What is Zion? What is Mount Zion?

This was in reality a part of Jerusalem, being one of the mountains on which Jerusalem was built. Zion is often called 'the city of David,' it was where he dwelt. 2 Sam. 5:7; 1 Chr. 11:5; Micah 3:10, 12. Which part of Jerusalem was thus designated is now a disputed point: some few contend for the north-west; but most believe it to have been on the south-west, and to have extended farther south than the present wall of the city. It would in this case have been in proximity to the temple on the south-east, which could have been reached by a bridge over the Tyropoeon valley. 2 Chr. 5:2. In Ps. 48:2, occur the words "the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King." This has been thought to mean that mount Zion was in the north of the city; but may it not signify that on the north side of Zion is the city of the great King, that is, Jerusalem? The psalm is clearly millennial. Zion, having failed as a part of Jerusalem, was to be ploughed as a field. Micah 3:12.

The term Zion has constantly in scripture a metaphorical sense. It represents the intervention of sovereign grace in the person of God's elect king, when Israel were utterly helpless, and the ark had been given into the hands of the enemy. The ark was brought by David to the city of David, and this may have led to Zion being regarded as the centre of blessing, and as a source from whence blessing proceeded, as it often is in the Psalms. Ps. 87:2; Ps. 149:2; etc. The favoured people of God are often spoken of as DAUGHTERS OF ZION, Israel are constantly thus addressed in the Prophets, whether to be blamed for their waywardness and punished; or to be cheered with the prospect of future prosperity. And in these prophecies of their coming exaltation, Zion is referred to as the seat of the Messiah's royal power on earth, as in Isa. 52:1-8; Isa. 60:14; Heb. 12:22. In scripture Zion never means the church: it always signifies blessing on earth, and is specially in connection with Israel, when the ultimate blessing of the nations will be through Israel; nevertheless Christians now enter into its spiritual import as being under the reign of grace while here on earth.

Q. — 1. How are we to understand "Zion" as compared with "Jerusalem"? "the daughter," and "the daughters," of Zion?

A. — 1. Zion was literally the south-eastern height called David's city, as Moriah was the north-eastern one on which Jehovah's house was built. But Zion (Isaiah 1:27) is often employed figuratively by the prophets and synonymously with Jerusalem as a whole. "Daughter of Zion" (as in Isaiah 1:9) is a poetic expression for the inhabitants of the Jewish capital, and so for the people in general. "Daughters of Zion" (as in Isaiah 3:16) would represent rather its female inhabitants. But we may add that it is nothing but ignorance to assume that Zion anywhere means the church of God even metaphorically. In Heb. 12:22-23 it is no doubt contrasted with Sinai (18, etc.), that is, the mount of royal grace, with that of legal responsibility; but it is distinguished alike from the scene of glory on high, a living God's city, heavenly Jerusalem, and yet more from the church or "assembly of first-born ones enrolled in the heavens." Nor is there solid ground to doubt that, as Rev. 7:2-8 points to a sealed number out of Israel's tribes, to be secured from providential judgment in a future day, so does Rev. 14:1-5 to a still more honoured complement of godly Jews, associated with the earth-rejected Messiah and blessed in that day. In both chapters, whether Israel or Jews properly, they are shown separately from the Gentiles, and grace will not forget them in the tremendous crisis at the end of the age. The heavenly redeemed are then and even before this seen symbolised by the crowned elders, who will have been with the Lord on high, and therefore manifestly distinct from any of them.

Now Zion does not mean simply Jerusalem, for that city too would ultimately fall under God's judgment. Zion was founded by the Lord in His mercy when He intervened and raised up David, so that it has become a symbol of the mercy and grace of God. This we see in such a scripture as Hebrews 12:22. In that grace, which Zion represents, the godly poor amongst the people will trust. They did so in days that are past. They will do so in days that are to come.

First of all, God speaks of the City of Zion, the City of God. A blessed thing that City of God is, because it means, first of all, the place of the house of God. It means the place where God dwells; nay, "Zion," the very name, means His "fixed" abode. It is where He has fixed His abode eternally. It is the place of which He says: "I have chosen Zion"; He has chosen it for Himself, His place upon earth, His place, therefore, amongst men. Beloved, how blessed it is to realize that!

Zion has a great place in the Old Testament, e.g., "Beautiful for situation, the joy of the whole earth is Mount Zion...the city of the great King." (Ps. 48:2). "Out of Zion, the perfection of beauty, God has shined." (Ps. 50:2). Mount Zion was really nothing as a geographical feature. Naturally it was merely a flat topped mountain rock with precipices on one side, easily defended in those days of feeble engines of attack. It would not have been sought as a place for comfortable living. But it took its real significance from the Ark having been brought there by King David after its absence of nearly a century, amongst the Philistines and then subsequently in various resting places. What made Mount Zion was not its physical beauty, but that it was invested with the Glory of God, because God was pleased to dwell there. So in the epistle of Peter the mount of Transfiguration is referred to as the "Holy Mount," because the Lord's glory and presence was manifested there; so we have come to the real Mount Zion which is a spiritual conception in contrast to the provisional Zion which was material.

The first three verses plainly speak of Zion as the object of Jehovah's love, Zion itself means "fixed:" and that is what stands out clearly as to the time contemplated. Like Jerusalem which is above, it is the "city which has foundations"; and these are in the holy mountains, images of the fixed, enduring holiness of God Himself. The foundations of the heavenly city are like the jeweled breast-plate of the high-priest, the Urim and Thummim, the "lights and perfections" of Him who is Perfect Light. The stability of the city depends upon there being in it the display in glory of all that God is. It exists because He exists. It abides because He abides. So, on its lower level, with the city below. It is the place of His rest; and rest He never can, except as the requirements of His nature are met and satisfied: there is nothing to produce a note of discord. On the holy mountains is His foundation.

Zion is the place which, as we see from another psalm (Ps. 78:68), illustrates God's sovereignty in grace, when man has done all he could to produce utter ruin; and the apostle, in his comprehensive view (Heb. 12:22) of the things which (by faith) we are "come to," places it thus, as the earthly centre opposite to the New Jerusalem; the heavenly one. Zion itself means "fixed," and the first place in which it is mentioned (2 Sam. 5:7) is when David takes it out of the hand of the Gentile "treader down" — the Jebusite (see notes). It becomes then "the city of David," which, we rejoice to remember, means "Beloved," and it will be yet the city of the infinitely glorious One, when the time of Jerusalem's "treading-down" is over.

Moreover the introduction of Zion is seen to have a notable meaning. For, as thus figuratively used, it expresses the mountain of God's grace in contrast with Sinai, the mountain of the people's responsibility under law, where all was failure, not because the law was not good, but because man is bad and so ruined that he cannot do without a Saviour. Zion appears after the utter breakdown of the kingdom under Saul, man's choice; for it was only wrested from the Jebusites to be the city of David, God's choice. But a greater than David is here, the Christ, Whom Jehovah lays as a cornerstone, elect, precious, beyond all comparison. He that believes on Him shall in no wise be put to shame; as all must be who trust in an arm of flesh, most of all those of Israel who despised Him to whom law and prophets ever pointed. For the world-kingdom Jehovah has anointed His King upon Zion, the hill of His holiness; and Christ, not now but in that day, will ask and have the nations for His inheritance, and the ends of the earth for His possession, breaking all that oppose with iron sceptre, as the vessels of a potter are dashed in pieces. "For Jehovah hath chosen Zion; He hath desired it for His dwelling: this is my rest for ever; here will I dwell, for I have desired it." The key to all this, is that Zion will be the earthly seat of His anointed, His beloved Son.

Upon earth, first, Mount Zion, the place of God's choice in grace, when everything had broken down in Israel (Ps. 78:67-70); and thus His abiding rest (Ps. 132:13-14).

Mount Zion is to us the symbol of divine grace because it was chosen of God as the place for His sanctuary, after having forsaken “the tabernacle of Shiloh” because of the sins of the sons of Eli (Ps. 78:60–69). Again, in Psalm 132 we see that Zion is chosen in God’s sovereign grace, where the Psalmist says, “For the Lord has chosen Zion; He has desired it for His habitation,” then Jehovah replies to this saying, “this is my rest for ever: here will I dwell; for I have desired it” (Ps. 132:13-14). In the world to come “The Lord shall send the rod of His strength out of Zion,” saying, “Rule Thou in the midst of Thine enemies” (Ps. 110:2). Both houses of Israel will then be reunited, and the blessing of the Lord shall be there, for in Zion the Lord will command the blessing, “even life for evermore” (Ps. 133). The glory of the Lord shall shine forth from Zion, “the joy of the whole earth…the city of the great King” as also “the city of our God” (Ps. 40:1-2).