This is the exegetical paper I wrote for General Epistles and Revelation. It is the only exegetical paper that I’ve written at Westminster that I’ve actually loved. I loved the whole experience of writing it. I love the passage, I enjoyed researching it and I enjoyed writing the paper. I was pleased when I received an A- for it because I worked the hardest on it than I have for any other paper. I had more than enough time to research it and I had more than enough time to write it. I was more organized than I ever was before and since 🙂 I had the class with a church history class, Ancient Church and I didn’t have any papers in that class so it made it so much easier to concentrate on writing only one paper. I didn’t have to divide my time between the two papers as I had to do in so many other classes (or when I had to write digests, dividing my time between four papers).

Introduction

Throughout thebook of Hebrews the author compares the old covenant with the new to encouragethe recipients of the epistle to persevere in their faith in Jesus Christ andthe salvation that he accomplished for them so that they do not turn back toJudaism which is passing away and offers no hope. In Hebrews 12:18-24 thistheme reaches a climax as the author compares the old covenant symbolized bythe  terrifying theophany of Mount Sinaiwith the new covenant symbolized by the joyful celebration of Mount Zion. Thispaper will explore the symbolism of the two mountains and how it exhorts theoriginal reader and the believers of today to persevere in their faith until itis completed in Christ.

The Text in the Context of Hebrews 12

In Hebrews 11 theauthor exhorts the believers to persevere in their faith in Jesus Christ byproviding them with the witness of the faith of the Old Testament saints, thoughthey persevered in faith they did not receive “what was promised” (v. 39) sinceGod would not perfect them “apart from us” (v. 40). He then exhorts them toremember this cloud of witnesses and to put aside their sin and run withendurance the race that is set before them and look to Christ the “founder andperfecter” (12:2) of their faith. This leads to an encouragement to perseverein holiness, to follow the example of Christ and not to commit the same erroras Esau who did not value his inheritancebut sold his “birthright for a single meal” (v. 15).

This sets the stage for Hebrews 12:18-24 as theauthor compares the terrible theophany of Sinai with the joy of Zion as a way of persuadingthe reader to persevere in the faith and not reject has been offered to them inthe new covenant to return to the old covenant.

 

 

Hebrews 12:18-21 in Light of Mount Sinai

The first verse ofthis periscope sets the comparison between the physical reality of Mount Sinaiand the spiritual reality of Mount Zion[1] whenthe author states that the believers “have not come to what may be touched.” Eventhough he does not name Mount Sinai as the place that they have come to or evenused o;rei as adesignation, it is clear from the description that it is Mount Sinai andIsrael’s encounter with God that he is describing.

It is unclearwhich particular text the author is referring to, possible texts include:Exodus 19:12-22; 20:18-21; Deuteronomy 4:9-24; 5:22-27; 9:19. Ellingworthsuggests that the “meteorological features of Heb. 12:18 are found in Dt. 4:11,which has an exact parallel in 5:22.” [2] Inv.19 the author appears to have switched to Exodus 19:12-22.  Lane sees a link between the use of proselhlu,qate in v. 18 and22 and in Deuteronomy 4:11 LXX where Moses reminds the Israelites of theirencounter with God at Mount Sinai.

The authordescribes the Sinai experience in the language of judgment: a blazing fire,[3]darkness,[4]gloom,[5]and tempest.[6] Theauthor’s language underscores the very nature of the presence of God who comesas a judge[7] toensure that his people learned to fear him so that they would not sin (Ex.20:20).

The sound of thetrumpet was to assemble the people of God to his presence (Ex. 19:13) but in19:16, it causes them to fear and in 19:19 the sound of the trumpet grew louderand became part of the experience of God speaking to his people. The sound ofthe trumpet plays a significant part on the day of the Lord when God assembleshis people. [8]

Along with thesound of the trumpet was the sound of words. In Deuteronomy 4:12 Moses remindsthe Israelites of their encounter with God on Sinai, who spoke to them from thefire and they “heard the sound of words, but saw no form; there was only avoice.” This image is replicated by the author of Hebrews. Gloom, darkness, atempest, the sound of a trumpet and words mark the encounter with God butsurprisingly there is no mention of God himself. God is hidden, he is not “unambiguouslypresent at Sinai.”[9] Theauthor paints a picture of an encounter with God that is vague and undefined.The words convey terror and obscurity, not revelation.[10]  The writers’ choice of words “conveys animpression of an overwhelming of the senses by the presence of the God who isunapproachable in his holiness.”[11]

Overwhelmed thepeople begged[12] “thatno further word be spoken to them.” They understood his holiness and it madethem realize that it was too great to bear. This point is underscored by the fact that what God declared to them was”his covenant, which he commanded you to perform, that is, the TenCommandments” (Deut. 4:13). God’s law was too great to bear, his holiness asrevealed in the commandments and even in the commandment to stone the wildbeast, according to the author, filled them with such dread that they begged that”no further words be spoken to them.”

Even Moses was notimmune to the atmosphere of terror and states, “I am terrified and trembling.” Israel and itscovenant mediator share in the awe and terror of the holiness of God.  This verse presents the reader with a problemsince there is no record of Moses saying this in the Sinai account recorded inExodus 19-20 or in Deuteronomy 4-5. The only place that mentions that he wasfearful is in Deuteronomy 9:19 where Moses fears God’s wrath against the makersof the golden calf with the author of Hebrews adding kai. e;ntromoj which is missing from the LXX.[13]This is considered one of the possible solutions to the dilemma of where thispassage came from.  The author could haveincluded it to reinforce his message of judgment that Sinai represented. Mosesfears God’s wrath against the people, just as the people fear God’s wrath attheir encounter with him at Sinai, to the author of Hebrews this fearrepresents the same thing: fear of God’s judgment and the reality of hisholiness being too great to bear.

Luther believedthat since Moses was terrified before God at the burning bush and before Godparted the Red Sea he could be terrified and it not be recorded because of “hisoffice as legislature, so that it would not be said that the giver of the lawwas terrified by the law.”[14]Aquinas offered two solutions to the problem: it could either be referring toMoses at the burning bush in Exodus 3 or Paul is referring to a passage that isno longer extant.[15]Faber Stapulensis believed that the “translator of Hebrews who misunderstoodMoses statement in Exodus 20:20 (‘Do not fear’) to be a reference to Moseshimself.”[16] AndEramus believed that there was nothing in Exodus 3 or 20 that would support theauthor’s attribution to Moses and thought along with Jerome that thisundermines authorship of Paul since it references things in the OT that are notthere.[17]Calvin believed that as the representative of Israel before God, Moses shared intheir terror. F. F. Bruce saw the closest parallel in Deut. 9:19 and Stephen’sspeech in Acts 7:32 he also thought that the author of Hebrews might have beenfamiliar with a “haggadic account of the Sinai theophany which made explicitmention of Moses’ fear and trembling on this occasion too.”[18]  Ellingworth sees it as a fusion of the”different aspects of the Sinai narrative.”[19]

Regardless of thesource, the point of the author is clear: the mediator of the old covenantshared in the fear of judgment and the holiness of God of those he represented.Though Moses could approach God and touch the mountain without being stoned, hestill understood that God was a “consuming fire” (Deut. 4:24).  Moses’ fear is the climax of the passage andin it is revealed the experience of those under the old covenant was one offear of the judgment of God.

Mount Zion,the Heavenly Jerusalem

In contrast to thisfear, the believers are encouraged to reflect on what they have received in thenew covenant.  What they now have cannotbe touched as the Israelites were able to “touch,” but it is superior since ithas a better mediator, One who is not afraid, who does not tremble and it is aholier location, heaven itself.

The reference to Mount Zionshould have been familiar to the Jewish readers and those Gentiles, who hadread the Old Testament since it was where David built his royal residence,[20]installed the ark of the covenant [21]and where Solomon built the temple of God.  Mount Zionbecame to be known as the dwelling place of God.[22]The phrases “Mount Zion,” “the city of the living God”[23]and “Jerusalem“[24]is used synonymously since Jerusalem was builton Mount Zion and two are linked together in manyverses.[25]  Zion and Jerusalem were used todesignate the people of God[26]and it was used to represent the eschatological age of salvation.[27]There are many aspects of this: the eschatological reign of God, theeschatological glory of Jerusalem which willbecome the capital and religious center and will be secure from its enemies,[28]the grace and forgiveness of God who washes away the sins of Israel[29]and the “great pilgrimage to the temple on Zion.”[30]The Old Testament has many references to Zionand Jerusalemthat may have been in the mind of the recipients when they came to this verse.[31]

Added to thesymbolism found in the Old Testament is the symbolism found in the teaching ofsecond temple Judaism. The author no doubt had it inmind when he wrote Hebrews and would have expected the recipients to as well. Therewas a shifting of the focus of the Jerusalemtemple as the presence of God (since it had been defiled and destroyed) to aheavenly Jerusalemand temple which the earthly one was but a copy. It is not be hard to see thatthis is very similar to how the author of Hebrews viewed Zion,the heavenly Jerusalem.[32]

With this in mindthe reader comes to Hebrews with an understanding that they have come to whathas been promised to the people of God: they will dwell in the house of theLord forever. They have come to his holy mountain, to the very temple of God,the heavenly Jerusalem.This should have filled the first century reader with awe, not in the terrorand dread of Israelas it approached a holy and terrifying God but in the awe of one who is able toenter the very presence of God.

The believers havecome to myriads[33] ofangels in festal gathering, a large celebration of the angels who worship God.The author may have had the myriads of angels at Sinai (Deut. 33:2) in mind asa contrast to the angels gathered around the throne of God in celebration[34].

They have come to”the assembly of the firstborn who are enrolled in heaven.” The term, evkklhsi,a|  was used by Stephen of the assembly of thepeople at Sinai[35] and theword is used in Deuteronomy 4:10, 9:10 and 18:16 to describe Sinai as a “day ofassembly.”[36] In theOld Testament God calls Israelhis firstborn[37] all ofthe firstborn of Israelbelonged to God[38] and theLevites were set apart as priest to take the place of the firstborn of Israel.[39]Therefore it could be said that Israelunder Moses could be considered the assembly of the firstborn but now thatdesignation has been transferred to the church.[40]Throughout the New Testament evkklhsi,a| is used to represent those who believe in Jesus Christ.[41]Jesus is called the firstborn among many brothers[42]and the firstborn from the dead.[43]Through union with Christ the believers are heirs with Christ.[44]

In Numbers 3:40God tells Moses to number all the firstborn sons of Israel which was an enrollment[45]on earth.[46]  And in Exodus 32:32 Moses referred to theGod’s book in which God’s people are enrolled (their names are written).[47]  In Luke 10:20 Jesus tells the disciples torejoice that their names are written in heaven.[48]It is clear from these passages that those who are the “firstborn enrolled inheaven” are those who are in union with Christ, those who by faith awaited thepromises to be fulfilled (Hebrews 11) and those who have come to Mount Zion (v.22).

The believers havealso come to “God the judge of all.”[49]   The God of Sinai came as a judge and thepeople were afraid, the believers have come to a judge but they do not need tofear.  There is no warning not toapproach, no one will be stoned if they touch God’s holy mountain. They canapproach because Christ made atonement for them as a priest. The contrastbetween the covenants could not be clearer, why fall back to the old covenantwith its terrifying encounter with God? Since God is the judge of all, it would make sense to be in the covenantthat offers salvation from the coming wrath of God

And the believershave come to the “spirits[50]of the righteous made perfect.” This may refer to the Old Testament saints whoare now made perfect (referring to 11:40) with the New Testament believers whohave died before the return of Christ.

The believers havecome “to Jesus, the mediator of a new covenant.” The author has mentioned thatChrist is the mediator of the new covenant previously (9:15) and that the new covenant is a better covenant (8:6). The oldcovenant was provisional but the new covenant is eternal. Why would they whatto turn to a covenant that was fading away? Christ ushered in a new covenant”so that those who are called may receive the promised eternal inheritance”(9:15).  And why would they want to turnback to Moses who trembled in fear, he understood that a holy God will punishthose who break his covenant. Christ calls the believers to boldly approach Godsince he has prepared the way.

 And finally they have come to the “sprinkledblood that speaks a better word than the blood of Abel.”  Under the old covenant Moses sprinkled theblood of an animal to purify the tabernacle and the people (9:18-22) but thesprinkled blood could not take away the sins of the people (10:4, 11). Underthe new covenant Christ’s blood has been shed for the remission of sins (Luke22:20), so that the believer may freely enter the presence of God (Heb. 10:19). 

The comparisonwith Christ’s blood is not with the old covenant but with the blood ofAbel.  In Genesis 4:10 Abel’s blood criedout to the Lord and in Hebrews 11:4 though Abel has died he still speaks. ButChrist’s blood speaks “a better word” than Abel’s blood. Both Christ and Abeldied at the hands of unrighteous men who were jealous of them. Abel’s bloodcried out for vengeance but Christ’s blood was offered for forgiveness.  It speaks a better word because it has moreto offer.

Conclusion

After readingHebrews 12:18-24 the recipients of the letter cannot say that they were notwarned. “God’s people now must be still holier than in the days of Moses,because they stand in a yet holier place than Sinai.”[51] Theyhave not come to Sinai, they have come to heaven and since they have done sothey are under a greater weight of judgment. They have come to the heavenly Jerusalemand if they reject it and turn back to what is passing away, there is nothingthat will save them when they come to the court of God when Christ returns tojudge the living and the dead.

Appendix

Hebrews 12:18 Ouv ga.r proselhlu,qate yhlafwme,nw|kai. kekaume,nw| puri. kai. gno,fw| kai. zo,fw| kai. que,llh|

 

For you have not come to what may be touched and a blazingfire, darkness, gloom and a tempest

 

¹⁹  kai. sa,lpiggoj h;cw| kai. fwnh/| r`hma,twn(h-j oi` avkou,santej parh|th,santo mh. prosteqh/nai auvtoi/j lo,gon(

 

and the sound of a trumpet and the sound of words which madethe hearers beg that no further word be spoken to them.

 

²⁰  ouvk e;feron ga.r to. diastello,menon\ ka’nqhri,on qi,gh| tou/ o;rouj( liqobolhqh,setai\

 

For they could not endure the order that was given, “If evena wild beast touches the mountain it shall be stoned.”

 

²¹  kai,( ou[tw fobero.n h=n to. fantazo,menon(Mwu?sh/j ei=pen\ e;kfobo,j eivmi kai. e;ntromojÃ…

 

Indeedso terrifying was the sight that Moses said, “I am terrified and trembling.”

 

²²  avlla. proselhlu,qate Siw.n o;rei kai. po,leiqeou/ zw/ntoj( VIerousalh.m evpourani,w|( kai. muria,sin avgge,lwn( panhgu,rei

 

Butyou have come to Mount Zion and to the city of the living God, the heavenly Jerusalem and to myriadsof angels in festal gathering

 

²³  kai. evkklhsi,a| prwtoto,kwn avpogegramme,nwnevn ouvranoi/j kai. krith/| qew/| pa,ntwn kai. pneu,masi dikai,wnteteleiwme,nwn

 

andto the assembly of the firstborn who are enrolled in heaven, and to God thejudge of all and to the spirits of the righteous made perfect

 

²⁴  kai. diaqh,khj ne,aj mesi,th| VIhsou/ kai.ai[mati r`antismou/ krei/tton lalou/nti para. to.n {AbelÃ…

 

and to Jesus, the mediator of a new covenant and to thesprinkled blood that speaks a better word than the blood of Abel.