Sunday, November 19, Lesson: Hebrews 12:14-15, 18-29; Time of Action: around 67 A.D.; Place of Action: Unknown

Transcription

1 Sunday, November 19, 2017 Lesson: Hebrews 12:14-15, 18-29; Time of Action: around 67 A.D.; Place of Action: Unknown Golden Text: Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire (Hebrews 12:28-29). I. INTRODUCTION. What do you think about when you hear the word mediator? We usually hear that word when two parties have a dispute and need someone to bring the two sides together as in a labor dispute. This week s lesson presents the Lord Jesus as the Mediator of the new covenant. As Mediator, He stands between God and men to satisfy God s righteous demands which He did by shedding His blood so that God could forgive sins (see I Timothy 2:5-6).

2 II. LESSON BACKGROUND. The Epistle of the Hebrews is an anonymous book. The writer of the book has been debated since post-apostolic days, the time after the apostles. In certain places, the language is like Paul s and because of the personal reference to Timothy in Hebrews 13:23, some scholars consider Paul to be the author of the letter. However, there is no conclusive proof that he is the author. The letter was written prior to the destruction of Jerusalem (72 A.D.), since it is evident that the Temple was still standing when Hebrews was written (see Hebrews 10:11). The epistle was written to address the need for encouragement for the Hebrew Christians who had professed faith in Jesus as the Messiah, but were wavering in their faith due to persecution (see Hebrews 10:19-39). They had not fallen into full apostasy, but the temptation was there. Hence, the writer exhorts his Hebrew readers to hold fast (see Hebrews 3:6) and to go on unto perfection (see Hebrews 6:1). However, the larger message of Hebrews is to show the superiority of Jesus, that He is better, Christianity is superior, and Jesus is supreme and completely sufficient for salvation. Hebrews begins by emphasizing that the old (Judaism) and the new (Christianity) are both religions revealed by God (see Hebrews 1:1-3). In the doctrinal section that follows (see Hebrews 1:4-10:18), the writer shows how Jesus is superior to angels (see Hebrews 1:4-2:18), superior to Jewish leaders (see Hebrews 3:1-4:13), and superior to their priests (see Hebrews 4:14-7:28). Christianity is superior to Judaism because it has a better covenant (see Hebrews 8:1-13), a better sanctuary (see Hebrews 9:1-10), and a more sufficient sacrifice for sins (see Hebrews 9:11-10:18). After establishing the superiority of Christianity, the writer moves

3 on to the practical implications of following Christ. The readers are exhorted to hold on to their new faith, encourage each other, and look forward to Jesus return (see Hebrews 10:19-25). They are also warned about the consequences of rejecting Christ s sacrifice (see Hebrews 10:26-31), and reminded of the rewards for faithfulness (see Hebrews 10:32-39). Then the author explains how to live by faith, giving illustrations of the faithful men and women in Israel s history (see Hebrews 11:1-40), and giving encouragement for daily living and enduring hardships (see Hebrews 12:1-13). This is where our lesson begins. III. AN EXHORTATION TO FOLLOW HOLINESS (Hebrews 12:14-15) A. Pursue spirituality (Hebrews 12:14). Our first verse says Follow peace with all men, and holiness, without which no man shall see the Lord. After encouraging his Hebrew readers to accept their hardships as discipline from the Lord (see Hebrews 12:11-13), in this verse the writer encourages them first to Follow peace with all men. The word follow here can mean to pursue or to live. It is the duty of Christians, even when we re suffering to live peaceably with all men (see Romans 12:18). This includes those who may be instrumental in our sufferings. Yes, this is a hard lesson, but it s what Christ has called His people to do. Unfortunately, too many people

4 seem delighted to stir up trouble, even in our churches. Jesus prayed for unity among His followers (see John 17:20-21) and Solomon said that one of the things that God hates is he that soweth discord among brethren (see Proverbs 6:16-19). This was a problem with the church at Corinth (see I Corinthians 1:10-13). It s true that sufferings can sour our spirits and cause us to stir up conflicts, but the children of God must follow peace with all men. Not only were the Hebrew Christians exhorted to pursue peace, they were to also pursue holiness. This word means separation or being set apart to God and His service. These Hebrew Christians were well aware of what holiness was since in the Old Testament, people, places and things could be considered holy. It must be noted that peace and holiness are connected; there can be no true peace without holiness. There may be a show of friendship and good-will to all, but true Christian peaceableness is never found where there is no holiness. We must not, under the pretence of living peaceably with all men, forget the ways of holiness, but we must cultivate peace in a way of holiness. A right relationship with God leads to a right relationship with others. No doubt there are some Christians who don t consider pursuing a peaceful, holy life as a top priority for them. But the writer here says that peace and holiness are absolutely necessary for the believer because without which (peace and holiness) no man shall see the Lord. If you ever find yourself questioning your salvation, it may be because there is a lack of growth in the areas of peace and holiness.

5 B. Spiritual danger (Hebrews 12:15). The writer continues to say in this verse, 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. As we pursue a holy life, the writer also said that we need to be Looking diligently, or taking heed to our Lord lest any man fail of the grace of God. In other words, the Hebrew believers were to heed the Lord and look after each other so that not one of them will fail or fall short of God s grace meaning His favor and best blessings. If some of these believers fall short, or miss God s grace, it s not because His grace was not accessible, but because they had not put themselves in position to receive it. The writer added that missing out on the grace of God could lead to any root of bitterness springing up trouble you, and thereby many be defiled. Although bitterness or anger hurts the angry person first and foremost, it is identified here as a root. Like the roots of weeds, the existence of bitterness is generally hidden deep inside, and it spreads to affect others. Note: The point the writer is making is that the danger of missing God s grace leads to bitterness or a bitter root, and produces bitter fruits to the bitter one as well as others. This anger or bitterness produces corrupt principles, which lead to apostasy or the falling away from Christ which these Hebrew Christians were tempted to do. When this happens, the believer will fall for damnable errors such as corrupting the doctrine and worship of the Christian church. Just as a root can spread, apostates, or those who fall away from the teachings of Jesus Christ generally grow worse and

6 worse, and fall into the worst wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, and to the churches to which we belong. The writer also said that bitterness can spring up into more corruption that will trouble you, and thereby many be defiled. In other words, by their corrupt principles and practices many believers are troubled, the peace of the church is broken, the peace of men s minds is disturbed, and many are defiled, or tainted by bad principles, and practices. This will cause churches to suffer both in holiness and peace. IV. A FEARFUL ENCOUNTER (Hebrews 12:18-21 ).Verses are not part of our printed text, but in those verses the writer used Esau, Jacob s brother, to illustrate how someone could fail to receive the privileges of God s grace. Esau, who had the birthright as Isaac s eldest son, and was entitled to the privilege of being the head of the Jewish nation, despised and sold his birthright, and all the advantages that came with it for a morsel of meat (see Genesis 25:30-34). Apostates do the same thing. They assume that by forsaking Jesus Christ they can avoid persecution and God s discipline and enjoy sensual ease and pleasure. Apostates do bare the character of the children of God, and have a visible right to God s grace in the form of blessing and inheritance. However, to avoid persecution as Christians, they give up all rights to God s grace. The next

7 part of our printed text begins with verse 18 reminding these Jewish readers of Israel s past experiences at Mount Sinai. A. Reviewing threatening experience (Hebrews 12:18-19). 1. (vs. 18). In this verse the writer continues to say For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest. A clearer translation of this verse is You have not had to stand face to face with terror, flaming fire, gloom, darkness, and a terrible storm as the Israelites did at Mount Sinai when God gave them his laws. The writer is reminding his current Hebrew-Christian readers one last time of how God s salvation in Christ contrasts with the terrors of the old covenant given to Israel at Mount Sinai which the Hebrew Christians were not to take lightly. The writer began by saying For ye are not come unto the mount that might be touched. It was true that these Hebrews had not experienced the terrors of Mount Sinai that their ancestors experienced. The phrase might be touched indicates that the old covenant made at Mount Sinai was external, earthly and physical, whereas the new covenant is spiritual. The words fire, blackness, darkness, and tempest describe those thing that the people witnessed at Mount Sinai with their physical senses. Israel experienced all of these things at the giving of the law (see Exodus 19:16-19; Deuteronomy 4:11-12). All of these phenomena revealed the presence of the glory of God. 2. (vs. 19). This verse goes on to say And the

8 sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more. Continuing his description of the physical things that happened at Mount Sinai, the writer added And the sound of a trumpet, and the voice of words. Of course the term trumpet refers to the sound of a ram s horn coming from Mount Sinai. The Israelites at Mount Sinai also heard the voice of words which is a reference to God s voice (see Exodus 20:1-17). The phrase which voice they that heard intreated that the word should not be spoken to them any more means that when the people heard God s voice, they intreated or pleaded with Moses to speak to them and ask God not to speak to them anymore. They wanted Moses to mediate for them, receiving God s words, and then passing them on (see Exodus 20:19; Deuteronomy 5:23-27). The Israelites at Mount Sinai were terrified at what they saw and heard. At that time, God gave them the Ten Commandments orally (see Exodus 20:1-17), but His voice was unbearable, so the people begged for the voice to cease (see Exodus 20:19). Note: Unfortunately today, many people take a flippant and disrespectful view of Almighty God. They take His name in vain and often question His wisdom. But no matter what we may think of ancient Israel, at least they had sense enough to know that they were in the presence of the Almighty. B. Reviewing an overwhelming experience (Hebrews 12:20-21).

9 1. (vs. 20). In this verse the writer went on to say (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. Here we are told why the people wanted Moses to mediate for them. The writer said For they could not endure that which was commanded. In other words, the people couldn t bear God s command not to touch the mountain (see Exodus 19:12-13). However, Moses, the mediator was permitted to ascend the mountain and commune personally with God (see Exodus 19:3-6, 20). So insistent was God s command that the people remain separate, or stay at a distance from the mountain, that He sent Moses back down the mount to warn them again not to touch it (see Exodus 19:21-25). This command was not only for the people, but it also included animals, for the writer said And if so much as a beast (animal) touch the mountain, it shall be stoned, or thrust through with a dart. The mountain from which God spoke was so holy that ignorant animals were to be put to death even if they came in contact with the mountain by accident. This sentence of death included both man and animal (see Exodus 19:13). Note: We might ask why God strictly commanded that the people and animals must stay at a distance from Mount Sinai. The answer is clear. It s because God is absolutely holy, and He cannot tolerate the presence of sinful people. Only after they were sprinkled with the sacrificial blood of the covenant (see Exodus 24:5-8) did God allow even their priestly and tribal leaders to ascend into His presence (see Exodus 24:9-11). The law covenant didn t make people holy or make God accessible. Only by a system of animal sacrifices were

10 the Israelites enabled to approach Him (see Hebrews 10:1-4) and reconciliation awaited the final sacrifice of Jesus Christ (see Hebrews 10:11-14). Therefore, the scene at Mount Sinai emphasizes the holiness or separateness between God and man, and not the fellowship of God and man. Mount Sinai was set apart as the place where God would meet with His people, therefore it was holy. In the Old Testament, both people and things could be holy. However, in the New Testament, the focus is not so much on holy objects, but on holy people. Therefore, ritual has been replaced by relationship. Christians are not holy because we go to a certain place to worship, or take part in certain activities while there. We are holy because we belong to the Holy One who also declares that we are holy (see I Peter 2:5, 9)! 2. (vs. 21). This verse goes on to say And so terrible was the sight, that Moses said, I exceedingly fear and quake). The terror the people experienced at Mount Sinai even extended to Moses. The writer said And so terrible was the sight, that Moses said, I exceedingly fear and quake. The word terrible here can mean terrified or frightened. The phenomena that God demonstrated on Mount Sinai was so terrifying that even the man God chose to be the lawgiver and mediator was not immune to the fear people feel in God s presence (see Acts 7:32). Therefore, Moses said, I exceedingly fear and quake. The term quake means to tremble. Note: God had chosen Moses to fulfill a unique ministry for Israel, and so he enjoyed access to God that few others ever

11 experienced (see Exodus 33:11; Numbers 12:5-8; Deuteronomy 34:10-12). The Jewish Christians to whom Hebrews was written undoubtedly held Moses in high esteem. But they needed to know that he was not Jesus equal (see Hebrews 3:1-6) and that as a mere human, he too, felt terror in the presence of the glory of God. V. A FAITHFUL MEDIATOR (Hebrews 12:22-24) A. A New Jerusalem (Hebrews 12:22-23). 1. (vs. 22). This verse goes on to say 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. After having earlier reminded his readers that they had not come to Mount Sinai, a mountain that could be touched (see Hebrews 12:18), here the writer presents a contrast to Mount Sinai with the word But. Instead of being at Mount Sinai, these Hebrew Christians had spiritually come unto mount Sion (Zion), and unto the city of the living God, the heavenly Jerusalem. Mount Sinai symbolized terror and fear, but mount Sion symbolizes God s grace, glory and blessing for believers. This is the mountain that his readers and all believers in Jesus Christ have come to. Sion or Zion was one of the hills in Jerusalem and sometimes the term was used as a

12 symbol for the city of Jerusalem itself. But here it refers to the city of the living God, the heavenly Jerusalem. Note: Revelation 21:2 describes the Apostle John s vision of the holy city, new Jerusalem coming down from heaven to a new earth as the culmination of God s plans for the earth. But this city exists even now as the spiritual community made up of angels and redeemed saints. However, while we still await its final form (see Hebrews 11:10; 13:14), we are members of that same community. The writer said that this community, heavenly Jerusalem that believers spiritually come to includes first an innumerable company of angels. This vast number of angels are in the same family with the saints, under the same head, and to a large extent they do the same work as the saints, ministering to believers for their good (see Hebrews 1:13-14), keeping them in all their ways (see Psalms 91:11). 2. (vs. 23). This verse says 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. Because of the new covenant, believers not only come to the heavenly Jerusalem, and to an innumerable company of angels, we also come To the general assembly and church of the firstborn. Both of these descriptions are synonyms and refer to the universal church of God. The term firstborn sometimes refers to Jesus Christ (see Colossians 1:12-18), but here it refers to those who are united with Him by faith. To the Jews firstborn was a position of special privilege (see Genesis 27:18-19; Deuteronomy 21:17), and so

13 it is with every Christian. God sees us in Christ (see Ephesians 1:3; 2:6), having all the privileges Christ Himself has. The description, the general assembly and church of the firstborn also refers to those which are written in heaven. The word written comes from a verb meaning to register or record. God has recorded the names of all those who are spiritually His firstborn. God s record is also called the Lamb s book of life (see Revelation 21:27). The names of the redeemed of all ages are written in heaven, in the Lamb s book of life, and enrollment in that book is essential to entrance into God s presence. Believers also come into the presence of God the Judge of all. This solemn description of God does not necessarily refer to punishment, but rather to God s impartial judgment of all human affairs. He not only condemns lies, but He also vindicates the truth; and in His justice, the redeemed find hope. The writer also said that believers come into the presence of the spirits of just men made perfect. Some scholars see this expression simply as a synonym for the church of the firstborn. But it more likely refers to the Old Testament heroes of faith, who were not yet perfect in their own time (see Hebrews 11:39-40), but now Christ s perfecting work is completed and those Old Testament saints have been made perfect in the Father s presence (see Hebrews 10:11-14). B. A new covenant (Hebrews 12:24). This verse says, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better

14 things than that of Abel. Finally, the writer adds that when we come to Zion, the heavenly Jerusalem, we come to Jesus the mediator of the new covenant. His covenant is new in contrast to the old Mosaic covenant (see Hebrews 8:6-13). The term mediator means one who goes between. It can refer to someone who brings two opposing parties together with the goal of producing peace. It can also refer to someone who acts as a guarantor who secures something for someone which they could not secure themselves. Because of sin, man and God were at odds and needed to be at peace with each other. Man s sin prevents him from making peace with God, so Jesus stepped in to make peace between God and man (see Romans 5:1; Ephesians 2:13-15). When we come into the presence of Jesus the mediator of the new covenant we also come to the blood of sprinkling. This is a reference to what happened after God gave Moses the law. However, here, the writer uses this phrase to refer to the blood of Jesus that sealed the new covenant. This new covenant is ratified by the blood of Christ sprinkled upon our consciences (Hebrews 10:19-21). And just as the sprinkling of the blood marked the old covenant (see Exodus 24:5-8; Hebrews 9:18-22), Jesus blood also sealed the new covenant. The writer then says that the shed blood of Jesus also speaketh better things than that of Abel. In other words, the writer pictures Jesus blood as speaking blood, telling us better things than the blood of Abel. As speaking blood, it does at least two things. First, it speaks to God on behalf of sinners and does not plead for vengeance, as the blood of Abel did on the one who shed it (see Genesis 4:10), but instead Christ s speaking

15 blood pleads for mercy. Secondly, it speaks to sinners about God s forgiveness for our sins, and peace for our souls. The blood of Jesus also gives us boldness to enter the very presence of God (see Hebrews 10:19). VI. A FUTURE JUDGMENT (Hebrews 12:25-29) A. The punishment (Hebrews 12:25). In this verse the writer says 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. After speaking of the blessings of the new covenant, the writer warns his readers not to refuse the One who offers those blessings. A clearer translation of this verse is So see to it that you obey him who is speaking to you. For if the people of Israel did not escape when they refused to listen to Moses, the earthly messenger, how terrible is our danger if we refuse to listen to God who speaks to us from heaven! Unlike the Israelites who refused to listen to Moses who spoke for the Lord, these Hebrew Christians were exhorted to heed every word spoken by him that speaketh meaning God. Then the writer said For if they escaped not who refused him that spake on earth. The Israelites who received the law at Mount Sinai were the ones who refused him that spake on earth. Some scholars believe that him that spake on earth refers to Jesus and His

16 ministry on earth. However, since the writer is contrasting the old covenant with the new covenant, the phrase him that spake on earth more likely refers to Moses who spoke for God on earth at the giving of the old covenant. He was the intermediary between Israel and God. Israel s sin in the wilderness was refusing to obey what God revealed to them through signs and wonders as well as through Moses (see Hebrews 3:7-11). Those who refused to hear Moses escaped not or did not escape God s wrath (see Numbers 16:1-3, 31-34, 41-49). Since those people didn t escape, the writer concluded that much more shall not we escape, if we turn away from him that speaketh from heaven. The writer was saying that those who turn away from him that speaketh from heaven are even more guilty because God is now speaking from His throne in heaven. God speaks to us today through His inspired Word, the Bible, and the New Testament supersedes the teachings of Moses. This does not mean that the Old Testament has no value, but because we are under a new covenant, the new covenant Scriptures, or the New Testament serves as our rule of faith and practice. The message we have from God today is final. The Bible is complete and will never be replaced. So those who refuse to heed it and turn away from God will not escape His judgment (see Hebrews 2:2-4). B. The prophecy (Hebrews 12:26-27). 1. (vs. 26). This verse continues to say Whose voice then shook the earth: but now he hath promised,

17 saying, Yet once more I shake not the earth only, but also heaven. The words, Whose voice refer back to God or the One who speaks from heaven. Again, the writer refers back to Mount Sinai when God s voice then shook the earth. The mountain shook at God s presence (see Exodus 19:18; Psalms 68:8) causing terror in the people. The words but now introduces a prediction of a new shaking that will make what happened at Sinai seem relatively small. God hath promised, saying, Yet once more I shake not the earth only, but also heaven. This specific prophecy was given to Zerubbabel to encourage Israel in building what appeared to be an insignificant temple (see Haggai 2:6, 21-22). The Lord was reminding them that grander things lay ahead when He completes His plan. The shaking of both earth and heaven will take place in the last days. At that time, God will bring judgments on the unbelieving world, Jesus Christ will return to rule, and a new heaven and earth will replace the old one (see Revelation 20:11; 21:1; Hebrews 1:10-12; I Peter 3:10-12). The writer declared that this was God s promise, therefore, it will come to pass because God is faithful to His promises (see Deuteronomy 7:9; I Corinthians 1:9). 2. (vs. 27). The writer goes on to say in this verse 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 cannot be shaken may remain. A clearer translation of this verse is Now this expression, Yet once more, indicates the removal and final transformation of all those things which can be shaken that is, of that which has been created so that those things

18 which cannot be shaken may remain. The phrase And this word refers to the phrase Yet once more which indicates finality. God shook Mount Sinai once before, but the time will come when He will shake all things once and for all. The writer is saying that the words Yet once more in verse 26, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. The word signifieth can mean indicates. Therefore, the phrase Yet once more, signifieth means that the words Yet once more indicate what God will do just one more time. The phrase the removing of those things that are shaken, as of things that are made means that the things that are shaken and will come to an end are all things that are made or created. This includes the present heavens and earth (see Hebrews 1:10-12) as well as those things that prefigured the finished work of Jesus Christ (see Hebrews 8:13). Jesus glorious victory through His death and resurrection has set in motion the final removal of all that can be shaken so that those things which cannot be shaken may remain. The things that cannot be shaken are the spiritual realities based on God s nature. They will last forever. The divine shaking or destruction which will reach its completion in the last days will reveal the difference between what is eternal and what is temporal and passing. C. The promise (Hebrews 12:28-29).

19 1. (vs. 28). This verse says Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. A clearer translation of this verse is Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, and offer to God pleasing service and acceptable worship with reverence and awe. The word receiving is in the present tense indicating that we are right now receiving a kingdom which cannot be moved. God s kingdom or rule is offered to all who will submit to it by receiving Christ as Saviour (see Luke 23:42-43; John 3:3). This kingdom is the believer s inheritance which cannot be moved or shaken, and it will culminate in Christ s eternal rule over a new universe (see I Corinthians 15:24-28). Since God s kingdom is our inheritance, the writer said let us have grace, whereby we may serve God acceptably with reverence and godly fear. The word grace is usually translated as favor, but here it has the idea of gratitude. The point here is that as a result of our inheritance, we need to be thankful and serve God acceptably with reverence and godly fear. The term serve in Scripture is used for the service given to God, but is also used to describe the special tasks relating to worship provided by the priests (see Hebrew 8:4-5). It can also be translated as worship. Likewise, in Jesus Christ, believers are priests in our new covenant relationship with God (see I Peter 2:9; Revelation 1:5-6). For the believer-priest, serving God encompasses all the duties we owe to the Lord, from worship to the more menial service of maintaining the house of worship to every act of obedience and ministry (see Joshua 22:5). We cannot

20 worship or serve God acceptably unless we worship him with reverence and godly fear. The writer uses the words reverence and godly fear, and both terms speak of a humble, pious devotion to God. We should be awestruck with wonder that we, sinful as we are, have been graciously brought into fellowship with God as He builds His glorious kingdom. Holy or godly fear is necessary to acceptable worship. We don t serve with pride or boastfulness, but with deep respect and reverence for what God has done for us through Jesus Christ. 2. (vs. 29). Our final verse says For our God is a consuming fire. This description taken from Moses words in Deuteronomy 4:24, again was intended to take the readers back to God s awesome presence at Mount Sinai. Although God now deals with us in a more kind and gracious way, He himself is a consuming fire, that is, He s a God of strict justice, who will avenge Himself on all the despisers of his grace, and upon all apostates, those who fall away from the teachings and faith in Jesus Christ (see Hebrews 10:26-39). VII. Conclusion. What a difference Jesus Christ makes! At Sinai, God seemed distant and threatening to His people. After the Cross, God welcomes believers through Jesus Christ. New covenant believers should be greatly encouraged as we envision the heavenly Jerusalem we are approaching. This is where, to our delight, we will meet God,

21 Jesus Christ, angels, and the departed saints. In light of the fact that many people refused God under the old covenant and suffered the consequences, our lesson urges new covenant believers not to refuse God. Instead, we should have great confidence to approach Him. In spite of the fact that God will one more time shake heaven and earth, the believer has no reason to fear. Because of Jesus Christ our Mediator, we face a very certain future. ***The Bible Expositor and Illuminator, Union Gospel Press***