I think the book of Hebrews is one of the most misunderstood books of the Bible, and you can’t change my mind! I’ve looked at it, studied it, and debated it from many different angles, and one thing I have learned is that the outcomes of the letter can mean totally different things based on the reader’s own background.
On one side, Hebrews suggests that the New Covenant has replaced the Old Covenant, that God’s law has been abolished by grace, and that with that, Israel too has been replaced by the ‘church’. On the opposing side, the covenants aren’t seen in competition with one another but are complementary. Both ways of reading Hebrews have ramifications for the reader. So over the next few articles, we’ll tear down traditional interpretations and dive deep into the book of Hebrews to uncover whether the events of Mount Sinai (pictured) and Mount Zion are truly in opposition, or whether they are events of the same story unfolding in different times.
Key Scripture: Hebrews 12:18-24
The author of Hebrews draws a vivid contrast between two mountains: Mount Sinai and Mount Zion. Mount Sinai, with its blazing fire, darkness, gloom, and tempest, represents the awe-inspiring and terrifying experience of Moses and the people of Israel receiving the Torah. Mount Zion, however, is depicted as the heavenly Jerusalem, filled with innumerable angels and the assembly of the firstborn, culminating in Jesus, the mediator of the new covenant.
Mount Sinai: A Foundation of Fear and Awe
To fully grasp the weight of this contrast, we must revisit the events at Mount Sinai. In Exodus 19:16-19, the scene is set with thunder, lightning, a thick cloud, and a loud trumpet blast, causing the people to tremble in fear. This encounter was so intense that the Israelites begged Moses to speak to God on their behalf (Deuteronomy 5:24-25). This foundational moment established the giving of the Torah and the covenant between God and His people. This event is unparalleled in its magnitude. Mount Sinai represented a unique moment where the heavens touched earth, and God’s voice was audibly heard by an entire nation (Exodus Rabbah 29:9). God took Israel as His bride.
Mount Zion: A Revelation of Greater Glory
Despite the grandeur of Mount Sinai, the author of Hebrews asserts that the revelation at Mount Zion surpasses it. Hebrews 12:22-24 describes Mount Zion as the city of the living God, the heavenly Jerusalem, where disciples join the assembly of the righteous made perfect (resurrected). This new covenant, mediated by Jesus and symbolised by His sprinkled blood, speaks a better word than the blood of Abel.
The description of Mount Zion in Hebrews aligns with prophetic visions found in Isaiah 2:2-4 and Micah 4:1-3, which foresee a time when all nations will stream to the mountain of the Lord to learn His ways and walk in His paths.
Micah 4:2: “Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.”
Challenging the Assumption of Replacement
Traditionally, these two mountains have been seen as representing opposing covenants: Mount Sinai for the old and Mount Zion for the new. This dichotomy often leads to the belief that the new covenant replaces the old, rendering the latter obsolete. Such views suggest that grace has supplanted the law, and the New Testament God is kinder and more merciful than the God of the Old Testament.
But does this assumption hold up under scrutiny? Hebrews was written to Greek-speaking Messianic Jews who were increasingly excluded from the Temple from 30 AD to 64 AD. The letter addresses their struggles and encourages them to see the continuity and fulfilment of God’s promises rather than a stark replacement.
As Dr. Michael Brown, a Messianic Jewish apologist, points out, the concept of replacement theology is not supported by the broader context of Scripture. The Apostle Paul in Romans 11:1-2 explicitly states that God has not rejected His people, Israel. Instead, Paul envisions a future where Israel and the Gentile believers together partake in the fullness of God’s promises (Romans 11:25-26).
The Flawed Concept of Replacement Theology
Replacement Theology, or Supersessionism, posits that the Christian Church has supplanted Israel as God’s chosen people, with the new covenant replacing the Mosaic Covenant. This perspective fails to recognise the ongoing and unique covenantal relationship between God and the Jewish people.
Biblical scholar Dr. Walter C. Kaiser Jr. argues that replacement theology misinterprets the nature of God’s covenants. He asserts that the new covenant builds upon the Abrahamic and Mosaic covenants rather than nullifying them. The promises made to Israel regarding land, nationhood, and blessing are irrevocable and find their ultimate fulfilment in the Messianic age (Kaiser, ‘The Land of Promise’).
A Jewish Perspective on Hebrews
Hebrews, although written in Greek, is steeped in Jewish thought and argumentation. It employs ‘kol v’chomer’ (light and heavy), a common Jewish form of argumentation, to build upon existing truths rather than to negate them. For instance, Jesus’ teachings often use this method to highlight the greater weight of spiritual truths without dismissing the foundational ones. One such example can be found in Matthew 12:11-12 where Jesus says, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath.” Jesus is showing that life is the highest priority.
Lesser Case (Light): If it is permissible to rescue a sheep that has fallen into a pit on the Sabbath.
Greater Case (Heavy): Therefore, all the more is it permissible to do good by helping a person on the Sabbath.
The Talmud frequently uses kol v’chomer to elucidate legal principles. For example, if it is forbidden to carry out a minor task (work) on the Sabbath, how much more so is it forbidden to perform a major task (Babylonian Talmud, Shabbat 132a). This method of reasoning underscores continuity and amplification rather than contradiction and replacement. Note that Jesus’ view and the Talmudic view aren’t competing. Both Jesus and the Talmud would not violate the Sabbath by endorsing work on the Sabbath except to save/heal life.
Kol v’chomer in Hebrews
The author of Hebrews utilises this technique to emphasise the importance of the new covenant. For example, Hebrews 12:25 states, “See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven.” This does not imply that the old covenant is obsolete but rather that the revelation through Jesus is of even greater significance.
Reframing the Context of Hebrews: What, When, Who, To Whom, and Why?
To fully appreciate Hebrews, we must consider its context:
What: Hebrews is an exhortation, a rabbinic-style discourse intended to encourage and strengthen the faith of its readers.
When: Likely written before 70 CE, before the destruction of the Temple, during a time when daily Temple attendance was common.
Who: While the authorship is debated, figures like Clement of Rome are considered possible authors due to stylistic similarities.
To Whom: Addressed to Greek-speaking Messianic Jews familiar with Temple practices and Jewish midrashic thought (explorative interpretation that is more allegorical than just the literal text).
Why: Written to encourage believers who were excluded from the Temple, emphasising the superior spiritual realities accessible through Jesus.
Conclusion: Complementing, Not Replacing
So, does the New Covenant really replace the Old? No. Instead, it builds upon it, revealing deeper spiritual truths and fulfilling the promises made at Mount Sinai until the day of our resurrection. Sinai in all its glory is only ever a replica of the heavenly Zion on earth. The earthly temple is only ever a replica of the heavenly temple. The Levitical priesthood is a replica of the heavenly priesthood. All of these are incredibly powerful and significant, but in no way cancelled. In fact, each of these elements has its ongoing time and place until day and night cease, as we will explore in the coming articles.
By examining the evidence and understanding the Jewish context of the book of Hebrews, we can appreciate the profound continuity in God’s covenants. This approach not only enriches our faith but also strengthens our connection to the roots of our beliefs, acknowledging that God’s promises to Israel remain steadfast and true.
References:
Wright, N.T. Paul and the Faithfulness of God. Fortress Press, 2013.
Bauckham, Richard. Jesus and the Eyewitnesses: The Gospels as Eyewitness
Testimony. Eerdmans, 2006.
Hagner, Donald A. Encountering the Book of Hebrews: An Exposition.
Baker Academic, 2002.
Novak, David. Jewish-Christian Dialogue: A Jewish Justification. Oxford
University Press, 1989.
Babylonian Talmud
The Bible – English Standard Version
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