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Sermon Podcast | Audio | Video : Christian Books : Hebrews 12:18-24

Commentary On Hebrews by Jean Calvin

Hebrews 12:18-24

18. For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

18. Non enim accessistis ad montem qui tangatur vel ignem accensum ac turbinem et caliginem et procellam.

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:

19. Et tubae sonitum et vocem verborum, quam qui audierant excusarunt, ne illis proponeretur sermo:

20. (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

20. Non enim ferebant quod edicebatur, Etiam si bestia tetigerit montem, lapidabitur aut jaculo configatur;

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

21. Ac sic terribile erat visum quod apparuit, Moses dixit, Expavefactus sum et tremefactus:

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,

22. Sed accessistis ad Sion montem, civitatem Dei viventis, Jerusalem coelestem,

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,

23. Et ad conventum innumerabilium Angelorum, et ecclesiam primogenitorum, qui scripti sunt in coelis, et judicem omnium Deum, et spiritus justorum consecratorum,

24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

24. Et Mediatorem Novi Testamenti Iesum, et sanguinem aspersionis, meliora loquentem quam loquebatur sanguis Abel.

18. For ye are not come, etc. He fights now with a new argument, for he proclaims the greatness of the grace made known by the Gospel, that we may reverently receive it; and secondly, he commends to us its benign characters that he might allure us to love and desire it. He adds weight to these two things by a comparison between the Law and the Gospel; for the higher the excellency of Christ's kingdom than the dispensation of Moses, and the more glorious our calling than that of the ancient people, the more disgraceful and the less excusable is our ingratitude, unless we embrace in a becoming manner the great favor offered to us, and humbly adore the majesty of Christ which is here made evident; and then, as God does not present himself to us clothed in terrors as he did formerly to the Jews, but lovingly and kindly invites us to himself, so the sin of ingratitude will be thus doubled, except we willingly and in earnest respond to his gracious invitation.

Then let us first remember that the Gospel is here compared with the Law; and secondly, that there are two parts in this comparison, -- that God's glory displays itself more illustriously in the Gospel than in the Law, -- and that his invitation is now full of love, but that formerly there was nothing but the greatest terrors.

Unto the mount that might be touched, etc. This sentence is variously expounded; but it seems to me that an earthly mountain is set in opposition to the spiritual; and the words which follow show the same thing, that burned with fire, blackness, darkness, tempest, etc.; for these were signs which God manifested, that he might secure authority and reverence to his Law. When considered in themselves they were magnificent and truly celestial; but when we come to the kingdom of Christ, the things which God exhibits to us are far above all the heavens. It hence follows, that all the dignity of the Law appears now earthly: thus mount Sinai might have been touched by hands; but mount Sion cannot be known but by the spirit. All the things recorded in the nineteenth chapter of Exodus were visible things; but those which we have in the kingdom of Christ are hid from the senses of the flesh.

Should any one object and say, that the meaning of all these things was spiritual, and that there are at this day external exercises of religion by which we are carried up to heaven: to this I answer, that the Apostle speaks comparatively; and no one can doubt but that the Gospel, contrasted with the Law, excels in what is spiritual, but the Law in earthly symbols.

19. They that heard entreated, etc. This is the second clause, in which he shows that the Law was very different from the Gospel; for when it was promulgated there was nothing but terrors on every side. For everything we read of in the nineteenth chapter of Exodus was of this kind, and intended to show to the people that God had ascended his tribunal and manifested himself as a strict judge. If by chance an innocent beast approached, he commanded it to be killed: how much heavier punishment awaited sinners who were conscious of their guilt, nay, who knew themselves to be condemned to eternal death by the Law? But the Gospel contains nothing but love, provided it be received by faith. What remains to be said you may read in the third chapter of the Second Epistle to the Corinthians.

But by the words the people entreated, etc., is not to be understood that they refused to hear God, but that they prayed not to be constrained to hear God himself speaking; for by the interposition of Moses their dread was somewhat mitigated. Yet interpreters are at a loss to know how it is that the Apostle ascribes these words to Moses, I exceedingly fear and quake; for we read nowhere that they were expressed by Moses. But the difficulty may be easily removed, if we consider that Moses spoke thus in the name of the people, whose requests as their delegate he brought to God. It was, then, the common complaint of the whole people; but Moses is included, who was, as it were, the speaker for them all.

22. Unto mount Sion, etc. He alludes to those prophecies in which God had formerly promised that his Gospel should thence go forth, as in Isaiah 2:1-4, and in other places. Then he contrasts mount Sion with mount Sinai; and he further adds, the heavenly Jerusalem, and he expressly calls it heavenly, that the Jews might not cleave to that which was earthly, and which had flourished under the Law; for when they sought perversely to continue under the slavish yoke of the Law, mount Sion was turned into mount Sinai as Paul teaches us in the fourth chapter of the Epistle to the Galatians. Then by the heavenly Jerusalem he understood that which was to be built throughout the whole world, even as the angel, mentioned by Zechariah, extended his line from the east even to the west.

To an innumerable company of angels, etc. He means that we are associated with angels, chosen into the ranks of patriarchs, and placed in heaven among all the spirits of the blessed, when Christ by the Gospel calls us to himself. But it is an incalculable honor, conferred upon us by our heavenly Father, that he should enroll us among angels and the holy fathers. The expression, myriads of angels, in taken from the book of Daniel, though I have followed Erasmus, and rendered it innumerable company of angels.

23. The firstborn, etc. He does not call the children of God indiscriminately the firstborn, for the Scripture calls many his children who are not of this number; but for the sake of honor he adorns with this distinction the patriarchs and other renowned saints of the ancient Church. He adds, which are written in heaven, because God is said to have all the elect enrolled in his book or secret catalogue, as Ezekiel speaks.

The judge of all, etc. This seems to have been said to inspire fear, as though he had said, that grace is in such a way altered to us, that we ought still to consider that we have to do with a judge, to whom an account must be given if we presumptuously intrude into his sanctuary polluted and profane.

The spirits of just men, etc. He adds this to intimate that we are joined to holy souls, which have put off their bodies, and left behind them all the filth of this world; and hence he says that they are consecrated or |made perfect|, for they are no more subject to the infirmities of the flesh, having laid aside the flesh itself. And hence we may with certainty conclude, that pious souls, separated from their bodies, still live with God, for we could not possibly be otherwise joined to them as companions.

24. And to Jesus the Mediator, etc. He adds this in the last place, because it is he alone through whom the Father is reconciled to us, and who renders his face serene and lovely to us, so that we may come to him without fear. At the same time he shows how Christ becomes our Mediator, even through his own blood, which after the Hebrew mode of speaking he calls the blood of sprinkling, which means sprinkled blood; for as it was once for all shed to make an atonement for us, so our souls must be now cleansed by it through faith. At the same time the Apostle alludes to the ancient rite of the Law, which has been before mentioned.

That speaketh better things, etc. There is no reason why better may not be rendered adverbially in the following manner, -- |Christ's blood cries more efficaciously, and is better heard by God than the blood of Abel.| It is, however, preferable to take the words literally: the blood of Christ is said to speak better things, because it avails to obtain pardon for our sins. The blood of Abel did not properly cry out; for it was his murder that called for vengeance before God. But the blood of Christ cries out, and the atonement made by it is heard daily.

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