With equal or even surpassing significance, the heavenly Jerusalem on the heavenly Mount Zion has become a reality for all participants of the new covenant. You have not “drawn near” to the terrors and traumas associated with the law that condemns. Instead, you “draw near” to Jesus in his full humanity as well as his full deity, the mediator of the new covenant.

Redemptive-Historical Nature of the Covenants

The redemptive-historical unfolding of the various successive covenants in scripture builds to a climax. In the Old Testament, this climax develops from the covenant of creation with Adam, followed by the covenant of redemption made after the fall. Subsequently God administers this covenant of redemption in various stages: with Noah, Abraham, Moses, and David. These covenants build on one another and unify the overarching theme of redemption from man’s fallen condition. The Mosaic covenant represents a climax in the giving of the law. But the Davidic covenant represents the ultimate climax in the Old Testament as the covenant of the kingdom.

Two Themes in the Davidic Covenant

Two themes combine to identify the heart of God’s climactic covenant with David: “Dynasty” and “Dwelling-place,” a “person” and a “locale.” King David as representative of Messiah is the “person,” and Jerusalem, located on Mount Zion, is the “locale.”

Two Mountains in Hebrews 12:18–24

In this climactic passage of Hebrews 12, the writer sets these two covenants – the covenant of law and the covenant of the kingdom – over against one another. Throughout the book, his goal has been to communicate to the new covenant people of God that they have open access by which they may “draw near” as priests, holy priests, into the very presence of Almighty God. Early in the book, he urges them to “draw near,” which is a priestly activity, into the presence of God in his holiness – into the Holy of Holies. Not only are they to feel completely comfortable “drawing near.” They are to enter into the Most Holy Place, previously a privilege across 1400 years since the time of Moses granted only to the high priest of Israel, and only once a year.

Now in his concluding depiction of the privilege of participating in the new covenant, the author of Hebrews sets the scene of two redemptive-historical high points: Moses at Mount Sinai and David at Mount Zion. Only terror, dread and trauma characterize God’s people at Mount Sinai. Not just human beings, but even animals that touch the mountain where God is manifesting himself must be stoned to death.

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