Heb 12:18

“Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sinai, "the fire, the darkness, the blackness, the tempest." For, it says, "God appeared in Sinai," and long ago were these things celebrated. The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God. See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable arguments, when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also. These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. For it is said, "Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake." What wonder as respects the people? He himself who entered into "the darkness where God was," saith, "I exceedingly fear and quake." Fearful were those things, but these are far more admirable and glorious. For here there is not "darkness," nor "blackness," nor "tempest." It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress. But what are "the sounds of the trumpet"? Probably it is as though some King were coming. This at all events will also be at the second coming. "At the last trump" all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible. And, it says, "there was much smoke." For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is "the blackness and the darkness"? He again expresses its fearfulness. Thus Isaiah also says; "And the house was filled with smoke." And what is the object of "the tempest"? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained. "Moses spake, and God answered him by a voice": for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? "God answered by a voice," addressing the multitude. "They entreated" (he says) "that the word should not be spoken to them any more." From the first therefore they were themselves the cause of God's being manifested through the Flesh. Let Moses speak with us, and "Let not God speak with us." They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our privileges are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: "with unveiled countenance", and, "not as Moses put a veil over his face." They, he means, were not counted worthy of what we are. For of what were they thought worthy? They saw "darkness, blackness"; they heard "a voice." But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator. And in another way, by the "darkness" he shows the invisibleness. "And darkness" (it says) "was under His feet." Then even Moses feared, but now no one.”

“He shows that if they do not endure and at the same time do not believe in the promises, they are far more guilty than those under the Old Testament. And see how he makes the comparison. Having shown the superiority of the New Testament over the Old in many respects, as is already known, he now sets forth also the great and wondrous events of the Old Testament that took place on Mount Sinai (Deut. 5:22), and shows that they are insignificant and cannot be compared with the events of the New Testament. For there, he says, were many figures for the frightening of that infantile people. He adds also "fire," to reveal the punitive power of the Lawgiver and so that He might immediately appear fearsome. The "cloud" and "darkness" pointed to the significance of the Old Testament as a shadow. For if that covenant was a figure, then it is clear that until the truth came, the figures were obscure, which is why they did not know what they signified. Through them also the invisible things of God were revealed. For, he says, the cloud is the footstool of His feet. And the storm roused the heedless Hebrews to attention. And the trumpets signified, as it were, the presence of the King. For this will also occur at the second coming of Christ. "And the voice of words, which those who heard begged that no more word be spoken to them." For they heard God speaking, so that the legislation would be worthy of faith and so that they would not think these were the words of Moses. In general, the voice of God is terrifying, while that of Moses is weak. Therefore they refused to listen to God, saying to Moses: "You speak with us... let not God speak with us" (Exod. 20:19).”

“696. – Having warned them to avoid the evils of guilt, the Apostle now assigns the reason, which is based on a comparison between the Old and New Testaments. In regard to this he does two things: first, he makes the comparison; secondly, he argues from it (v. 25). In regard to the first he does two things: first, he mentions what pertains to the Old Testament; secondly, what pertains to the New (v. 22). In regard to the first it should be noted that, as Augustine says: 'The slight difference between the Law and the Gospel is fear and love,' for the Law was as our pedagogue in Christ. But children are influenced by fear; 'The wicked man being scourged, the fool shall be wiser' (Pr. 19:25). Therefore, the Apostle says here that when the Law was given, certain fearful things took place. First, therefore, he mentions the things which frightened those to whom the Law was given; secondly, he deals with the terror inspired by the lawgiver (v. 21). In regard to the first he mentions three things: first, the frightening things they saw; secondly, the frightening things they heard (v. 19); thirdly, in regard to threats (v. 19c). 697. – Those three things are related to the three things which were frightening there, namely, on the part of God, on the part of the Law, and on the part of the ministers of the Law. On the part of God he mentions three frightening things, namely, the zeal to punish, the severity of the punishment and the concealment of the one giving the Law. The zeal is designated by fire: 'The Lord, your God, is a consuming fire, a jealous God' (Dt. 4:24): 'He is like a refining fire' (Mal. 3:20). Hence, God frequently calls Himself jealous, because He does not let His spouse's crime go unavenged: 'I am the Lord, your God, mighty, jealous' (Ex. 20:5); 'The Lord, his name is Jealous' (Ex. 34:14); 'The jealousy and rage of the husband will not spare in the day of revenge' (Pr. 6:34). Hence it says here: For you have not come to what may be touched, a blazing fire. For that fire, as Exodus (19:18) says, was corporeal and, therefore, could be felt; it was in a definite place, so that one could approach it. But in the New Law the fire of the Holy Spirit was given (Ac. 2). For as the fire of emulation appeared to the Jews fifty days after their departure from Egypt, so the Holy Spirit's fire, which could not be sensed, but perceived by the mind, appeared to the disciples on the fiftieth day after the resurrection: 'From above he sent fire into my bones and has instructed me' (Lam 1:13). But that fire was infinite in nature and place, for 'he inhabits light inaccessible' (1 Tim. 6:16) and could not be approached. 698. – The severity of the punishment is signified by the whirlwind, which is wind accompanied by rain: 'He shall crush me in a whirlwind' (Jb. 9:17). Or it can refer to temptations. For the Law did not restrain concupiscence, because it did not give grace that would aid ex opere operato, but it only repressed the act; consequently, it generated a whirlwind of temptations. 699. – But the concealment of the lawgiver is signified by the darkness, which showed that the state of the Law was hidden, i.e., veiled: 'Even to this day, when Moses is read, the veil is upon their heart' (2 Cor. 3:15). But in the New Law that veil is removed: as a sign of this the veil of the temple was rent in Christ's passion, because 'we behold the glory of the Lord with open face' (2 Cor. 3:18). Likewise, that darkness signifies the divine excellence. For just as that which is in the dark cannot be clearly seen, and a strong light blinds the eye, so He Who inhabits light inaccessible made Himself dark.”

“For you are not come to a mountain, [7] &c. That is, to a mountain on earth that can be touched; to wit, to Mount Sinai, where the law was given to Moses, where the mountain seemed all on fire, with dreadful thunder and lightning, whirlwinds, darkness, tempests, sounding of trumpets, voices, &c. which they who heard excused themselves, begging that Moses only, and not God, might speak to them, for they could not without exceeding consternation think of what was then said; that if any man, or even beast, should touch the mountain, he should be stoned to death. (Exodus xix. 15.) Nay Moses himself, trembling, was frightened. This particular is nowhere mentioned in the Scripture, but the apostle might know it by revelation, or by some tradition among the Jews. (Witham)”

“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 Deu 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 (Exo 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.”

“There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. "And to darkness and gloom." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. "and to darkness," he says, "under his feet." (Ps. 17:10) "and a storm." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.”