Heb. 12:18-24 - EXEGESIS (Donovan)
CONTEXT: In chapter 11, the great faith chapter of Hebrews, the author celebrated the great heroes of the faith, acknowledging that they had not received the promise in their earthly lives. Then he said: "Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us, looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God" (12:1-2). In this, the author called his readers to follow Jesus' example--and not to grow weary in the face of adversity (12:4). Quoting Proverbs 3:11-12, he reminded them that, as a loving father chastens his children to guide them onto the proper pathway, God also chastens those whom he loves. They should take hardships as signs of God's loving guidance rather than his displeasure (12:5-11). He called them to seek peace and sanctification (holiness) "without which no man will see the Lord" (12:14). He further called them to avoid the temptation to give up, using Esau and his despised birthright as an example to avoid (12:15-17; see Genesis 25:29-34 for the story Esau and his birthright).
HEBREWS 12:18-21. YOU HAVE NOT COME TO MOUNT SINAI
18 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20 For they could not bear the command, "IF EVEN A EBAST TOUCHES THE MOUNTAIN, IT WILL BE STONED." 21 And so terrible was the sight, that Moses said, "I AM FULL OF FEAR and trembling."
These verses hearken back to the account of Moses and the Israelites at Mount Sinai.
"For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm" (v. 18). The mountain is Mount Sinai, where "there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud trumpet; and all the people who were in the camp trembled" (Exodus 19:16). The mountain "smoked, because Yahweh descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly (Exodus 19:18).
Thunder, lightning, trumpets, and smoke are often used in scripture to announce the presence of God (Exodus 20:18; Deuteronomy 33:2; Zechariah 9:14).
The point of these ominous events is that, while God is a loving God, his holy presence is also fearsome, to be regarded with awe.
"the sound of a trumpet, and the voice of words" (v. 19a). "When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice" (Exodus 19:19).
A trumpet signals momentous events. Before the advent of portable two-way radios, armies used trumpets to signal an attack or retreat. Watchmen used trumpets to signal the arrival of danger. Israelites used trumpets to announce important feasts and festivals.
"which those who heard it begged that not one more word should be spoken to them" (v. 19b). "All the people perceived the thunderings, the lightnings, the sound of the trumpet, and the mountain smoking. When the people saw it, they trembled, and stayed at a distance. They said to Moses, 'Speak with us yourself, and we will listen; but don't let God speak with us, lest we die'" (Exodus 20:18-19).
Consider how brave Moses was to leave the security of the assembled people and to ascend the mountain into God's presence. The people had none of his courage--and who can blame them--see the next verse.
"for they could not stand that which was commanded, "If even an animal touches the mountain, it shall be stoned" (v. 20). God told Moses, "You shall set bounds to the people all around, saying, 'Be careful that you don't go up onto the mountain, or touch its border. Whoever touches the mountain shall be surely put to death. No hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.' When the trumpet sounds long, they shall come up to the mountain." (Exodus 19:12-13).
Once again, the point is the fearsome nature of God's holiness.
"and so fearful was the appearance, that Moses said, "I am terrified and trembling" (v. 21). The Exodus account doesn't tell of Moses being terrified and trembling. However, he later told the people, "For I was afraid of the anger and hot displeasure, with which Yahweh was angry against you to destroy you" (Deuteronomy 9:19).
HEBREWS 12:22-24. BUT YOU HAVE COME TO MOUNT ZION
22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
NOTE: Verses 18-21 looked back to Moses at Mount Sinai. Now the author looks forward "to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels."
"But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem" (v. 22a). These are the first two of eight "to" phrases: "to Mount Zion"--"to the city of the living God"--"to innumerable multitudes of angels"--"to the assembly of the firstborn"--to God the judge of all"--"to the spirits of just men"--"to Jesus, the mediator of the new covenant"--and "to the blood of sprinkling."
In verse 18, the author set up the first part of the "to" contrast by saying, "For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm." Now he reveals the second part of the contrast, "But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem."
"and to innumerable (Greek: myrias--myriads--a very large number) multitudes of angels" (v. 22b). The angels are God's servants. We can expect that God will instruct them to take care of the believers who had not received the promise in their earthly lives (11:39), but who will certainly receive it in the heavenly Jerusalem.
We sometimes speak of guardian angels, as if there is an angel assigned to each of us to guard us. I cannot say whether that is a valid concept or not. However, based on this verse, I can imagine that each of us might be ministered to by a host of angels.
"in festive gathering" (v. 22c). This phrase isn't included in this translation, but I consulted two Greek texts and found it in both places. It is appropriate here, because it adds a festive note to the heavenly gathering that will surely be present in the heavenly Jerusalem.
"to the general assembly and assembly" (Greek: ekklesiai--church) (v. 23a). I checked two Greek texts, and didn't find "the general assembly" in either one. A better translation would be "to the assembly of the firstborn who are enrolled in heaven."
"of the firstborn who are enrolled in heaven" (v. 23b). Parents are usually excited about the birth of any child, but the firstborn seems especially precious. Only once does the mother get to take her own child in her arms for the first time. Only once does she get to marvel at the tiny fingers for the first time. Firsts are special.
In this context, "the firstborn who are enrolled in heaven" are those who believe in Christ and are therefore "enrolled in heaven."
"to God the Judge (Greek: krites) of all" (v. 23c). The title, Judge of all" first appears in Genesis 18:25, where Abraham is pleading for God, the judge, to exercise justice in his judgment of Sodom, asking: "Will you consume the righteous with the wicked? What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it? ...Shouldn't the Judge of all the earth do right?" (Genesis 18:23-25).
"to the spirits of just men made perfect" (v. 23c)--faithful people who lived prior to the advent of Christ (see Hebrews 10:38; 11:39-40).
"to Jesus, the mediator of a new covenant" (v. 24a). In the Old Testament, the people of God (Israel) enjoyed a covenant relationship with God, who established Israel as his chosen people. In the New Testament, Jesus becomes the mediator of a new covenant with the people of God (the church).
"and to the blood of sprinkling that speaks better than that of Abel" (v. 24b). This is the last of the eight "to" phrases in verses 22-24.
But Jesus' blood, like Abel's sacrifice, was acceptable to God--and superior to Abel's sacrifice in that Christ's blood initiates the new covenant and brings cleansing and forgiveness of sins to the believer.
Heb. 12:18-24 - BibleRef
CONTEXT: Chapter 11 explained the victories of some of the Old Testament's greatest heroes. It also explained their sufferings and persecution. This chapter uses those examples as a ''cloud of witnesses'' to prove that God does not abandon us when we suffer. In many cases, He uses those experiences to ''train'' us, as if we were athletes, to make us stronger. In other cases, it's the same kind of discipline that a child receives from a loving father. Unlike the old covenant, which rightly inspired fear and dread, the new covenant offers us peace. As with any other matter of truth or falsehood, we should cling to what's true, so that we can be part of ''a kingdom that cannot be shaken.' Hebrews 12:18-29 summarizes the lessons given through chapters 11 and 12. Those living under the new covenant have the advantage of looking to Christ, rather than to the law. The Old Testament was given through ominous signs, dire messages, fire, and sacrifice; it involved material things in a material world. God presented Himself as unapproachable, symbolic of His holiness. The New Covenant offers something better, and something beyond rituals and earthly needs. Also symbolically, Christ gives us an ability to approach God which the old covenant could not grant. While prior things can be changed and destroyed, the destiny offered to believers in Christ cannot. That is the ''kingdom that cannot be shaken,'' and our worship for God ought to reflect reverence as a result.
v. 18: For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, - The overall theme of the book of Hebrews is that the new covenant in Christ is superior to the old covenant of rituals and sacrifices. The passage just prior to this verse explained how even suffering and persecution should be viewed in light of that benefit. Those who live under the new covenant have good reasons, and God's power, to help them "hold fast" to this faith. This blends into the writer's next topic, which is that the new covenant gives us a better, easier, and more inviting way to interact with God.
• Here, the writer points out another advantage of the new covenant. When God delivered written laws to Moses, He did so through ominous, frightening signs. This included fire, sounds, and a holy mountain that neither man nor animal was allowed to touch (Exodus 19:9-20). These miraculous events proved God's words to the people. At the same time, as upcoming verses will explain, they also inspired very understandable fear. God is holy, and part of this display was to underscore His holiness and the inability of man to approach God through his own efforts. Comparing the fear-inducing, physically-grounded origins of the old covenant to the welcoming, spiritually-grounded origin of the new covenant should give believers all the more reason to be faithful and confident.
v. 19: and to the blast of a trumpet and the sound of words, which sound was such that those who heard begged that no further word be spoken to them - When Israel left Egypt, they were given a covenant by God at the mount of Sinai (Exodus 19:9-20). This event was miraculous and spectacular. It was also terrifying, as God used clouds, fire, the sound of trumpets, and a forbidden mountain to deliver His Words. This passage continues the consistent theme of the book of Hebrews: the new covenant is superior to the old covenant. In this case, the comparison is between how the covenant is presented to us.
• The prior verse began to describe the intimidating nature of God's work at Mount Sinai. This depiction continues here, and its effects are given in later verses. The people were understandably shaken, as was God's intent. They were meant to see God as completely holy and One they could not approach in their sinful condition. As explained earlier in the book of Hebrews, the point of the old covenant was for mankind to understand their own sin and to turn to God as a result (Hebrews 9:8-12; Galatians 3:23-24). Another point made in this book is that the old covenant featured various physical components, which turned out to be symbols of the "real" covenant, which was to be spiritual. Here, in this section, a similar contrast is made between the physical events of Sinai and the spiritual nature of the new covenant.
v. 20: For they could not cope with the command, 'If even an animal touches the mountain, it shall be stoned.' - This passage refers to the time when God gave the old covenant to Israel. This happened after the exodus from Egypt, at Mount Sinai (Exodus 19:9-20). The scene at Sinai was dramatic and also terrifying. There, the people saw clouds and fire, heard trumpet blasts, and were commanded not to even touch the holy mountain. The purpose of this spectacle was to highlight the seriousness of this covenant and the holiness of the God who made it. Man's separation from God was a major teaching aspect of the law.
• The point of this section of Hebrews is to continue contrasting the old covenant to the new covenant. The old covenant was inaugurated with a sense of dread, even terror, in order to convince man of his own sin and his need for God (Hebrews 9:8-12; Galatians 3:23-24). The new covenant, as future verses will explain, is something presented to man with an attitude of peace and forgiveness. This entire letter describes how the new covenant is superior to the old covenant, and that even includes the emotional impact felt as mankind is presented with each one.
v. 21: And so terrible was the sight, that Moses said, 'I am terrified and trembling.' - One of the great heroes of faith mentioned in Hebrews chapter 11 was Moses. It was Moses whom God called onto Mount Sinai, after the exodus from Egypt, in order to receive the old covenant (Exodus 19:9-20). As explained in earlier verses, this involved a magnificent display by God, but this display was also terrifying. The combination of smoke, fire, loud sounds, and a command to not even touch the mountain was intimidating even to Moses (Deuteronomy 9:19). That, as it turns out, was part of the point of the entire incident. Like the old covenant itself, God's introduction of His law was meant to foreshadow a better, more complete arrangement later on: the new covenant in Jesus Christ.
• The mention of Moses here helps to tie some of these different ideas together. Moses was already commended for his faith (Hebrews 11:24-28), and now he's included in the list of those who were frightened by God's presentation of the old covenant. This highlights the fact that God's awesome display was meant to inspire a certain kind of fear, and also to provide contrast to the eventual ministry of Christ. As the next verses point out, the new covenant is "presented" to mankind in a much more inviting, peaceful manner.
v. 22: But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, - Prior verses referred to the moment when the nation of Israel approached Mount Sinai, where they received the old covenant. That incident was accompanied by a fearsome display of God's power and authority (Exodus 19:9-20), including smoke and fire and trumpet sounds. It also came with a dire warning: anything that touches this holy mountain must die. Even Moses, chosen by God and allowed to approach the mountain, was afraid at the sight of these things (Deuteronomy 9:19). The purpose of these signs, as with the old covenant itself, was to guide mankind's understanding. By grasping the nature of our own sin, we would prepare to accept Christ and the new, superior covenant (Heb 9:8-12; Gal 3:23-24).
• This verse begins to describe how believers approach the new covenant in direct contrast to the way Israel approached Mount Sinai. Mount Zion features heavily in end-times prophecy, and is often used specifically as a reference to the hill where the temple of Jerusalem stood. In other cases, it is a reference to the city of Jerusalem itself. This verse encompasses this meaning, as well as a reference to the New Jerusalem (Revelation 21:1-4), the ultimate destiny of all who have faith in Christ. Rather than a smoky, flaming, forbidden mountain, the new covenant presents us with heaven.
• As with the rest of the letter, the purpose of this contrast is twofold: to show that the new covenant is superior to the old covenant, and to encourage Christians to "hold fast" to their faith despite hardship. References to angels, celebrations, and such contrast the mood of Sinai, where God's holiness was displayed through fearful signs, showing that we could not approach Him in our sin. Through Christ, on the other hand, the barrier has been removed (Hebrews 9:24) and we can have confidence in coming to God (Hebrews 4:16).
v. 23: to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge
of all, and to the spirits of the righteous made perfect, - In this passage, the writer of Hebrews continues to show that the new covenant is superior to the old covenant. In this case, the emphasis is on the drastically different tone, or mood, of how we perceive those arrangements. The old covenant was given through a dramatic, even terrifying display by God at Mount Sinai (Exodus 19:9-20). In a very deliberate sense, God presented Himself as absolutely holy, and therefore unapproachable to sinful mankind. The new covenant, on the other hand, is presented to us in a much more peaceful, welcoming, and hopeful tone. Christ gives us the ability to "draw near to the throne" without fear (Hebrews 4:16).
• The last verse mentioned Mount Zion, making reference to both the earthly city of Jerusalem and the upcoming New Jerusalem where believers will spend eternity with God. This verse continues listing the attractive elements of what awaits those who accept the new covenant.
• The reference to "the assembly of the firstborn who are enrolled in heaven" is somewhat obscure. The term translated "assembly" here is ekklēsia, which is also frequently translated as "church." Given that these are persons residing in heaven, the indication that they are "firstborn" seems to follow the pattern of verses such as 2 Thessalonians 2:13 and James 1:18, where saved Christians are referred to as the "firstfruits" of God-while an earthly family can only have one "firstborn," all Christians share in this honor as the children of God. Likewise, the reference to being "enrolled" suggests the Book of Life mentioned in Revelation 3:5, Luke 10:20, and Daniel 12:1.
• So, the "spirits of the righteous made perfect" would appear to be an additional reference to the assembly of saved souls waiting for those who come to accept Christ.
• This is purposefully presented as a contrast to the scenario at Mount Sinai. Rather than God being imposing, unapproachable, and even terrifying because of the implications of the law, those who embrace the new covenant can perceive God as their rescue, their rest, and their joy. All of this is possible only through Christ, who the following verse notes as part of the scene we approach as believers.
v. 24: and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. - This verse completes a comparison between how God presented man with the old covenant, versus how He presents man with the new covenant. At Mount Sinai, the people of Israel were shown that God is absolutely holy and unapproachable by sinful man. This is why God used clouds, fire, trumpets, and so forth to inaugurate His covenant through Moses (Exodus 19:9-20). On the other hand, Christ offers us a new covenant, one which removes the barrier between men and God (Hebrews 9:24), and which allows us to approach the throne of God with confidence (Hebrews 4:16). As a result, we "come to" this new covenant in a tone of peace and rest, rather than one of fear and judgment. This scene is depicted to include celebration, angels, and the departed Christians who wait for us to join them.
• Here, Christ is mentioned as the final component of that glorious scenario. Earlier in the book of Hebrews, it was mentioned that Christ's work in heaven was the "real" sacrifice which the blood offered in earthly temples was meant to symbolize (Hebrews 9:23-28). Once again, Jesus Christ is mentioned as the "mediator" of this new covenant. This is from the Greek term mesitē, which literally means someone who goes between two parties to resolve a dispute. In modern English, we might call this person an arbitrator. Christ, and Christ alone, serves to bridge the gap between sinful men and a perfectly holy God (1 Timothy 2:5-6).
• Earlier in this letter, the writer mentioned Abel, whose untimely death did not prevent him from being counted as an example of godly faith (Hebrews 11:4). In that reference, it was said that Abel "still speaks," in spite of his death. Of course, Abel's blood was shed without his consent (Genesis 4:8), in an act that demanded retribution (Genesis 4:10). In contrast, Christ's blood was shed of His own will (John 10:17), and rescues mankind from the penalty of their own sins (Isaiah 53:5).
Heb. 12:18-24 - EXEGESIS (Richison)
Heb. 12:18-21 - CONTRAST BETWEEN SINAI AND ZION
18 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20 For they could not bear the command, "IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED." 21 And so terrible was the sight, that Moses said, "I am FULL OF FEAR and trembling."
Note: Verses 18-24 compare the giving of the law with the majesty of the New Covenant. Verses 18-21 demonstrate the giving of the law. The contrast is between the physical features of the Old Covenant of the law with the spiritual dynamics of the New Covenant of grace. These verses are an overall summary of the argument of Hebrews to this point-Jesus is "greater than." Verses 18-21 show the mountain that Israel did not approach, and verses 22-24 demonstrate the mountain that Christians can approach. The idea is to point out the superiority of the New Covenant by comparing it with the Old Covenant (Mount Sinai). There is a big difference between living under the law and under grace. One emphasizes God's uncompromising holiness and the consequences of failing to meet that standard; the other shows how Christians can come boldly unto the throne of His grace (He 4:16).
v. 18: For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind,
For - The word "for" explains how the church is under the New Covenant and not the Old Covenant from the Old Testament. Christians operate under higher privileges.
you have not come to the mountain that may be touched - The "mountain" here is Mount Sinai (Ex 19:16-22; 20:18-21). It was a physical mountain where God gave the law. God commanded that Israel was not to touch the mountain because it was God's dwelling place. It was the place of giving of the law.
and that burned with fire - God descended on Mount Sinai with fire (Ex 19:18).
and to blackness and darkness and tempest - The blackness and darkness came from the clouds forming around the mount.
v. 19: and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them.
and the sound of a trumpet and the voice of words - Israel trembled at the trumpet sound on the Mount (Ex 19:16; 20:18).
so that those who heard it begged that the word should not be spoken to them anymore. - God spoke the Ten Commandments on Mount Sinai (Ex 19:19; 20:1; Deut 4:11-13). Israel implored Moses to not speak to them about God's revelation anymore because of its exacting demands. This sets a contrast to the New Covenant (Heb 12:25).
v. 20: For they could not bear the command, "IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED."
For they could not bear the command: - Israel could not bear the mandate from God. God was so unapproachably holy that violation of His standards meant death.
"IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED" - These words are a summary of Exodus 19:12, 13. God commanded Israel to avoid [steer clear of] Mount Sinai.
v. 21: And so terrible was the sight, that Moses said, "I AM FULL OF FEAR and trembling." - And so terrifying was the sight that Moses said,
And so terrible was the sight, that Moses said - Moses expressed his apprehension about being in the presence of God (Deut 9:19).
I AM FULL OF FEAR and trembling - Moses was afraid of God's response to Israel's worship of the golden calf (Ex 32:1-6). God's voice was so overwhelming to Moses that he entered a state of fear and trembling.
PRINCIPLE: The demands of the law put the responsibility on the believer rather than Christ.
APPLICATION: The Jews of Hebrews were afraid that they might face persecution because of their belief in Christ. They were apprehensive of human judgment because they had their priorities wrong. They should have been afraid of God's assessment of their situation. The purpose of Sinai was to make people come to grips with their sin. God's law was a mirror whereby they could look at God and then look at themselves. It is fearful to take an honest look at our sin. Those who want to go back to the law need to remember the demands of the law. It casts a pall on the soul who stands under its condemnation. The Christian stands under the grace given by Christ (John 1:16-17).
Heb. 12:22-24 -BUT YOU HAVE COME TO MOUNT ZION
22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
NOTE: Now the picture shifts from the terror on Mount Sinai to the joy of Mount Zion, the Christian's destiny. This sets a contrast to the provisions of the Old Covenant, which were temporary (He 12:18-21). V. 22 is parallel to v. 18, showing the positive side to the negative. Vv. 22-24 describe the "heavenly Jerusalem" to which all believers will come. There are several spiritual objectives to which Christians will arrive.
v. 22: But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels
But [strong contrast] you have come to Mount Zion - As over against Israel, the church is the New Covenant people. Christians today are a heavenly group, not a national entity like Israel. The readers of Hebrews "have" already come to the privileges of the New Covenant (perfect indicative). The issue is not future, but present. The Christian has already begun to realize possession of heaven itself by grace. One day he or she will find it complete.
▪ Christians have come to the place where they are justified by grace and free from the condemnation of the law. They are in a position of superior excellence. The contrast of the antitype to the type is striking. Christians have arrived in principle to everything they have in Christ.
▪ Coming to Mount Zion is not coming to future arrival in heaven, but the idea is of coming to the point of salvation. In this case, Hebrews uses "Zion" in the figurative sense, or "heavenly Jerusalem."
and to the city of the living God, the heavenly Jerusalem - The city of the church is heavenly, not earthly like Jerusalem in Israel. They have come to possess heaven itself presently. To come to Christ is to receive the right to heaven.
to an innumerable company of angels - "Innumerable" refers to a myriad of angels. Christians will join tens of thousands of angels in worship. Angels rejoice over one person who comes to Christ (Luke 15:7,10).
v. 23: to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect
to the general assembly [congregation] - The "general assembly" is a festive public gathering. The angels celebrate any person who comes to Christ. This is an august gathering of various entities to worship God.
and church of the firstborn who are enrolled [enrolled] in heaven - The "firstborn" here may refer to the inheritance rights of the church. Christ Himself won those rights for the church. Jesus enrolled us in heaven. This is a permanent registration (perfect participle). God wrote their names in a heavenly registry. The rights of the New Covenant are shared experiences, not merely a private one.
to God the Judge of all - The church has come to "God the Judge of all." He is the one who searches every soul with precise scrutiny. We give account to Him.
to the spirits of just men made perfect - This phrase may refer to Hebrews 11:40. There is a fellowship with every person justified by faith. This includes believers anywhere at any time.
▪ Believers are called "spirits" here because they do not yet have their resurrection bodies. They are justified in their spirits, but they await their resurrection bodies.
v. 24: and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
to Jesus the Mediator of the new covenant - We come now to another object to which the believer has come. "New" here means new in kind. Jesus mediated a new kind of covenant. His mediatorship was not like Old Testament priests (He 8:6; 9:14, 15, 22).
and to the blood of sprinkling - Jesus' blood does not insist on judgment. He fully secured our acceptance before God. The "blood of the sprinkling" refers to atoning blood as the means of salvation. His shed blood was for the forgiveness of our sins (He 4:14, 22).
that speaks better things than that of Abel - This is the last time Hebrews uses the key term "better." Christ's "blood of sprinkling" was a better sacrifice than any other.
▪ God confronted Cain, who killed (sacrificed) Abel. He said that his brother's blood cried out from the ground (Ge 4:10). Abel's bloodshed by the sin of murder only related to condemnation (Ge 4:10-11). It could not bring salvation. Abel's sacrifice was acceptable to God (He 11:4). Christ's blood speaks of redemption. It does not demand justice like Abel's blood because Jesus met all the just demands from God by shedding His blood.
PRINCIPLE: There is joy in the fact that Jesus met every demand that God had on us by His blood sacrifice.
APPLICATION: Mount Sinai of the Old Testament was a terrifying revelation of what sin is. However, Mount Zion of the New Testament is inviting and gracious. Heaven is the home of every believer who has come to Christ. Those who believe in Christ have entered into relationship with Jesus by His mediatorship of the New Covenant.
Heb. 12:18-24 - Constable Exposition
CONTEXT: These verses describe the giving of the Old Covenant at Mt. Sinai (cf. Hebrews 2:2-4; Exodus 19:9-23; Deuteronomy 4:11; Deuteronomy 9:8-19). [Note: See J. M. Casey, "Eschatology in Hebrews 12:14-29: An Exegetical Study" (Ph.D. dissertation, Catholic University of Leuven, 1977), p. 318.] The writer made Sinai and Zion metaphors to show the difference in quality between relationship to God under the Old and New Covenants (cf. Galatians 4:24-26). [Note: See D. G. Peterson, "The Prophecy of the New Covenant in the Argument of Hebrews," Reformed Theological Review 38 (1979):79-80.] The emphasis in this comparison is on the holiness of God and the fearful consequences of incurring His displeasure (cf. Judges 13:20; 1 Kings 8:12; 1 Kings 18:38; Nahum 1:3; Matthew 24:30-31; 1 Corinthians 15:52; 1 Thessalonians 4:16). God was far from the Israelites, and even Moses felt terror.
THE CONTRAST BETWEEN SINAI AND ZION
18 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20 For they could not bear the command, "IF EVEN A BEAST TOUCHES THE MOUNTIAN,IT WILL BE STONED." 21 And so terrible was the sight, that Moses said, "I am full of fear and trembling." 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
2. The superiority of the New Covenant 12:18-24
The writer proceeded to reiterate the superiority of the New Covenant by comparing it with the Old Covenant, using the figure of two mountains: Sinai and Zion.
The giving of the New Covenant and the things associated with that covenant are more impressive because they are the heavenly realities. These realities include the heavenly city and heavenly beings (i.e., angels and believers). Everything about this vision encourages us to come boldly into God's presence (cf. Hebrews 4:16).
The phrase "the general assembly and church of the first-born"-the Greek construction suggests one group-probably refers to all those believers who had died but will receive their full inheritance because they followed the Lord faithfully and did not apostatize. [Note: E.g., Hodges, "Hebrews," p. 811.] Another view is that it refers to all the saints on earth and in heaven. [Note: E.g., Morris, p. 142.] Still other interpreters believe all Christians on earth are in view. [Note: E.g., Moffatt, p. 217; I Howard Marshall, "New Wine in Old Wine-Skins: V. The Biblical Use of the Word 'Ekklesia,'" Expository Times 84:12 (1973):364; and Barnabas Lindars, The Theology of the Letter to the Hebrews, pp. 115-16).] Others believe all Christians already in heaven are. [Note: E.g., e.g., Bruce, The Epistle . . ., pp. 376-77.]
"To come to the 'church of the firstborn' means to be called to the privilege of being a firstborn son. All Christians are called to be part of that assembly and by birth have a right to be there. However, they may forfeit that right and never achieve their calling. That is the thrust of all the warnings of the book of Hebrews." [Note: Dillow, p. 85, n. 73.]
The firstborn was the son who received the greatest amount of inheritance. This is evidently another reference to Christ's companions (Hebrews 1:9; Hebrews 3:12) who are partakers of His glory (Hebrews 3:14; Hebrews 6:4; Hebrews 12:8), namely, those who faithfully persevere in their faith. [Note: Lane, Hebrews 9-13, p. 469.] Their names are on a heavenly roll as those who died cleaving to the Lord (cf. Exodus 32:33; Psalms 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 20:12).
"The spirits of righteous men made perfect" evidently refers to all the glorified redeemed, faithful and unfaithful, whom Christ's sacrifice perfects eventually (glorifies; cf. Hebrews 10:10; Hebrews 10:14; Hebrews 11:40).
Jesus' blood is better than Abel's because Jesus' blood did not cry out for justice and retribution as Abel's did (cf. Hebrews 11:4; Genesis 4:10). [Note: Their "blood" is a metonymy for their "death." Both deaths were violent and involved the shedding of blood.] It satisfied God's demands and secured God's acceptance of New Covenant believers (cf. Hebrews 9:12; Hebrews 9:26; Hebrews 10:10; Hebrews 10:14; Hebrews 10:19). It cried out to God for mercy and pardon for those for whom Jesus shed it.
"It must be acknowledged that the reference to Abel in Hebrews 12:24 b is unexpected, because it does not belong to the developed comparison between Sinai and Zion. It may have been suggested by the reference in Hebrews 12:23 b to the presence of pneumasi dikaion, 'the spirits of righteous persons,' in the heavenly city, since the writer had specified in Hebrews 11:4 that Abel was attested by God as dikaios, 'righteous.' It may also have been the writer's intention to evoke the whole history of redemption, from the righteous Abel to the redemptive sacrifice of Jesus, mediator of the new covenant . . ." [Note: Lane, Hebrews 9-13, p. 474. Cf. Casey, pp. 380-82.]
This sevenfold comparison (Hebrews 12:18-24) should motivate us to remain faithful and thereby realize the superior blessings of the New Covenant.
| Mt. Sinai, a mountain that may be touched | Mt. Zion, the city of the living God, the heavenly Jerusalem |
| Blazing fire | Myriads of angels |
| Darkness | The general assembly and church of the firstborn |
| Gloom | God, the Judge of all |
| Whirlwind | The spirits of righteous men made perfect |
| The blast of a trumpet | Jesus, the mediator of a new covenant |
| The sound of words | The sprinkled blood that is better than Abel's |
