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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 12:18–29. His four-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.
I.He shows how much the gospel church differs from the Jewish church, and how much it excels.
And here we have a very particular description of the state of the church under the Mosaic dispensation, Heb 12:18-21.
1.It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (Heb 12:18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy.
2.It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright.
3.It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, Heb 12:19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame.
4.It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God.
5.It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, Heb 12:20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw night to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.
II.He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other.
The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal 4:24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.
1.Into heavenly places.
(1.)Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance.
(2.)To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.
2.To a heavenly society.
(1.)To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them.
(2.)To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books.
(3.)To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter.
(4.)To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors.
(5.)To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel.
[1.]The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament.
[2.]Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ.
[3.]This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men.
[4.]This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.
III.The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (Heb 12:25, etc.): See then that you refuse not him that speaketh - that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,
1.When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For,
(1.)He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven.
(2.)He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience.
(3.)He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens, - not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people, - not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.
2.When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, Heb 12:25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things: - (1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sinai, "the fire, the darkness, the blackness, the tempest." For, it says, "God appeared in Sinai," and long ago were these things celebrated. The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God.
See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable arguments, when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also.
These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. For it is said, "Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake." What wonder as respects the people? He himself who entered into "the darkness where God was," saith, "I exceedingly fear and quake."
Fearful were those things, but these are far more admirable and glorious. For here there is not "darkness," nor "blackness," nor "tempest." It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress.
But what are "the sounds of the trumpet"? Probably it is as though some King were coming. This at all events will also be at the second coming. "At the last trump" all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible.
And, it says, "there was much smoke." For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is "the blackness and the darkness"? He again expresses its fearfulness. Thus Isaiah also says; "And the house was filled with smoke." And what is the object of "the tempest"? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained.
"Moses spake, and God answered him by a voice": for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? "God answered by a voice," addressing the multitude.
"They entreated" (he says) "that the word should not be spoken to them any more."
From the first therefore they were themselves the cause of God's being manifested through the Flesh. Let Moses speak with us, and "Let not God speak with us." They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our privileges are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: "with unveiled countenance", and, "not as Moses put a veil over his face." They, he means, were not counted worthy of what we are. For of what were they thought worthy? They saw "darkness, blackness"; they heard "a voice." But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator.
And in another way, by the "darkness" he shows the invisibleness. "And darkness" (it says) "was under His feet."
Then even Moses feared, but now no one.
While he brought out the fearsome things, he did not reveal the fruit springing from them. He did not say he “appeared,” because what they saw was not the God of all in person but some impression of the divine coming.
There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. "And to darkness and gloom." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. "and to darkness," he says, "under his feet." (Ps. 17:10)
"and a storm." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.
And the trumpet, however, as if in the presence of the king; for this will be in the second coming.
"and the voice of words." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law.
"For they could not bear what was commanded." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19)
"Even if a beast touched the mountain." Such was the terror that if the beast touched the mountain, it was stoned.
"And so terrifying was the sight."It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror.
"that Moses said, "I am exceedingly afraid and trembling.." This was also said by the one who was about to enter into darkness.
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Summary
Hebrews 12:18 initiates a profound contrast between the Old Covenant experience at Mount Sinai and the New Covenant reality in Christ. It vividly describes the terrifying, inaccessible, and physically imposing manifestation of God's presence under the Law, characterized by fire, darkness, and tempest, setting the stage for the glorious and welcoming nature of the heavenly Zion that believers now approach through Jesus.
Context
Literary Context
This verse marks a pivotal transition in the book of Hebrews. Following a powerful exhortation to perseverance in the faith, drawing on the "great cloud of witnesses" and the example of Jesus Christ (as seen in Hebrews 12:1-3), the author shifts from the how of Christian living to the what of Christian privilege. The preceding verses emphasize God's fatherly discipline (Hebrews 12:4-11) and the call to pursue peace and holiness (Hebrews 12:14). Verse 18 then introduces a grand theological argument, contrasting the terrifying encounter at Mount Sinai with the joyous access believers have to God in the New Covenant, which is fully expounded in the subsequent verses (Hebrews 12:22-24). This contrast serves to underscore the superiority of Christ's new covenant and to warn against drifting away from such a magnificent salvation.
Historical & Cultural Context
The original audience of the book of Hebrews was primarily Jewish Christians, likely facing persecution and temptation to revert to Judaism. For them, the events at Mount Sinai, as recorded in Exodus 19 and Deuteronomy 4, were foundational to their national and religious identity. The description of Sinai as a place of fire, smoke, thunder, and a terrifying voice was deeply ingrained in their collective memory. The Law given there was sacred, but its giving was accompanied by strict warnings against approaching the mountain, lest they die (Exodus 19:12-13). This historical context highlights the profound sense of awe, fear, and separation that characterized the Old Covenant's encounter with a holy God, emphasizing the need for a mediator and the inherent limitations of the Law to bring people into intimate fellowship with God.
Key Themes
This verse contributes significantly to several key themes within Hebrews. Foremost is the Superiority of the New Covenant over the Old Covenant, a central argument of the entire epistle. The fearful, unapproachable nature of Sinai, described here, stands in stark contrast to the welcoming, accessible reality of the heavenly Zion that believers now approach through Christ (Hebrews 12:22-24). This contrast also highlights the theme of Fear vs. Grace, where the Old Covenant instilled terror and separation (Exodus 20:18-19), while the New Covenant offers bold access to God's throne of grace (Hebrews 4:16). Furthermore, it underscores the Inaccessibility of God under the Law due to human sinfulness, foreshadowing the perfect and complete access granted through the person and work of Jesus Christ, the mediator of a better covenant (Hebrews 8:6).
Exposition and Analysis
Key Word Analysis
This word, derived from "pros" (to, toward) and "erchomai" (to come), means "to approach," "to come near," or "to draw near." In a literal sense, it describes physical movement towards something. Figuratively, it can denote worship or assent. In Hebrews, it is frequently used to describe the believer's active approach to God through Christ (e.g., Hebrews 4:16, Hebrews 7:25, Hebrews 10:1). Here, it emphasizes that the readers have not approached the old, terrifying mountain, but rather something entirely different.
Referring to a mountain or hill, this term often signifies a place of divine encounter or revelation in biblical narratives. Mount Sinai, specifically, is the locus of God's covenant with Israel, where the Law was given. Its elevated nature suggests a separation between the divine and the human, reinforcing the idea of God's transcendence and majesty.
This verb means "to manipulate," "to verify by contact," or "to feel after/handle." It highlights the tangible, physical nature of Mount Sinai. The prohibition against touching the mountain (Exodus 19:12) underscores the danger and sacred separation. The author uses this word to emphasize the physicality of the Sinai experience, contrasting it with the spiritual, heavenly realities of the New Covenant.
Verse Breakdown
"For ye are not come unto the mount that might be touched"
This opening clause immediately establishes the negative premise, setting up the grand contrast. The "mount that might be touched" unequivocally refers to Mount Sinai, a physical, earthly mountain that was both tangible and, paradoxically, forbidden to touch due to God's holy presence. The author emphasizes the physical nature of this mountain to distinguish it from the spiritual, heavenly realities of the New Covenant. The phrase "ye are not come" signifies that the Christian experience of encountering God is fundamentally different from the Israelite experience at Sinai.
"and that burned with fire"
This phrase vividly recalls the terrifying manifestation of God's presence on Mount Sinai, as described in Exodus 19:18, where the mountain "was altogether on a smoke, because the LORD descended upon it in fire." Fire symbolizes both God's consuming holiness and His purifying judgment. It speaks of an awesome, unapproachable divine presence that instills fear and demands separation.
"nor unto blackness, and darkness, and tempest"
These sensory details further intensify the imagery of terror and inaccessibility associated with Sinai. "Blackness" (gnóphos) denotes a thick, storm-like gloom, while "darkness" (skótos) refers to obscurity or shadow. "Tempest" (thýella) signifies a violent storm or whirlwind. These elements, drawn directly from the Septuagint's account of Sinai (Deuteronomy 4:11), paint a picture of an overwhelming, chaotic, and fearful divine manifestation that kept the people at a distance, emphasizing God's transcendence and the unworthiness of sinful humanity to approach Him directly.
Literary Devices
The author employs several powerful literary devices in Hebrews 12:18 to achieve his rhetorical purpose. The most prominent is Contrast, which is the fundamental structural principle of this passage. By vividly describing what the readers have not come to (the terrifying Sinai), the author prepares them for the glorious description of what they have come to (the heavenly Zion in Hebrews 12:22-24). This stark juxtaposition highlights the superiority of the New Covenant. Imagery is richly used, drawing on the sensory details of fire, blackness, darkness, and tempest to evoke a visceral sense of fear and awe associated with the Old Covenant encounter with God. These powerful images are not abstract but are deeply rooted in the Old Testament narrative, making the description immediately recognizable and impactful for the Jewish Christian audience. Finally, the verse is a direct Allusion to the historical events at Mount Sinai, specifically drawing from the accounts in Exodus 19 and Deuteronomy 4. This allusion serves as a shared cultural and theological touchstone, allowing the author to leverage the profound significance of Sinai to underscore the radical difference and greater glory of the New Covenant.
Theological and Thematic Connections
Hebrews 12:18 profoundly illustrates the nature of God's interaction with humanity under the Old Covenant, emphasizing His absolute holiness, power, and the terrifying consequences of sin in His presence. The scene at Sinai, with its fire, darkness, and tempest, was designed to impress upon Israel the unbridgeable chasm between a holy God and a sinful people, revealing the Law not as a means to intimate fellowship but as a mirror reflecting human inadequacy and the need for a mediator. This fearful encounter underscored the Law's role in exposing sin and demonstrating humanity's inability to stand before God on its own merits. It was a covenant of separation, where access to God was severely restricted and mediated through a priestly system that itself could not perfect the conscience of the worshiper. The Law, while holy and good, served to highlight the need for a better way, a more perfect sacrifice, and a new covenant that could truly bring humanity into God's presence without fear.
Reflection and Application
The stark contrast presented in Hebrews 12:18-24 invites us to reflect deeply on the immense privilege and profound freedom we possess as New Covenant believers. We are not called to a place of terror and distance, but to a place of grace and intimate communion. This truth should ignite within us a spirit of worship, gratitude, and confidence. No longer bound by the fear of a distant, unapproachable God, we are invited to draw near with boldness, knowing that our access is secured by the perfect sacrifice and mediation of Jesus Christ. This understanding should transform our approach to God, moving us from a performance-based religion to a relationship of love and trust. It empowers us to live without the crushing weight of legalistic fear, embracing the liberating truth of God's welcoming grace. Our lives should reflect this new reality, marked by a joyful pursuit of holiness and a confident, unhindered walk with our heavenly Father.
Questions for Reflection
FAQ
Why does the author of Hebrews begin the contrast with such a vivid and fearful description of Mount Sinai?
The author begins with this vivid and fearful description of Mount Sinai to establish a powerful theological and rhetorical contrast. For his Jewish Christian audience, Mount Sinai represented the pinnacle of their Old Covenant experience—the very place where God revealed His Law and established His covenant with Israel. By emphasizing the terrifying aspects of this encounter (fire, blackness, darkness, tempest, and the command not to touch the mountain), the author highlights the inherent limitations of the Old Covenant: it instilled fear, emphasized separation due to sin, and did not provide full, confident access to God. This dramatic portrayal of Sinai serves as a dark backdrop against which the glorious, welcoming, and accessible reality of the New Covenant in Christ (described in Hebrews 12:22-24) shines even brighter. It underscores the profound superiority and grace of the new way of salvation, urging believers not to shrink back from such a magnificent privilege.
Christ-Centered Fulfillment
The terrifying scene at Mount Sinai, described in Hebrews 12:18, finds its profound Christ-centered fulfillment not in a similar display of power, but in the complete antithesis—the humble, sacrificial work of Jesus Christ. The Law, given amidst fire and tempest, revealed humanity's sin and God's unapproachable holiness, demanding a mediator. Jesus, however, is that perfect Mediator, who, unlike the Law, does not keep us at a distance but brings us near. He is the one who entered the true heavenly sanctuary, not with the blood of animals, but with His own precious blood, securing eternal redemption (Hebrews 9:11-14). Through His atoning death and resurrection, Christ has removed the barriers that once separated sinful humanity from a holy God. We no longer come to a mountain of fear and judgment, but to Mount Zion, the city of the living God, the heavenly Jerusalem, where Jesus Himself is the mediator of a new covenant, and His sprinkled blood speaks a better word than that of Abel (Hebrews 12:22-24). In Christ, the consuming fire of God's holiness is no longer a source of terror for believers, but a refining presence that purifies and sanctifies, because our sins have been fully atoned for by the Lamb of God (John 1:29). He is our access, our peace, and our confidence, enabling us to draw near to God's throne of grace with boldness (Hebrews 4:16).