THE TWO MOUNTAINS
Hebrews 12:18-29
As we look at these two mountains, we are reminded of the contrasting differences of law and grace. What took place at these two mountains serves as a summary statement of the way law and grace operates in it respective dispensation. The Book of Hebrews was placed in the canon of Scriptures to show God’s way of communicating His riches that we now enjoy in the economy of Grace as opposed to the legal economy that first appeared. As the Book of Hebrews is being concluded, we are strongly reminded in this great chapter of two things that is required of the Lord. We are required to keep our eyes fixed upon the Lord Jesus Christ and we are to carefully listen to what He has to say. In both instances, it is required that we do this by receiving the Word of God. There is nothing mystical about seeing and hearing the Lord.
By this, we do not look for dreams and visions, nor do we look for voices. There are so many who get caught up in their charismatic confusion who are continually looking for or listening for something new. With all due respect, we have all that we need in God’s sacred, precious Word. It is from the Word of God that I am able to see Him. It is His Word that allows me to hear what He has to say. The warning to listen to Him was given in Hebrews 1, beginning with the very first verse: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;” Heb 1:1-3 (KJV).
In Barnes notes, when he was giving an analysis of the first chapter of Hebrew, he showed that the Book was written to discourage a drift back into Judaism. Notice the way that he worded the purpose of Hebrews chapter one: The main object of the epistle is to commend the Christian religion to those who were addressed in it, in such a way as to prevent defection from it. This is done, principally, by showing its superiority to the Mosaic system. The great danger of Christians in Palestine was of relapsing into the Jewish system. The imposing nature of its rites; the public sentiment in its favour; the fact of its antiquity, and its undisputed Divine origin, would all tend to that. To counteract this, the writer of this epistle show that the gospel had higher claims on their attention, and that, if that were rejected, ruin was inevitable. In doing this, he begins, in this chapter, by showing the superiority of the Author of Christianity to prophets, and to the angels; that is, that he had a rank that entitled him to the profoundest regard. The drift of this chapter, therefore, is to show the dignity and exalted nature of the Author of the Christian system—the Son of God. (Barnes’ Notes on the New Testament).
What Barnes said clearly demonstrates the intent of the writer under the inspiration of the Holy Spirit to give us Hebrews as he did. It is for this purpose that the Lord concludes the study of Hebrews with such a graphic display of the contrasting nature of the old system with the new. Thus, we will examine these two mountains to further emphasize this difference.
I. THE MOUNT THAT SPEAKS OF TERROR (Vv. 18-21)
“For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,” So begins the verse that describes the terror of this mountain. The phrase, “that might be touched” speaks of this mountain as being an actual mountain that was chosen to convey the spirit of the dispensation of law. Though, it was a mountain that could be touched as its realness is being described, it could not be touched as the law required. To touch it by human or beast would mean certain death. Again, quoting from Barnes we see how clearly he understood this truth: The mount that might be touched. Mount Sinai. The meaning here is, that that mountain was palpable, material, touchable-in contradistinction from the Mount Zion to which the church had now come, which is above the reach of the external senses, Hebrews 12:22. The apostle does not mean that it was permitted to the Israelites to touch Mount Sinai-for this was strictly forbidden, Exodus 19:12; but he evidently alludes to that prohibition, and means to say that a command forbidding them to "touch" the mountain, implied that it was a material or palpable object. The sense of the passage is, that every circumstance that occurred there was fitted to fill the soul with terror. Everything accompanying the giving of the law, the setting of bounds around the mountain which they might not pass, and the darkness and tempest on the mountain itself, was adapted to overawe the soul. The phrase, "the touchable mountain"-if such a phrase is proper—would express the meaning of the apostle here. The "Mount Zion" to which the church now has come, is of a different character. It is not thus visible and palpable. It is not enveloped in smoke and flame, and the thunders of the Almighty do not roll and re-echo among its lofty peaks as at Horeb; yet it presents stronger motives to perseverance in the service of God.
—Barnes’ Notes on the New Testament
A. Notice the Awful Sight of It (V.18)
When viewing the awfulness of this mountain, we do not view it as being unnecessary in its awfulness. The terror of this mountain is not an evil terror, but a necessary terror that describes the strength of the law. The law was not evil but good, but it was absolutely demanding and because of man’s inability to keep it, it may have appeared to be evil. To illustrate this, when I was disobedient to my parent’s instructions, my father had a strap that I feared and I also feared him when he held it and put it on me. When he was correcting me this way, he for that moment of time appeared as an awful sight, but he certainly was not evil – he just appeared that way. The strap that my Dad held in his hand pictured his law. When he applied it, it was because I had broken his law…
The ancient commentator Gill wrote of the terror of the sight and that which was associated by it and meant by it:“ and that burned with fire; as Mount Sinai did, Exodus19:18 Deuteronomy 4:11 which set forth the majesty of God, when upon it, at whose feet went forth burning coals; and also the wrath of God, as an avenging lawgiver and Judge; and the terror of that law, which strikes the minds of the transgressors of it with an expectation of fiery indignation; and so points out the end of such transgressors, which is, to be burnt: nor unto blackness and darkness; which covered the mount when God was upon it, Exodus19:16 and which also may express the majesty of God, round about whom are clouds and darkness; and also the horror of the legal dispensation, and the obscurity of it; little being known by the Jews of the spirituality of the law, of the strict justice of God, and of the righteousness which the law requires, and of the end and use of it; and especially of the way of salvation by Christ; and so dark were they at last, as to prefer their own traditions before this law: it is added, and tempest; there being thunderings and lightnings, which were very terrible, Exodus19:16 and though there is no express mention made of a tempest by Moses, yet Josephus (d) speaks not only of very terrible thunderings and lightnings, but of violent storms of wind, which produced exceeding great rains: and the Septuagint on Deuteronomy 4:11 use the same words as the apostle does here, "blackness, darkness, and tempest". This also may denote the majesty of God, who was then present; the terror of that dispensation; the horrible curses of the law; and the great confusion and disquietude raised by it in the conscience of a sinner.”
As this ancient writer carefully understood, there is a pressure and a fear which is in association with the law, but in a very wonderful way that pressure now brings about the necessary conviction upon the soul of the poor lost sinner that is required for his conversion. It is only with such conviction that the sinner can truly recognize the majesty of God. The law is now a schoolmaster that brings us to Christ Jesus.
B. Notice the Awful Sound of It (V. 19)
“And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:” The sound that was described coming from the trumpet was a sound that evoked terror upon the poor soul who heard it. The sound that was heard would increase in intensity like a siren warning the person that would carelessly approach the mountain that it was not to be done. One’s beast was not even permitted to touch this mountain at Sinai. There was a fear that became more intense as the Voice spoke invisibly from the midst of the described scene. Those there was so afraid of the Voice of deity that they began to prefer the voice of Moses rather than the Voice of the Lord as the following Scriptures indicate: 18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. 20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. 21 And the people stood afar off, and Moses drew near unto the thick darkness where God was. Ex 20:18-21 (KJV)
C. Notice the Awful Strength of IT (V. 20,21)
The descriptive narrative of this section shows the strength of God’s anger in respect to the broken law. His strength is also demonstrated by the activities that were taking place at Mount Sinai. For the law to be valid it had to be backed up by strength that it is greater than itself. God who is the giver of the law is also the enforcer of the law. It was for this reason that Moses admitted fear in Deuteronomy 9:19 when he came down from the mount and broke the Decalogue or the two tablets that comprised the Ten Commandments. “For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you” Deut 9:19 (KJV)
Moses’ fear was based upon a reverential respect and awe that He had for God. For us to see the contrasting differences of these two mountains and to also recognize that within the Historical context of why we are shown these two mountains is to understand that God wanted to move the converted Hebrews away from that which they were converted from. He wanted to draw their affections to the new economy of which they are now a part of. This does not mean that the old economy was to be despised for its failure to serve a purpose, for it did serve a noble purpose in showing how unable the human family was in keeping the law. It not only is hard, it is impossible for mankind to keep the law. The dispensation of law with all of its requirements only proved this to be so.
Yet the demands of God had to be met and there was only one who was capable of such. That was our better Priest… the lord Jesus Christ. He, as the scriptures have already proved, kept the law as demanded by God. With the law being kept, there was no more necessity for one to keep it and for this reason the contrasting differences of the law was shown with no one but Christ being of strength to keep and conquer the law. The first Mount is now referred to as being unapproachable and the arrow of direction is now pointed to a new Mount that can be approached and enjoyed by the redeemed. We will now consider the mount that speaks of triumph.
I. THE MOUNT THAT SPEAKS OF TRIUMPH (Vv. 22-24)
Verse number 22 opens with such wonderful encouragement. Several new things are mentioned that characterizes the new economy. This new economy is symbolized by the mention of Mount Sion. Though Mount Sion is the place where the city of Jerusalem is built, it tells not in this instance of an earthly city, but of a heavenly city – a New Jerusalem. The New Jerusalem is being identified by the language that is being used. Notice how this is indicated in verses 22-24: 22 “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Heb 12:22-24 (KJV)
A. Notice The Wonder of the Place of Triumph (Vv. 22,23)
The first notable mention of this city is that it is the city of the living God. The law and the previous economy are so closely connected to death. The priest in the earlier system had to die. His time on earth and time to serve was for only an abbreviated time. Yet in contrast to the earthly priest and the system that he was a part of, this new economy was marked by the city of the living God. Also populating this city is an innumerable company of angels. There is absolutely no way that the human mind can comprehend such Truth that involves this better and this new economy of Grace. In our pictures and also in our imagination, we may plug in a few angels, relative speaking, but this verse tells us that the number of angels cannot even be numbered. Certainly in heaven, we will have such knowledge, but in human terms, I am thinking that what is meant by this statement that a person could not live long enough to number the angels. This would be like someone counting one dollar bill at a time while counting up the national debt. So much is owed that a person could not count that many dollar bills in a life time.
Also mentioned in this New Jerusalem is the general assembly and church of the firstborn. It is my belief that this is a reference to all of those who have been assembled out of the churches that make up the bride of Christ. Whereas on earth there are many churches or local assemblies, in heaven they are all molded into one. Included in this verse is a reference to the spirits of just men made perfect. This may refer to all of the redeemed who were not members of the church including the Old Testament saints, as well. I will not comment much on this section, because I am sure that I have much to learn and may even stand to be corrected. Even as I study and write this commentary, I am doing it as a student who still has much to learn. The primary purpose of a study like this for me is to place myself under a personal discipline of study causing me to give more attention to the Scriptures than I normally would. I have learned that “Reading makes a learned man and writing makes and exact man”. To write something in regards to Truth places a heavy responsibility upon the writer to be exact. For this reason, I felt it necessary to remind the reader that there is so much yet to be learned by this writer and if you see mistakes in my interpretation, I certainly will not be surprised.
B. Notice the Wonderfulness of the Person of Triumph (V. 24)
Barnes noted how much better this new economy is by Jesus being the crowning Excellence of the redeems’ affection. “And to Jesus the mediator of the new covenant. This was the crowning excellence of the new dispensation, in contradistinction from the old. They had been made acquainted with the true Messiah; they were united to him by faith; they had been sprinkled with his blood. Hebrews 7:22, and Hebrews 8:6. The highest consideration which can be urged to induce any one to persevere in a life of piety is the fact that the, Son of God has come into the world and died to save sinners.” —Barnes’ Notes on the New Testament
The Lord Jesus Christ is what makes this new economy so wonderful and so possible. Everything that had been written in Hebrews was written to establish this fact. All the shadows of the Old Testament were only prelude to the Splendor that is found in the Christ of the New Testament. A new covenant was established to guarantee this to be so. Everything that this covenant says and defines can be counted as being true. For God said it!
III. THE MOUNT THAT ALSO SPEAKS OF TRUTH (Vv. 25-28)
Lest we forget that the new economy of God still retains God’s holy hatred of sin, we are reminded that we must not refuse Him that speaketh. Though the new economy is lacking the burning with fire, the blackness, the darkness and the tempest, it does still have God’s same attitude towards sin. With the completed Canon of Truth, we have the Voice of Him that speaketh. We are to listen to what He says and if we refuse to listen, there will be sure judgment. For the unbeliever, there will be an eternal judgment for refusing to hear. There will also be an awful tribulation that will bring about a shaking like the creation has never before seen. The Lord will shake both the earth and the heaven. This indicates how the Lord will forever purge His creation of its sin to His own satisfaction.
A. The Truth Speaks of His Power (Vv. 25,26)
When thinking of power as it pertains to the Lord God Almighty, we immediately must recognize that it pertains to power in every sense of the word. We know that God has All-power as it pertains to government and order. Structurally within the chain of command, He is always at the head. He is the Head of all government and principality. He also is the source of all power as it pertains to creation. By Him all things consist. He is the nuclear energy for all existing matter. This power is found and comes forth from His Word. When God said, “Let there be Light” there was light. When God spoke before and it then shook the earth, He warns that when He speaks again that it will shake the heaven, also.
B. The Truth Tells of His Permance (Vv. 27,28)
The Lord will totally tear away the Stroud of religion and also remove the governments that oppose Him when He brings tribulation and judgment upon the earth. He will shake the pretenses which make up our worldly system and bring total destruction causing all opposing empires to crumble, but those who make up the family of the redeemed will survive the shaking. Just as verse 28 tells us, we will receive a kingdom that cannot be moved. With this being so, we should serve God acceptably with reverence and godly fear.
C. The Truth Tells of His Purging (V. 29)
Fire is a tool that is used for purging and purifying. For the unbeliever it will burn in a consuming manner, but fr the believer the fire will burn in a purifying manner. Job knew the meaning of this truth when he said that he will come forth as gold. This last verse should be seriously considered by the saved and the lost alike. The lost should be warned to hear the Voice of mercy while there is yet hope. The saved should be warned to hear the Voice of the Lord and also to keep their eyes upon the Lord. Barnes seem to understand the meaning of this verse as we look at his comments: “For our God is a consuming fire. This is a further reason why we should serve God with profound reverence and unwavering fidelity. The quotation is made from Deuteronomy 4:24: "For the Lord thy God is a consuming fire, even a jealous God." The object of the apostle here seems to be, to show that there was the same reason for fearing the displeasure of God under the new dispensation which there was under the old. It was the same God who was served. There had been no change in his attributes, or in the principles of his government. He was no more the friend of sin now than he was then; and the same perfections of his nature which would then lead him to punish transgression would also lead him to do it now. His anger was really as terrible, and as much to be dreaded, as it was at Mount Sinai; and the destruction which he would inflict on his foes would be as terrible now as it was then. The fearfulness with which he would come forth to destroy the wicked might be compared to a fire that consumed all before it. Mark 9:44-46. The image here is a most fearful one, and is in accordance with all the representations of God in the Bible, and with all that we see in the Divine dealings with wicked men, that punishment, as inflicted by him, is awful and overwhelming. So it was on the old world; on the cities of the plain; on the hosts of Sennacherib; and on Jerusalem;-and so it has been in the calamities of pestilence, war, flood, and famine, with which God has visited guilty men. By all these tender and solemn considerations, therefore, the apostle urges the friends of God to perseverance and fidelity in his service. His goodness and mercy; the gift of a Saviour to redeem us; the revelation of a glorious world; the assurance that all may soon be united in fellowship with the angels and the redeemed; the certainty that the kingdom of the Saviour is established on a permanent basis, and the apprehension of the dreadful wrath of God against the guilty, all should lead us to persevere in the duties of our Christian calling, and to avoid those things which would place in jeopardy the eternal interests of our souls.” —Barnes’ Notes on the New Testament
