In this message we come to a very exciting subject — the contrast between the sight of the old covenant and the scene of the new covenant (Heb. 12:18-24). Paul was undoubtedly marvelous both in the spirit and in the mind. He was a very brilliant man. Like one of today’s writers who includes photographs in his books, Paul gave us some pictures in 12:18-24. The two scenes portrayed in these verses not only give us a comparison but also a clear view of the situation of both the old and new covenants.
If we read these seven verses carefully, we can see that there are six items belonging to the old covenant and eight belonging to the new covenant. Six is the number of the old creation, which was made in six days (Gen. 1). Eight is the number of resurrection. The Lord Jesus was resurrected on the first day of the week (John 20:1), which is the eighth day. The six items of the old covenant indicate that the old covenant was on the side of the old creation. The eight items of the new covenant indicate that the new covenant is on the side of resurrection. The number eight signifies a new beginning after the passing of a period of time. A week is the first period of time, and the first day of the second week, the eighth day, is a new beginning. Hence, the number eight signifies resurrection, a new beginning. The new covenant is a new start after the period of the old covenant has passed.
The old covenant was of the law, whose position is that of a concubine. The new covenant is of grace, whose position is that of the proper wife. Sarah, Abraham’s wife, symbolizes grace in resurrection, and Hagar, the concubine, symbolizes the law related to the flesh. Paul makes this quite clear in Galatians 4, where he tells us that these two women, Hagar and Sarah, are two covenants, Hagar being the old covenant and Sarah the new. In other words, Hagar stands for the law and Sarah for grace. We Christians today are not the children of Hagar but of Sarah. We are children of grace. These two women also symbolize two mountains. Hagar signifies Mount Sinai, and Sarah signifies Mount Zion, which is the heavenly Jerusalem, our mother.
Let us now look into the six items of the old covenant presented in verses 18 through 21. This side is the side of the law.
Verse 18 says, “You have not come to the mountain which might be touched and which was set on fire.” The first item in the sight of the old covenant was the mountain which was set on fire (Exo. 19:11-12, 18). Do you like such a mountain? I prefer a mountain covered with trees and flowing streams, but I do not like a mountain that is set on fire. That would terrify me. Paul seemed to be saying, “Hebrew brothers, do you still want to go back to the old covenant? Don’t you know that that belongs to the mountain which was set on fire?” After saying so many things in the foregoing chapters, he showed them such a picture.
The second item in the sight of the old covenant is darkness (v. 18; Deut. 5:23). Ordinarily, when there is a great fire, there is also some shining and enlightening. But the Bible says that while the fire was burning on Mount Sinai, there was darkness. This darkness came from two sources: from the thick cloud in the air and from the heavy smoke on the earth. The mingling of the cloud and the smoke produced a thick darkness. This picture depicts the negative situation of the old covenant.
The third item in the sight of the old covenant is gloom (v. 18; Exo. 20:21; Deut. 5:22, Heb.). What is the difference between darkness and gloom? According to my understanding and experience, darkness is objective and gloom is subjective. When darkness is afar off, it remains darkness, but once we enter into it, it becomes gloom. Gloom is an atmosphere in which we dwell. When we enter into darkness and dwell in it, that darkness becomes gloom. Darkness was not only an objective condition for those in the old covenant; it had become the gloom in which they dwelt.
The same is true in our spiritual experience. When we were not seeking the Lord, we were in darkness. But when we began to pursue spiritual things, we immediately had the deep sense that we were in gloom. Before we were revived, we were in darkness. After we were revived, we were in a gloomy situation. If the Hebrew brothers had returned to the old covenant where the darkness was, that darkness would have brought them into gloom.
The next item is the whirlwind (v. 18). A whirlwind is a type of wind that has no direction or peace. In my background in Christianity, there was no direction or peace. Neither was there any direction or peace with the Judaizers. With them there was just the whirlwind.
In the sight of the old covenant there is also the sound of a trumpet (v. 19; Exo. 19:13, 16, 19; 20:18). The sound of a trumpet indicates a warning. Religion is filled with warnings, such as, “Don’t do this or you will go to hell,” or, “Be careful or you will lose your salvation.” In religion, they sound the warning trumpet much more often than they deliver a positive message. Religion always says, “Be careful — don’t do that,” for in religion there are always many more “don’ts” than “do’s.” The sound of the trumpet is a sign of the poverty of religion. Religion has nothing positive to afford us; it can only warn us negatively. Every religion, including Buddhism, Catholicism, and Protestantism, is the same in principle, sounding warnings and telling us what we should not do.
The sixth item in the sight of the old covenant is the terrifying voice of words (v. 19; Deut. 4:12; Exo. 19:19). What people finally have in religion is the terrifying voice of words, not the jubilant praise to the Lord. However, in the church we always hear the praises to the Lord.
Because all the items in the sight of the old covenant were of the old dispensation they were temporal, not permanent. Just as the old creation will one day pass away, so all the items of the old covenant, belonging to the old creation, have been terminated.
Now we come to the scene of the new covenant on the side of grace (vv. 22-24). This scene comprises eight items in four pairs. That these items are arranged in pairs is very meaningful. The six items of the old covenant are presented singly, while the six items of the word of foundation in Hebrews 6 are arranged in three pairs. Here, in chapter twelve, we have the eight items of the new covenant arranged in four pairs.
The first pair consists of Mount Zion (v. 22; Psa. 2:6; Rev. 14:1) and the city of the living God, heavenly Jerusalem (v. 22; 11:10, 16; Rev. 22:2). Here there is no fire but a beautiful mountain with a glorious city, the heavenly Jerusalem, which is God’s habitation and the center of His universal administration.
The second pair is composed of the myriads of angels, that is, the universal gathering (v. 22; Rev. 5:11), and the church of the firstborn ones who have been enrolled in the heavens (v. 23; 2:12; Luke 10:20). The Greek word rendered “universal gathering” may also be translated as “festal gathering.” This Greek word, paneguris, means universal gathering, whole or full assembly, and is used for a gathering of the people to celebrate a public festival, such as the Olympic games. The entire new covenant age is a festival, and the myriads of angels, who are the ministering spirits rendering service to the heirs of salvation (1:14) under the new covenant, are a universal festal gathering celebrating the marvelous festival of “so great a salvation” (2:3), the greatest and most exciting “game” in the universe. The word of the Lord in Luke 15:7 and 10 may indicate this.
As we have seen, the Greek word used by the Apostle Paul for “universal gathering” was used to describe the Olympic games, the greatest and most important public games in ancient Greece. At the time of the Olympic games, the people held a large public gathering. In like manner, huge crowds attend football games in the United States today. The Apostle Paul used the background of the Olympic games to show us that in this universe a game is in progress. The spectators at this game are the myriads of angels who have gathered together to watch it. The game is the race mentioned earlier in this chapter (v. 1). We are qualified to participate in this game, but the angels are not. They are only qualified to be the cheering spectators. In Luke 15:7 and 10, the Lord Jesus said, “There is joy in the presence of the angels of God over one sinner that repenteth.” Whenever a sinner is saved, the angels are excited. I wholly believe that the angels in heaven are also very excited about what is happening in the Lord’s recovery today. We are playing the greatest game, and the angels are our spectators.
It is very significant that Paul put the myriads of angels together with the church of the firstborn ones who are enrolled in the heavens. We are the firstborn, and they are the spectators; we are the runners, and they are the observers. In a football game, the spectators are always more excited than the players. Although we may not always be excited, the angels are very excited as they observe us. First Peter 1:12, speaking of things which “the angels desire to look into,” indicates that the angels are eager to know this gospel game. I do not believe that the cheering angels are very interested in poor Christianity. There is hardly a game there because there is no race there. But there is a real game in the church life today. Whenever we are excited about what is happening in the church life, the angels must be even more excited. The church life has been keeping the angels very excited.
The focus of God’s intention in the whole universe is to gain a group of people like us. The angels have been waiting for this for a long time. If there were no games in the United States, many Americans would be waiting, wondering when there would be a game. Likewise, for centuries, the angels, who saw those in Catholicism worshipping idols and burning candles, have been waiting and watching to see a group of real seekers of Jesus. Whenever they see this, they rejoice in a praising way.
As the third pair in the scene of the new covenant, we have God, the Judge of all (v. 23; Gen. 18:25; Psa. 94:2), and the spirits of just men who have been made perfect (v. 23). In this pair, we have the just God as the Judge and the spirits of the just men, who are the Old Testament saints, made perfect through their faith in the types of Christ.
The fourth pair is Jesus, the Mediator of the new covenant (v. 24; 8:6; 9:15) and the blood of sprinkling which speaks better than that of Abel (v. 24; 9:12, 14; Gen. 4:10). As we have seen, Jesus is the Mediator of the new covenant. The Greek word, neos, here means new, fresh with respect to quality. In this pair, we have not only the Mediator, the Redeemer, of the new covenant, but also the blood of the new covenant.
In this book, the blood of Christ is particularly prominent and crucial. It is the blood of the eternal covenant (13:20), with which the new and better covenant was enacted (10:29). Through this blood, Christ entered once for all into the Holy of Holies and found eternal redemption for us (9:12). By this blood Christ also cleansed the heavens and all things in the heavens (9:22-24). This blood sanctifies us (13:12; 10:29), purifies our conscience to serve the living God (9:14), and speaks better for us than that of Abel (12:24). It is by this blood that we have boldness for entering into the Holy of Holies (10:19). We should not regard this blood common as animal blood. If we do, we shall suffer God’s punishment (10:29).
The blood of Christ not only redeems, sanctifies, and purifies; it also speaks. It is the speaking blood, speaking better than the blood of Abel. Abel’s blood speaks to God for accusation and vengeance (Gen. 4:10, 15), whereas Christ’s blood speaks to God for forgiveness, justification, reconciliation, and redemption. Moreover, this precious blood speaks to God for us saying that by it (as unveiled in this book) the new covenant, which is eternal, has been enacted, and that in this new covenant God must give Himself and all His blessings to the believers in Christ who receive this covenant by faith.
Because the eight items of the new covenant are on the side of resurrection, all of them are eternal, existing forever. Just as the new heaven and new earth will still remain after the old creation has passed away, so these eight items will remain through eternity.
The things mentioned in verses 18 and 19 are earthly or physical, signifying the side of the law, on which side everyone including Moses was terrified (vv. 19-21). The things mentioned in verses 22 through 24 are heavenly or spiritual, in contrast with the earthly and physical things listed in verses 18 and 19, signifying the side of grace. On this side, both the firstborn ones and the spirits of just men are saved by grace. The people under the old covenant came to the side of the law, whereas we Christians under the new covenant come to the side of grace. Hence, we are “not under law but under grace” (Rom. 6:14). This portion of the word, like Galatians 4:21-31, shows us that we are not under the bondage of law but under the freedom of grace to be heirs of inheritance. This is our birthright. We should not give it up by falling away from grace (v. 15), but rather have grace (v. 28). The things on the side of grace are heavenly, but not all are yet in heaven. A great number of the firstborn ones of the church are still on earth, while the spirits of just men, who are the Old Testament saints, are in paradise where Abraham is (Luke 16:22, 23, 24, 26) and where the Lord Jesus and the saved thief went after they died on the cross (Luke 23:43).
As we have seen, none of the six items listed on the side of the law is pleasant. Firstly, there is a mountain set on fire! Who would approach such a place! Then, the darkness, the gloom, and the stormy whirlwind. Lastly, the terrifying sound of the trumpet and the solemn warning voice of words. All these together present a fearful sight. On the side of grace, however, everything is pleasant. The eight items here may be considered as four pairs. The elevated Mount Zion and the beautiful heavenly Jerusalem are the first pair, denoting God’s habitation and the center of His universal administration. What a lovely place! Then the celebrating jubilant angels, so much related to the heirs of salvation to whom they minister, and the blessed firstborn ones of the church form the second pair in the scene. What a joyful demonstration of an angelic gathering! They celebrate the human heirs of salvation participating in the blessings of the new covenant as the church of the firstborn ones. God, the Judge of all, who is just, and the spirits (their bodies, not resurrected, are not worthy of listing here) of just men, the Old Testament saints, are related together as the third pair, showing how God, being just, justifies the just saints of old because of their faith. Lastly, the dear Lord Jesus, the Mediator of the new covenant, which is “a better covenant,” and His precious sprinkled blood, which speaks better things, compose the last pair, indicating that a better covenant has been enacted with His better blood, that He died and has bequeathed this new covenant as a new testament to His believers, and that He is now the Mediator, the Executor, of this new testament to enforce the full realization of all the blessed facts which are contained within it. What a pleasant scene! What a contrast to the sight on the side of the law, where no God, no Savior, and even no angels are mentioned! No wonder not one saved person is seen there! In the scene of grace, there is the justifying God, the Savior who is the Mediator of His new covenant with His speaking blood, the ministering angels with the assembly (the church) of the saved ones, and the spirits of the justified saints. On the side of the law, the sight ends with a terrifying trumpet and the warning words. On the side of grace, the scene ends with a sympathizing Mediator and a vindicating speaking. After looking at such a contrast, who would be so foolish to leave the side of grace and turn to the side of the law? All eight things on the side of grace are not only heavenly or spiritual but also eternal. Hence, even when the heaven will be shaken (v. 26), these eight things, which are eternal, will still remain (v. 27).
