Hebrews 12:28–12:29

Hebrews 12:25-29 25. 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: 25. Videte ne asperenemini loquentem; nam si illi, qui aspeernati sunt eum qui loquebatur in terra, non effugerunt, multo magic nos si aversemur loquentem e coelis; 26. Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 26. Cujus vox tune terram concussit, nunc autem denuntiavit, dicens, Adhuc semel ego moveo non solum terram, sed etiam coelum. 27. 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. 27. Illud autem, Adhuc semel, significat eurum quae concutiuntur translationem, ut maneant quae non concutiuntur. 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 28. Quare regnum quod non concutitur apprehendentes, habemus (alias, habeumus) gratiam: per quam colamus Deum, placentes illi cum reverentia et religione: 29. For our God is a consuming fire. 29. Deus enim noster ignis consumens est. 25. See that ye refuse not him that speaketh, etc. He uses the same verb as before, when he said that the people entreated that God should not speak to them; but he means as I think, another thing, even that we ought not to reject the word destined for us. He further shows what he had in view in the last comparison, even that the severest punishment awaits the despisers of the Gospel, since the ancients under the Law did not despise it with impunity. And he pursues the argument from the less to the greater, when he says, that God or Moses spoke then on earth, but that the same God or Christ speaks now from heaven. At the same time I prefer regarding God in both instances as the speaker. And he is said to have spoken on earth, because he spoke in a lower strain. Let us ever bear in mind that he refers to the external ministration of the Law, which, as compared with the gospel, partook of what was earthly, and did not lead men's minds above the heavens unto perfect wisdom; for though the Law contained in it the same truth, yet as it was only a training school, perfection could not belong to it. [269] 26. Whose voice then shook the earth, etc. Though God shook the earth when he published his Law, yet he shows that he now speaks more gloriously, for he shakes both earth and heaven. He quotes on the subject the testimony of the Prophet Haggai, though he gives not the words literally; but as the Prophet foretells a future shaking of the earth and the heaven, the Apostle borrows the idea in order to teach us that the voice of the Gospel not only thunders through the earth, but also penetrates above the heavens. But that the Prophet speaks of Christ's kingdom, is beyond any dispute, for it immediately follows in the same passage, "I will shake all nations; and come shall the desire of all nations, and I will fill this house with glory." It is however certain that neither all nations have been gathered into one body, except under the banner of Christ, nor has there been any desire in which we ought to acquiesce but Christ alone, nor was the temple of Solomon exceeded in glory until the magnificence of Christ became known through the whole world. The Prophet then no doubt refers to the time of Christ. But if at the commencement of Christ's kingdom, not only the lower parts of the world were shaken, but his power also reached the heaven, the Apostle justly concludes that the doctrine of the Gospel is sublimer than that of the Law, and ought to be more distinctly heard by all creatures. [270] 27. And this word, yet once more, etc. The words of the Prophet are these, "Yet a little while;" and he means that the calamity of the people would not be perpetual, but that the Lord would succor them. But the Apostle lays no stress on this expression; he only infers from the shaking of the heaven and the earth that the state of the world was to be changed at the coming of Christ; for things created are subject to decay, but Christ's kingdom is eternal; then all creatures must needs be brought into a better state. [271] He makes hence a transition to another exhortation, that we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself. At the same time I prefer a different reading, which is given by the ancient Latin version, "Receiving a kingdom, we have grace," etc. When read affirmatively, the passage runs best, -- "We, in embracing the Gospel, have the gift of the Spirit of Christ, that we may reverently and devoutly worship God." If it be read as an exhortation, "Let us have," it is a strained and obscure mode of speaking. The Apostle means in short, as I think, that provided we enter by faith into Christ's kingdom, we shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration. [272] By saying that God is to be served acceptably, euarestos, with reverence and fear, he intimates that though he requires us to serve with promptitude and delight, there is yet no service approved by him except it be united with humility and due reverence. Thus he condemns froward confidence of the flesh, as well as the sloth which also proceeds from it. [273] 29. For our God, etc. As he had before kindly set before us the grace of God, so he now makes known his severity; and he seems to have borrowed this sentence from the fourth chapter of Deuteronomy. Thus we see that God omits nothing by which he may draw us to himself; he begins indeed with love and kindness, so that we may follow him the more willingly; but when by alluring he effects but little, he terrifies us. And doubtless it is expedient that the grace of God should never be promised to us without being accompanied with threatening; for we are so extremely prone to indulge ourselves, that without the application of these stimulants the milder doctrine would prove ineffectual. Then the Lord, as he is propitious and merciful to such as fear him unto a thousand generations; so he is a jealous God and a just avenger, when despised, unto the third and the fourth generation. [274] Footnotes: [269] By "him that speaketh," is by some understood Christ, but more properly God, as his is the leading subject in the foregoing and the following verses. The words which follow are brief; and the first clause is explained more fully in chapter 10:28, and the second in chapter 1:2. God spake "on earth" by Moses, but "from heaven" by his son, who came from heaven, ascended into heaven and sent his spirit down from heaven. The comparison here is between speaking on earth and speaking from heaven; but included in this, as previously explained in the Epistle, are the agents employed. God in delivering the Law fixed on a place on earth, and then as it were descended and employed an earthly agent, a mere man as his mediator; but in delivering the gospel, he did not descend from heaven, but employed a heavenly agent, his own son; thus manifested the superiority of the Gospel over the law. And that God is meant throughout this verse is evident from the following verse, "Whose voice," etc. The passage may be thus rendered, -- "See that ye reject not him who speaketh; for if they escaped not who rejected him when speaking on earth, how much more shall not we, if we turn away from him when speaking from heaven?" We have no single word to express chrematizonta -- oraculizing, rendered by Doddridge, "giving forth oracles;" by Macknight, "delivering an oracle;" and by Stuart, "warning." But the best word we can adopt here is "speaking." -- Ed [270] The quotation is literally neither from Hebrew nor from the Sept., but is substantially the same. "The earth and the heaven" may be deemed a phrase used to designate the whole state of things, as they include the whole of the visible creation. The whole Jewish polity, civil and religious, is generally supposed to be intended here. But as the shaking of the nations is mentioned in Haggai 2:6 , 7, Macknight thought that by "the earth" is meant heathen idolatry, and by "heaven" the Jewish economy, so called because it was divinely appointed. If this be allowed, then we see a reason for the change which the Apostle has made in the words: the original is both in Hebrew and in the Sept., "I shake (or will shake) the heaven and the earth;" but the Apostle says: "I shake not only the earth, but the heaven also." -- Ed. [271] See [52]Appendix Y 2. [272] See [53]Appendix Z 2. [273] The Vulgate is, "with fear and reverence;" Beza's "with modesty and reverence and religious fear;" Schleusner's, "with reverence and devotion." Stuart has adopted our version. See [54]Appendix A 3.--- Ed. [274] The conjunction kai at the beginning of this verse is commonly omitted by translators, but Macknight has retained it, "For even our God," etc. The intimation clearly is, that under the Gospel no less than under the Law God is a consuming fire to apostates; and apostasy or idolatry is the sin especially referred to in Deuteronomy 4:24 , from which this passage is taken. -- Ed

{15} Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with {m} reverence and godly {n} fear: (15) A general exhortation to live reverently and religiously under the most happy subjection of so mighty a King, who as he blesses his most mightily, so does he most severely revenge the rebellious. This is the sum of a Christian life, respecting the first table of the law. (m) By reverence is meant that honest modesty which keeps them in their duties. (n) Religious and godly fear.

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 kingdom which cannot be moved — As the mighty monarchies of the world could; for those had their times and their turns, their ruin as well as their rise, so that now they live but by fame only. Not so the kingdom of heaven. You may write upon it the Venetian motto, Nec fluctu, nec flatu movetur; Neither winds nor waves can stir it. We must so endeavour after grace, as if it were to be gotten by labour, and not bestowed by favour; yet must we acknowledge it to be free, as if we had not laboured at all. With reverence — Gr. With bashfulness, as in God’s holy presence. SeeDeuteronomy 23:14; Deuteronomy 23:14 .

Wherefore we receiving a kingdom which cannot be moved: in this verse the apostle follows his doctrine with counsel to several duties; such as concern the first table, and terminate on God, in this and the following verse; such as concern the second table, Hebrews 13:1 , &c. In this verse he begins with the Christians’ privilege, and then directs their duty. These Hebrews having received by faith the privileges, and submitted themselves unto the laws and government, of the unmoveable kingdom of Christ, that gospel church state of which God is the author, Christ the King, his spiritual under officers ministers, penitent believing sinners the subject; the gospel laws by which the government is administered perfectly holy, just, and good; the privileges of it all grace here, and glory above; the descent of all from heaven: all which are to endure for ever unshaken, and against them the gates of hell shall not prevail, Zechariah 9:9 1 Corinthians 15:24-28 Ephesians 4:11-16 Colossians 1:13 2:3 . Let us have grace, whereby we may serve God acceptably with reverence and godly fear; let us get and hold fast that gracious temper of soul, whereby they are made true, wise, believing, loving, humble, and obedient subjects to the laws of this kingdom, and manifest it by worshipping, and serving of, and walking with, God in this world, so as our persons and duties may be all well-pleasing to him in Christ, Ephesians 1:6 , and constantly conformable to his holy will, Hebrews 11:4 ,5 : and out of a sense of their own lowliness, with a self-abasing heart, and a reverential carriage, as Genesis 18:27 Luke 18:13 , approaching God in all his service with a holy jealousy over itself, that it do not offend him in what it is or doth, but rightly receiving law from him for all his service, and rightly returning all conformable thereunto to him again, John 12:49 ,50 .

Wherefore we receiving a kingdom which cannot be moved,.... Not the kingdom of glory; eternal glory is a kingdom, and it is an immovable one; and is a free gift of God, and may be said to be now received; God's people are called unto it, and are made meet for it, and have a right unto it, and have it in faith and hope, and in Christ their head and representative: but the kingdom of grace, under the Gospel dispensation, is meant: there are several things in this dispensation which are called a kingdom; as a Gospel church, the Gospel itself, and the privileges and blessings of grace bestowed, especially spiritual and internal ones, Matthew 25:1 and the whole dispensation is called the kingdom of heaven, Matthew 3:2 . Christ he is King, believers are his subjects, the Gospel is his sceptre, and the ordinances are his laws and appointments, and all are immovable; and a man may be said to receive this kingdom, when he is delivered from the power of darkness, is regenerated, and has the blessings of grace actually bestowed on him, and is brought to Zion: let us have grace; by which is meant, not thankfulness for so great a blessing, though this is highly requisite and necessary; nor the favour of God, though, as the reception of the kingdom springs from hence, a sense of it ought to abide; nor the habit or principle of grace in the heart, unless particularly the grace of faith, and the exercise of it, should be designed; but rather the doctrine of grace, the Gospel, is intended; and the sense is, "let us hold it", as the Ethiopic version renders it; let us hold the Gospel fast, and a profession of it: the Vulgate Latin and Arabic versions read, "we have grace"; this goes along with the immovable kingdom; all that have truly received the one, have the other: whereby we may serve God; God is to be served, and not a creature, nor the elements of this world, the ceremonial law, and its rites: nor is he to be served in any form, only in a spiritual way; and without holding to the Gospel, there is no serving him in an evangelic manner; the true and right way of serving him is as follows: acceptably; in Christ, in the Gospel of his Son, and by faith in him, without which it is impossible to please God: with reverence; of the majesty of God, with shame for sin, and with a sense of unworthiness: and godly fear; which has God for its author and object, and which springs from his grace, and is increased by discoveries of his goodness; and which is consistent with faith, and spiritual joy; see Psalm 2:11 .

Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak 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; there 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 that 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 about 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 firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood 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 offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly 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 pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.

28. receiving—as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians. let us have grace—"let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness." acceptably—Greek, "well-pleasingly." reverence and godly fear—The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in Heb 5:7; see on [2601]Heb 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.

Wherefore we receiving a kingdom which cannot be moved - We who are Christians. We pertain to a kingdom that is permanent and unchanging. The meaning is, that the kingdom of the Redeemer is never to pass away. It is not like the Jewish dispensation, to give place to another, nor is there any power that can destroy it; see the notes on Matthew 16:18 . It has now endured for eighteen hundred years, amidst all the revolutions on earth, and in spite of all the attempts which have been made to destroy it; and it is now as vigorous and stable as it ever was. The past has shown that there is no power of earth or hell that can destroy it, and that in the midst of all revolutions this kingdom still survives. Its great principles and laws will endure on earth to the end of time, and will be made permanent in heaven. This is the only kingdom in which we can be certain that there will be no revolution; the only empire which is destined never to fall. Let us have grace, whereby we may serve God - Margin, "let us hold fast." The Greek is, literally, let us have grace; the meaning is, "let us hold fast the grace or favor which we have received in being admitted to the privileges of that kingdom." The object of the apostle is, to keep them in the reverent fear and service of God. The "argument" which he presents is, that this kingdom is permanent. There is no danger of its being overthrown. It is to continue on earth to the end of time; it is to be established in heaven forever. If it were temporary, changeable, liable to be overthrown at any moment, there would be much less encouragement to perseverance. But in a kingdom like this there is every encouragement, for there is the assurance: (1) that all our interests there are safe; (2) that all our exertions will be crowned with ultimate success, (3) that the efforts which we make to do good will have a permanent influence on mankind, and will bless future ages; and (4) that the reward is certain. A man subject to a government about whose continuance there would be the utmost uncertainty, would have little encouragement to labor with a view to any permanent interest. In a government where nothing is settled; where all policy is changing, and where there are constantly vacillating plans, there is no inducement to enter on any enterprise demanding time and risk. But where the policy is settled; where the principles and the laws are firm; where there is evidence of permanency, there is the highest encouragement. The highest possible encouragement of this kind is in the permanent and established kingdom of God. All other governments may be revolutionized; this never will be - all others may have a changeful policy; this has none - all others will be overthrown; this never will. With reverence and godly fear - With true veneration for God, and with pious devotedness.