its city giants, and its valued citizenship. Greater London is governed by the London

County Council and differs in many essential respects from the city.

So, it is easy for the reader to think of Jerusalem as of one undivided city, but closer

examination of the Scriptures will lead to a discrimination between the city Jerusalem

and the stronghold of Zion. As certain aspects of truth are especially related to Zion, this

distinction must be kept in mind. The first reference to Jerusalem, is in Josh. 10: 1 where

we find it ruled by the Amorite king Adoni-zedek "the Lord of righteousness", Satan's

substitute for Melchizedek "King of Righteousness" (Gen. 14: 18). Although Jerusalem

was taken by Joshua we read:

Coming to the days of David we find the first reference to Zion. David reigned first

over Judah in Hebron, and then over all Israel in Jerusalem (II Sam. 5: 5), but we learn

that there was a "stronghold" held by the Jebusites that defied him. So confident were

they in the impregnability of Zion that they manned the walls with the halt and the blind

in derision. A secret entrance called "the gutter" became known to David, and he

announced that whoever could get up this gutter and capture the stronghold of Zion

should be made Chief Captain.  This Joab accomplished, climbing up a shaft that

connected what is now called "the Virgin's Fount" with the interior of Zion

(II Sam. 5: 6-9).  In I Chron. 11: 4-6 this exploit is recorded, and there we have not only

the added note "So Joab the son of Zeruiah went first up, and was chief" but the

remainder of the chapter is significantly devoted to enumerating the names and the

exploits of "the first three", "the thirty" and a list of "valiant men" all marked out for

conspicuous bravery. The first reference to Zion, links it with the "overcomer".

When we turn to the New Testament we find this association preserved. "Ye are

come to Mount Sion, and unto the city of the living God, the heavenly Jerusalem . . . . .

the church of the firstborn which are written in heaven" (Heb. 12: 22, 23). Sion is

mentioned also in the book of the Revelation where we see the 144,000 overcomers stand

on Mount Sion with the Lamb (Rev. 14: 1, 4).  Hebrews 12: and Gal. 4: place

Mount Sinai in contrast with Mount Sion, and in  Gal. 4:  the apostle speaks of

"Jerusalem which is above" (Gal. 4: 25, 26). Paul would be familiar with the fact noted

by Josephus that Sion was referred to as "The upper city" using the same word ano as is

found in Gal. 4:; he ano agora, he ano Ierousalem. Putting these references together,

we perceive that Sion differs from Jerusalem in that it is associated with overcoming, it is

the Upper City, it is the alternative title to the heavenly Jerusalem. In the Old Testament

this heavenly city is unrevealed, and Zion refers there to the centre of the Lord's

administration not in days of perfect peace, but in the midst of enemies: