Steadfast Thanks

                                                             Sunday School Lesson
                                                              September 23, 2012

                                 
Lesson:  Hebrews 12:18-29;                                                                                       
Golden Text:  “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear” (Hebrews 12:28).


                                                                           

I.  INTRODUCTION.   As with the Hebrews of our text, modern day Christians don’t really appreciate the great privileges we have as New Testament believers. Our lesson this week draws a strong contrast between the privileges of Old and New Testament believers.  The original readers of Hebrews needed a reminder concerning blessings for which they should have thanked God.  Apparently they had joyously received the benefits of the gospel, but hardships had taken a toll on their faith and thanksgiving.  The writer of Hebrews, in our lesson reminded them that they needed to be reminded again how great their salvation was.

 II. THE TERRORS OF THE OLD COVENANT (Hebrews 12:18-21)  

 A.  The conditions of Mount Sinai (Hebrews 12:18).  After using Esau as an example of someone who fails to appreciate the privileges of God’s grace, the writer reminded his readers how God’s salvation in Christ contrasts very differently from the terrors of the old covenant given to Israel at Mt. Sinai.  In this verse the writer said “For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest.”  Unlike the Hebrews in the wilderness, the author’s readers had not “come unto the mount that might be touched.”  The writer was referring to Mount Sinai reminding his readers that they had been spared the terrors of Mount Sinai and adding that it “burned with fire” and was covered with “blackness, and darkness, and tempest.”  The word “touched” indicates that all of these signs could be experienced by the physical senses, such as sight and smell and touch.  The word “tempest” can refer to a violent wind usually accompanied by rain, snow or hail.  Israel experienced all of these conditions when they were given the law (see Exodus 19:16-19; Deuteronomy 4:11-12).  

B. The reaction to the conditions (Hebrews 12:19-21). 

1. (vs. 19).  Here the writer gave further details of what the Israelites experienced at Mt Sinai. He said along with fire, darkness and tempest, there was 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 phrase “the voice of words” refers to the voice of God as He spoke out of Mt. Sinai.  In addition to the physical phenomena the Israelites experienced at Mt. Sinai, the voice of God spoke to them and it was so unbearable that they begged for it to stop.  This is the meaning of the phrase “which voice they that heard intreated (begged) that the word should not be spoken to them any more.”  They were so afraid of God’s voice that they wanted Moses to intercede and receive God’s words and then pass them on (see Exodus 20:19; Deuteronomy 5:23-27).
2. (vs. 20).  In this verse, referring back to God’s voice at Mr. Sinai, the writer says parenthetically “(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.)”   Not only were the Hebrews at Mt. Sinai afraid to hear God’s voice, they couldn’t even “endure that which was commanded.”  In other words, they couldn’t bear the Lord’s commandment that “if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.”  God’s command to Israel was that if any creature, man or beast touches Mt. Sinai they would be stoned to death (see Exodus 19:12-13).  Although God commanded that no one should touch the mountain, He did allow Moses, the mediator for Israel, to climb the mountain and commune personally with Him (see Exodus 19:3-6, 20).  God was so insistent that the people stay away from Mt. Sinai that He sent Moses back down to again warn them not to touch it (see Exodus 19:21-25). 
3. (vs. 21).  Continuing his parenthetical statement from the previous verse, the writer said “(And so terrible was the sight, that Moses said, I exceedingly fear and quake.)”  Not only were the people terrified at what they saw and heard at Mt. Sinai, even Moses himself said “I exceedingly fear and quake.”   The scene at Mt. Sinai was so “terrible” that it caused Moses to tremble with fear.  

III. THE GRACE OF THE NEW COVENANT (Hebrews 12:22-24)

A. The conditions at Mount Zion (Hebrews 12:22-23).

1. (vs. 22).  Now the writer presents the contrast between Mt. Sinai and Mt. Zion.  He writes “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.”  The word “But” makes the transition from what the Jews experienced at Mt. Sinai to what these Hebrew Christians were experiencing at Mt. Zion.  The phrase “But ye are come unto mount Sion (Zion)” means that spiritually all believers are already there.  Mt. Sinai symbolized terror, but Mt. Zion symbolizes God’s grace, glory and blessing.  This is the mountain to which the Christian has come.  “Sion” or Zion was one of the hills in Jerusalem and was often used as another name for Jerusalem.  However, in this verse it refers to “the city of the living God, the heavenly Jerusalem.”   In John’s vision on Patmos, he saw “the holy city, new Jerusalem” descending from heaven to a new earth (see Revelation 21:2, 10) after God’s plans for earth were complete.  However, the great news for us is that this city already exists as a spiritual community of “an innumerable company of angels” and redeemed saints.  Although we are still waiting for the coming of this great city (see Hebrews 11:10; 13:14), we are members of that community now.
2. (vs. 23).  Not only have we come to Zion which has a community of angels, the writer says we’ve also come “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.”  In this verse, along with the company of angels in the heavenly Jerusalem, there is the “the general assembly and church of the firstborn.”  Some translations associate “the general assembly” with the angels in the previous verse.  However, the Greek word for “assembly” is “ekklesia” meaning church. Therefore “the general assembly and church of the firstborn” both refer to believers, not angels and believers.  In Scripture, the word “firstborn” sometimes refers to Christ (see Colossians 1:13-15, 18), but here it refers to the redeemed. To the Jew, “firstborn” described a position of special privilege, as it is with every Christian.  God sees us “in Christ” (see Ephesians 1:3; 2:6) and having all the privileges that He has. The names of those redeemed are also “written in heaven.”  The term “written” comes from a word meaning “to register or record.”  In other words, God has recorded the names of all those who are spiritually His firstborn (see Revelation 20:15).  God’s record book is also called “the Lamb’s book of life” (see Revelation21:27) and one’s name must be listed there in order to enter God’s presence.  Of course “God the Judge of all” will be present in the heavenly city.  The fact that the Lord is called “the Judge of all” does imply punishment, but it particularly refers to God’s impartial judgment of all human affairs.  Not only does God judge lies, He also vindicates truth.  The writer also says that in the heavenly city are “the spirits of just men made perfect.”  It is possible that this phrase is the same as “the church of the firstborn” but it more likely refers to the Old Testament heroes of faith, who were not yet perfect during their own time, awaiting the coming of Messiah (see Hebrews 11:39-40).  Now Christ’s perfecting work is completed for saints of all ages, and He represents all saints in His Father’s presence (see Hebrews 10:11-14).

B. The basis for the new covenant (Hebrews 12:24).  The author wrote that we not only have the privilege of coming to the heavenly city filled with angels, Old and New Testament saints, headed by the living God, we also come “to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”  The final contrast or difference between the terror of Mt. Sinai and the grace of Zion is the presence of “Jesus the mediator of the new covenant.”  God has replaced the old covenant, or the law, with a new covenant (see Hebrews 8:7-13) between Him and believers (see Hebrews 8:6-13).  Jesus was the “mediator of the new covenant” which means He intervened as a peacemaker to reconcile man with God (see Ephesians 2:14-16).  We also come “to the blood of sprinkling.”  Just as the sprinkling of blood marked the old covenant (see Exodus 24:5-8; Hebrews 9:18-22), “the blood of sprinkling” seals the new covenant (see Hebrews 9:23) and also “speaketh better things than that of Abel.”  This phrase pictures the blood of Jesus as still speaking today, telling believers of better things than the blood of Abel.  After Abel died, his blood figuratively cried out to God from the ground calling for vindication of his righteousness and vengeance on his murderer (see Genesis 4:10).  But the “better things” that the blood of Jesus speaks of are forgiveness of sinners and peace with God.

IV. THE IMPORTANCE OF HEEDING GOD’S VOICE (Hebrewws 12:25-29)

A. A solemn warning (Hebrews 12:25).  After advising his readers of the privileges and blessings of the new covenant, the writer warns them to “See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.”  The warning to theses believers was “refuse not him that speaketh.”  They were told not to refuse to obey the One who offered them the blessings the writer had spoken of.  Those who “escaped not” were the Hebrews during the giving of the law at Mt. Sinai.  They didn’t escape God’s punishment because they “refused him that spake on earth.”  This means that the Israelites refused to obey what God revealed to them as He “spake on earth” or came down to the mountain to give the people His message (Hebrews 3:7-11).  Those who refused, or disobeyed God’s words did not escape His wrath.  The writer reasoned that if those Israelites who refused to hear God’s law when He spoke from Mount Sinai didn’t escape His wrath, those who turn away from God, who now speaks from heaven, will suffer a far greater punishment.  This refers to believers in the church age.  The God who spoke from Mount Sinai is the same God who speaks from heaven.  However, His message now comes from His heavenly throne where Jesus, God’s glorified Son has returned in victory (see Hebrews 1:2-3).  God’s message, the gospel of Jesus Christ, is final and there will not be another. Those in the church age who turn away from it will not escape God’s judgment (see Hebrews 2:2-4).

B. A solemn preview (Hebrews 12:26-27).   

1. (vs.26).  Looking back to Mount Sinai, the writer says “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.”  At Mount Sinai when God spoke, the mountain shook at His presence (see Exodus 19:18) causing terror in the people.  The writer then noted “but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.”  Unlike the shaking that occurred at Mt. Sinai, God will shake both heaven and earth. This was originally a prophecy given to Zerubbabel to encourage Israel to build a temple after the return from Babylonian Captivity (see Haggai 2:6-7, 21-22).  This shaking of earth and heaven will take place in the last days after the return of Christ.  God will bring judgments on the unbelieving world and Christ will return to rule.  There will also be a new heaven and a new earth to replace the old one that was shaken, or destroyed (see Hebrews 1:10-12; II Peter 3:10-13; Revelation 20:11; 21:1). 
2. (vs. 27).  The author continued to say “And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.”  The phrase “And this word, Yet once more” refers back to the prophecy of Haggai 2:6-7, 21-22 given in verse 26.  The writer is saying that only one more time will God shake heaven and earth.  The phrase “the removing of those things that are shaken, as of things that are made” refers to the end or destruction of all things that have been created or made.  This includes the present heavens and earth (see Hebrews 1:10-12) as well as everything that came before Jesus completed His work (see Hebrews 8:13).  The words “are shaken,” in the present tense, indicate that God has already started this shaking process.  His glorious victory through death and resurrection has set in motion the final removal of everything that can be shaken.  God is removing all that can be shaken so that “those things which cannot be shaken may remain.”  The things that can’t be shaken or destroyed are spiritual realities which will remain forever.  The shaking that God will complete in the last days will reveal the difference between what is eternal and what is temporal or passing.

C. A solemn exhortation (Hebrews 12:28-29). 

1. (vs. 28).  In this verse, the author comes to a logical conclusion saying “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.”   The writer concludes that since God is sifting out all things that won’t last so that only things eternal will remain, believers are “receiving a kingdom which cannot be moved.”  We are even now receiving a kingdom that cannot be moved that will culminate in God’s eternal rule over a new universe (see I Corinthians 15:24-28).  The writer says that since this kingdom is our inheritance, “let us have grace, whereby we may serve God acceptably with reverence and godly fear.”  The word “grace” here can be translated as “gratitude” which speaks of the attitude grace produces in us.  The term “serve” is a word used for ministering as priests.  It was used to describe the work of the Levitical priests (see Numbers 18:6-7).  Today, in Christ, believers are all priests in our new covenant relationship with God (see I Peter 2:9; Revelation 1:6).  Like the priests who served God in the tabernacle, we must also “serve God acceptably with reverence and godly fear.”  This is a great privilege and we can’t take it lightly.

2. (vs. 29).  Having contrasted the terror experienced at Mt. Sinai to the grace we enjoy in Mt. Zion, it was possible that the readers might take God’s grace for granted.  To prevent this, the writer ends our lesson by saying “For our God is a consuming fire.”  This description of God is taken from Moses’ words in Deuteronomy 4:24 and once again takes us back to His awesome presence at Mt. Sinai.  God is the same today as He was at Mt. Sinai.  We must worship Him in holy fear recognizing that even though He is a God of grace, He is also a fire of destruction to those who choose not to follow Him.

Conclusion.  Believers have much to be thankful for as our lesson teaches. Even though the God of Old Testament law is the same God of new covenant grace, and even though He remains a consuming fire, God graciously invites His people to enjoy His forgiving grace and His unmovable kingdom.  Serving God in a manner that is pleasing to Him demands an attitude of thankful faith (see Hebrews 11:6).  By so doing, believers are willingly obedient to the command to give thanks in everything (see I Thessalonians 5:18).