The second pair is composed of the myriads of angels, that is, the universal gathering (v. 22; Rev. 5:11), and the church of the firstborn ones who have been enrolled in the heavens (v. 23; 2:12; Luke 10:20). The Greek word rendered “universal gathering” may also be translated as “festal gathering.” This Greek word, paneguris, means universal gathering, whole or full assembly, and is used for a gathering of the people to celebrate a public festival, such as the Olympic games. The entire new covenant age is a festival, and the myriads of angels, who are the ministering spirits rendering service to the heirs of salvation (1:14) under the new covenant, are a universal festal gathering celebrating the marvelous festival of “so great a salvation” (2:3), the greatest and most exciting “game” in the universe. The word of the Lord in Luke 15:7 and 10 may indicate this.
As we have seen, the Greek word used by the Apostle Paul for “universal gathering” was used to describe the Olympic games, the greatest and most important public games in ancient Greece. At the time of the Olympic games, the people held a large public gathering. In like manner, huge crowds attend football games in the United States today. The Apostle Paul used the background of the Olympic games to show us that in this universe a game is in progress. The spectators at this game are the myriads of angels who have gathered together to watch it. The game is the race mentioned earlier in this chapter (v. 1). We are qualified to participate in this game, but the angels are not. They are only qualified to be the cheering spectators. In Luke 15:7 and 10, the Lord Jesus said, “There is joy in the presence of the angels of God over one sinner that repenteth.” Whenever a sinner is saved, the angels are excited. I wholly believe that the angels in heaven are also very excited about what is happening in the Lord’s recovery today. We are playing the greatest game, and the angels are our spectators.
It is very significant that Paul put the myriads of angels together with the church of the firstborn ones who are enrolled in the heavens. We are the firstborn, and they are the spectators; we are the runners, and they are the observers. In a football game, the spectators are always more excited than the players. Although we may not always be excited, the angels are very excited as they observe us. First Peter 1:12, speaking of things which “the angels desire to look into,” indicates that the angels are eager to know this gospel game. I do not believe that the cheering angels are very interested in poor Christianity. There is hardly a game there because there is no race there. But there is a real game in the church life today. Whenever we are excited about what is happening in the church life, the angels must be even more excited. The church life has been keeping the angels very excited.
The focus of God’s intention in the whole universe is to gain a group of people like us. The angels have been waiting for this for a long time. If there were no games in the United States, many Americans would be waiting, wondering when there would be a game. Likewise, for centuries, the angels, who saw those in Catholicism worshipping idols and burning candles, have been waiting and watching to see a group of real seekers of Jesus. Whenever they see this, they rejoice in a praising way.
As the third pair in the scene of the new covenant, we have God, the Judge of all (v. 23; Gen. 18:25; Psa. 94:2), and the spirits of just men who have been made perfect (v. 23). In this pair, we have the just God as the Judge and the spirits of the just men, who are the Old Testament saints, made perfect through their faith in the types of Christ.
The fourth pair is Jesus, the Mediator of the new covenant (v. 24; 8:6; 9:15) and the blood of sprinkling which speaks better than that of Abel (v. 24; 9:12, 14; Gen. 4:10). As we have seen, Jesus is the Mediator of the new covenant. The Greek word, neos, here means new, fresh with respect to quality. In this pair, we have not only the Mediator, the Redeemer, of the new covenant, but also the blood of the new covenant.
In this book, the blood of Christ is particularly prominent and crucial. It is the blood of the eternal covenant (13:20), with which the new and better covenant was enacted (10:29). Through this blood, Christ entered once for all into the Holy of Holies and found eternal redemption for us (9:12). By this blood Christ also cleansed the heavens and all things in the heavens (9:22-24). This blood sanctifies us (13:12; 10:29), purifies our conscience to serve the living God (9:14), and speaks better for us than that of Abel (12:24). It is by this blood that we have boldness for entering into the Holy of Holies (10:19). We should not regard this blood common as animal blood. If we do, we shall suffer God’s punishment (10:29).
The blood of Christ not only redeems, sanctifies, and purifies; it also speaks. It is the speaking blood, speaking better than the blood of Abel. Abel’s blood speaks to God for accusation and vengeance (Gen. 4:10, 15), whereas Christ’s blood speaks to God for forgiveness, justification, reconciliation, and redemption. Moreover, this precious blood speaks to God for us saying that by it (as unveiled in this book) the new covenant, which is eternal, has been enacted, and that in this new covenant God must give Himself and all His blessings to the believers in Christ who receive this covenant by faith.