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Hebrews 12:24
Verse
Context
An Unshakable Kingdom
23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See Heb 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity. To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus. Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself. Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.
Jamieson-Fausset-Brown Bible Commentary
new--not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; Heb 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling--here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (Pe1 1:18-19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, Heb 9:12, Heb 9:25; Heb 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (Heb 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, Heb 13:20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (Co1 10:16; Co1 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; Heb 10:22; Isa 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Rev 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (Heb 9:18, Heb 9:22). speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Heb 11:4; Gen 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb. 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.
John Gill Bible Commentary
See that ye refuse not him that speaketh,.... Jesus, the Mediator of the new covenant, whose blood speaks better things than Abel, or than his blood and sacrifice: he was the speaker in the council and covenant of grace, that spoke for the elect; in the creation of all things out of nothing, that said, and it was done; in giving the law to the Israelites, in the wilderness, for he is the angel which spake to Moses in Mount Sinai, he spoke to God for the Old Testament saints, and was the angel of God's presence to them; he spoke in his own person, as the prophet of the church, in the days of his flesh; and he now speaks in heaven, by appearing in the presence of God for his people, and by presenting his blood, righteousness, and sacrifice; he speaks by his Spirit, in and to the hearts of his saints; and by his ministers in the Gospel, and the ordinances of it: nor should he be refused, as he is, when his Gospel is made light of, and neglected; when men excuse themselves from an attendance on it; when they will not hear it; or, when they do, and contradict and blaspheme, despise and reproach it, or leave off hearing it. Care should be taken that Christ is not refused in the ministry of the word; which may be enforced from the greatness and excellency of the person speaking, who is God, and not a mere man; from the excellency of the matter spoken, the great salvation: and the rather diligent heed should be had unto him, since there is a backwardness to everything that is spiritual and heavenly; and since Satan is vigilant and industrious to put off persons from hearing the Gospel, or to steal the word from them: for if they escaped not who refused him that spake on earth: the Ethiopic version renders it, "who appeared to them on the mount"; that is, on Mount Sinai; meaning either God himself, who descended on the mount, and spoke the ten commandments to the children of Israel; or Christ, the Angel that spoke to Moses in it; or rather Moses himself, who was on the earth, and of the earth, earthly; who spake from God to the people, being their mediator; him the Jews refused, would not obey him, but thrust him away, Act 7:39, though they promised to hear and do all that was said to them; wherefore they did not escape divine vengeance and punishment; their carcasses fell in the wilderness at several times, in great numbers, and were not suffered to enter into Canaan's land: much more shall not we escape, if we turn away from him that speaketh from heaven; that is, Christ, who came from heaven originally; is the Lord from heaven; whose doctrine is from heaven; and who, having done his work, is gone to heaven; where he now is, and from whence he speaks; and from hence he will come a second time, as Judge of all. There have been, and are some, that turn away from him; from a profession of him, and his Gospel and ordinances, and draw back unto perdition; such shall not escape divine wrath and vengeance; the sorest punishment shall be inflicted on them; see Heb 10:29.
Tyndale Open Study Notes
12:24 Jesus is the mediator of the new covenant (8:7-13; 9:11-14; 10:15-18). His sprinkled blood, used as the sacrifice for sins, speaks of forgiveness. • The blood of Abel cried out to God from the ground, demanding vengeance for his murder by Cain (Gen 4:10). By contrast, Jesus’ blood cries out that the price for sins has been paid for those in the new covenant (Heb 10:16-18).
Hebrews 12:24
An Unshakable Kingdom
23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
- Scripture
- Sermons
- Commentary
The Voice of Jesus Blood
By A.W. Tozer5.1K40:09Jesus BloodGEN 4:10MAT 6:33ROM 6:23ROM 12:1GAL 2:20HEB 10:29HEB 12:24The sermon transcript discusses various topics, including the consequences of breaking rules and the importance of having plans for the future. It also highlights the transformation of a native Christian who was once a pagan worshiping idols. The sermon emphasizes the significance of blood and the killing of a man made in God's image, calling for repentance and a revival to save the continent from destruction. The transcript concludes by stating that God became flesh to address the blood-stained world and find a solution for the sins committed against humanity.
(Genesis) Genesis 4:8-10
By J. Vernon McGee2.7K01:44GenesisGEN 4:8GEN 4:15GEN 4:24HEB 12:24In this sermon, the preacher focuses on the story of Cain and Abel from the Bible. He highlights the significance of Abel's blood crying out to God from the ground, representing the murder committed by Cain. The preacher then contrasts this with the blood of Christ, which speaks of redemption and salvation. He emphasizes the impudent and unrepentant attitude of Cain when questioned by God about Abel's whereabouts. The sermon concludes with a warning that secret sins will eventually be revealed and encourages listeners to deal with them before facing God's judgment.
Ye Are Come to Zion - Part 1
By T. Austin-Sparks2.3K52:23ZionGEN 2:8EXO 20:1JDG 2:16MAL 4:2MAT 6:33HEB 12:22HEB 12:24In this sermon, the speaker emphasizes that man was created by God to have a potential friendship with Him and to ultimately experience glory. The message highlights the spiritual significance of the creation story in Genesis, explaining that everything necessary for man's glorious destiny has already been accomplished by God through Christ. The speaker acknowledges that there is a deficiency in our understanding and faith in this truth, urging listeners to seek a deeper appreciation and worship of God. The sermon also emphasizes that God's plan for man's inheritance and fulfillment is centered in Christ and transmitted to His church, encompassing all sections of the Old Testament.
Pilgrim's Progress - Part 1
By Alfred P. Gibbs2.0K56:21Pilgrim's ProgressPSA 119:130ISA 59:2JHN 14:6ROM 3:23ROM 5:8ROM 6:23HEB 12:24In this sermon, the preacher discusses the life and transformation of John Bunyan, the author of Pilgrim's Progress. Bunyan was initially a lost and guilty sinner, but through reading the word of God, he came to understand the holiness of God and the dreadful nature of sin. He sought salvation and peace with God, and eventually found it through faith in Jesus Christ. After his conversion, Bunyan began preaching the gospel in the very city where he had once engaged in sinful behavior. His simple and passionate preaching attracted people, including children, who were amazed by his message of Jesus' love, power, and glory.
(Genesis) 12 - the Way of Cain
By S. Lewis Johnson1.8K49:31Way Of CainGEN 4:9GEN 4:20MAT 6:33JHN 3:16ROM 3:23HEB 12:241JN 5:19In this sermon, the preacher discusses the story of Cain and Abel from the book of Genesis. He explains that Cain's way is a path that begins with unbelief and leads to rebellion and immorality. The preacher emphasizes that Cain's descendants also follow this path. He then connects this story to the cultural mandate given by God to fill and subdue the earth, highlighting the importance of using science and technology for God's purposes. The sermon concludes with a call to repentance and reliance on Jesus Christ for forgiveness and salvation.
The Power of the Blood - Sermon 4 of 5 - the Sprinkling of the Blood
By Roy Hession1.7K29:00Blood Of ChristMAT 6:33HEB 12:241PE 1:2In this sermon, the speaker discusses the concept of immediate temptation and the lack of time to decide whether to yield to it or not. He uses the example of jealousy, explaining how it can arise instantly when someone else is praised and appreciated. The speaker emphasizes the importance of repentance and acknowledging one's wrongdoings, highlighting the cleansing power of the blood of Christ as mentioned in Hebrews 9. He encourages listeners to admit their faults and seek forgiveness through Jesus, emphasizing the need for obedience and the application of Scripture in daily life.
The Will of God - Part 2
By T. Austin-Sparks1.7K48:57Will Of GodEXO 3:8MAT 6:33MRK 8:36LUK 9:23JHN 13:6HEB 12:24In this sermon, the speaker emphasizes the importance of renunciation in the Christian life. He highlights how God often puts us in situations where we must choose to let go or hold on to something. The speaker explains that God's will for us is to be enriched with His fullness, not for selfish purposes, but for His glory. He emphasizes that renunciation is a discipline that allows us to be rewarded by God and experience His peace and rest. The speaker also references biblical examples of renunciation and how God promises to give His people abundance while also requiring them to let go.
The Heavenly Calling - Part 12
By T. Austin-Sparks1.7K54:52Heavenly CallingHEB 1:4HEB 3:1HEB 3:14HEB 6:9HEB 7:19HEB 7:22HEB 8:6HEB 9:23HEB 10:34HEB 11:16HEB 11:35HEB 11:40HEB 12:24The sermon transcript discusses the theme of "better" in the book of Hebrews. The speaker highlights various verses in the book that emphasize the concept of "better," such as better than the angels, better things, better hope, better covenant, better promises, and better sacrifices. The speaker emphasizes the importance of having a large conception of Jesus in order to navigate through trouble and testing. The letter was written to encourage Christians to persevere and not draw back from their faith, reminding them of their heavenly calling and the better things that await them.
Hebrews: Superiority of Christ
By Stephen Kaung1.6K1:07:41ChristHEB 2:1HEB 2:5HEB 2:9HEB 11:16HEB 11:35HEB 12:24In this sermon, the preacher focuses on the repetition of the word "better" in the book of Hebrews. He emphasizes that when a word is repeated so much, it indicates that the Holy Spirit is trying to convey an important message. The sermon highlights the finality of Christ's message compared to the partial and incomplete messages delivered by the prophets. The preacher also contrasts Christ with Moses, showing that Christ is superior and should be the focus of our attention and obedience.
(Genesis) - Part 7
By Zac Poonen1.6K1:00:47GenesisGEN 4:7MAT 6:33ROM 6:14HEB 9:22HEB 12:18HEB 12:22HEB 12:24In this sermon, the preacher focuses on Genesis chapter 4, specifically the story of Cain and Abel. The sermon highlights how sin quickly spread from Adam and Eve to their children, causing division and ultimately leading to Cain killing Abel. The preacher emphasizes the importance of mastering sin in our lives, drawing from Genesis 4:7. The sermon also emphasizes that the gospel of victory over sin is not just for mature believers, but can be proclaimed to anyone, even those like Cain who may have a grudge against God.
Rev 12:11. the Blood of the Covenant
By Horatius Bonar0The Power of the BloodRedemption and AtonementEXO 24:8EXO 30:10ACT 20:28ROM 5:9EPH 1:7COL 1:20HEB 10:19HEB 12:241JN 1:7REV 12:11Horatius Bonar emphasizes the profound significance of the blood of the Lamb in his sermon, illustrating how it serves as the foundation for victory over sin and death. He explains that the blood symbolizes life, atonement, redemption, and the means by which believers are brought near to God, cleansed, and justified. Bonar highlights the multifaceted blessings associated with the blood, including peace, pardon, and the power to conquer, ultimately affirming that the blood of Christ remains effective for all who believe. He concludes by stressing that the value of the blood is unchanging and accessible to even the most sinful, offering hope and assurance of salvation.
We Are Come to the Blood of Sprinkling
By C.H. Spurgeon0Continuous FaithThe Blood of JesusEXO 12:13JHN 6:35ROM 5:9EPH 1:7COL 1:20HEB 9:14HEB 12:241PE 1:181JN 1:7REV 1:5C.H. Spurgeon emphasizes the necessity of coming to the blood of Jesus, which is the foundation of true faith and vital godliness. He urges believers to recognize that their approach to Christ should be rooted in humility and dependence, acknowledging their own helplessness and the sufficiency of Christ's sacrifice. Spurgeon highlights the ongoing need for believers to continually come to the blood for cleansing and renewal, as it is through this daily coming that they find joy and assurance in their salvation. The precious blood of Jesus is portrayed as a source of hope and comfort, reminding believers that it is through His sacrifice that sin is dealt with and righteousness is granted. Ultimately, Spurgeon calls for a life characterized by a constant return to the cross, where believers can find strength and sustenance.
The Blood of Sprinkling, and the Blood of Abel
By Horatius Bonar0The Blood of ChristRedemption and ForgivenessGEN 4:10LUK 23:34ROM 5:20ROM 8:1EPH 2:13COL 1:20HEB 9:14HEB 12:241PE 1:18REV 6:10Horatius Bonar emphasizes the profound contrast between the blood of Abel and the blood of Christ, illustrating how Abel's blood cries out for vengeance while Christ's blood speaks of love, grace, and forgiveness. He explains that the blood of sprinkling signifies a new covenant that brings peace, blessing, and nearness to God, contrasting the curse and separation brought by Abel's blood. Bonar highlights that Christ's blood offers comfort and restoration, purging the conscience and granting eternal life, while also warning against the rejection of this divine testimony. Ultimately, the sermon calls believers to embrace the transformative power of Christ's blood, which assures them of their salvation and relationship with God.
Part 18: The New Covenant With Israel
By John F. Walvoord0JER 31:31ROM 11:271CO 11:252CO 3:6HEB 8:6HEB 10:16HEB 12:24John F. Walvoord delves into the significance of the new covenant with Israel, highlighting its importance alongside the Abrahamic and Davidic covenants in determining the destiny of the nation. The sermon explores the promises, problems of interpretation, and provisions of the new covenant, emphasizing the differing views of postmillennial, amillennial, and premillennial interpretations. It concludes with a detailed analysis of the New Testament teachings on the new covenant, particularly focusing on the future fulfillment of the covenant with Israel after the second coming of Christ.
The One Mediator!
By James Smith0JHN 14:6ROM 5:1GAL 3:19EPH 2:18COL 1:191TI 2:5HEB 9:15HEB 12:241JN 2:1James Smith preaches on the essential role of Jesus Christ as the one and only Mediator between God and humanity. Sin has separated God and man, and only through a Mediator can reconciliation and unity be achieved. Jesus, being both God and man, is the perfect Mediator who can approach God on behalf of humanity and reconcile them through His obedience, death, gospel, and Holy Spirit.
Devastating Deviation
By Miles J. Stanford0MAT 24:35JHN 1:17EPH 4:292TI 2:15HEB 12:24Miles J. Stanford emphasizes the importance of studying and rightly dividing the Word of God to show oneself approved unto God. He warns against the errors that arise from failing to properly divide the Scriptures, such as misunderstanding the covenants and promises of God. Stanford highlights the distinction between Covenant Theology and the New Covenant in Christ, emphasizing the need to be associated with Jesus, the Mediator of the new covenant. He criticizes non-dispensational teachers who bring promises meant for a future dispensation into the present, leading to disappointment and bitterness. Stanford also critiques historical attempts to enforce Christian living through Old Testament laws, rather than embracing the grace and truth found in the New Testament.
Zion, God's Habitation
By George Warnock0PSA 9:11PSA 20:1PSA 48:2PSA 50:2PSA 51:15PSA 132:81CO 15:57HEB 7:3HEB 12:24George Warnock preaches on the significance of Zion as a place of rest, righteousness, power, joy, holiness, beauty, and praise. He emphasizes how Zion represents a spiritual stronghold where believers can find strength and victory through Christ. Warnock highlights the transformation of weakness into strength, the anticipation of sharing in Christ's victory, and the eternal significance of Zion as a symbol of the completed and finished Sacrifice of Christ.
Of Christ, the Mediator of the Covenant.
By John Gill0ReconciliationMediation of ChristJHN 3:16ACT 20:28ROM 5:102CO 5:19EPH 2:18COL 1:211TI 2:5HEB 8:6HEB 9:15HEB 12:24John Gill expounds on Christ as the Mediator of the Covenant, emphasizing His unique role in reconciling God and humanity. He explains that Christ, being both fully divine and fully human, is the only suitable mediator who can bridge the gap caused by sin. Gill highlights that Christ's mediation involves not only intercession but also the satisfaction of divine justice through His sacrifice. He asserts that this reconciliation restores the relationship between God and the elect, who were once alienated due to sin. Ultimately, Gill underscores the necessity of Christ's dual nature for His mediatorial work, affirming that He is the sole mediator for both Jews and Gentiles.
Letter 69
By James Bourne0DAN 5:27HEB 12:2HEB 12:24James Bourne preaches about the spiritual battle against sin and the importance of enduring hardships as a good soldier of Christ. He emphasizes the need to cling to God in the midst of trials, acknowledging that the struggles we face are meant to draw us closer to Him. Bourne encourages his cousin to find strength in looking to Jesus, who endured the cross for our sins, and to trust in the promise of God's constant presence and faithfulness.
Letter 113
By James Bourne0PSA 32:5PSA 51:17LAM 3:25MAT 6:26HEB 12:24JAS 4:81JN 1:9James Bourne emphasizes the importance of seeking God's provision and refuge in times of despair, cautioning against relying solely on human contrivances. He encourages prevailing with the Lord in prayer, coming to the blood of sprinkling for better things, and acknowledging God's goodness in all circumstances. Bourne highlights various reasons why the Lord may withhold blessings temporarily, urging self-reflection, repentance, and a genuine acknowledgment of sin as the way to receive mercy and salvation.
Consider Him
By Ian Paisley0HEB 2:9HEB 4:14HEB 6:20HEB 7:22HEB 12:2HEB 12:24HEB 13:12Ian Paisley preaches about the Christian's journey as a great race, emphasizing the need to endure and overcome obstacles to obtain the prize of the high calling in Christ Jesus. He highlights the importance of fixing our eyes on Jesus, who endured all contradictions and challenges, to find strength and avoid fainting. Through various references in the book of Hebrews, he urges believers to consider Jesus in His different roles - Crucified, Identified, Qualified, Verified, Magnified, Glorified, and Sanctified - to draw strength, hope, and sanctification from Him.
The Blood of Sprinkling
By John Hames0EXO 24:8LEV 17:11EZK 36:26JHN 6:54HEB 9:14HEB 10:22HEB 12:241PE 1:21JN 1:7REV 1:5John Hames preaches on the powerful contrasts highlighted in Hebrews 12:24, focusing on the Pentecost at Mount Sinai versus the Pentecost at Mount Zion where believers were filled with the Holy Spirit and manifested Christian graces free from admixture. He delves into the contrast between the two covenants, emphasizing the new covenant's promise of God writing His law on believers' hearts, enabling them to walk in holiness. Hames also explores the significance of the blood of Jesus, explaining how it speaks of mercy and forgiveness, imparting Divine life to believers and cleansing them from sins and shortcomings.
The Covenant
By Henry Law0GEN 17:7JER 31:33MAL 3:1HEB 7:22HEB 9:15HEB 12:24Henry Law preaches about the everlasting Covenant established by God with His people, emphasizing the blessings, privileges, and inheritance that come with being a true disciple of the Lord Jesus Christ. He challenges believers to examine their hearts and ensure they have surrendered to Jesus, who is the essence and reality of the Covenant. Law explains that the Covenant of grace, unlike the Covenant of works, is based on eternal love and fulfilled through Jesus as the Surety and Mediator, securing believers' cleansing, righteousness, and eternal inheritance.
Mystical Union Between Christ and the Saints
By Thomas Watson0HEB 1:4HEB 6:9HEB 7:19HEB 10:34HEB 11:4HEB 12:24The preacher delves into the concept of 'better' in the Bible, emphasizing the superiority, advantage, and excellence found in Christ and His sacrifice compared to the Old Testament system. The term 'kreitton/kreisson' signifies something more useful, profitable, and advantageous, highlighting the greater value and significance of Christ's offering. Through various Bible verses, the sermon explores how choosing what is 'better' aligns with God's will, whether in marriage, suffering for righteousness, or in faith like Abel's sacrifice.
True Heart-Energy
By C.H. Spurgeon0GAL 3:15EPH 2:12HEB 8:6HEB 9:15HEB 10:16HEB 12:24HEB 13:20Dr. Johnson delves into the concept of Covenant, explaining that God's unconditional promises to Abraham and David necessitate provision for sin, leading to the New Covenant of redemption through Jesus' sacrifice. Cleon Rogers describes covenant as a deep unity resulting in common purpose, loyalty, and mutual aid. The significance of covenant lies in its binding nature, symbolized by the shedding of blood, signifying a commitment to die to self and live for the covenant partner. The New Testament uses 'diatheke' to emphasize God's unilateral promises and the irrevocable decision made by Him, highlighting the covenant of grace.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See Heb 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity. To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus. Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself. Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.
Jamieson-Fausset-Brown Bible Commentary
new--not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; Heb 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling--here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (Pe1 1:18-19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, Heb 9:12, Heb 9:25; Heb 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (Heb 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, Heb 13:20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (Co1 10:16; Co1 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; Heb 10:22; Isa 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Rev 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (Heb 9:18, Heb 9:22). speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Heb 11:4; Gen 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb. 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.
John Gill Bible Commentary
See that ye refuse not him that speaketh,.... Jesus, the Mediator of the new covenant, whose blood speaks better things than Abel, or than his blood and sacrifice: he was the speaker in the council and covenant of grace, that spoke for the elect; in the creation of all things out of nothing, that said, and it was done; in giving the law to the Israelites, in the wilderness, for he is the angel which spake to Moses in Mount Sinai, he spoke to God for the Old Testament saints, and was the angel of God's presence to them; he spoke in his own person, as the prophet of the church, in the days of his flesh; and he now speaks in heaven, by appearing in the presence of God for his people, and by presenting his blood, righteousness, and sacrifice; he speaks by his Spirit, in and to the hearts of his saints; and by his ministers in the Gospel, and the ordinances of it: nor should he be refused, as he is, when his Gospel is made light of, and neglected; when men excuse themselves from an attendance on it; when they will not hear it; or, when they do, and contradict and blaspheme, despise and reproach it, or leave off hearing it. Care should be taken that Christ is not refused in the ministry of the word; which may be enforced from the greatness and excellency of the person speaking, who is God, and not a mere man; from the excellency of the matter spoken, the great salvation: and the rather diligent heed should be had unto him, since there is a backwardness to everything that is spiritual and heavenly; and since Satan is vigilant and industrious to put off persons from hearing the Gospel, or to steal the word from them: for if they escaped not who refused him that spake on earth: the Ethiopic version renders it, "who appeared to them on the mount"; that is, on Mount Sinai; meaning either God himself, who descended on the mount, and spoke the ten commandments to the children of Israel; or Christ, the Angel that spoke to Moses in it; or rather Moses himself, who was on the earth, and of the earth, earthly; who spake from God to the people, being their mediator; him the Jews refused, would not obey him, but thrust him away, Act 7:39, though they promised to hear and do all that was said to them; wherefore they did not escape divine vengeance and punishment; their carcasses fell in the wilderness at several times, in great numbers, and were not suffered to enter into Canaan's land: much more shall not we escape, if we turn away from him that speaketh from heaven; that is, Christ, who came from heaven originally; is the Lord from heaven; whose doctrine is from heaven; and who, having done his work, is gone to heaven; where he now is, and from whence he speaks; and from hence he will come a second time, as Judge of all. There have been, and are some, that turn away from him; from a profession of him, and his Gospel and ordinances, and draw back unto perdition; such shall not escape divine wrath and vengeance; the sorest punishment shall be inflicted on them; see Heb 10:29.
Tyndale Open Study Notes
12:24 Jesus is the mediator of the new covenant (8:7-13; 9:11-14; 10:15-18). His sprinkled blood, used as the sacrifice for sins, speaks of forgiveness. • The blood of Abel cried out to God from the ground, demanding vengeance for his murder by Cain (Gen 4:10). By contrast, Jesus’ blood cries out that the price for sins has been paid for those in the new covenant (Heb 10:16-18).