Zionism Compared to Communism in Theological Perspective
The concept of Zion in theological perspective refers to a holy mountain, often associated with Jerusalem, representing God's dwelling place and the center of His covenant relationship with His people [1, 4]. This understanding of Zion is distinct from the political and economic theories of Communism.
In the Old Testament, Zion is frequently mentioned as "mine holy mountain," signifying its pre-eminence due to God's manifested presence there [1]. For instance, Ezekiel 20:40 speaks of a believing remnant serving God purely on this mountain, contrasting it with the "high places" where worship was an abomination [1]. Zechariah 9:9-11 refers to "the daughter of Zion" or Jerusalem, indicating the theocracy and God's deliverance of His exiled people through the "blood of thy covenant" [3]. This covenant, ratified by the blood of sacrifices, points to a relationship established and maintained by divine action [3]. Isaiah also describes Judah's desolation, comparing it to "Sodom and Gomorrah" due to judgments by fire, yet still within the context of God's interaction with His chosen people and land [5].
The New Testament further develops the theological significance of Zion, particularly in the book of Hebrews. Hebrews 12:22-24 presents a strong contrast between the old covenant, represented by Mount Sinai, and the new covenant, represented by Mount Zion [4, 6]. Mount Sinai is depicted as impersonal, intimidating, and unapproachable, characterized by booming sounds, flashes, and terror, communicating separation from a holy God [6]. In contrast, Mount Zion is described as relational, welcoming, and celebratory, signifying a relationship with God where believers experience His presence with joy, peace, and fellowship [4, 6]. Believers are said to have "come to wonderful Mount Zion," which is closely associated with a "heavenly Jerusalem" [4]. This spiritual understanding of Zion implies a withdrawal from the earthly Jerusalem and its sanctuary, as those who belong to Christ must follow Him "without the camp," outside the legal polity of Judaism, just as Jesus suffered outside the gate [2].
The theological concept of Zion, therefore, centers on a divine covenant, God's presence, and a spiritual relationship with Him, culminating in the heavenly Jerusalem of the new covenant [1, 4, 6]. This stands in stark contrast to Communism, which is a political and economic ideology advocating for a classless society where the means of production are owned and controlled by the community as a whole. Communism is fundamentally a human-centered system focused on material conditions and societal restructuring through human effort, often involving the abolition of private property and a rejection of traditional religious frameworks. The biblical concept of Zion, whether in its Old Testament earthly manifestation or its New Testament heavenly fulfillment, is rooted in God's initiative, His covenant, and His ultimate sovereignty, rather than human political or economic arrangements.
Sources
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 20:40: For--Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely. in mine holy mountain-- (Isa 2:2-3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God. all--not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentil”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:13: therefore--This "therefore" breathes the deliberate fortitude of believers [BENGEL]. without the camp--"outside the legal polity" [THEODORET] of Judaism (compare Heb 13:11) "Faith considers Jerusalem itself as a camp, not a city" [BENGEL]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this wo”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 9:11: As for thee also--that is, the daughter of Zion," or "Jerusalem" (Zac 9:9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in Zac 9:10, implies that besides cutting off the battle-bow and extending MESSIAH'S "dominion to the ends of the earth," God would also deliver for her her exiled people from their foreign captivity. by the blood of thy covenant--that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices (Exo 24:8; Heb 9:18-20). pit wherein . . . no water--Dungeons were”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 12:22: 12:22 No: There is a strong contrast between the old and the new covenant. Believers have now come to wonderful Mount Zion, which is closely associated with Jerusalem and represents God’s dwelling place. • heavenly Jerusalem: See study note on 8:5. • The new covenant constitutes a relationship with God by which we experience his presence with joy, peace, and fellowship.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 1:7: Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (Ch2 24:24), and of Israel in Amaziah's reign (Ch2 25:13, Ch2 25:23, &c.). Compare Isaiah's contemporary (Amo 4:6-11), where, as here (Isa 1:9-10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire." in your presence--before your eyes: without your being able to prevent them. desolate, &c.--literally, "there is desolation, such as one might look for from foreign" invaders.”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 12:18: 12:18-24 This passage contrasts the old covenant with the new. The old covenant, represented by Mount Sinai (12:18-21), is depicted as impersonal, intimidating, and unapproachable; it booms, flashes, and terrifies. The new covenant, represented by Mount Zion (12:22-24), is depicted as relational, welcoming, and celebratory. 12:18 The descriptions of Mount Sinai come directly from God’s encounter with Israel at that mountain (see Exod 19:16-22; 20:18-21; Deut 4:11-12; 5:23-27). The images communicate separation from a holy God.”