The Mountain
Summary
Some of the Bible’s most foundational stories happen on mountains, from God planting Earth’s first garden on a mountain to Jesus’ famous Sermon on the Mount. As the biblical narrative unfolds, a literary mountain motif emerges, with characters like Abraham being tested on a mountain and prophets like Moses and Elijah receiving instruction or revelation from God while meeting with him at high altitudes. In the Bible, mountains are mentioned not merely as geographic settings but as sacred places where Heaven and Earth collide—where the divine presence joins humanity to provide instruction, direction, and hope for the day when all of Heaven and Earth are finally one.
The First Mountain
In ancient Israel’s imagination, the mountain is where the heavenly realm in the skies meets the human realm on land. In this place, people can access God’s wisdom and power and his very presence.
At the beginning of the Bible, God places humanity in a garden that we later discover is planted on this kind of mountain. God appoints humans to oversee the land and to fill it with his blessing. But remaining on the mountain requires choosing to trust in God’s wisdom, and as the story unfolds, humans decide to trust their own wisdom instead. As a result, they are driven from the mountain, and they fill the land with fear and violence rather than the blessing of God’s love and abundance.
Meeting God on the Mountain
Then God makes a promise to an infertile couple—Abraham and Sarah. God says he will give Sarah a son, Isaac, and through him, God will restore his blessing to all nations. Abraham is invited up the mountain to receive God’s blessing through a test, where God asks him to sacrifice Isaac. Abraham learns that the only way back up the mountain is to surrender what he calls life and to receive back the true life that God alone provides.
Over time, Abraham’s family grows into a nation of many people, and God calls them all up the mountain. But from below, they become terrified of God’s fiery presence, and only Moses ascends to receive God’s wisdom and take it back to the people. God tells them to build a moveable tent, the tabernacle, where he will meet with them. So now God’s mountain presence comes down to dwell among the people in Israel’s camp. As God’s mountain presence travels with the people, they’re invited to live according to God’s ways wherever they go.
Eventually King David establishes a city on a tall hill, and Israel’s prophets imagine that this could truly become the mountain, where a king rules with God’s perfect justice and love – a king who restores God’s blessing to all nations. But just like the original humans, Israel’s leaders and people also distrust God, do what’s right in their own eyes, and end up driven from their home.
Where Heaven and Earth Meet
So God’s mountain presence comes down, incarnating as Jesus of Nazareth to enter creation as one of us—a true human being. He teaches people to live by God’s wisdom and to generously share the abundance of God’s mountain with their neighbors, friends, and enemies.
When Jesus faces his own decision whether to trust or reject God’s wisdom, he chooses to trust, even to the point of surrendering his very life to the Father, who preserves him through death, unto resurrection. The risen Jesus becomes the new “place” where Heaven and Earth meet.
At the end of the Bible, humanity’s return to the life of God’s mountain garden has already begun with Jesus leading the way. New Testament authors describe Jesus as being enthroned on the heavenly mountain. And he invites all people to ascend—choosing God’s wisdom so that through them, God's blessing can flow out to all the land.
Dive Deeper
So far we’ve just skimmed the surface. Explore these studies to take a deeper dive into how this theme contributes to the whole story of the Bible.
Read
4 This is the account of the heavens and the earth when they were created, in the day that the Lord God made earth and heaven. 5 Now no shrub of the field was yet on the earth, and no plant of the field had yet sprouted, for the Lord God had not sent rain upon the earth, and there was no man to cultivate the ground. 6 But a mist used to rise from the earth and water the whole surface of the ground. 7 Then the Lord God formed the man of dust from the ground, and breathed into his nostrils the breath of life; and the man became a living person. 8 The Lord God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. 9 Out of the ground the Lord God caused every tree to grow that is pleasing to the sight and good for food; the tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.
10 Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers. 11 The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold. 12 The gold of that land is good; the bdellium and the onyx stone are there as well. 13 The name of the second river is Gihon; it flows around the whole land of Cush. 14 The name of the third river is Tigris; it flows east of Assyria. And the fourth river is the Euphrates.
15 Then the Lord God took the man and put him in the Garden of Eden to cultivate it and tend it. 16 The Lord God commanded the man, saying, “From any tree of the garden you may freely eat; 17 but from the tree of the knowledge of good and evil you shall not eat, for on the day that you eat from it you will certainly die.”
11 Again the word of the Lord came to me, saying, 12 “Son of man, take up a song of mourning over the king of Tyre and say to him, ‘This is what the Lord God says:
“You had the seal of perfection, Full of wisdom and perfect in beauty. 13 “You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your settings and sockets, Was in you. On the day that you were created They were prepared. 14 “You were the anointed cherub who covers, And I placed you there. You were on the holy mountain of God; You walked in the midst of the stones of fire.
Consider
In the ancient world, many people believed that the Earth emerged when a cosmic mountain rose out of the chaotic waters and became the ruling place of the gods. The Hebrew Bible (Old Testament) begins with God bringing land out of the chaotic waters and then planting a beautiful garden in Eden (Gen. 1:9-10, 2:8-9). This garden teems with life and is designed as a space where people can dwell in unity with God and each other (see Gen. 2:25, 3:8). Centuries later, the prophet Ezekiel metaphorically describes this life-giving “garden of God” as being located on the “mountain of God” (Ezek. 28:13-14).
So this first garden in the biblical story is also the first cosmic mountain, or the place where Heaven and Earth meet. And God makes the mountain garden a source of life for the surrounding lands, as the river of life branches out from Eden to the four corners of the Earth (Gen. 2:10-14).
God gives humans the chance to live in the mountain garden forever, but they face a test. After filling the garden with fruitful trees and encouraging the humans to eat freely from them, God directly instructs them to avoid one single tree—the tree of the knowledge of good and bad (2:16-17).
But instead of listening to God’s instruction and following his wisdom, they eat from the forbidden tree (3:1-6). Their decision to do what’s right in their own eyes brings corruption to the world around them, so God removes them from the mountain (3:7-24). But ever since, God has worked to restore humanity to that mountain top so we can find true life and flourish in his presence once again.
Reflect
What does Genesis 2 tell us about God’s design for life on the mountain?
Read
22 Now it came about after these things, that God tested Abraham, and said to him, “Abraham!” And he said, “Here I am.” 2 Then He said, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you.” 3 So Abraham got up early in the morning and saddled his donkey, and took two of his young men with him and his son Isaac; and he split wood for the burnt offering, and set out and went to the place of which God had told him. 4 On the third day Abraham raised his eyes and saw the place from a distance. 5 Then Abraham said to his young men, “Stay here with the donkey, and I and the boy will go over there; and we will worship and return to you.” 6 And Abraham took the wood for the burnt offering and laid it on his son Isaac, and he took in his hand the fire and the knife. So the two of them walked on together. 7 Isaac spoke to his father Abraham and said, “My father!” And he said, “Here I am, my son.” And he said, “Look, the fire and the wood, but where is the lamb for the burnt offering?” 8 Abraham said, “God will provide for Himself the lamb for the burnt offering, my son.” So the two of them walked on together.
9 Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood. 10 And Abraham reached out with his hand and took the knife to slaughter his son. 11 But the angel of the Lord called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.” 12 He said, “Do not reach out your hand against the boy, and do not do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.” 13 Then Abraham raised his eyes and looked, and behold, behind him was a ram caught in the thicket by its horns; and Abraham went and took the ram and offered it up as a burnt offering in the place of his son. 14 And Abraham named that place The Lord Will Provide, as it is said to this day, “On the mountain of the Lord it will be provided.”
15 Then the angel of the Lord called to Abraham a second time from heaven, 16 and said, “By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate of their enemies. 18 And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” 19 So Abraham returned to his young men, and they got up and went together to Beersheba; and Abraham lived in Beersheba.
Consider
God chooses to work through Abraham’s family to restore humanity to the blessing of life on the mountain, and he promises to give Abraham many descendants (Gen. 12:1-3, here called Abram). But because Abraham’s wife Sarah (first called Sarai) is barren, they distrust God’s promise and take matters into their own hands. They do what’s right in their own eyes and use Sarah’s Egyptian slave, Hagar, to bear Abraham’s child, whom they name Ishmael (16:1-6, 15).
Abraham and Sarah’s mistreatment of Hagar results in the eventual loss of Ishmael, Abraham’s first born son (21:9-14), and it also leads to a test. God gives Abraham and Sarah the son he originally promised, born of Sarah and named Isaac (21:1-7). But then God tests Abraham by instructing him to ascend a mountain and sacrifice this long-awaited son of promise.
Unlike the humans in the garden, Abraham trusts in God’s wisdom and follows his instruction. When Abraham surrenders Isaac, God spares him, providing a ram to sacrifice in his place. After this transformative encounter with God, Abraham names the mountain site “Yahweh provides (Hebrew yir’eh)” (22:14, BP translation), recognizing Mount Moriah as a place of life and provision.
Because he relies on God’s wisdom, Abraham becomes God’s human partner, working with him to bring blessing to all the families, or nations, of the earth (see 12:2-3, 22:15-18). Through a descendant of Abraham, God will one day invite all people back up onto the mountaintop.
Reflect
How does Abraham succeed where the humans in Eden failed?
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19 In the third month after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai. 2 When they set out from Rephidim, they came to the wilderness of Sinai and camped in the wilderness; and there Israel camped in front of the mountain. 3 And Moses went up to God, and the Lord called to him from the mountain, saying, “This is what you shall say to the house of Jacob and tell the sons of Israel: 4 ‘You yourselves have seen what I did to the Egyptians, and how I carried you on eagles’ wings, and brought you to Myself. 5 Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.”
7 So Moses came and called the elders of the people, and set before them all these words which the Lord had commanded him. 8 Then all the people answered together and said, “All that the Lord has spoken we will do!” And Moses brought back the words of the people to the Lord. 9 Then the Lord said to Moses, “Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also trust in you forever.” Then Moses told the words of the people to the Lord.
10 The Lord also said to Moses, “Go to the people and consecrate them today and tomorrow, and have them wash their garments; 11 and have them ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 12 But you shall set boundaries for the people all around, saying, ‘Beware that you do not go up on the mountain or touch the border of it; whoever touches the mountain shall certainly be put to death. 13 No hand shall touch him, but he shall certainly be stoned or shot through; whether animal or person, the violator shall not live.’ When the ram’s horn sounds a long blast, they shall come up to the mountain.” 14 So Moses went down from the mountain to the people and consecrated the people, and they washed their garments. 15 He also said to the people, “Be ready for the third day; do not go near a woman.”
16 So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud over the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. 17 And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain.
18 Now Mount Sinai was all in smoke because the Lord descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the entire mountain quaked violently. 19 When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him with thunder. 20 Then the Lord came down on Mount Sinai, to the top of the mountain; and the Lord called Moses to the top of the mountain, and Moses went up. 21 Then the Lord spoke to Moses: “Go down, warn the people, so that they do not break through to the Lord to stare, and many of them perish. 22 Also have the priests who approach the Lord consecrate themselves, or else the Lord will break out against them.” 23 And Moses said to the Lord, “The people cannot come up to Mount Sinai, for You warned us, saying, ‘Set boundaries around the mountain and consecrate it.’” 24 Then the Lord said to him, “Go down and come up again, you and Aaron with you; but do not let the priests and the people break through to come up to the Lord, or He will break out against them.” 25 So Moses went down to the people and told them.
Consider
Eventually, Abraham’s descendants, the Israelites, end up enslaved in Egypt. Hearing their cries for justice, God appears to Moses in a burning bush on Mount Horeb (another name for Mount Sinai) and instructs him to return to Egypt and rescue his people (Exodus 2:23-3:9).
After miraculously delivering the Israelites, God guides them to Mount Sinai, where he makes an agreement (or “covenant”) with them. He promises that if they follow his wisdom, they will become a kingdom of priests and a holy nation. In other words, they will bring God’s presence and blessing to the whole world, fulfilling God’s promise to Abraham (Gen. 12:3).
God invites Moses and the Israelites to come up onto the mountaintop when they hear the sound of a trumpet (Exod. 19:13). But when the people see and hear God’s thundering, fiery presence, they’re afraid to ascend and instead tell Moses to go up and talk to God on their behalf (20:18–21).
On the mountaintop, God gives Moses the Ten Commandments and other laws intended to develop God’s own wisdom within the people—wisdom to trust God’s way of love and peace-making, which can bless their community and everyone around them (Exod. 20-24). But the people immediately violate God’s commands by making a golden calf idol (32:1-6). Because they’ve broken their agreement with God, Moses intervenes on their behalf, pleading with God for merciful treatment, and God renews his covenant with the people (34:27-28).
God also gives Moses the blueprint for the tabernacle, which is a tent that’s designed to mirror Eden. It’s like a mobile temple—a place where Heaven meets Earth and the divine and human realms overlap (Exod. 25-31). This tabernacle highlights God’s strong desire to be with his people. By dwelling in their midst in a portable tent, God’s mountaintop presence is brought down to go with the people wherever they travel (40:34-38).
Reflect
How are the Israelites’ encounters with God at Mount Sinai and at the tabernacle similar to the humans’ experience with God in Eden, and how are they different?
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48 Great is the Lord, and greatly to be praised In the city of our God, His holy mountain. 2 Beautiful in elevation, the joy of the whole earth, Is Mount Zion in the far north, The city of the great King. 3 In its palaces, God has made Himself known as a stronghold. 4 For, behold, the kings arrived, They passed by together. 5 They saw it, then they were amazed; They were terrified, they fled in a hurry. 6 Panic seized them there, Anguish, as that of a woman in childbirth. 7 With the east wind You smash the ships of Tarshish. 8 Just as we have heard, so have we seen In the city of the Lord of armies, in the city of our God; God will establish her forever. Selah 9 We have thought over Your goodness, God, In the midst of Your temple. 10 As is Your name, God, So is Your praise to the ends of the earth; Your right hand is full of righteousness. 11 Mount Zion shall be glad, The daughters of Judah shall rejoice Because of Your judgments. 12 Walk around Zion and encircle her; Count her towers; 13 Consider her ramparts; Go through her palaces, So that you may tell of her to the next generation. 14 For such is God, Our God forever and ever; He will lead us until death.
Consider
After encountering God at Mount Sinai and journeying through the wilderness, the Israelites finally arrive in Canaan. This abundant promised land is an Eden-like place, where they can fulfill their purpose of blessing the entire world (Gen. 12:3).
Eventually, King Solomon replaces the portable tabernacle with a permanent temple for God built on Mount Zion in Jerusalem (1 Kgs. 6-8). So Zion becomes the new cosmic mountain where Heaven touches Earth. And 2 Chronicles 3:1 informs us that Mount Zion is another name for Mount Moriah, where God previously tested Abraham by instructing him to sacrifice Isaac.
Although the Israelites were previously too afraid to go up on Mount Sinai, now they ascend Mount Zion to worship God at the temple. But the peoples’ access to God remains restricted. Out of the whole community, only priests have permission to actually enter the presence of God in the inner courts of the temple.
God blesses and protects his people by dwelling among them on Mount Zion. The psalmist vividly portrays enemies fleeing when they see the magnificence of Jerusalem, which reflects God’s glory. To gaze upon the splendor of the temple and surrounding city is, in a sense, to see God (Ps. 48:12–14).
But the Israelites cannot receive God’s protection if they break his covenant and do what’s right in their own eyes (see Jer. 7). To enjoy God’s blessing, they must trust in his wisdom and follow his teaching.
Reflect
How does Mount Zion reflect God’s splendor?
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20 So Ahab sent orders among all the sons of Israel and brought the prophets together at Mount Carmel. 21 Then Elijah approached all the people and said, “How long are you going to struggle with the two choices? If the Lord is God, follow Him; but if Baal, follow him.” But the people did not answer him so much as a word. 22 Then Elijah said to the people, “I alone am left as a prophet of the Lord, while Baal’s prophets are 450 men. 23 Now have them give us two oxen; and have them choose the one ox for themselves and cut it up, and place it on the wood, but put no fire under it; and I will prepare the other ox and lay it on the wood, and I will not put a fire under it. 24 Then you call on the name of your god, and I will call on the name of the Lord; and the God who answers by fire, He is God.” And all the people replied, “That is a good idea.”
25 So Elijah said to the prophets of Baal, “Choose the one ox for yourselves and prepare it first, since there are many of you, and call on the name of your god, but put no fire under the ox.” 26 Then they took the ox which was given them and they prepared it, and they called on the name of Baal from morning until noon, saying, “O Baal, answer us!” But there was no voice and no one answered. And they limped about the altar which they had made. 27 And at noon Elijah ridiculed them and said, “Call out with a loud voice, since he is a god; undoubtedly he is attending to business, or is on the way, or is on a journey. Perhaps he is asleep, and will awaken.” 28 So they cried out with a loud voice, and cut themselves according to their custom with swords and lances until blood gushed out on them. 29 When midday was past, they raved until the time of the offering of the evening sacrifice; but there was no voice, no one answered, and no one paid attention.
30 Then Elijah said to all the people, “Come forward to me.” So all the people came forward to him. And he repaired the altar of the Lord which had been torn down. 31 Then Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob, to whom the word of the Lord had come, saying, “Israel shall be your name.” 32 And with the stones he built an altar in the name of the Lord; and he made a trench around the altar, large enough to hold two measures of seed. 33 Then he laid out the wood, and he cut the ox in pieces and placed it on the wood. 34 And he said, “Fill four large jars with water and pour it on the burnt offering and on the wood.” And he said, “Do it a second time,” so they did it a second time. Then he said, “Do it a third time,” so they did it a third time. 35 The water flowed around the altar, and he also filled the trench with water.
36 Then at the time of the offering of the evening sacrifice, Elijah the prophet approached and said, “Lord, God of Abraham, Isaac, and Israel, today let it be known that You are God in Israel and that I am Your servant, and that I have done all these things at Your word. 37 Answer me, Lord, answer me, so that this people may know that You, Lord, are God, and that You have turned their heart back.” 38 Then the fire of the Lord fell and consumed the burnt offering and the wood, and the stones and the dust; and it licked up the water that was in the trench. 39 When all the people saw this, they fell on their faces; and they said, “The Lord, He is God; the Lord, He is God!” 40 Then Elijah said to them, “Seize the prophets of Baal; do not let one of them escape.” So they seized them; and Elijah brought them down to the brook Kishon, and slaughtered them there.
19 Now Ahab told Jezebel everything that Elijah had done, and how he had killed all the prophets with the sword. 2 Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me and more so, if by about this time tomorrow I do not make your life like the life of one of them.” 3 And he was afraid, and got up and ran for his life and came to Beersheba, which belongs to Judah; and he left his servant there.
8 So he arose and ate and drank, and he journeyed in the strength of that food for forty days and forty nights to Horeb, the mountain of God.
9 Then he came there to a cave and spent the night there; and behold, the word of the Lord came to him, and He said to him, “What are you doing here, Elijah?” 10 And he said, “I have been very zealous for the Lord, the God of armies; for the sons of Israel have abandoned Your covenant, torn down Your altars, and killed Your prophets with the sword. And I alone am left; and they have sought to take my life.”
11 So He said, “Go out and stand on the mountain before the Lord.” And behold, the Lord was passing by! And a great and powerful wind was tearing out the mountains and breaking the rocks in pieces before the Lord; but the Lord was not in the wind. And after the wind there was an earthquake, but the Lord was not in the earthquake. 12 And after the earthquake, a fire, but the Lord was not in the fire; and after the fire, a sound of a gentle blowing.
Consider
When King Ahab rules over the northern kingdom of Israel, many of the people worship the Canaanite god, Baal. So Elijah challenges 450 prophets of Baal to a contest. Ascending Mount Carmel, both Elijah and the prophets of Baal prepare a sacrifice on an altar. When they pray, they will see which God sends fire to consume the sacrifice.
As a storm god it should be easy for Baal to send lightning to burn the sacrifice. But when his prophets pray, nothing happens. Elijah then pours twelve large jars of water on his sacrifice, and Yahweh miraculously sends fire to consume it, demonstrating that he is the true God. As a successful mediator, Elijah leads his people to turn back to God.
But after the showdown, Queen Jezebel threatens to kill Elijah. And he responds to this new test in fear, fleeing into the wilderness and eventually journeying to Mount Horeb (that is, Sinai). There God promises to reveal himself, “passing by” (Hebrew ‘avar) Elijah (1 Kgs. 19:11) as he had earlier “passed by” (‘avar) Moses on the same mountain (Exod. 34:6). This time God appears to Elijah not in fire or earthquake, but in a faint noise. This underwhelming experience contrasts with the mighty displays of God’s power to Moses on Mount Sinai and to Elijah and the prophets of Baal on Mount Carmel. In Elijah’s despair, God meets him on the mountain in a gentle whisper, calling him to trust in God’s wisdom for his future.
Reflect
What additional similarities and differences do you see between Elijah’s experiences on Mount Carmel (1 Kgs. 18:20-40) and Mount Horeb (1 Kgs. 19:1-3, 8-12)? How does God respond to Elijah in his despair?
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2 Now it will come about that In the last days The mountain of the house of the Lord Will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream to it. 3 And many peoples will come and say, “Come, let’s go up to the mountain of the Lord, To the house of the God of Jacob; So that He may teach us about His ways, And that we may walk in His paths.” For the law will go out from Zion And the word of the Lord from Jerusalem. 4 And He will judge between the nations, And will mediate for many peoples; And they will beat their swords into plowshares, and their spears into pruning knives. Nation will not lift up a sword against nation, And never again will they learn war.
17 “For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind. 18 “But be glad and rejoice forever in what I create; For behold, I create Jerusalem for rejoicing And her people for gladness. 19 “I will also rejoice in Jerusalem and be glad in My people; And there will no longer be heard in her The voice of weeping and the sound of crying. 20 “No longer will there be in it an infant who lives only a few days, Or an old person who does not live out his days; For the youth will die at the age of a hundred, And the one who does not reach the age of a hundred Will be thought accursed. 21 “They will build houses and inhabit them; They will also plant vineyards and eat their fruit. 22 “They will not build and another inhabit, They will not plant and another eat; For as the lifetime of a tree, so will be the days of My people, And My chosen ones will fully enjoy the work of their hands. 23 “They will not labor in vain, Or give birth to children for disaster; For they are the descendants of those blessed by the Lord, And their descendants with them. 24 It will also come to pass that before they call, I will answer; while they are still speaking, I will listen. 25 The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent’s food. They will do no evil or harm on all My holy mountain,” says the Lord.
Consider
God intends for Mount Zion, where he dwells among his people in the temple, to be like Eden—a place of peace and security. As the Israelites follow God’s life-giving instruction, they will fulfill their calling to be a kingdom of priests (Exod. 19:4-6). Then Zion will become a haven for the nations, where they can experience his blessing (see Gen. 12:3). But Israel’s prophets lament that their people have instead filled Zion with oppression and violence (Isa. 1:21-23).
So God promises to purify and renew Zion, making it a place of justice and peace (1:25-28; 4:2-6). Zion will be raised above the other mountains, becoming the cosmic mountain, where Heaven and Earth meet. And like the “river” (Hebrew nahar) that flowed out of Eden (Gen. 2:10), now the nations will “stream” (nahar) to Zion to learn about God’s ways (Isa. 2:2-3).
In this new Eden, sorrow will turn to joy, people will enjoy the fruit of their labor (contrast Gen. 3:17-19), and even predator and prey will live in harmony. God will restore his mountaintop garden.
Reflect
How will the restored Zion be like a new Eden? What does this reveal about God’s care for all people?
More Relevant Scripture References
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5 Now when Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. 2 And He opened His mouth and began to teach them, saying,
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 “Blessed are those who mourn, for they will be comforted.
5 “Blessed are the gentle, for they will inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.
7 “Blessed are the merciful, for they will receive mercy.
8 “Blessed are the pure in heart, for they will see God.
9 “Blessed are the peacemakers, for they will be called sons of God.
10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.
11 “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12 Rejoice and be glad, for your reward in heaven is great; for in this same way they persecuted the prophets who were before you.
Consider
The Gospel of Matthew describes Jesus atop seven mountains:
- Mount of Testing (Matt. 4:1-11)
- Mount of Teaching (Matt. 5-7)
- Mount of Prayer (Matt. 14:23)
- Mount of Feeding (Matt. 15:29-39)
- Mount of Transfiguration (Matt. 17:1-9)
- Mount of Apocalypse (Matt. 24)
- Mount of Commission (Matt. 28:16-20)
When he faces a test on a mountain, following the biblical pattern, he demonstrates what it means to follow God’s wisdom (Matt. 4:8-10). Then he gives his most well-known teaching on a mountain (called the Sermon on the Mount), echoing Moses’ instruction at Mount Sinai (see Exod. 19-24).
Moses teaches the Israelites how to live in covenant relationship with God by following God’s torah, that is, his instruction or law. The torah is designed to create a community where everyone can flourish, including Israel’s neighbors. But Jesus goes beyond Moses’ teaching, fulfilling the torah by revealing the wisdom underneath the laws and challenging people to confront their inner attitudes and desires that can lead to harmful behavior (Matt. 5:17-48).
Like Moses, Jesus is creating a new community to live in God’s mountaintop presence. But he turns expectations upside down by declaring the good news that God’s presence is coming first to the poor, the hopeless, and the disadvantaged – not to the wealthy and powerful. God has chosen those less important in the world’s eyes to reflect his mountaintop presence to the world (Matt. 5:14-16).
Reflect
What is the relationship between Jesus’ teaching on a mountain and Moses’ teaching on Mount Sinai? What does this reveal about the community he’s forming?
Read
17 Six days later, Jesus *took with Him Peter and James, and his brother John, and *led them up on a high mountain by themselves. 2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Peter responded and said to Jesus, “Lord, it is good that we are here. If You want, I will make three tabernacles here: one for You, one for Moses, and one for Elijah.” 5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice from the cloud said, “This is My beloved Son, with whom I am well pleased; listen to Him!” 6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, “Get up, and do not be afraid.” 8 And raising their eyes, they saw no one except Jesus Himself alone.
9 When they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man has risen from the dead.”
Consider
On the fifth of the seven mountains in Matthew’s Gospel, Jesus’ face and clothes suddenly begin to shine, and Moses and Elijah appear with him. Just before this, Peter declares that Jesus is the promised Messiah (Matt. 16:16), that is, the anointed king who will restore his people. But then he rebukes Jesus for saying that he will die at the hands of his enemies (vv. 21-22). Peter expects the Messiah to slay his enemies, not be slain by them. So when Peter sees Jesus transfigured with radiant light, he is invited to recognize Jesus as God’s chosen Messiah and a prophet greater than Moses and Elijah.
Mountains are often places where leaders are tested and validated. While Moses is atop Mount Sinai receiving the torah (that is, law or instruction) from God, the Israelites make a golden calf idol—a sign that they reject Moses’ leadership and will do what’s right in their own eyes. Later, as Moses descends from the mountain, his face shines brightly, demonstrating that he is God’s chosen agent to lead Israel (Exod. 34:29-35).
Elijah’s legitimacy is also under scrutiny during his showdown with the prophets of Baal on Mount Carmel. God sends fire from the skies to consume the sacrifice, confirming Elijah as his chosen prophet.
Jesus’ transfiguration validates him as the ultimate prophet – a mediator greater than Moses and Elijah (Deut. 18:15-18). And a voice from heaven declares that he’s more than a prophet; he’s God’s beloved Son. “Son of God” is a title reserved for the messianic king (see Ps. 2:6-7). But Jesus is also God himself, revealing God’s glorious presence in human form. He is God’s mountain presence descended to earth. So Peter must decide whether to heed the words of the heavenly voice to “listen to Him” (Matt. 17:5) or continue to question his ways.
Reflect
How does Jesus’ transfiguration on a mountain parallel Moses on Mount Sinai? What does this reveal about Jesus’ identity?
Another Relevant Scripture Reference
Read
18 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words, which sound was such that those who heard begged that no further word be spoken to them. 20 For they could not cope with the command, “If even an animal touches the mountain, it shall be stoned.” 21 And so terrible was the sight, that Moses said, “I am terrified and trembling.” 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
25 See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns us from heaven. 26 And His voice shook the earth then, but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” 27 This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. 28 Therefore, since we receive a kingdom which cannot be shaken, let’s show gratitude, by which we may offer to God an acceptable service with reverence and awe; 29 for our God is a consuming fire.
21 Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among the people, and He will dwell among them, and they shall be His people, and God Himself will be among them, 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.”
10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God,
Consider
Hebrews 12:18-29 contrasts the earthly Mount Sinai with the heavenly Mount Zion. Seven descriptions of Mount Sinai in vv. 18-19 highlight how frightening God’s fiery appearance was to the Israelites. Even Moses was afraid of the threat God’s presence posed to the people when they turned away from his wisdom (compare v. 21 with Deut. 9:19).
But seven-plus-one descriptions of the heavenly Mount Zion in Hebrews 12:20-24 reveal it to be a greater and more accessible Mount Sinai. Just as Moses sprinkled blood on the Israelites at Mount Sinai to formalize their covenant relationship with God (Exod. 24:8), so Jesus’ blood is sprinkled on his followers as a sign of a new covenant (see Luke 22:20). Those who enter into this new covenant become part of the true Israel—God’s “firstborn” (see Exod. 4:22)—so they are “enrolled” as citizens of heaven (Heb. 12:23). And Jesus’ blood makes them “perfect” or “whole” (v. 23; from the Greek root teleio-), something the old covenant couldn’t do (10:1-18).
So the unfolding story suggests that if we join this covenant relationship with God, we don’t need to be afraid of drawing near to God’s presence on the heavenly Mount Zion. As the ultimate mediator between God and humanity, Jesus ascends the heavenly mountain and offers his blood in the cosmic holy of holies in order to make a way for us to enter God’s presence (Heb. 9:11-14, 23-28).
And we can look forward to the day when God will make all things right and bring this heavenly mountain down, uniting Heaven and Earth. As we await the fulfillment of God’s promise, Hebrews urges us to serve God faithfully by following his ways.
Reflect
How does Hebrews 12:18-29 contrast Mount Sinai and the heavenly Mount Zion? How do these passages encourage us to live now as we wait for God to bring Heaven down to Earth?
More Relevant Scripture References
Frequently Asked Questions
The mountain is a complex topic and it’s understandable to still have questions. Here are some of the questions we hear most often:
Anyone who has ever stood on a mountain peak, gazing at craggy cliffs, emerald forests, and sparkling lakes, will understand what it’s like to be filled with wonder, awe, and awareness of God. We sometimes feel closer to God when we see the beauty of his creation and realize how small we are in its vast expanse. So it’s not hard to imagine why ancient people saw mountains as the meeting place of Heaven and Earth.
Getting away from distractions and having time set aside to intentionally seek God can also help us sense his presence. That’s why some people talk about “mountaintop” experiences at a spiritual retreat or church camp.
But we don’t have to go to the mountains or on a spiritual retreat to encounter God. The fiery presence of God that the Israelites saw on Mount Sinai came down to dwell among them in the tabernacle and later the temple. And after Jesus' death and resurrection, that fiery presence came to live in his people as they were filled with the Holy Spirit (Acts 2).
So we are now the place where Heaven and Earth meet. God’s mountaintop presence lives in us. Spiritual practices like prayer, meditating on the Bible, worshiping God in community, and giving generously can help us become more aware of God’s presence in our daily lives. But even when we can’t feel God’s presence, we can trust that he’s with us.
In Matthew 17:14-16, Jesus’ disciples are unable to heal a demon-possessed boy even though Jesus has given them the authority to do so (Matt. 10:1). So after Jesus casts out the demon, he implies that their way of trusting God is too limited. He says to them, “If you have faith like a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. And nothing will be impossible for you.” (Matt. 17:20)
Although Jesus’ disciples recognize that he is the Messiah, the promised king in the line of David (Matt 16:16), they don’t understand what kind of kingdom he has come to build or how he intends to build it. Jesus’ words here are sandwiched between two statements about the fact that he will suffer and die (Matt. 17:11-13; Matt. 17:22-23). He has not come to lead an army into Jerusalem and overthrow the Romans, as many expected the Messiah to do. Instead, Jesus works to bring God’s Kingdom to Earth as it is in Heaven.
Jesus demonstrates what God’s Kingdom looks like when he prays for his enemies – rather than responding with violence, even as they kill him (Luke 23:34) – and when he liberates people from all kinds of bondage, as he frees the boy from the oppressive demon. Such an act may seem impossible, like moving a mountain. But Jesus’ words imply that even what seems impossible can happen when it accords with God’s will and is done in faith—even the tiniest measure of faith.
This does not mean that people can simply marshal God’s power toward their own ends. And the context of the book reveals that faith is more than simply believing that God can intervene; it’s surrendering to God’s plans, just as Jesus submits to the Father’s will in the Garden of Gethsemane (Matt. 26:39). But Jesus challenges his followers to trust that the liberating power of God’s kingdom can come through them.
Jesus’ reference to the mountain may also have another layer of meaning. In the biblical imagination, mountains are places where Heaven and Earth meet. And in the larger context, “this mountain” likely refers to the mountain where Peter, James, and John experience Jesus’ divine splendor (Matt. 17:1-8). Now through Jesus, the way that Heaven touches Earth is undergoing a cosmic transformation. Jesus is God’s mountain presence come down to Earth. And he’s giving his followers the ability to bring the healing power of God’s mountain presence to the world around them.
The word “mountain” (Hebrew har) first appears in the Bible in the account of Noah and the flood. Genesis 7:19-20 describes floodwaters covering the mountains, and Genesis 8:4 tells us that Noah’s ark eventually comes to a stop on “the mountains of Ararat.”
But according to Ezekiel 28:13-14, the Garden of Eden was on “the holy mountain of God.” So when the opening pages of the Bible describe God planting a beautiful garden as a place for him to dwell with his people, that garden is on a mountain.
Moses receives the Ten Commandments (Exod. 20:1-17) on Mount Sinai ּ(Exod. 19:20; Exod. 31:18)—also known as Horeb (see Deut. 5:1-21)—which is located between the two fingers of the Red Sea.
But Moses first encounters God on Mount Sinai/Horeb in a burning bush, when God calls him to deliver his people from slavery in Egypt (Exod. 3:1-10). God explains that after the Israelites escape from Egypt, they will worship him on that same mountain (Exod. 3:12). And when Moses eventually arrives at Mount Sinai with the Israelites, God once again reveals himself in fire (Exod. 19:18). So the exodus narrative is framed by fiery divine encounters on this “mountain of God” (see Exod. 3:1; Exod. 24:13-17).
A “high place” (Hebrew bamah) is a worship site on a hill or mountain. As the Israelites prepare to enter the land of Canaan, God instructs them to destroy the high places of the Canaanites, which are devoted to other gods (Num. 33:52). Instead of offering their sacrifices at these worship sites scattered throughout the land, they are to bring their sacrifices to a central place, where God will dwell among them (Deut. 12:1-14). Coming together at a central place—the temple in Jerusalem—will unite the people in their worship of the true God so that they don’t turn aside to other gods or divide into religious factions.
But for centuries the Israelites continue to worship at the high places (see 2 Kgs. 12:3; 2 Kgs. 17:9-12), sometimes even engaging in the Canaanite practice of offering child sacrifice (Jer. 19:4-5). Although a handful of Israel’s kings try to lead their people in following God’s ways, only King Hezekiah and King Josiah make a concerted effort to destroy the high places (2 Kgs. 18:4; 2 Kgs. 23:8; compare 1 Kgs. 15:14; 1 Kgs. 22:43).
The Bible lists many mountains, both named and unnamed. Some of the most significant mountains include:
The mountain where God plants the Garden of Eden (see Ezek. 28:13-14)
Mount Ararat, where God makes a covenant with Noah and all creatures after the flood (Gen. 8-9)
Mount Moriah, where God calls Abraham to sacrifice Isaac (Gen. 22)
Mount Sinai, where God appears to Israel with thunder and lightning and enters into a covenant relationship with them (Exod. 19)
Mount Nebo, where Moses dies, just outside the promised land (Deut. 34)
Mount Zion in Jerusalem, where King Solomon builds the temple (see Ps. 48; 1 Kgs. 6-8), which is also identified with Mount Moriah (2 Chr. 3:1)
Mount Carmel, where Elijah has a showdown with the prophets of Baal (1 Kgs. 18)
The seven mountains noted in Matthew including:
The unnamed place where Jesus gives the Sermon on the Mount (Matt. 5-7)
The site of his transfiguration (Matt. 17:1-9), possibly Mount Tabor or Mount Hermon
The Mount of Olives, where Jesus prays in the Garden of Gethsemane before his death (Matt. 26:30-46)
The heavenly Mount Zion, which will one day come down to earth (Heb. 12:18-24; Rev. 21:1-4; Rev. 21:10)
The Hebrew word har simply means “mountain” or “mountainous region.” It’s a common word in the Hebrew Bible, appearing over 550 times. Mountains provide an important backdrop to Israel’s story because they are viewed as places where Heaven and Earth meet. In the Hebrew Bible, many of the most significant encounters between God and his people occur on mountains.
Also, the Israelites’ first and best-held settlements in the promised land were in a north-to-south mountain range west of the Jordan River valley, often called the “central hill country.” Since chariots couldn’t navigate the mountainous terrain, this region protected the Israelites from attack by bigger and stronger armies.
Jesus says in the Sermon on the Mount, “You are the light of the world. A city that is set up on a mountain is not able to be hidden.” (Matt. 5:14, BP translation) This reference to a shining city on a mountain (or “hill,” as it’s sometimes translated) recalls images from the book of Isaiah. Isaiah 2:2-4 says that one day the nations will stream to Jerusalem on Mount Zion to learn about God’s ways. And Isaiah 60:1-3 says that God’s light will shine out from Jerusalem, drawing the nations to it.
Jesus explains that these promises will be fulfilled through his followers. They will be the city on a hill, reflecting God’s light to the world around them and showing people the life that comes from following his teachings.