Mountains are prominent, high, and imposing figures. As such they naturally evoke images of the divine. (Ryken, Wilhoit and Longman III 1998, 574) It is apparent that mountains are a strong allusion then to God’s presence. He has appeared on several significant mountains in redemptive-history beginning in the Garden of Eden. Though not readily apparent in the Genesis account, Ezekiel 28:13-15 reveals that Eden was on a mountain. Regardless of whether Ezekiel is speaking geographically or metaphorically, the prophet is evoking a strong and persistent image.

The mountain theme advances through redemptive-history and appears in the flood narrative when God destroyed much of his creation as a result of sin. In order to stage a re-creation, as it were, God sent the flood as an reintroduction of chaos into the world that he had ordered. God was present with Noah and his family as he delivered them from the judgment that fell upon the world and he eventually delivered Noah and his family by bringing the ark to rest on Mt. Ararat, thereby linking God’s presence and judgment to the mountain theme.

Another significant mountain is Mt. Moriah (Gen 22). God called Abraham to offer up his son Isaac as a sacrifice on the mountain. God ultimately provided a ram instead of his son, and Abraham worshiped God for his gracious provision. Worship and sovereignty were dominant themes at Mt. Moriah and God was present in the voice of his angel from heaven (Gen 22:14). His presence is even seen proleptically in his provision for a sacrifice in that it foreshadows the future sacrifice of the Messiah.

Mountains are also closely linked with the covenants. The covenant of works was made on the Edenic mountain. The Noahic covenant is bound up with Mt. Ararat. The Mosaic covenant was made at Horeb, the region around Mt. Sinai. The mountain is linked with the constitution of God’s people by way of covenant. (Donaldson 1985, 35) The covenant is renewed on Mt. Gerizim and Mt. Ebal (Josh 8:30-35). God promised Israel a king that would always reign on the throne through the Davidic covenant and coupled with this promise are the Psalms that speak of God’s servant David reigning on a mountain and Mt. Gerazim and Mt. Ebal as the center for God’s curses and blessings (Deut 27-28). The Davidic covenant is woven into the theme of Mt. Zion because it is the location from which God’s king reigns (2 Sam 7:8-13).

Though these mountains are prominent features of Scripture, the most significant mountains in the Bible are Mt. Sinai and Mt. Zion. Mt. Sinai is linked with the prophet Moses as the site on which God gave the Law to his chosen people Israel (Ex 19-Num 10). God’s presence was on Mt. Sinai as he appeared to Moses. Mt. Zion becomes prominent after David captured the Canaanite city (2 Sam 5), made it the center of political and religious attention, and relocated the Ark of the Covenant to it (2 Sam 6). The ark also symbolized God’s presence, and placing the ark on Mt. Zion in effect translated the presence motif to Mt. Zion. Paul’s allegory in Galatians 4 illustrates the themes associated with these two mountains. Sarah is likened to Zion and is the mother of the free children whereas Hagar, the slave woman, is the mother of slaves born under law (Gal 4:24-26).

The concept of worship naturally flows from the theme of God’s presence. God specially dwells in the places where he commands his people to worship. Initially, God called out a people from the nations and commanded them to worship at Mt. Sinai, the new mountain of God (Ex 19:1-15). After Israel was divided into northern and southern kingdoms, Mt. Zion remained the center of worship in the south, but Mt. Gerizim and Mt. Ebal became the worship center in the north. (Alexander, et al. 2000, 589)

The dwelling place of God is also compared with Zaphon, a worship place of pagans (Ps 48:2). The temple-mountain had significance in surrounding Ancient Near Eastern cultures and Mt. Zaphon was the dwelling place of the gods in Canaanite mythology. (Ryken, Wilhoit and Longman III 1998, 51) It was considered a sign of a god’s triumph over chaos and symbolized deity’s rule-dominion over the land. This triumph theme appears on another mountain as God triumphed over the priests of Baal through his prophet Elijah upon Mt. Carmel (1 Kgs 18:20-40). The mountains were also seen as gateways into heaven. (Waltke 2007, 209) Isaiah’s prophecy builds upon this thought as it declares that Mt. Zion will be the clear location of the true king as it is established and all other mountains are made low (Is 40:4).

Micah unfolds the eschatological worship of God. His prophecy describes a day when Mt. Zion will be established as the chief of all mountains. Worship from all peoples will be at the mountain of the Lord rather than the mountains of pagan gods (Mic 4:1-2; cf. Is 2:2-3; 4:1-5; 25:6-26:2; Ezek 40-48; Rev 21:9-10). (Beale and Carson 2007, 1151) As such, Zion becomes a source of salvation and blessing (Ps 14:7; 20:2; 53:6; 128:5; 133:3). In Psalm 46:4 it is even the source of a river that waters the earth. (Donaldson, Jesus on the Mountain: A Study in Matthean Theology 1985, 39)

The Lord himself will rule over the whole earth on that day (Zech 14:9, Ps 132:13; cf. Ezek 20:33). Jesus is the Messianic king and the antitype to the temple which symbolized God’s presence. This king is Lord of lords and King of kings (Rev 17:14). He came from the line of David to rule over his people and the world with power like that of an iron rod (Rev 19:15). The themes of mountains and cities are so closely linked with God’s presence and kingship that the psalmist even speaks of Zion being the footstool of God’s heavenly throne (Ps 99:5; 132:7). (Donaldson, Jesus on the Mountain: A Study in Matthean Theology 1985, 38)

God was present on a mountain physically in the incarnated Son of God. Jesus Christ’s glory was revealed on the “holy mountain” at his transfiguration (2 Pet 1:18). Significantly, Moses and Elijah were present. Moses and Elijah are two prophets whose ministry was clearly linked to mountains (Ex 3:1; 1 Kg 18:30; 19:8). Elijah was to be a new Moses and Jesus is the ultimate prophet. God was evoking grand images as he revealed Christ, who is the convergence of the themes of God’s presence, power, glory, judgment, and sovereignty. (Ryken, Wilhoit and Longman III 1998, 673)

The mountain theme is incredibly rich and draws out the majesty of God’s sovereign reign over all things.  As we contemplate our LORD’s reign, let us remember that we have come to the heavenly Mt. Zion and to the city of the living God (Heb 12:22).  As the church, God’s redeemed people, we are in his presence and will worship him for eternity in the New Heavens and New Earth.