Hebrews 12:18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; 19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, 20 because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned." 21 The sight was so terrifying that Moses said, "I am trembling with fear." 22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. 25 See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? 26 At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens." 27 The words "once more" indicate the removing of what can be shaken --that is, created things --so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, 29 for our "God is a consuming fire."
The Blessings Now Possible (12:18-24)
The author has, throughout the letter, been drawing a contrast between the old covenant of the law, which was given at Mount Sinai, and the new covenant of grace, which actually preceded the law. It was made fully manifest in the ministry and sacrifice of Jesus. Now, in verses 18-24, he repeats the contrast using striking symbols, drawing from Exodus and Deuteronomy the fearful scene at Mount Sinai when the Ten Commandments were given, and from the prophets various elements of the heavenly Jerusalem which are associated with the new covenant.
The point of his description of Mount Sinai and the giving of the law is that the old covenant aroused unbearable fear. The sight of the burning mountain and the ever-increasing blare of a trumpet, the darkness, storm and fearful threats directed even toward dumb beasts, created such fear in the people that they begged Moses to plead with God for relief Even Moses said, "I am trembling with fear." That is the invariable end of efforts made to obey a law which requires perfection. Fear of God's just condemnation is overwhelming. Most people do not feel this fear because they do not take the law seriously, at least not until they reach the end of their lives and its fearful judgments lie immediately before them. All who seek earnestly to obey the law find themselves confronted with such personal failure that they soon despair of escaping God's fearful condemnation. Mount Sinai stands as the symbol of this despair and fear.
"For what the law was powerless to do-- God did by sending his own Son in the likeness of sinful man to be a sin offering" (Rom 8:3). That is the triumphant cry of the new covenant! Our author's description of it (vv. 22-24) is one of joyful celebration. It consists of six elements.
1. You have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. That is the same city which Abraham and the patriarchs sought (11:10,16). It is what Paul called "Jerusalem that is above" (Gal 4:26), mother to all believers. Our author views it as already attained by those who have believed the new covenant and come to Jesus. In spirit they were residents of the city already, though in body they were yet pilgrims and strangers on earth. That there is yet to be an earthly manifestation of the city is clear from the later reference in 13:13 to "the city which is yet to come."
2. You have come to thousands upon thousands of angels in joyful assembly. The myriads of angels are referred to several times in Scripture (Deut 33:2; Dan 7:10; Lk 2:13; Rev 5:11). All of these six elements here are governed by the verb translated, "you have come" (proselelythate). The perfect tense indicates a condition already existent with continuing effect. The thought of the author here is probably that of 1:14: "Are not all angels ministering spirits sent to serve those who will inherit salvation?" Angels minister, with joy, to believers in many hidden ways, helping them run the race of life with patient endurance. An example of this is found in Acts 27:23-24.
3. You have come to the church of the firstborn, whose names are written in heaven. Bruce properly sees this as a reference to the whole communion of saints who have come, not merely into the presence of the church, but into its membership by faith in Christ (1964:376-377). The writing of their names in heaven recalls Jesus' words to his disciples, "Rejoice that your names are written in heaven" (Lk 10:20). They share with Jesus the title of firstborn (Col 1:18) because they are "heirs of God and coheirs with Christ" (Rom 8:17).
4. You have come to God, the judge of all men. The Greek text properly reads, "to a judge, who is God of all men." Without exception, all humans must stand before God to be judged. But the glory of the gospel is that believers may stand before him without fear, since Jesus himself assures each one that he "has eternal life and will not be condemned; he has crossed over from death to life" (Jn 5:24). This relief from the fear of judgment is an enormous blessing to those who know themselves to be sinners in word, thought and deed.
5. You have come to the spirits of righteous men made perfect. Commentators have differed over whether this describes "believers of preChristian days" (Bruce) or "New Testament believers" (Bengel). It likely looks back to 11:40 and the Old Testament saints who would be made perfect "together with us." Since it is their spirits which have been made perfect and not their bodies, it suggests that these saints, who lived before the Cross, are waiting with us for the resurrection to come. Jesus spoke to the Jews of "other sheep [Gentiles] that are not of this sheep pen." "They too," he added, "will listen to my voice, and there shall be one flock and one shepherd" (Jn 10:16). As we have already noted, when the heavenly Jerusalem comes to earth, as John sees it in Revelation 21:2, these words will be fulfilled. Its gates are named for the twelve tribes of Israel, and its foundation stones bear the names of the twelve apostles of the Lamb.
6. You have come to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. Moses was the mediator of the old covenant and under it, the Aaronic priests sprinkled blood upon the mercy seat to cover over the sins of Israel. This made the continued presence of God among them possible. As our author has ably shown, all this was but a shadow of the new covenant where Jesus would be an eternal mediator, sprinkling his own blood which does not merely cover over sins but take them entirely away. The better word of which his blood speaks is forgiveness, whole and complete. This is in contrast to the blood of Abel, which, as we saw earlier, could only call for vindication but could not offer forgiveness. Let us never forget that we are redeemed, not with perishable things such as silver or gold "but with the precious blood of Christ, a lamb without blemish or defect" (1 Pet 1:19).
To summarize, the advantages of being in Christ consist of (1) living already, in spirit, in the new Jerusalem which Abraham and Old Testament believers longed to see; (2) joining already in praise around the throne of God with myriads of the heavenly host; (3) belonging to a body of believers who are members with each other and who share a heavenly citizenship; (4) having no fear of God's judgment even though standing spiritually before his august throne; (5) sharing with Old Testament believers the certain hope of the resurrection of the body; and (6) possessing Jesus in a new and intimate relationship ("you in me and I in you"), which involves a complete and final solution of the problem of human sin.
The Fifth and Final Warning (12:25-29)
Since believers in Christ now possess such enormous resources for living as those just described, it is of the utmost importance to act in accordance with them. Truth simply understood is never acceptable in and of itself; it is truth done that counts! So, for the fifth time in this epistle, the author warns against turning back from the truth they have learned as professing Christians to a more comfortable and less demanding life in Judaism or to an accommodation to the unbelieving lifestyles around them.
Verses 25-27 take us back to the first warning of 2:1-3. There the Hebrews were in danger of drifting away from that which they had heard; here they also stand in peril of refusing him who speaks. There they were reminded that violations of the law received immediate punishment; here they are also told that those who refused the One who gave commandments from the mountain did not escape. There the question confronted them: "How shall we escape if we ignore such a great salvation?" Here the question is How much less will we [escape], if we turn away from him who warns us from heaven? There the message was one "spoken by angels," in contrast to the salvation "first announced by the Lord." Here the contrast is also between the message spoken on earth from the mountain, and the word which has come to them from him who speaks from heaven (which almost certainly refers to 1:1-2: "God . . . has spoken to us by his Son").
It is clear that the warning passages envision the same peril---that apathy toward spiritual matters and complacency with a religious lifestyle falls far short of what God requires and has made full provision for. But such complacency cannot go unjudged forever. It actually constitutes a refusal of God's grace, a turning of one's back on truth and deliverance. This is where some, if not many, of the recipients of this letter now stand. The last three warnings particularly (6:4-6;10:26-31 and here) envision a deliberate and final rejection of the new covenant as the greatest danger. The shaking of Mount Sinai was designed to arouse serious consideration of the demands of the law on the Israelites. Since such "earthly" shaking was not sufficient to gain their full attention a greater shaking is yet to come; a shaking not merely of earth but of earth and heaven together.
We have already noted that heaven is the realm of invisible realities, of forces and principles which actually govern human life. The word translated "created things" (pepoiemenon) means "things made," but 11:2 reminds us that behind the visible things are invisible forces. This shaking of heaven and earth is both of the visible and of the invisible. Isaiah also declares: "Therefore I will make the heavens tremble; and the earth will shake from its place at the wrath of the LORD Almighty, in the day of his burning anger" (Is 13:13). It is this greater shaking from which there is no escape. That shaking began with the preaching of Jesus (Hag 2:6) has been continuing through the Christian centuries, and will culminate in the great judgments described in Daniel and Revelation. The earth and heaven will flee away and be replaced by the new heavens and the new earth.
There is something chilling about the thought of a shaking of heaven and earth. The twentieth century has watched the crumbling of much which we once thought to be stable. Faith in human government has been widely shaken; confidence in science as the savior of the race has waned as the problems of pollution, urban decay, biological warfare and existential despair increase. Long-accepted moral standards have disappeared under the onslaught of divorce, unmarriages, sexual explicitness, homosexuality and abortion.
But there are some things which cannot be shaken and which will remain forever. That which is shaken and removed is so done in order that what cannot be shaken may stand revealed. Such an unshakable thing is the kingdom of God into which those who trust in Jesus have entered. It is present wherever the King is honored, loved and obeyed. The present active participle ("are receiving") indicates a continuing process. We enter the kingdom at conversion, but we abide in it daily as we reckon upon the resources which come to us from our invisible but present King. Such unbroken supply should arouse a continuing sense of gratitude within us and lead to acceptable worship of God. What renders such worship acceptable is the sense of God as incredibly powerful and majestic in person, and yet loving and compassionate of heart. An old hymn puts it well:
Immortal, invisible, God only wise,
In light inaccessible, hid from our eyes.
How blessed, how glorious, the Ancient of Days
Almighty, Victorious, thy great name we praise!
The proper attitude of Christians must be one of awe that a Being of such majesty and glory could find a way to dwell eternally with such sin-controlled and sin-injured creatures as us. Since our God is a consuming fire, " we must cry with Isaiah, "Who of us can dwell with the consuming fire? Who of us can dwell with everlasting burning?" (Is 33:14). God's love is just such a fire, it destroys what it cannot purify, but purifies what it cannot destroy. In Jesus we have a relationship that cannot be destroyed (Rom 8:38-39). Our great king is leading us through trials and difficulties in order that we may at last cry with Job, "He knows the way that I take; when he has tried me, I shall come forth as gold" (Job 23:10 KJV).
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