Zion, Not Sinai

Hebrews 12:18-24

November 25, 2001

 

What is the book of Hebrews all about? The verses of our text capsule the thrust of the epistle through a series of pictures that provide contrast and motivation. The old covenant contrasted with the new covenant, enables us to see the absolute sufficiency of Jesus Christ as Prophet, Priest, and King. While the thundering of Sinai leaves one fear-stricken, the march to Zion leaves believers joy-besotted. And thus a grasp of the triumph of Zion over Sinai's dead end motivates all who believe to persevere in the faith.

 

If the old covenant demands were taken with intense seriousness, even more so, the demands of the new covenant-and its promises-give cause for faithful endurance in the Christian life. Sinai's dead end urges all of us to march in Zion's triumph. How do these images of Sinai and Zion explain the Christian life?

 

I. Sinai's Dead End

 

The Epistle of Hebrews demonstrates the new in the old. That is, Hebrews shows how the Old Testament foreshadows the substance of the New Testament revelation of Jesus Christ. Every chapter has its roots in the Old Testament revelation, explaining through Mosaic Law or historical narratives or prophetic exhortations or wisdom literature some aspect of how the entire Old Testament focused its aim upon the revelation of Jesus Christ. "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son," our writer declares the finality and consummation of the revelation of God in Christ. And His Son by virtue of His superiority as God with power, God has "appointed heir of all things, through whom also He made the world." And His Son by virtue of His excellence of character "is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power." And His Son by virtue of His faithfulness as the Redeemer, "when He had made purification of sins, He sat down at the right hand of the Majesty on high"-mission accomplished. Therefore His Son by virtue of the satisfaction of His work decreed before the foundation of the world, has "become as much better than the angels, as He has inherited a more excellent name than they" (Heb 1:1-4).

 

But the problem found in this ancient congregation gave cause for more explanation. They were waffling when it came to the sufficiency of Jesus Christ alone as their Mediator before God, and the complete satisfaction of His redemptive work. Little voices were calling them back to Sinai, back to the drudgery of trying to approach God through their own self-exertions, back to a dependence upon rituals and ceremonies and service for their salvation. So this wise pastor writes to explain in detail how the law given at Mount Sinai was not adequate to bring them into the presence of the Lord. They knew this since they had heard the gospel and trusted in Christ. But they were being hounded to revert back to their roots of Judaism, and the legalism of the Mosaic system. Now they must make a clean break from the self-dependence of their past to the faith-dependence upon Christ alone.

 

Is this just a first-century problem? Sinai maintains popularity today. Some go to the extreme of rigid legalism like the Old Testament counterparts. If they can just be good enough in their behavior then God will be "obligated" to bring them into His presence. As long as good deeds outweigh their bad, then they consider themselves okay with God. Just like the Pharisee in the temple who raised his face and hands to God, complimenting his fasting, almsgiving, and morality, the legalist thinks that his performance merits salvation. He's still living at Sinai.

 

Others take a different twist on Sinai, not one of legalism in do's and don'ts, but one of trust in ceremonies, service, activities, and the form of religion with Christ being only a peripheral part of their religion, not the absolute focus. Here we see the example of the Rich Young Ruler whom Jesus confronted with his idolatrous coveting but who, due to his good deeds and outward performance, thought he could manage his own way to God apart from the way of the cross.

 

Both are Sinai. Both fall short of the grace of God (12:15), and fail to bring their adherents into the presence of God. Some in this first century congregation were in danger of trusting in Sinai, and neglecting the grace of God in Christ pictured by Mount Zion. And I dare say, some among us may be in that very same danger.

 

While staying at Sinai is a dead-end, we must pass by Sinai on the way to Zion's triumph. We need both the theological lessons and practical applications found at Sinai, so that we understand our need for the triumph of Christ at Zion.

 

1. Theology at Sinai

 

The scene depicted in verses 18-21 point to that awe-filled time that the Israelites stood at the foot of Mount Sinai as Moses prepared to receive the Law. "For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. For they could not bear the command, 'IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED.' And so terrible was the sight, that Moses said, 'I AM FULL OF FEAR and trembling'." The writer has taken the scenes from Exodus 19 and Deuteronomy 9 where we find the assembly waiting to receive the Law. In the Saudi Arabian peninsula, God descended upon Mount Sinai in fire and smoke. The "mountain quaked violently" as the angelic trumpet (shofar) "grew louder and louder," and God thundered words to them. A boundary separated the people from the mountain upon which God had descended. They could not draw near to God.

 

The frightful scene of the giving of the Law provides us some important theological lessons that will help us understand the necessity of the gospel of Christ.

 

a. Lessons on God

 

What did the Israelites learn about God at Mount Sinai? We notice that the writer tells these believers that unlike their ancient counterparts, "you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind." The gospel is unlike the scene described of Sinai. The prohibition from approaching or touching the mountain upon pain of stoning reminds us of God's transcendence, i.e., that he is much greater than his creation, and thus removed from his creation. For this reason we understand God's inapproachability, that we cannot just saunter into his presence on our own terms. There were no trite or familial comments about God among the ancient Israelites for they knew that he was infinitely greater than them. Not only would they shrink from trying to scamper up the mountain to catch a glimpse of God's revelation in the fire and smoke, they "begged that no further word be spoken to them," as they heard the divine voice coming from Sinai. God could not be approached as far as they were concerned.

 

The scenes and experience of "a blazing fire, and... darkness and gloom and whirlwind," served to reinforce a view of God's holiness in contrast with their own sinfulness. So holy is God that when two of Aaron's sons later tried to offer incense upon the altar in a way that God had not prescribed, they were immediately smitten by fire from the altar. These ancient Jews literally felt something of God's holiness among them, and rather than it lifting their spirits it left them with a sense of gloom and despair because they knew that they were unworthy of God.

 

The "blast of a trumpet and the sounds of words" indicate that the Israelites grasped something of God's justice. Dreadful sounds pealed from the mountain to call attention to the Law of God, and the certainty of divine justice toward all who dared to break his Law. Their earlier assertion that they would obey, "all that the Lord has spoken we will do," was now coming home to them (Ex 19:8). This was no frivolous matter. They stood before "God, the Judge of all" who would call all of them into account.

 

I fear that we have little thought of God as Judge in our own day. The Ten Commandments have been turned into "Ten Suggestions for you to have a happy, happy life." The world about us knows nothing of the holiness of God that these Israelites felt in the wilderness. The terror of the holy God as Judge overwhelmed them, so that "they could not bear the command, 'IF EVEN A BEST TOUCHES THE MOUNTAIN, IT WILL BE STONED'." You can almost picture the scene of them crouching low to the ground, hiding their faces from the invisible presence of God, and crying in fear that this holy God would judge them.

 

I am convinced that if our nation could get a glimpse of God as He really is, it would bring us to our knees in cries for mercy. While the man of God, Moses, gazed upon the burning mountain with its darkness and gloom, he cried, "I AM FULL OF FEAR and trembling." Yet contrast that scene with the way people think nothing of making jokes about God, or treating their spiritual lives as though insignificant. God's name is used more as a slang word or coupled with a profane term or as a term of exclamation than as the holy God who created everything that exists, and the one before whom we will give an account of ourselves. A trip to Sinai to correct our thinking about God is very necessary before marching to the triumph of Zion. For unless we rightly perceive God then the work of Jesus Christ on the cross will mean little to us other than nice thoughts of inspiration or motivations to sacrificial service.

 

b. Lessons on Man

 

Inevitably, we learn about ourselves when we learn the truth about God. One sure reason for the arrogance among professing believers is due to a weakened view of God. But that was not the case at Sinai. When God communicated to them through "the sound of words," the response was not eagerness to learn from God. Instead, "those who heard begged that no further word be spoken to them." Even the "sound of words" coming from God, entering through the ear canal, and communicating in their minds caused them to shudder! God had spoken, and they were completely unworthy to hear. So they "begged that no further word be spoken to them." Can you imagine this, the Creator had spoken and they did not want to hear another word? What was the problem? Their perception of God brought them to the stark realization of their own sinfulness.

 

I find it amazing that even when reading a biblical description of our sinfulness, and our condemnation before God, many can slough it off without giving it another thought. Most people do not believe the biblical record: "There is none righteousness, not even one; there is none who understands, there is none who seeks for God; all have turned aside, together they have become useless; there is none who does good there is not even one.... For all have sinned and fall short of the glory of God" (Rom 3:10-12, 23). The words of Christ make it plain: "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God" (John 3:18). Personal sinfulness and condemnation are the human lot. All of us fit this category. That leaves all of us, just like those cowering at the foot of Sinai, in a state of hopelessness before God. So what does this teach us?

 

2. Applications from Sinai

 

Sinai does have its applications or lessons learned that will be profitable to us.

 

a. Our need for the unapproachable God

 

Even though the Israelites found God to be unapproachable, they spent the rest of their lives trying to approach God through their own ways. Some attempted to adhere strictly to the moral Law but found that their own sinfulness kept them from God. Others borrowed from the religion of those about them, combining the worship of idols with the worship of God in an attempt to satisfy the human need for God. Some tried to ignore God, even as many do in our own day, but that will not satisfy the soul's need for God.

 

Do you recognize that more than anything else, more than money, nice house, comfortable life, retirement program, and friends, you need to know the God who created you? Yet apart from his provision, this God is unapproachable. The smoke on the mountain, the blazing fire, and whirlwind keep you as a sinner separated from God who is altogether holy. And yet your need is still there.

 

b. Our impotency in drawing near to God

 

The Israelites came face to face with their own impotence in drawing near to God. That's where our writer is taking us, so that we might see the stark reality of our impotency in drawing near to God. For the original audience, it was a reminder that none of the ceremonies and legalistic practices their forefathers did brought them into the presence of the Lord. So why should they retreat to follow the same impotent practices while abandoning the gospel of Christ? And it is a reminder to any of us who would trust in ceremonies, rituals, church membership, baptism, good works, acts of charity, and even Christian service to bring us to God, that all of this is impotent by reason of our own sinfulness and God's holiness. We can draw near to God only through Christ.

 

c. Our need for mercy and grace

 

So where does this put each of us? We need God's mercy and grace! In mercy we are asking God to look with pity upon us, knowing that we do not deserve or merit any of his favors. There are none who deserve forgiveness and eternal life. I recall a lady saying of one man who was a particularly kind man, "If anyone ever deserved to go to heaven, it is this man." But the reality is that this man did not deserve to go to heaven anymore than anyone else! He needed divine mercy and grace.

 

Grace refers to God's actions of favor toward us. It is God acting on our behalf, not according to what we deserve, but according to his great love and kindness demonstrated through Christ. The pitiful cries at Sinai remind us that our best efforts before God fall miserably short of eternal life, and only by grace can we draw near to God. "To understand that God is holy and that one is a sinner is to stand at the threshold of grace" [Kent Hughes, Hebrews: An Anchor for the Soul, vol. II, 189].

 

II. Zion's Triumph

 

Zion's triumph-a metaphorical reference to the redemptive work of Jesus Christ on the cross-reminds us that the unapproachable God is now approachable through Jesus Christ! We can draw near to God.

 

1. Draw near to God

 

Drawing near is one of the themes of Hebrews. We might even translate verse 22, "But you have drawn near to Mount Zion and to the city of the living God." It is the same word used throughout this epistle synonymously with the saving relationship to God that is ours through Christ. It implies that we are living in a vital, active relationship to Him. We are told to "draw near with confidence to the throne of grace," because "we have a great high priest who has passed through the heavens, Jesus the Son of God" (4:16, 14).  He is the one who "is able to save forever those who draw near to God through Him, since He always lives to make intercession for them" (7:25). The Law cannot make perfect those who draw near to God; it is only a shadow of which Christ alone is the substance for bringing us to God (10:1). So because his death on the cross has opened "a new and living way" into God's presence, "let us draw near with a sincere heart in full assurance of faith" (10:22), for "without faith it is impossible to please Him, for he who comes [draws near] to God must believe that He is and that he is a rewarder of those who seek Him" (11:6).

 

In contrast to the Israelites who could not draw near, through Jesus Christ, "you have come [drawn near] to Mount Zion and to the city of the living God, the heavenly Jerusalem." While they were separated from God by their sin and could not draw near to Him on the mountain, you have been able to enter into the presence of God through Christ as your mediator. The writer intentionally views the future in the present, for all the promises of God are secured for us through Jesus Christ's death and resurrection. The contrast reminds us that a retreat to Sinai would only leave us trembling in hopelessness at the foot of the mountain, while Christ has brought us into the formerly inapproachable "city of the living God." Rather than "a blazing fire...darkness...gloom and whirlwind," we have entered "the city of the living God," i.e., a relationship with God that is energetic and active, one in which the living God is at work disciplining us so that we might share his holiness (12:10).

 

2. Draw near with joy

 

The sights and sounds of Sinai spell doom and gloom! And this is only right since to see God as He really is, altogether holy, and to see ourselves as we really are, thoroughly sinners in rebellion against God, is to meet with the reality of condemnation. But the contrast is intentional: "But you have come to Mount Zion...the heavenly Jerusalem [so no temporal city or piece of land-a spiritual kingdom], and to myriads of angels, to the general assembly." How is heaven pictured in Scripture? It is always joyful, a place where God wipes all tears from our eyes, where neither sin nor death can find welcome, and where the angelic hosts join the redeemed of the angels in constant peals of praise, song, and worship unto our God. Legalism leaves you at Sinai, but faith in Christ brings the future into the present: "the heavenly Jerusalem."

 

"And to myriads of angels, to the general assembly and church of the firstborn," requires a brief explanation. The angels typify the celebration that continues in the presence of the Lord. The angels sing the "Song of the Lamb" in Revelation 5, joining in with the redeemed to express the worthiness of Jesus Christ. "To the general assembly" is better translated, "festal gathering." Rather than a term implying a business meeting or some other type of meeting, it is a term that implies a festive, celebratory atmosphere. It was used to identify times of worship, and was also used to describe ancient sports gatherings. Over this Thanksgiving weekend you might have watched a football game. What was the atmosphere like? We might describe it as festive and celebrative, or even enthusiastic. That is the idea used in this term. The Greek does not make crystal clear whether this "festal gathering" is to be applied to the angels or the church. Perhaps the lack of distinction in the original language means that it applies to both! Here is the point: rather than the gloom of Sinai, coming to faith in Jesus Christ draws you near into the joyous presence of the Lord. If you do not have assurance of the forgiveness of your sins, or the assurance of your eternal relationship to Christ, or the certainty of God's favor toward you, then there is no joy. Joy characterizes Christians. Paul explained how he would describe being part of God's kingdom, "For the kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit" (Rom 14:17). That is the atmosphere of those who draw near to God in Zion's triumph!

 

3. Draw near in confidence

 

Remember that these believers were under persecution, yet the writer gives cause for celebration. Why do we celebrate even when external circumstances may be grim? It is due to the confidence that we have in Christ. "But you have come" describes an event that has lasting consequences (perfect passive-this is virtually a technical term in Hebrews for salvation). In this case, it is your salvation through faith in Jesus Christ and his death and resurrection. That "event" or experience of faith has continuing provisions. Here he describes believers as "church of the firstborn who are enrolled in heaven." The only other time in Hebrews that "church" (ecclesia) is used is in reference to the redeemed in the Old Testament (2:12). The use of "firstborn" implies the privileges and favor that belong to all the people of God. Just as the firstborn son of a Jewish father was given a double portion of the inheritance, our writer tells us that all believers have the privileges of the firstborn in the eyes of God due to our union with Christ. "Enrolled in heaven" is another perfect passive participle that shows a permanence of our being written by the Lord in heaven. No longer dread and fear, but confidence characterizes the believer.

 

Would any of the ancient Israelites delight in drawing near "to God, the Judge of all"? They would shudder at the thought! But not those who are in Christ! There is even confidence to stand before God as Judge, knowing that He has already judged you through His Son at the cross. For this reason, when you come to a saving knowledge of Jesus Christ, you are part of "the spirits of righteous made perfect," i.e., you are joining the redeemed of the ages that have been put into a right standing with God through the death of Jesus Christ.

 

4. Draw near through Christ

 

The helplessness of Sinai left the Israelites wondering how they could ever be drawn near to God. Little by little the revelation unfolded. The tabernacle in the wilderness, the brazen altar, the holy of holies, the sacrifices, and the Aaronic priesthood served as shadows pointing to the substance-Jesus Christ. Nothing was wasted in the Old Testament ceremonies and rituals and sacrifices. While none of them could take away sin, all of them pointed to the solitary sufficiency of "Jesus, the mediator of a new covenant." While Moses served as a mediator under the old covenant, he was inadequate to bring men to God, since he needed a mediator himself. That is why Moses was "full of fear and trembling" in the presence of God. Without rehashing his lengthy argument in the epistle, the writer simply reminds us that it is "Jesus, the mediator of a new covenant" that brings us into the presence of God. It is His "sprinkled blood, which speaks better than the blood of Abel" that has opened the way to God. Abel's blood cried for vengeance, Jesus' blood provides mercy. While Abel was murdered, Jesus willingly laid down his life as the eternal sacrifice before God for our salvation.

 

Conclusion

 

Consider the contrast between Sinai and Mount Zion. If you are trying to get to God on the basis of what you do, then you are still at Sinai. The sooner you get a glimpse of God's holiness and your sinfulness, the better off you will be. That is the purpose of Sinai, to show you both God and yourself, and to bring you to the end of your self-effort for salvation. Leave Sinai's dead end for Zion's triumph in Christ.

 

Will you as a Christian dare to revert to Sinai's bondage? Live as one whose feet have entered the heavenly city by faith, and yet who ever marches onward until you stand joyously in the presence of your Redeemer.

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