Hebrews 12

Hebrews 12:1

Heb. 12:1. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset (us), and let us run with patience the race that is set before us, The “cloud of witnesses” is a model for religious affections:

Slothfulness in the service of God, in his professed servants, is as damning, as open rebellion: for the slothful servant, is a wicked servant, and shall be cast into outer darkness, among God’s open enemies (Matthew 25:26-28). They that are slothful, are not followers of them, who through faith and patience inherit the promises. “And we desire that every one of you who do shew the same diligence, to the full assurance of hope, unto the end; that ye be not slothful; but followers of them, who through faith and patience inherit the promises” (Hebrews 6:11; Hebrews 6:12). And all they who follow that cloud of witnesses that are gone before to heaven, do lay aside every weight, and the sin that easily besets them, and do run with patience the race that is set before them (Hebrews 12:1). That true faith, by which persons rely on the righteousness of Christ, and the work that he hath done for them, and do truly feed and live upon him, is evermore accompanied with such a spirit of earnestness in the Christian work and course. Which was typified of old, by the manner of the children of Israel’s feeding on the paschal lamb: who were directed to eat it, as those that were in haste, with their loins girded, their shoes on their feet, and their staff in their hand….

It even figures in Freedom of the Will: And Christ had not only promises of glorious success and rewards made to his obedience and sufferings, but the Scriptures plainly represent him as using these promises for motives and inducements to obey and suffer; and particularly that promise of a kingdom which the Father had appointed Him, or sitting with the Father in his throne; as in Hebrews 12:1; Hebrews 12:2, “Let us lay aside every weight, and the sin which doth easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith; who for the joy that was set before Him, endured the cross, despising the shame, and is set down on the right hand of the throne of God.”

But the sin which so easily besets never made a sermon though it was considered as we see from Sermon Notebook I: “To preach a sermon from this text concerning the sin that doth so easily beset us.” Edwards lists items to be in the sermon that was not to be:

Ways sin besets. Directions for fighting against in motives. What mischief sin does. Benefit of conquest. This sin keeps many weak. Prevents progress and comm[itment?]. Direction: find out what it is. Pride and covetousness? Describe how it besets.

The text did, however, get into “The True Christian’s Life, A Journey to Heaven”:

II. We ought to seek heaven, by travelling in the way that leads thither. The way that leads to heaven is the way of holiness. We should choose and desire to travel thither in this way and in no other. We should part with all those sins, those carnal appetites that are as weights, that will tend to hinder us in our travelling towards heaven. “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race set before us,” Hebrews 12:1. However pleasant any practice, or the gratification of any appetite may be, we must lay it aside, cast it away; if it be any hinderance [sic], and stumbling-block in the way to heaven.

Heb. 12:2

Hebrews 12:2

Heb. 12:2. Looking unto Jesus the author and finisher of (our) faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of God.

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vs 2. Looking to Jesus the author and finisher of our faith etc.] The apostle having mentioned a great number of eminent examples of faith from the beginning of the world down to Christ at last comes to him who is the author and finisher of faith of that faith which those Old Testament saints had given such eminent examples of in in the preceding verse. The apostle recommends perseverance as the fruit of faith being the author of faith respects the giving of faith at conversion being the finisher of Faith respects the upholding Faith unto final perseverance for believers are kept by the power of God through Faith unto Salvation. This perseverance of Faith the apostle had been recommending in the End of the 10 Chapter and to enforce his exhortation brought in those examples that cloud of witnesses in the 11 chapter spoken of in the foregoing verse. The words in the original translated author and finisher are ??????? and te?e??t??. The first word is from a??? the beginning and the latter from te??? the end.

Christ is the beginner and finisher the author and end of our faith. He is the finisher or consummator of our Faith not only as the completor (?) effect but as the object and end that terminates our faith and in whom it is compleated in what it seeks and aims at.

Here, too, Edwards planned a sermon which plan he was able to execute. From Sermon Notebook I, 35 we learn he purposed

To preach concerning Christ’s being the author and finisher of Faith, p. 50 cf. Miscel. concerning doubts vid. p. 42. By inward working of corruption. pp. 42-46 (doubts). He would (?) foundation. Gives means of faith and faith itself. Prays it may not fail. Upholds. Gives virtuous exercises. Increases (?) Adversaries.

The sermon was preached October 1734, with the “doctrine”: “We that live under the gospel are called upon to look unto Jesus.” We are to “… take notice of Christ’s excellence which is a… feast” for the mind. “Temporal things have no… glory by comparison,” they are “futile.” Not only looking at Christ but resting on him in faith is the ticket.

In fact, Edwards preached two sermons on Hebrews 12:2 , the second being on verses Hebrews 12:2-3 : “The redeeming love of Christ held out under great difficulties and discouragements.” Here Edwards, developing the love of Christ which he had for sinners that brought him into the world, traces the steps of that steadfast love.

Heb. 12:3-7

Hebrews 12:3-7

Heb. 12:3-7. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faith when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealth with you as with sons; for what son is he whom the father chasteneth not?

Heb. 12:8

Hebrews 12:8

Heb. 12:8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Rather strangely perhaps this text is claimed in support of admitting to church membership only those who “were to appearance true Christians.”

(7) It is a clear evidence, not only that it happened that the greater part of the members of the primitive churches were to appearance true Christians; but that they were taken in under that notion, and because there appeared in them grounds of such an estimation of them; and when any happened to be admitted that were otherwise, it was beside their aim; inasmuch as when others were admitted, they are represented as brought or crept in unawares. Thus the matter is represented by the apostles: Jude, verse 4, “There are certain men crept in unawares - ungodly men, turning the grace of God into lasciviousness.” Galatians 2:4, “False brethren, unawares brought in.” If it be said, these here spoken of were openly scandalous persons and heretics: I answer, they were not openly scandalous when they were brought in; nor is there any reason to think they were heretics when admitted, though afterwards they turned apostates. Mr. Stoddard says, it does not follow that all hypocrites crept in unawares because some did. (Appeal, p. 17.) To which I would humbly say, it must be certainly true with respect to all hypocrites who were admitted, either that the church which admitted them was aware they were such, or else was not. If there were some of whom the church was aware that they were hypocrites, at the time when they were taken in, then the church, in admitting them, did not follow the rule that Mr. Stoddard often declares himself to suppose ought to be followed in admitting members, viz., to admit none but what in a judgment of rational charity are true Christians - (Appeal, p. 2, 3, 10, 28, 23, 67, 73, 93, 94.) But that not only heretics and designing dissemblers crept in unawares, but that all false brethren, all church members not truly gracious did so, appears by such being represented as bastards in a family, who are false children and false heirs, brought into it unawares, and imposed upon the disposers of those privileges by stealth: Hebrews 12:8, “If ye are without chastisement, whereof all are partakers, then are ye bastards, and not sons.” Thus it is abundantly manifest, from the apostolical writings, how the visible church of Christ, through the whole world, was at first constituted and ordered, under the direction of the apostles themselves, who regulated it according to the infallible guidance of the Spirit of their great Lord and Master. And doubtless, as the Christian church was constituted then, so it ought to be constituted now. What better rule have we for our ecclesiastical regulations in other respects, than what was done in the primitive churches, under the apostles’ own direction; as particularly the standing officers of the church, presbyters and deacons, the method of introducing ministers in their ordination, etc. In this matter that I have insisted on, I think the Scripture is abundantly more full than in those other things. Heb. 12:9

Hebrews 12:9

Heb. 12:9. Furthermore, we have had fathers of our flesh which corrected (us), and we gave (them) reverence: shall we not much rather be in subjection unto the Father of spirits, and live? Incidental to his main purpose in detailing the duties of a minister, Edwards here gives a fine definition of spirit and inheritance:

God is the creator of men in both soul and body; but their souls are in a special and more immediate manner his workmanship, wherein less use is made of second causes, instruments or means, or any thing pre-existent. The bodies of men, though they are indeed God’s work, yet they are formed by him in a way of propagation from their natural parents, and the substance of which they are constituted is matter that was pre-existent; but the souls of men are by God’s immediate creation and infusion, being in no part communicated from earthly parents, nor formed out of any matter or principles existing before. The Apostle observes the difference, and speaks of earthly fathers as being father of our spirits. Hebrews 12:9, “Furthermore we have had fathers of our flesh, which corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits and live?” Therefore God is once and again called “the God of the spirits of all flesh,” Numbers 16:22, and chap. Numbers 27:16. And in Ecclesiastes 12:7.

God is represented as having immediately given or implanted the soul, as in that respect differing from the body, that is of pre-existent matter; “Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.” And it is mentioned in Zechariah 12:1 as one of God’s glorious prerogatives, that he is he that “formeth the spirit of man within him.” And indeed the soul of man is by far the greatest and most glorious piece of divine workmanship, of all the creatures on this lower creation. And therefore it was the more meet that, however second causes should be improved, in the production of meaner creatures; yet this which is the chief and most noble of all, and the crown and end of all the rest, should be reserved to be the more immediate work of God’s own hands, and display of his power, and to be communicated directly from him, without the intervention of instruments, of honouring second causes so much as to improve them in bringing to pass so noble an effect. It is observable that even in the first creation of man, when his body was formed immediately by God, not in a course of nature, or in the way of natural propagation; yet the soul is represented as being in a higher, more direct and immediate manner from God, and so communicated that God did therein as it were communicate something of himself: The Lord God formed man (i.e. his body) of the dust of the ground, (a mean and vile original) and breathed into his nostrils the breath of life; (whereby something was communicated from an infinitely higher source, even God’s own living spirit or divine vital fullness) and so man became a living soul. Heb. 12:10

Hebrews 12:10

Heb. 12:10. For they verily for a few days chastened (us) after their own pleasure; but he for (our) profit that (we) might be partakers of his holiness. In his first published sermon, “God Glorified,” Edwards shows the saints’ holiness derives from God, Hebrews 12:10:2. The redeemed have all their inherent good in God. Inherent good is twofold; it is either excellency or pleasure. These the redeemed not only derive from God, as caused by him, but have them in him. They have spiritual excellency and joy by a kind of participation of God. They are made excellent as a communication of God’s excellency: God puts his own beauty, i.e., his beautiful likeness, upon their souls: they are made partakers of the divine nature, or moral image of God, 2 Peter 1:4.

They are holy by being made partakers of God’s holiness, Hebrews 12:10. The saints are beautiful and blessed by a communication of God’s holiness and joy, as the moon and planets are bright by the sun’s light. The saint hath spiritual joy and pleasure by a kind of effusion of God on the soul. In these things the redeemed have communion with God; that is, they partake with him and of him.

This text also shows, according to Religious Affections, how the Holy Spirit “operates in saints” and how not:

Thus not only the manner of the relation of the Spirit, who is the operator, to the subject of his operations, is different; as the Spirit operates in the saints, as dwelling in them, as an abiding principle of action, whereas he doth not so operate upon sinners; but the influence and operation itself is different, and the effect wrought exceeding different. So that not only the persons are called spiritual, as having the Spirit of God dwelling in them; but those qualification, affections and experiences that are wrought in them by the Spirit, are also spiritual, and therein differ vastly in their nature and kind from all that a natural man is or can be the subject of, while he remains in a natural state; and also from all that men or devils can be the authors of: ’tis a spiritual work in this high sense; and therefore above all other works is peculiar to the Spirit of God. There is no work so high and excellent; for there is no work wherein God does so much communicate himself, and wherein the mere creature hath, in so high a sense, a participation of God; so that it is expressed in Scripture by the saints being made “partakers of the divine nature” (2 Peter 1:4), and having God dwelling in them, and they in God (1 John 4:12; 1 John 4:15-16, and chap. 1 John 3:21) and having Christ in them (John 17:21; Romans 8:10), being the temples of the living God (2 Corinthians 6:16), living by Christ’s life (Galatians 2:20), being made partakers of God’s holiness (Hebrews 12:10), having Christ’s love dwelling in them (John 17:26), having his joy fulfilled in them (John 17:13), seeing light in God’s light, and being made to drink of the river of God’s pleasures (Psalms 36:8-9), having fellowship with God, or communicating and partaking with him (as the word signifies) (1 John 1:3). Not that the saints are made partakers of the essence of God, and so are “Godded” with God, and “Christed” with Christ, according to the abominable and blasphemous language and notions of some heretics; but, to use the Scripture phrase, they are made partakers of God’s fulness (Ephesians 3:17-19; John 1:16), that is, of God’s spiritual beauty and happiness, according to the measure and capacity of a creature; for so it is evident the word “fulness” signifies in Scripture language. Grace in the hearts of the saints, being therefore the most glorious work of God, wherein he communicates of the goodness of his nature, it is doubtless his peculiar work, and in an eminent manner, above the power of all creatures.

In “True Grace” Edwards falls into adoration:

How excellent is that inward virtue and religion which consists in those! Herein consists the most excellent experiences of saints and angels in heaven. Herein consists the best experience of the man Christ Jesus, whether in his humbled or glorified state. Herein consists the image of God; yea, this is spoken of in Scripture, as a communication of something of God’s own beauty and excellency - A participation of the divine nature, 2 Peter 1:4. A partaking of his holiness, Hebrews 12:10. A partaking of Christ’s fulness, John 1:16.

Hereby the saints are filled with all the fulness of God, Ephesians 3:18; Ephesians 3:19. Hereby they have fellowship with both the Father and the Son, 1 John 1:3; that is, they communicate with them in their happiness. Yea, by means of this divine virtue, there is a mutual indwelling of God and the saints: 1 John 4:16, “God is love, and he that dwelleth in love, dwelleth in God, and God in him.” Heb. 12:11-13

Hebrews 12:11-13

Heb. 12:11-13. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

Heb. 12:14

Hebrews 12:14

Heb. 12:14. Follow peace with all (men), and holiness, without which no man shall see the Lord: Holiness is “the common beaten road in which all the godly travel” according to the sermon, “Hypocrites Deficient in Duty of Prayer.”

4. Consider how living in such a neglect is inconsistent with leading a holy life. We are abundantly instructed in Scripture, that true Christians do lead a holy life; that without holiness no man shall see the Lord, Hebrews 12:14; and that every one that hath this hope in him, purifieth himself, even as Christ is pure, 1 John 3:3. In Proverbs 16:17, it is said, “The highway of the upright is to depart from evil,” i.e., it is, as it were, the common beaten road in which all the godly travel. To the like purpose is Isaiah 35:8, “A highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those,” i.e., those redeemed persons spoken of in the foregoing verses. It is spoken of in Romans 8:1, as the character of all believers, that they walk not after the flesh, but after the Spirit.

In May 1733 Edwards preached a sermon on this text: “None will ever be admitted to see Christ but only holy persons.” The apostle has been describing persecutions and the duty of Christians to persevere, follow peace with all men, returning good for evil. But “he would not have them give up holiness for the sake of peace.” It is holiness that makes for peace with God. Seeing Christ refers to seeing him in his exaltation as his human nature is united with his divine nature. Those who see him are those who cannot stand filth which the wicked, as swine, enjoy. In fact, the natural man has no sense of moral sweetness, though he may relish it because of natural excellence. In the saint, Christ is precious not only because he delivers from hell. Holiness is a fixed and settled design of true Christians. The reason for this is that faith in Christ is an active principle. Saints are drawn not driven.

Hebrews 12:15

Heb. 12:15. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble (you), and thereby many be defiled;

In the sermon on “The Nature and End of Excommunication,” Edwards cites this text to show that church members must testify against sin.

That the other members themselves may not be defiled, it is necessary that they bear a testimony against sin, by censuring it whenever it appears among them, especially in the grosser acts of wickedness. If they neglect so to do, they contract guilt by the very neglect; and not only so, but they expose themselves to learn the same vices which they tolerate in others; for “a little leaven leaveneth the whole lump.” Hence that earnest caution of the apostle, Hebrews 12:15 , “looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up, trouble you, and thereby many BE DEFILED.”

Heb. 12:16

Hebrews 12:16

Heb. 12:16. Lest there (be) any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

In the “Folly of Procrastination” Hebrews 12:16 shows the danger of counting on a death-bed repentance:

Is it not the very ground on which you venture so and so to gratify your lusts? Let young people examine all their secret carriage; what they do alone in the dark and in secret corners. God knoweth, and your own hearts know, though men do not know. Put the question impartially to your own consciences; is not this the very thing that gives you the courage to do as you do, that you hear that God is a very merciful God, and that he often of his sovereign mercy gives repentance of great sins, and even willful sins, and in consequence of repentance forgives? And so you hope that one day or other he will do so to you. You intend some time hereafter earnestly to seek it; and you hope you shall be awakened. And if you be very earnest, as you intend to be, you hope you shall be converted, and then you shall be forgiven, and it will be as well as if you had never committed such sins.

If this be the case consider how you boast of to-morrow, and foolishly depend on future opportunity to repent, as well as foolishly presume on the mercy of God to give you repentance, at the same time that you take a course to provoke God, forever to give you up to a sealed hardness and blindness, and to a most fearful damnation; not considering that God will glorify his revenging justice as well as his mercy; nor remembering the sad example of Esau, “who for a morsel of meat sold his birthright; and afterwards, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.” Hebrews 12:16-17 .

Heb. 12:17

Hebrews 12:17

Heb. 12:17. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

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17] The word inherit is used because the blessing was what would have descended to him from his Father Isaac as the inheritance that belonged to the first born. If he had not sold his Birthright he otherwise would have been Isaac’s heir (?) those special promises made to him and to his seed that he would give him the Land of Canaan and that in him and in his seed all the Families of the Earth should be blessed. Isaac thought that this blessing most properly descended to him being the first born and therefore directed him to go and get him some venison that he might bless him before he died.

Heb. 12:18

Hebrews 12:18

Heb. 12:18. For ye are not come unto the mount that might be touched, and that burned with fire, not unto blackness, and darkness, and tempest,

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[18. For ye are not come unto the mount that might be touched to.] This comes in as an enforcement of the precept that the apostle had given to the Christians to look diligently or take earnest heed that their assemblies and worship was not polluted and Profaned by such persons as Esau for he would here teach us that Christians had more need to take heed to themselves now under the Gospel that they did not profanely and irreverently draw near to God in his worship than the children of Israel had at Mt. Sinai where God appeared so terribly and where such strictness was required and great care in the congregation in their waiting on God, le(a)st for their Error they should be immediately destroyed . That that is the drift of the apostle appears by the application he makes of what is here said Hebrews 12:25 to the End.

Hebrews 12:19-20

Heb. 12:19-20

Hebrews 12:19-20 . And the sound of a trumpet, and the voice of words; which (voice) they that heard entreated that the word should not be spoken to them any more: (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:

Heb. 12:21

Hebrews 12:21

Heb. 12:21. And so terrible was the sight, (that) Moses said, I exceedingly fear and quake:)

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vid No. 81 Moses said] i.e., he wrote this of himself as he gives account in the 19 of Exod. 16 v that all the people that was in the camp trembled including himself for he was then in the Camp. This is something after the same manner as God is said in the first Chap. at the 8 v. to say unto is son thy throne O God is forever and ever, etc. - i.e. David speaking by the spirit of God said so of the son H see last vac. p. 30 (?)

Notes on the Bible:

[135] Hebrews 12:21 . “And so terrible was the sight, that Moses said, I exceedingly fear and quake.” The place referred to seems to me to be, Deuteronomy 9:18-19 , “I fell down, for I was afraid of the anger and hot displeasure,” etc. God at that time manifested his displeasure by the extraordinary burning in the mount. See verse 15.

Heb. 12:22

Hebrews 12:22

Heb. 12:22. 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, Blank Bible:

22, 23, 24] see p. 704** 704** Hebrews 12:22; Hebrews 12:23; Hebrews 12:24 But ye are come unto Mt. Sion etc.] There seems to be throughout this whole Period, a Reference to the Manifestation God made of himself upon Mt. Sion, as being milder than that upon Mt. Sinai. And the heavenly Society with which Christians are incorporated is considered as resembling the former (that is, Mt. Sion) in those circumstances, in which it was more amiable than the latter.

Sion was the City of God. In the Temple which stood there, cherubim were the ornaments of the walls, both in the holy and most Holy Place, to signify the Presence of angels. There was a general assembly and Congregation of the Priests, which where substituted in place of the first-born, of whose name Catalogues were kept. There was God as the supreme Judge of Controversies, giveth forth his oracles. The high-Priest was mediatour between God and Israel (compare Luke 1:8-10.) and….

Qualifications utilizes this text along with others:

7. That the visibility was not merely of moral sincerity, but of that sort of saintship which the saints in heaven have, is manifest by this, that they are often spoken of as visibly belonging to heaven, and as of the society of the saints in heaven. So the apostle in his Epistle to the Ephesians speaks of them as visibly of the same household or family of God, a part of which is in heaven. Ephesians 2:19, “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God.” Together with the next chapter, verse 15, “Of whom the whole family in heaven and earth is named.” Where the context and continuation of discourse demonstrate, that he is still speaking of the same family or household he had spoken of in the latter part of the preceding chapter. So all visible Christians are spoken of as visibly the children of the church which is in heaven. Galatians 4:26, “Jerusalem which is above, is free, which is the mother of us all.” The same apostle speaks of visible Christians as being visibly come to the heavenly city, and having joined the glorious company of angels there, and as visibly belonging to the “general assembly and church of the first born, that are written in heaven, and to the spirits of just men made perfect,” Hebrews 12:22; Hebrews 12:23.

And elsewhere they are spoken of as being visibly of the number of those who have their “names written in the book of life,” Revelation 3:5; Revelation 22:19. They who truly have their names written in the book of life, are God’s true saints, that have saving grace, as is evident by Revelation 13:8 : “And all that dwell on the earth, shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” And Revelation 20:12, “And another book was opened, which was the book of life.” Verse 15, “And whosoever was not found written in the book of life, was cast into the lake of fire.” We are told, in the conclusion of this chapter, how they were disposed of whose names were not written in the book of life; and then the prophet proceeds, in the next chapter, to tell us, how they were disposed of whose names were found there written, viz., that they were admitted into the New Jerusalem. Revelation 21:27, “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb’s book of life. And yet in the next chapter it is implied, that some who were not truly gracious persons, and some that should finally perish, were visibly of the number of those that had both a part in the New Jerusalem, and also their names written in the book of life. Revelation 22:19, “And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city.”

Edwards began to preach on this passage in April 1740. Hebrews 12:22-24 (1) “I. I would now shew how Christians may be said to be come to Mt. Sion.” A series of seven sermons, one on each statement in the passage, follows.

Coming to Mt. Zion means Mt. Moriah where the joyful sound of the silver trumpet and not the awful sounds of Mt. Sinai were heard. There the Savior rather than the Lawgiver was heard. So it was the mount that Christians come to, the throne of grace.

Heb. 12:23

Hebrews 12:23

Heb. 12:23. 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,

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[and 23 - First-born] (?) p. 704?? - Hebrews 12:23 - And church of the first born] “The Priests of God the denizens of that city and ministers of God’s Temple there (?) saints are called the first-born because under the Law the first born were peculiarly appropriated to God and Heirs of a double Honour and Inheritance.” Doddr(idge) in Loc. See note on verses 22, 23, 24 in the left hand col.**

** Hebrews 12:22-24 . But ye are come unto mount Sion etc.] (this has already been entered from Doddridge.

Heb. 12:24

Hebrews 12:24

Heb. 12:24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than (that) of Abel.

Blank Bible: “24+] vid last vol.p.p.10**”

A Miscellaneous Observation “Concerning the Necessity and Reasonableness of the Christian Doctrine of Satisfaction for Sin” notes:

Hebrews 12:24-26 , “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 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: whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only,” etc. He that speaketh, whom the apostle warns us not to refuse, who spake once on earth and whose voice shook the earth, and who now speaketh from heaven, and his voice shakes not only the earth but heaven, is he that is spoken of verse 24 Jesus the mediator, etc., whose blood speaketh.

Heb. 12:25

Hebrews 12:25

Heb. 12:25. 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: Blank Bible:

Hebrews 12:25; Hebrews 12:26. See that ye refuse not him that speaketh.] ye are come to mount Sion see that ye refuse not him that speaketh from there there is a voice that speaks to us from both of these mountains here mentioned Mt. Sinai and Mt. Sion [for if they escaped not who refused him who spoke on earth etc-] He that spoke at Mt. Sinai spoke on Earth, Sinai was an earthly mountain. He that speaks to us from Mount Sion speaks from Heaven for this is not an earthly mountain but a Heavenly. ‘Tis the Heavenly Jerusalem the Mt. Sion that Christians are come to is Heaven.

The “Endless Punishment” sermon states:

So he speaks of the things of that ancient dispensation, as things which were liable to be shaken and removed; but of the things of the new dispensation that was then introduced, as those that could not be shaken, but should remain forever, Hebrews 12:25 to the end, and 2 Corinthians 3:11. The dispensation of the New Testament is often spoken of in the prophecies of the Old Testament as an everlasting dispensation; Jeremiah 31:31; Jeremiah 31:32, chap. Jeremiah 32:40, Isaiah 61:8, Ezekiel 37:26. Heb. 12:26

Hebrews 12:26

Heb. 12:26. Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. Blank Bible:

26v whose voice then shook the Earth etc.] the voice that spoke on earth shook the earth but the voice that speaks to us from Heaven shakes both Heaven and Earth. Moses may perhaps be intended by him that spoke on Earth for when he spoke from Mt. Sinai he brought the Law from thence and Korah and his company he intended by “that refused.” vid Miscel No. 664.

Misc. 664.a explains:

664.a. THE OF THE SIN OF . The sin of unbelief is exceedingly provoking to God because thereby his only begotten Son is condemned & ill treated. & how incensing that must be to the wrath [sic] we may judge, by considering how soon & how greatly God’s wrath was wont to be stir’d up by an ill treatment of the saints they who were but Christ’s disciples were so dear to God & God set so high a value upon them that he touched the apple of Gods eye & his wrath was effectually roused by it despising of them was a great crime Matthew 18:10. Take heed that he despise not one of these little ones etc. - but how much dearer to God is his only begotten Son, & how much higher a value doth he set upon him. John 3:18, because he hath not believed on the only begotten Son of G. Especially if any of the saints came from God with a gracious message to men if they were then treated with indignity, did God highly resent it. Thus how highly did God resent it when Corah & his company envied Moses & treated him ill & rejected him how terribly were they destroyed. But 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.

Blank Bible: “26.27] See Bp. Kidder Dem. Part 3, p. 17.18. See note on Revelation 21:1” In “The Eternity of Hell Torments” we read:

[W]hen the Scripture speaks of the wicked’s being sentenced to their punishment at the time when all temporal things are come to an end, it then speaks of it as everlasting, as in the text, and elsewhere. - It is true that the term forever is not always in Scripture used to signify eternity. Sometimes it means, as long as a man liveth. In this sense it is said, that the Hebrew servant, who chose to abide with his master, should have his ear bored, and should serve his master forever. - Sometimes it means, during the continuance of the state and church of the Jews. In this sense, several laws, which were peculiar to that church, and were to continue in force no longer than that church should last, are called statutes forever. See Exodus 27:21; Exodus 28:43, etc. - Sometimes it means as long as the world stands. So in Ecclesiastes 1:4, “One generation passeth away, and another generation cometh; but the earth abideth forever.” And this last is the longest temporal duration that such a term is used to signify. There is no instance of using such a term, for a long duration, when it signifies a temporal duration: for the duration of the world is doubtless the longest of any of those things that are temporal, as its beginning was the earliest of any of those things that are temporal. Therefore when the Scripture speaks of things as being before the foundation of the world, it means that they existed from eternity, and before the beginning of time. So those things which continue after the end of the world, are eternal things, and are after the end of time. - Doubtless when the temporal world is at an end, there will be an end of temporal things. When the time comes that heaven and earth are shaken and removed, those things that remain will be things that cannot be shaken, but will remain forever, Hebrews 12:26; Hebrews 12:27. - This visible world contains all things that are seen and are temporal; and therefore when that is at an end, there will be an end of all things that are temporal, and therefore the things that remain after that will be eternal. Heb. 12:27-28

Hebrews 12:27-28

Heb. 12:27-28. 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 be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

Heb. 12:29

Hebrews 12:29

Heb. 12:29. For our God (is) a consuming fire.

“God is a consuming fire” was a sermon preached by Edwards sometime between August and December 1731, before the first awakening in Northampton.

A decade later (May 1742) he preached another at the height of the second from an outline, entitled, “God himself is the fire that shall destroy and consume wicked men.” So much for the notion that hell is the “absence” of God.

Chapter 13

Heb. 13:1