For ye are not come - To enforce the considerations already urged, the apostle introduces this sublime comparison between the old and new dispensations; Hebrews 12:18-24. The object, in accordance with the principal scope of the Epistle, is, to guard them against apostasy. To do this, he shows that under the new dispensation there was much more to hind them to fidelity, and to make apostasy dangerous, than there was under the old. The main point of the comparison is, that under the Jewish dispensation, everything was adapted to awe the mind, and to restrain by the exhibition of grandeur and of power; but that under the Christian dispensation, while there was as much that was sublime, there was much more that was adapted to win and hold the affections. There were revelations of higher truths. There were more affecting motives to lead to obedience. There was that of which the former was but the type and emblem. There was the clear revelation of the glories of heaven, and of the blessed society there, all adapted to prompt to the earnest desire that they might be our own. The considerations presented in this passage constitute the climax of the argument so beautifully pursued through this Epistle, showing that the Christian system was far superior in every respect to the Jewish. In presenting this closing argument, the apostle first refers to some of the circumstances attending the former dispensation which were designed to keep the people of God from apostasy, and then the considerations of superior weight existing under the Christian economy.

The mount that might be touched - Mount Sinai. The meaning here is, that "that mountain was palpable, material, touchable" - in contradistinction from the Mount Zion to which the church had now come, which is above the reach of the external senses; Hebrews 12:22. The apostle does not mean that it was permitted to the Israelites to touch Mount Sinai - for this was strictly forbidden, Exodus 19:12; but he evidently alludes to that prohibition, and means to say that a command forbidding them to "touch" the mountain, implied that it was a material or palpable object. The sense of the passage is, that every circumstance that occurred there was suited to fill the soul with terror. Everything accompanying the giving of the Law, the setting of bounds around the mountain which they might not pass, and the darkness and tempest on the mountain itself, was adopted to overawe the soul. The phrase "the touchable mountain" - if such a phrase is proper - would express the meaning of the apostle here. The "Mount Zion" to which the church now has come, is of a different character. It is not thus visible and palpable. It is not enveloped in smoke and flame, and the thunders of the Almighty do not roll and re-echo among its lofty peaks as at Horeb; yet it presents "stronger" motives to perseverance in the service of God.

And that burned with fire - Exodus 19:18; compare Deuteronomy 4:11; Deuteronomy 33:2.

Nor unto blackness, and darkness, and tempest - see Exodus 19:16.

For ye are not come unto the mount that might be touched - I believe the words ψηλαφωμενῳ ορει should be translated to a palpable or material mountain; for that it was not a mountain that on this occasion might be touched, the history, Exodus 19:12, Exodus 19:13, shows; and the apostle himself, in Hebrews 12:20, confirms. It is called here a palpable or material mount, to distinguish it from that spiritual mount Sion, of which the apostle is speaking. Some contend that it should be translated tacto de caelo, thunder-struck; this sense would agree well enough with the scope of the place. The apostle's design is to show that the dispensation of the law engendered terror; that it was most awful and exclusive; that it belonged only to the Jewish people; and that, even to them, it was so terrible that they could not endure that which was commanded, and entreated that God would not communicate with them in his own person, but by the ministry of Moses: and even to Moses, who held the highest intimacy with Jehovah, the revealed glories, the burning fire, the blackness, the darkness, the tempest, the loud-sounding trumpet, and the voice of words, were so terrible that he said, I exceedingly fear and tremble.

These were the things which were exhibited on that material mountain; but the Gospel dispensation is one grand, copious, and interesting display of the infinite love of God. It is all encouragement; breathes nothing but mercy; is not an exclusive system; embraces the whole human race; has Jesus, the sinner's friend, for its mediator; is ratified by his blood; and is suited, most gloriously suited, to all the wants and wishes of every soul of man.

For ye are not come unto the mount that might be touched,.... The design of the apostle in the following words is, in general, to engage the Hebrews to adhere closely to the Gospel, from the consideration of the superior excellency of it to the law; and in particular, to enforce his former exhortations to cheerfulness under afflictions; to an upright walk in the ways of God; to follow peace with all men, even with the Gentiles, and holiness both of heart and life; and to value the doctrine of the Gospel; and to take heed that none fail of it, or act unbecoming it: and here the apostle observes, what the believing Hebrews were not come to, being delivered from it, namely, the legal dispensation, which was their privilege; the happiness of which as expressed by a detail of particular circumstances, which attended the giving of the law to the Jews: it was given on a "mount which might be touched"; that is, by God, who descended on it, and by, touching it caused it to smoke, quake, and move, Exodus 19:18. Compare with, Psalm 68:8 for it was not to be touched by the Israelites, nor by their cattle, Exodus 19:12, that is, at the time that the law was given, and Jehovah was upon it, otherwise it might be touched; and the meaning is, that it was an earthly mountain, that might be approached to, and be seen and felt, and not of a spiritual nature, as Sion, or the church of God; and so may be expressive of the carnality of the law, and also of the movableness of it:

and that burned with fire; as Mount Sinai did, Exodus 19:18 Deuteronomy 4:11 which set forth the majesty of God, when upon it, at whose feet went forth burning coals; and also the wrath of God, as an avenging lawgiver and Judge; and the terror of that law, which strikes the minds of the transgressors of it with an expectation of fiery indignation; and so points out the end of such transgressors, which is, to be burnt:

nor unto blackness and darkness; which covered the mount when God was upon it, Exodus 19:16 and which also may express the majesty of God, round about whom are clouds and darkness; and also the horror of the legal dispensation, and the obscurity of it; little being known by the Jews of the spirituality of the law, of the strict justice of God, and of the righteousness which the law requires, and of the end and use of it; and especially of the way of salvation by Christ; and so dark were they at last, as to prefer their own traditions before this law: it is added,

and tempest; there being thunderings and lightnings, which were very terrible, Exodus 19:16 and though there is no express mention made of a tempest by Moses, yet Josephus (d) speaks not only of very terrible thunderings and lightnings, but of violent storms of wind, which produced exceeding great rains: and the Septuagint on Deuteronomy 4:11 use the same words as the apostle does here, "blackness, darkness, and tempest". This also may denote the majesty of God, who was then present; the terror of that dispensation; the horrible curses of the law; and the great confusion and disquietude raised by it in the conscience of a sinner.

(d) Antiqu. l. 3. c. 5. sect. 2.

Following this allusion to Esau, and perhaps suggested by it, is a passage setting forth the privileges of the Christian birthright and of Christian citizenship in contrast with those under the old covenant.

The mount that might be touched and that burned with fire (ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ)

Ὄρει mount is omitted by the best texts, but should be understood. Ψηλαφᾶν is rare in N.T. and lxx; fairly frequent in Class. Radically, it is akin to ψᾶν, to rub, wipe; hence feeling on the surface, as Genesis 27:12, Genesis 27:21, Genesis 27:22, lxx: a touch which communicates only a superficial effect. It need not imply contact with an object at all, but simply the movement of the hands feeling after something. Hence often of the groping of the blind, as Deuteronomy 28:29; Isaiah 59:10; Job 5:14. Appropriate here as indicating mere superficial contact. The present participle that is being touched, means simply that the mountain was something material and tangible. The A.V. which might be touched, although not literally correct, conveys the true sense.

That burned with fire (κεκαυμένῳ πυρὶ)

See Exodus 19:18; Deuteronomy 4:11; Deuteronomy 5:4; Deuteronomy 9:15. The participle is passive, set on fire; kindled with fire: not attributive of πυρὶ, enkindled fire.

Blackness, darkness, tempest (γνόφῳ, ζόφῳ, θυέλλῃ)

Γνόφος (N.T.o) and ζόφος (elsewhere only 2 Peter nd Jude) belong to the same family. As distinguished from σκότος darkness that conceals, as opposed to light, these words signify half-darkness, gloom, nebulousness; as the darkness of evening or the gathering gloom of death. It is a darkness which does not entirely conceal color. Thus δνόφος, the earlier and poetic form of γνόφος, is used by Homer of water which appears dark against the underlying rock, or is tinged by mire. Γνόφος and σκότος appear together, Exodus 10:22; Exodus 14:20; Deuteronomy 4:11; Deuteronomy 5:22. Γνόφος alone, Exodus 20:21. Ζόφος only in the later version of Symmachus. See on John 1:5. Θύελλα N.T.o , from θύειν to boil or foam. It is a brief, violent, sudden, destructive blast, sometimes working upward and carrying objects into the upper air; hence found with ἀείρειν to lift and ἀναρπάζειν to snatch up (see Hom. Od. xx. 63). It may also come from above and dash down to the ground (Hom. Il. xii. 253). Sometimes it indicates the mere force of the wind, as ἀνέμοιο θύελλα (Hom. Od. xii. 409; Il. vi. 346).

{12} For ye are not come unto the mount that might be {h} touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

(12) Now he applies the same exhortation to the prophetic and kingly office of Christ compared with Moses, after this sort. If the majesty of the law was so great, how great do you think the glory of Christ and the gospel is? This comparison he declares also particularly.

(h) Which might be touched with hands, which was of a gross and earthly matter.

12:18 For ye are not come unto the mount. Ye should be diligent. Mount Sinai and the inauguration of the law are described. It was a mountain

that might be touched, a mountain of earth,

and that burned with fire. It burned on that occasion with fire. See Ex 19:12-19.

12:18 For - A strong reason this why they ought the more to regard the whole exhortation drawn from the priesthood of Christ: because both salvation and vengeance are now nearer at hand. Ye are not come to the mountain that could be touched - That was of an earthy, material nature.

18. For-The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c. (Heb 12:15, 16).

are not come-Greek, "have not come near to." Alluding to De 4:11, "Ye came near and stood under the mountain; and the mountain burned with fire . with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c.

the mount-The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from Heb 12:22.

that might be touched-palpable and material. Not that any save Moses was allowed to touch it (Ex 19:12, 13). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.

12:18-29 Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.