SEV Biblia, Chapter 12:18
¶ Porque no os habis llegado al monte que se podía tocar, y al fuego encendido, y al turbin, y a la oscuridad, y a la tempestad,
Clarke's Bible Commentary - Hebrew 12:18
Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words yhlafwmenw orei 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, Exod. xix. 12, 13, shows; and the apostle himself, in Hebrews xii. 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.
John Gill's Bible Commentary
Ver. 18. For ye are not come unto the mount that might be touched , etc..] 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 68:8 104:32 144:5) for it was not to be touched by the Israelites, nor by their cattle, ( Exodus 19:12,13), 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 5:23) 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 19:16,18 Deuteronomy 4:11) 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 20:18) and though there is no express mention made of a tempest by Moses, yet Josephus 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 5:22) 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.
Matthew Henry Commentary
Verses 18-29 - Mount Sinai, on which the Jewish church state was formed, was a moun such as might be touched, though forbidden to be so, a place that coul be felt; so the Mosaic dispensation was much in outward and earthl things. The gospel state is kind and condescending, suited to our wea 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; ther 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 tha 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 abou 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 fir by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This bloo 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 offere salvation. See that you do not refuse Him who speaketh from heaven with infinite tenderness and love; for how can those escape, who tur from God in unbelief or apostacy, while he so graciously beseeches the to be reconciled, and to receive his everlasting favour! God's dealin with men under the gospel, in a way of grace, assures us, that he wil deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godl 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 pertainin to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear __________________________________________________________________
Greek Textus Receptus
ου 3756 γαρ 1063 προσεληλυθατε 4334 5754 ψηλαφωμενω 5584 5746 ορει 3735 και 2532 κεκαυμενω 2545 5772 πυρι 4442 και 2532 γνοφω 1105 και 2532 σκοτω 4655 και 2532 θυελλη 2366
Vincent's NT Word Studies
18. 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 (yhlafwmenw kai kekaumenw puri). Orei mount is omitted by the best texts, but should be understood. 241 Yhlafan is rare in N.T. and LXX; fairly frequent in Class. Radically, it is akin to yan, to rub, wipe; hence feeling on the surface, as Gen. xxvii. 12, 21, 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 xxviii. 29; Isa. lix. 10; Job v. 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 (kekaumenw puri). See Exod. xix. 18; Deut. iv. 11; v. 4; ix. 15. The participle is passive, set on fire; kindled with fire: not attributive of puri, enkindled fire.
Blackness, darkness, tempest (gnofw, zofw, quellh). Gnofov (N.T.o ) and zofov (elsewhere only 2 Peter and Jude) belong to the same family. As distinguished from skotov 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 dnofov, the earlier and poetic form of gnofov, is used by Homer of water which appears dark against the underlying rock, or is tinged by mire. Gnofov and skotov appear together, Exodus x. 22; xiv. 20; Deut. iv. 11; v. 22. Gnofov alone, Exod. xx. 21. Zofov only in the later version of Symmachus. See on John i. 5. Quella N.T.o , from quein 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 ajeirein to lift and ajnarpazein 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 ajnemoio quella (Hom. Od. xii. 409; Il. vi. 346).
