Hebrews 12:18-24

IVWe are held under obligation to this by the nature of the New Covenant

Hebrews 12:18-24

18For ye are not come unto the mount that might be touched [to a mountain7 that is handled], and that burned with fire [and to burning fire], nor [and] unto blackness, 19and darkness,8 and tempest, And [to] the sound of a trumpet, and the voice of words, which voice [om. voice] they that heard entreated [deprecatingly begged, παρῃτήσαντο, that the word should not be spoken to them any more [that (further) speech might not be added to them]: 20(For they could not endure [endured not] that which was [om. was] commanded, And if so much as [Even if] a beast touch the mountain, it shall be stoned, or thrust through with a dart [om. or thrust through with a dart9]: 21And so terrible was the sight, that [And—so fearful was the spectacle—] Moses said, I exceedingly fear and quake). 22But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23To the general assembly and church of the first-born [and to myriads, a festal company of angels and the congregation of the first-born], which are written [who are registered] in heaven, and to God, the Judge of all [or, and as Judge, to the God of all], and to the spirits of just men made perfect, And to Jesus the mediator of the [a] new covenant, 24and to the blood of sprinkling that speaketh better things than that of [more mightily10 than] Abel.

[Hebrews 12:18.—ψηλαφωμένω, scil., ὄρει, to a mountain that is felt of, handled, palpable to touch=material and earthly.—καὶ κεκαυμένῳ πυρί, and to kindled, hence, burning fire, better than burning with fire.

Hebrews 12:19.—παρητήσαντο, etc., begged off against any further word being said to them; παραιτεῖσθαι, to beg off for oneself, to deprecate, not=αἰτεῖσθαι παρά τινος (as Alf.), but παρά, with force of aside from, against.

Hebrews 12:20.—οὐκ ἔφερον τὸ διαστελλόμενον, they did not bear that which commanded=the command.

Hebrews 12:21.—καί—οὕτως. So, perhaps, it is better to punctuate, carrying καί over to τὸ φανταζ., as otherwise a ὅτι, or ὥς with φανταζ., could hardly be dispensed with.

Hebrews 12:22-23.—μυριάσιν ἄγγέλ. πανηγύρει καὶ ἐκκλησία. The Eng. ver., an innumerable company of angels and the general assembly and church, etc., is rendered impossible by the absence of the conjunction before πανηγ. while again to connect πανηγ. with ἐκκλησία without the καί, involves an unaccountable departure from the general structure of the passage, in which all the other principal members are connected by καί. It remains then either to take μυριάσιν as a collective term distributed into the πανήγυρις of angels, and the ἐκκλησία of the first-born, or to take μυριάσιν as belonging only to the clause ἀγγέλων πανηγύρει in which case again it is a question whether we are to read, “to myriads, a festal company of angels,” or, “to myriads of angels, a festal company.” In regard to the first construction, μυριάσιν is justly remarked by Moll to be naturally suggestive, from Old Testament associations, of angels, and it seems better so to restrict it. Thus restricted again, if μυριάσιν governs ἀγγέλ. the noun πανηγ. comes in as a dragging and halting apposition. With Moll, I prefer, therefore, “to myriads,” via., a festal host of angels. If (with Alf., etc.) μυριάσιτ covered both πανηγ. and ἐκκλησ., so elegant a writer would hardly have omitted τε after ἀγγέλων.—πανήγυρις, not merely a general assembly, but, a festal gathering, a joyful and jubilant host.—ἐκκλησ. πρωτο., perhaps better rendered by the indefinite art., “a congregation of first-born ones,” suggested by the case of Esau, who had to lose his birthright in order that Jacob might obtain it.—ἀπογεγ. ἐν οὐρ, registered., enrolled, whose citizenship is in heaven.—καὶ κριτῆ θεῷ πάντων, and to God the judge of all, so E. V., etc., and still Alf., while among others Be Wette, Bleek, Lün., Del. and Moll construct: “and as judge to the God of all,” which certainly has the order of the words, and I think the sentiment in its favor.

Hebrews 12:24.—διαθ. νεᾶς, of a new covenant.—κρεῖττον λαλοῦντι, speaking better, or, more mightily.—παρὰ τὸν Αβελ, in comparison with Abel.—K.].

EXEGETICAL AND CRITICAL

Hebrews 12:18. Which is handled.—The pres. particip. can be scarcely regarded as=the verbal adjective in τος, hence ψηφαλώμενος is not=which might be touched, as is commonly maintained, nor=touched by God, i.e., by the lightning, and therefore, smoking (Beng., Storr, and others); but it expresses that which, in its nature, is material and perceptible to the sense. The position of ὄρει is opposed to the construction which would connect κεκαυμένῳ with it, and make πυρί dat. of the instrument (Bl., De W., Thol., Lun., etc.), with reference to Deuteronomy 5:23; Deuteronomy 9:15, etc. Del. also remarks, in defence of the coördinate construction of these words adopted by Erasm., Calv., Beza, Grot., Beng., etc., that also at Deuteronomy 4:36; and elsewhere “the great fire” is mentioned by itself. Σαλπίγγος ἤχῳ is borrowed from Exodus 19:16; φωνῇ ῥημάτων from Deuteronomy 4:12; the relative clause ἦς, etc., refers to Deuteronomy 5:22; Deuteronomy 18:16; comp. Exodus 20:18 ff.; the command, Hebrews 12:20, refers to Exodus 19:12 ff. To understand τὸ διαστελλόμενον as=that which is ordained (Storr, Schultz, etc.), is contrary to the New Testament usage, which employs the verb only as a middle.

Hebrews 12:21. And—so fearful, etc.—The proper punctuation originated with Beza. Previously, καὶ οὕτως were always taken together. Hebrews 12:21 is a heightening of the idea of 8–20; but the καἱ is not=also, or even (Carpz., Boehm., and others). This interpretation is inconsistent with its position in the clause. The words here ascribed to Moses are not found in the Scripture account of the giving of the Law. According to Calov, the author drew from immediate inspiration. According to Erasm., Beza, Schlicht., and others, from tradition. Recent commentators more correctly refer the words to Deuteronomy 9:19, where Moses expresses his fear of the wrath of God, after the defection of the people in worshipping the golden calf, by the words καὶ ἔκφοβός εἰμι. Stephen, at Acts 7:32, in recounting the appearance of God in the burning bush, represents Moses as ἔντρομος γενόμενος, which words, also, are not found at Exodus 3:6.

Hebrews 12:22. To Mount Zion, and to the city of the living God, the Heavenly Jerusalem.—With Mount Sinai, the representative of the legislation of the Old Covenant (Galatians 4:24), is contrasted Mt. Zion as the city of the fulfilled Messianic promises (Psalms 48:3; Psalms 50:2; Psalms 78:68; Psalms 110:2; Psalms 132:13; Isaiah 2:2; Micah 4:1; Joel 3:5; Obadiah 1:17; Revelation 4:1), and as the true dwelling-place of God (Micah 14:3; Isaiah 26:21; Ezekiel 3:12). So also the Heavenly Jerusalem, which (Galatians 4:26) is also mentioned as Mother of the redeemed and truly free children of God, is contrasted with the earthly Jerusalem, the city of the great King (Matthew 5:35), as the city in which the living God, who is also its Founder and Architect (Hebrews 11:10; Hebrews 11:16), has not so much His dwelling-place as His people. That the contrast of the earthly and the heavenly is here arranged according to the sacred number seven (Beng., Del., Kluge), is not indicated in the text.

Myriads, etc.—By the term “myriads,” we are involuntarily reminded of angels (Deuteronomy 33:2; Daniel 7:10; Judges 14:0). It is therefore very natural to regard angels also here as exclusively meant, and to take the term not as a collective conception, distributing itself into the two parts of a festal assemblage of angels, and the congregation of the first-born (as with Beng., Bl., De W., Ebr., Del., etc.). It is, indeed, in my judgment, most natural to conceive the angelic hosts “as a festal company” (Song of Solomon 7:1), yet, as in apposition with ‘myriads;’ to which there is then subjoined the mention of the Christian church. For inasmuch as the term “myriads” does not of necessity, under all circumstances, denote angels, Numbers 10:36, it would be almost indispensable to add some specializing clause. Should we, on the contrary, connect ἀγγέλων not with πανηγύρει (Seb. Schmidt, Griesb., Knapp, etc.), but with μυριάσιν (Bez., Calov, Storr, Thol., Lün., etc.), we must, in that case, either take πανηγ. as in opposition with μυριάσιν, which would be dragging and heavy, or connect it with the following, giving it quite another reference. Thol. makes, alongside of the ‘myriads of angels,’ a ‘festal company’ of glorified saints, who are already celebrating the Sabbath of the people of God (Numbers 4:19), and the community of Christians still walking upon the earth. To these latter the ἐκκλησία πρωτοτόκων certainly has reference, inasmuch as they are said to be “registered or enrolled in heaven;” because by the introduction of their names into the book of life, they are registered as citizens of the kingdom of heaven, with an assured prospect of the heavenly inheritance, (Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 20:15); and they are called “First-born,” not in reference to the time of their conversion, whether understood of Apostles (Primas., Grot.), or of the earliest Jewish and Gentile believers (Schlicht., Bl., Ebr., etc.), or of those who have been glorified by martyrdom (De W.); but in reference to their dignity as “first-fruits of the creatures of God” (ἀπαρχὴ τῶν κτισμάτων τοῦ θεοῦ), James 1:18, Revelation 14:4; 2 Thessalonians 2:13 (Böhm., Thol., etc.). [May there not be a reference in the term πρωτότοκος, here to the case of Esau, a little above alluded to, who sold his birth-right, πρωτοτόκια, and whose selling or parting with it was indispensable to its passing over to Jacob? In earthly families and relationships there can be but one first-born; the prerogative is restricted by the nature of the case. But in the family of God they are all ‘first-born.’ The congregation of ancient Israel was made up in but a small proportion of those who held this honor; but the spiritual church of the New Testament is a “community or congregation of First-born ones”—they are all first-born. This need not exclude the reference to the import of the term as given by the author.—K.]. The term ἀπογεγρ. forbids our referring the “first-born,” either to those already dwelling in heaven, or to angels, as the oldest inhabitants of heaven (Nöss., Storr, etc.), or to the patriarchs and saints of the Old Testament (Calv., Beng., Lün., etc.), or to the glorified first fruits of Christianity (De W.); for the sealing borne by the 144,000, as their characteristic mark on the heavenly Zion (Revelation 14:1), and which had been already impressed upon them on the earth (Hebrews 7:3), is an entirely different thing from the registering of their names in the list of the citizens of the kingdom of heaven. But it is very questionable whether we are authorized to refer πανηγ. to the festal company of the glorified, as such a reference is in no way exegetically involved in the text. It were much more natural in such a coördination of πανηγύρει and ἐκκλησίᾳ in reference to the πρωτότοκοι, not, indeed, to adopt the view of Lün., that the collective community of the first-born are characterized partly as a festal and exulting assemblage (πανηγ.); partly as bound in an inward unity (ἐκκλησ), but rather that of Hofmann, who finds in it the united and kindred designations of the church, partly as a religious and worshiping, partly as a political organization. But there is absolutely no ground apparent for this double representation; on the contrary, the absence in this case of the connecting particle καί between the two principal members would be entirely inexplicable.

Hebrews 12:23. As Judge, to the God of all, etc.—[So Moll with many, instead of “to God, the Judge of all”]. We need absolutely assume no inversion (with the old translators and interpreters). The subject is the prerogatives of the Christian revelation; hence in regard to the Judge before whom the first-born, who are enrolled for the kingdom of heaven, i.e., Christians, are yet to appear, the comforting declaration is made that He is the God of all; i.e., stands in a positive religious relation to all the members of this community. This explanation is suggested by the context, and is entirely satisfactory. It makes also a natural connection with what follows. To take πάντων as neuter, thus designating the Judge who protects His people by His judgment, in His omnipotence as God over all beings and things (Del.) is totally unnecessary, and, in fact, would require ἐπί with πάντων. It is equally erroneous to find in the passage a reference to the narrow and bigoted conceptions of the Jews (Bl., De W., Lün.).

Spirits of the just made perfect.—By virtue of their religious communion with God the Christians, while yet living, stand in the same political fellowship to which the departed spirits of the righteous belong, not barely those of the Old Covenant (Schlicht., Bl., De W., Ebr., etc.), nor merely those of the New (Grot., Beng., Storr, Lün., etc.), but of both (Böhme, Thol., Bisp., Del., Riehm, Alf.). They are called τετελειωμένοι, not because they have completed their earthly life (Calv., Limb., Böhme, etc.), and not in the sense of τέλειοι, perfect ones (Theophyl., Luth., etc.), but because Christ has brought them to the goal of perfection. For although they have not yet experienced the resurrection, and that ultimate perfection (τελείωσις) which is common to all the believers of the Old and the New Testament, still awaits them (Hebrews 11:40), yet Christ who descended and ascended, Ephesians 4:10, has already opened to them the gates of the realm of death (Revelation 1:18). Even before the resurrection they have been permitted to enjoy the presence of the Lord (Philippians 1:23; compare John 14:2).

Hebrews 12:24. Jesus, mediator of a new covenant.—The writer selects the personal historical name of the Mediator, because by the death of the Incarnate One upon the cross, that covenant was effected which (Hebrews 8:8; Hebrews 8:13; Hebrews 9:15) was called καινή, as being new in its quality (fœdus novum), but is here called νεά which Böhme, Kuin., and others here without ground regard as identical in meaning, but which rather characterizes this covenant as recent, as new in time and fraught with youthful vigor.

DOCTRINAL AND ETHICAL

1. The legislation of Mount Sinai has a threatening, and even fearful character, which brings out in strong relief the majesty of the God, who, by His voice indeed reveals Himself on earth, but remains Himself invisible; and in view of it fills sinful man with terror in the feeling that he stands exposed to the avenging lightnings of this Heavenly King, and has nothing to oppose to the thunders of His speech; so that, instead of rejoicing in the presence of God, he would rather flee from the stormy terrors of His approach, unless restrained by the hand and mandate of the Almighty. This fearful shuddering before God was felt even by the Mediator of God’s revelation to the world, inasmuch as He was only a man who Himself stood in need of a reconciling mediator. Although there existed an earthly place for the revelation of God, yet God still remained Himself unapproachable, and the natural phenomena in which He announced His presence, and indicated the character of His revelation for the time being, at the same time veiled His real essence. In accordance with this, the character of God’s Old Covenant people is only that of an external holiness and union with God, which expresses, and represents that which should be, but is unable to obtain and impart it.

2. Christians, on the contrary, are the true people of God, endowed with a citizenship in heaven, and with all the means of grace on earth, so that in their pilgrimage below, they are not merely blest with heavenly goods, but are transformed into the heavenly character, (Ephesians 2:6), and have their citizenship (πολίτευμα) in heaven (Philippians 3:20), with whose inhabitants they now already, as belonging to the kingdom of God, have fellowship, and their approach to which, as members of the New Covenant, is rendered possible by the blood of its Mediator, which brings them who are sprinkled with it into a gracious relation to the Judge, and which, as the blood of the Righteous One, who, in the power of an indestructible life, stands completely and forever in our stead, powerfully surpasses the cry of Abel for vengeance, who, murdered in his innocence, is not forgotten of God (Hebrews 11:4).

3. The mention of the “spirits of the just made perfect,” argues decisively alike against the assumption of a sleep of the souls of the departed, and against the doctrine of a purgatory.

HOMILETICAL AND PRACTICAL

By what means we ascertain that the Mediator of the Old Covenant revelation was not the genuine Mediator.—The diversity of the voice of God in the Law and in the Gospel.—By our entrance into the Christian Church we come into communion with a heavenly world.—That which most terrifies us, most powerfully consoles, most tenderly allures.—Our connection with heaven, prepares us on earth to triumph over the world.

Starke:—The glory of the New Covenant pledges all who live in it to the greater sanctity.—The law of the Most High is no child’s play; it commands and threatens. If we are unable to fulfil it, we must still fear in holy reverence, and seek protection with Him who has fulfilled it on our behalf.—Here on earth believers are really blessed and they pass in their blessed state of grace from one degree of blessedness to another.—See, we are to be citizens of the heavenly Jerusalem, associates with Christ, with the holy angels and the elect.—By faith, Christ dwells in our hearts; we have Him and enjoy Him; but in heaven we shall properly see Him, possess Him, and be satisfied.

Hahn:—We are, as it were, so loaded down with grace, that it were the greatest ingratitude and insensibility if this did not spur us on.—The fact that a part of His people are still in a distant land, and some are already at home, is matter of no account with the Lord Jesus, and occasions Him no concern; for, in His own time, He will bring us all thither.—We have, in the Spirit, perpetual access on high, and perpetual enjoyment from on high.

Heubner:—The Church of Christ on earth is a nursery for the Church of Christ in heaven.—The Christian alone has the hope of a blessed communion with all saints.

Tholuck:—The greater the grace which is evinced toward us, the heavier our responsibility, if we refuse to heed it.

Appuhn:—The children of God on earth and the children of God in heaven, are intimately united.

Hedinger:—Grace, not wrath, is to quicken our obedience.—The fairer the city, the more cheerful and glad the service of its citizens.

Footnotes:

Hebrews 12:18; Hebrews 12:18.—Instead of καὶ σκότῳ read, after Sin. A. C. D., 17, 31, 39, the more rare and elegant τῷ ζόφῳ. The former comes from Deuteronomy 4:11; Deuteronomy 5:22, and is added in Sin. by the corrector.

[9][Hebrews 12:20.—The clause ἤ βολίδι κατατοξ. of the Rec. (but inserted after καὶ οὕτως, Hebrews 12:21), is as deficient in authority as it is injurious to the rhetoric of the passage, and is rejected as an interpolation by all the best editors.—K.].

Hebrews 12:24; Hebrews 12:24.—Instead of κρείττονα, the uncials uniformly, and the minusc. generally read κρεῖττον.