Hebrews 12:25-29
As we have observed, the writer has firmly exhorted the Hebrews, as sons of God, to press on in the race (12:1-3), and has reminded them of the principle and purpose of chastening (vv4-13). We must endure it and not despise it, nor faint when being reproved by the Lord, because afterwards it yields the peaceable fruit of righteousness. The writer has also cautioned the Hebrews to look out for certain perils (vv14-17), one of which is forfeiting our birthright privileges. For this imperative, Esau1 is set forth as an example for us to solemnly consider and be instructed by.
With this context, the last section (vv18-29) is devoted to the spiritual recovery of weary and wayward Christians – the faint, despondent, despising and lame; the bitter-hearted, carnal and profane. Its purpose is to promote well-pleasing priestly service marked by “reverence and godly fear” (v28),2 and to this end, a solemn warning against departure is given.
Further observations will prove helpful to interpreting the warning. Note the use of the pronoun “ye” throughout (vv18,22,25), and once again the writer’s inclusion of himself (“we,” “us,” “our,” vv25,28,29). The pronouns “they” and “them” (vv19,20,25) refer to Israel at Sinai after they had been redeemed by the blood of a lamb, delivered from the house of bondage, and had passed through the Red Sea. There they received the Old Covenant and were bound to it by blood and the word of their brittle promise (8:7,9; 9:18-20; Exo 24:3-8; Jer 31:32). Typically, Israel at Sinai pictures the believer redeemed by the precious blood of Christ, delivered from bondage and the burden of sin, and baptised into one body (1Pe 1:19; 1Co 10:1-2; 12:13). Positionally, however, the Hebrews are no longer as those at Sinai which “corresponds to Jerusalem” on earth, but by faith have entered “Jerusalem above” (12:22; Gal 4:7-9,21-31 JND). They are no longer bound to the Old Covenant and its legal obligations, conditional blessings and severe penalties, but by faith are partakers of the benefits of the New Covenant and its superior, immutable and unconditional promises (8:7-13; 9:14-15; 10:1,9; 12:24).
The Privilege to Be Appreciated (12:18-24)
Commencing with “for” (or “because”), verses 18-24 provide the reason for the foregoing exhortations and imperatives. The section is punctuated by the conjunction “but” (v22), which marks the stark contrast between the position of those who heard the voice of God at Sinai and the infinitely superior position, privilege and prospects of sons of God who come under the sound of God’s Word today. The verb “ye are come unto” (v22) is in the perfect tense (i.e., “you have come to”). This means that the Hebrews (and we too), by virtue of new birth and union with Christ, are reckoned to have entered the heavenly scene already (cf. Eph 1:20; 2:6). The writer’s argument is not so much the distinctions between the Old and New Covenants (although these are appreciable from the text), but that the One who spoke to Israel at Sinai is speaking to us from heaven today (cf. 1:1-2).
At Sinai, God manifested His greatness and holiness with awesome and terrifying wonders (Exo 19:16-19; 20:18-23; Deu 5:22-26). The people were filled with dreadful fear and forbidden to draw near. The scene was so terrifying that even Moses said, “I am exceedingly afraid and full of trembling” (v21 JND). There, God spoke to them with “the sound of a trumpet, and the voice of words,” and they “heard … the word … spoken to them” and that “which was commanded” (vv19-20). Not being able to “endure” the commandments given, the people “intreated” (or “refused,” v25) “that the word should not be spoken to them any more” (vv19-20).
But! The child of God has come to Zion, God’s eternal dwelling place (cf. Psa 132:13-14; Joh 14:2). As “the city of the living God, the heavenly Jerusalem,” it is the place of His holy sanctuary, rest and habitation among His people (11:10,16; cf. Zec 8:3; Rev 21:1-23). Sinai was attended by a band of angels for the giving of the Law and its fearful judgments (cf. 2:2; Act 7:53; Gal 3:19), whereas Zion hosts a festive gathering of “an innumerable company of angels.” At Sinai, Jehovah’s firstborn son and “church in the wilderness” stood preeminent above all the nations of earth in favour, rank and honour (Exo 4:22; Deu 7:6; Act 7:38; cf. Isa 60:12), and is thus typical of “the church of the firstborn” ones (plural) registered in heaven (cf. Rev 22:19) – above all else in heaven and on earth, filled with all the fulness of God, and to the praise of His glory throughout eternity (Eph 1:10-14; 3:21).
We have come to “God, the judge of all.” From this truth stem two aspects that, if kept before the mind, will impel us to serve with “reverence and godly fear.” Firstly, “we must all appear before the judgment seat of Christ” (2Co 5:10-11). Secondly, privilege is granted to the faithful to share in Christ’s authority to judge, reign and rule over all things (Luk 12:42-44; 1Co 6:2-3; Rev 2:26-27; 3:21; 20:6). We take “spirits of just men made perfect” to mean OT saints presently perfected in their spiritual state, yet still awaiting their bodily resurrection and promised inheritance (cf. 11:40; Luk 14:14). Jesus stands infinitely superior to Moses as the Mediator of a New Covenant since He is eternal, is in heaven, has put away sin, provides for the forgiveness of sins, and has purged our conscience (7:22-24; 8:1-6; 9:14-15). His “blood of sprinkling” speaks better than that of Abel, for it speaks from heaven and not earth (9:12; 11:4; Gen 4:10), is the basis for ratifying and enacting the New Covenant (9:16-22), and avails redemption, forgiveness, justification, peace and open access to His presence (Eph 1:7; Rom 5:9; Col 1:20; Heb 10:19).
The Terms of the Warning (12:25-29)
God could not give us any greater position, any nobler privileges or any richer prospects in glory. This is, as the writer put it, “so great salvation” (2:3). But with great privilege comes great responsibility. With these infinitely glorious graces, the writer issues a most solemn warning: “See to it that you do not refuse Him who is speaking” (v25 NASB). This enforces the burden of the letter and all its warning passages. It is to be taken seriously by all Christians today and should not be dismissed as being for apostates because of the harshness of the language (for with such God “speaketh unto … and scourgeth every son,” vv5-6).
The reasons why we must not refuse Him are laid out in three powerful contrasts relative to speaking, shaking and sifting. Firstly, to refuse God who spoke on earth demanded a severe penalty, and there was no escape (cf. 2:2; 10:28). But to wilfully refuse the Son whose blood is speaking from heaven (v24) is far more fearful and solemn, and “we” (emphatic) shall not escape (v25; cf. 2:3; 10:29). The reason is because our heavenly position and privileges under the New Covenant have been made freely attainable on the basis of His precious blood. Therefore, willingly turning away from God who speaks through His Son (1:2) leads to inescapable consequences far more serious than for those who refused Him on earth.
Secondly, the One whose voice “shook the earth” at Sinai will once more, as He has promised, not only shake the earth but also heaven (v26, cited from Hag 2:6). The agitation of earth and the heavenly realm at the great tribulation and His second coming (e.g., Isa 2:19; Joe 2:10-11; 3:16-17; Mat 24:29; Rev 6:12-14) will be of such tremendous force that the tremor at Sinai will be comparatively imperceptible. Thirdly, like the sifting of wheat from the chaff, the Lord will shake and remove all things shakable, so that what is unshakable will remain. This sifting is to be contemplated daily, for all things transient, temporal and not standing the test will be removed, while things spiritual, scriptural and of eternal substance will abide.
Beloved, our hope is in “receiving a kingdom which cannot be shaken” (v28 NKJV). With this glorious prospect before us, we are exhorted to appropriate His grace. To turn from the principle of grace to “weak and beggarly principles” (Gal 4:9 JND) is perilous. And since He has called us to “His kingdom and glory” (1Th 2:12), let us earnestly regulate our walk in light of His word, His disciplining hand, the glorious position to which we have been brought by grace, the judgment seat of Christ, and the ever-present dangers that lead to the forfeiture of our birthright privileges. A proper appreciation of these truths will lead to “reverence and godly fear” and priestly service that is well-pleasing to God (v28; cf. 5:7). He who speaks has not changed – “our God is a consuming fire” (v29, cited from Deu 4:24). All that is natural, temporal and superficial will be consumed (1Co 3:13-15). Only His Word and that which is based upon it will remain (Mat 24:35).
Let us embrace the psalmist’s resolve, “I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly” (Psa 85:8).
1As we have noted, Esau is not typical of the apostate, but the child of God who possesses eternal life and awaits the attainment of future blessing, yet by impiety and carnal indulgences has renounced the rights and privileges of firstborn sons.
2 Bible quotations in this article are from the KJV unless otherwise noted.
