of Life.
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