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Exegetical and Hermeneutical Commentary of Hebrews 12:28

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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. Wherefore ] This splendid strain of comparison and warning ends with a brief and solemn appeal.

let us have grace ] Or “let us feel thankfulness, whereby, &c.”

with reverence and godly fear ] Another well-supported reading is ‘ (Heb 5:7, Heb 11:7) “with godly caution and fear.” The word for “fear” does not occur elsewhere in the N.T. The same particles “for indeed” are used in Heb 4:2.

Fuente: The Cambridge Bible for Schools and Colleges

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 Mat 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 28. We receiving a kingdom] The Gospel dispensation, frequently termed the kingdom of God and the kingdom of heaven, because in it God reigns among men, and he reigns in the hearts of them that believe, and his kingdom is righteousness, peace, and joy in the Holy Ghost.

Which cannot be moved] Which never can fail, because it is the last dispensation.

Let us have grace] . Let us have, keep, or hold fast, the benefit or gift, that is, the heavenly kingdom which God has given us. This is the meaning of the word, 2Cor 8:4, and is so rendered by our translators; and it is only by this heavenly gift of the Gospel that we can serve God acceptably, for he can be pleased with no service that is not performed according to the Gospel of his Son.

If we prefer the common meaning of the word grace it comes to the same thing; without the grace – the especial succour and influence of Christ, we cannot serve, , pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar.

Acceptably] . In such a way as to please him well. And the offering, with which he is well pleased, he will graciously accept; and if he accept our service, his Spirit will testify in our conscience that our ways please him. When Abel sacrifices, God is well pleased; where Cain offers, there is no approbation.

Reverence] . With shamefacedness or modesty.

Godly fear] . Religious fear. We have boldness to enter into the holiest by the blood of Jesus, but let that boldness be ever tempered with modesty and religious fear; for we should never forget that we have sinned, and that God is a consuming fire. Instead of , modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have , and others have , fear and trembling; but the sense is nearly the same.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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, Heb 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, Zec 9:9; 1Co 15:24-28; Eph 4:11-16; Col 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, Eph 1:6, and constantly conformable to his holy will, Heb 11:4,5; and out of a sense of their own lowliness, with a self-abasing heart, and a reverential carriage, as Gen 18:27; Luk 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, Joh 12:49,50.

Fuente: English Annotations on the Holy Bible by Matthew Poole

28. receivingas we do, inprospect and sure hope, also in the possession of the Spirit thefirst-fruits. This is our privilege as Christians.

let us have grace“letus have thankfulness” [ALFORDafter CHRYSOSTOM]. But (1)this translation is according to classical Greek, not Paul’sphraseology for “to be thankful.” (2) “To God”would have been in that case added. (3) “Whereby we may serveGod,” suits the English Version “grace” (thatis Gospel grace, the work of the Spirit, producing faith exhibited inserving God), but does not suit “thankfulness.”

acceptablyGreek,“well-pleasingly.”

reverence and godly fearTheoldest manuscripts read, “reverent caution and fear.”Reverent caution (same Greek as in Heb5:7; see on Heb 5:7) lest weshould offend God, who is of purer eyes than to behold iniquity. Fearlest we should bring destruction on ourselves.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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, Mt 25:1 and the whole dispensation is called the kingdom of heaven, Mt 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 Ps 2:11.

Fuente: John Gill’s Exposition of the Entire Bible

Wherefore (). Ground for loyalty to Christ and for calm trust in God.

That cannot be shaken (). Old compound with alpha privative and the verbal adjective from just used. In N.T. only here and Ac 27:41.

Let us have grace ( ). Present active volitive subjunctive of , “Let us keep on having grace” as in 4:16, though it can mean “Let us keep on having gratitude” as in Lu 17:9.

Whereby (‘ ). That is .

We may offer service (). This subjunctive in a relative clause can be volitive like just before (cf. imperative in 1Pe 5:12) or it might be the futuristic subjunctive as in 8:3 ( ).

Well pleasing (). Old compound adverb, here only in N.T.

With reverence and awe ( ). For see Heb 5:7; Heb 11:7. is apprehension of danger as in a forest. “When the voice and tread of a wild beast are distinctly heard close at hand the becomes ” (Vincent).

Fuente: Robertson’s Word Pictures in the New Testament

1) “Wherefore we receiving a kingdom,” (dio basileian paralambanontes) “Wherefore receiving a kingdom,” receiving the executive administration of the kingdom of heaven, the church, the house of God, the pillar and ground (support) of the truth, as stewards and administrators of the new covenant, Mat 13:11; 1Ti 3:15; Mat 16:18-19; Mat 28:18-20; Mar 13:34-37.

2) “Which cannot be moved,” (asaleutos) “An unshakable one The kingdom of Israel was set aside, to be dealt with again, but the new covenant church will never be set aside, never be removed, even when Israel is regrafted, Luk 12:31; Luk 22:30; Mat 10:18; Eph 3:21.

3) “Let us have grace,” (echomen charin) “Let us have, hold, or possess grace,” let us thankfully take hold of available grace, into which we have “access by faith,” 1Ti 1:12; Rom 5:2; It is sufficient, 2Co 3:6; 2Co 12:9; 2Pe 3:18.

4) “Whereby we may serve God acceptably,” (di hes latreuomen euarestos to theos) “Through which we may serve God in a well pleasing manner; otherwise it is vain, Rom 12:1-2; 2Pe 1:4-9.

5)“With reverence and godly fear; (meta eulabeios kai deous) “With devoutness and awe,” the quality of willing and grateful service that makes it acceptable, 1Pe 1:17; 2Co 8:12; Ecc 12:13-14.

THE TRUE SPIRIT OF SERVICE

I once saw a beautiful device and motto printed on the walls of a Sabbath-school. It was an ox standing between an attar and a plough, with the words underneath, “Ready for either.” The altar represented suffering, and the plough serving; and the ox stood ready to be laid on the altar or to be yoked into the plough, equally ready for suffering or serving, as the owner wished. We should ask God to make us ready for either. Your life will be a poor withered thing unless you try to serve Christ. An old man reading the Bible came to the words, “Ye are My friends if ye do whatsoever I command you.” He stopped and said with a smile, “Yes, and ye are your own friend, too.” He is his own worst enemy who shuns the service of Christ.

– Bib. 111.

Fuente: Garner-Howes Baptist Commentary

(28) Receiving a kingdom.These words clearly contain a reference to Dan. 7:18, The saints of the Most High shall receive the kingdom. Nor can it well be doubted that the closing verses of Haggai 2 are also before the writers mind; after Heb. 12:21, which repeats the words of Heb. 12:6, quoted above, the prophet declares the overthrow of earthly kingdoms, and continues to His servant Zerubbabel the Messianic promise. Christ has made His people kings; and when heaven and earth have passed away, they shall be found heirs of a kingdom that cannot be shaken (Heb. 2:5-9).

Let us have grace.Many render the last word thankfulness, but the ordinary translation is preferable. There is for us a throne of grace to which we may draw near and find grace (Heb. 4:16). The characteristic of our Christian state is that we have grace, and have not fallen back from the grace of God (Heb. 12:15). Let us continue in this state and thus be enabled to offer our priestly service unto God (Heb. 9:14; Heb. 13:15).

Acceptably.Literally, well-pleasing. (See Heb. 11:5; Heb. 13:16.)

With reverence and godly fear.According to the true reading of the Greek, the meaning is with reverent fear and awe. The former word is that which occupies so important a place in Heb. 5:7. (See Note.) The tone of the whole chapterwe might rather say, the whole Epistleis presented in this combination of grace and acceptable service with awe and reverent fear. The last thought connects itself closely with the following verse.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

28. Receiving a kingdom That kingdom, once underlying Mosaicism, now underlies Christianity. We stand, therefore, upon an immutable basis. On that basis we may serve God acceptably. Yet not with unmingled joy. A godly fear yet remains, not as to the trueness of our basis, not as to the faithfulness of God, but as to our own faithfulness. Our Hebrews may relapse from the true basis of Christianity to the false foundations of old Judaism from Zion to Sinai.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Wherefore, receiving a kingdom that cannot be shaken, may we have grace, whereby we may offer service well-pleasing to God with reverence and awe, for our God is a consuming fire.’

At Sinai Israel received a kingdom that could be shaken (Exo 19:6). It was a kingdom of priests, and it was earthly. But Israel failed in its destiny to be priests to the nations, and as we have seen their priesthood has been superseded. It has passed away as far as God is concerned. And it would soon be gone. But we are even now continually receiving and accepting a Kingly Rule that cannot be shaken, a spiritual Kingly Rule, the Kingly Rule of God which Jesus declared was present in Him and is to be ours for ever, which we enter into when we put our trust in Jesus Christ. We thus need to ensure that we have continual grace, God’s gracious love and favour revealed in action in a way which we can never deserve, received through faith (Eph 2:8-9), so that by it we may offer service which is well-pleasing to God with reverence and awe.

And we are under His Kingly Rule as priests. We have become the ‘kingdom of priests’ ( Rev 1:6 ; 1Pe 2:5; 1Pe 2:9), replacing the old (Exo 19:6). The idea here is of priestly service, acceptable to God because we come through our great High Priest, Jesus Christ. It is a priestly service of the offering of spiritual sacrifices of praise and thanksgiving (Heb 13:15; 1Pe 2:5 ; 1Pe 2:9; Psa 50:14; Psa 107:22; Psa 116:17; Php 4:6; Col 4:2) and of the offering of ourselves to total obedience (Rom 12:1 compare Php 4:18). A sacrifice of doing good and helping and encouraging one another (see especially Heb 13:15-16). And these sacrifices are to be brought ‘with reverence and awe’. Though we come boldly we must not approach God lightly. For we must ever remember Sinai (Deu 4:14). ‘Our God is a consuming fire.’ He is a God Who destroys all that is unworthy.

The words ‘may we have grace’ (the literal rendering) could also be translated ‘let us be thankful’. But grace, God’s gracious activity in sustaining and keeping us, is surely what is needed for such a ministry.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 12:28-29. Wherefore, we receiving a kingdom, &c. “As therefore we have received such an unshaken kingdom, which shall never be removed to make way for any different establishment, and which gives to the faithful the assurance of a reign in eternal glory; Let us see to it; that we have grace, whereby we may serve God, from whom we receive it, in an acceptable manner.As that grace is so freely offered to us in the gospel, let us not be so wanting to ourselves as to fall short of it: and while we feel our heartsinspired with all that gratitude and confidence which suit the genius of so merciful a dispensation, let them be attempered with a becoming mixture of reverence and pious fear; that we may not, by an unworthy abuse of the gospel, deprive ourselves of its invaluable blessings, and sin beyond all possibility of further remedy: For though our God manifests himself in the beams of such mild majesty, he is still possessed of that tremendous power, which was so awfully displayed at mount Sinai, and will break forth as a consuming fire against all those who presumptuously violate his laws, and despise his gospel.” See ch. Heb 4:16. Deu 4:23-24. Instead of let us have grace, Heylin, Sykes, &c. read, let us give thanks. Compare 2Ti 1:3.

Inferences.How great is our encouragement to faith and patience! We have a cloud of eminent examples in the Old Testament saints, and the brightest of all in our suffering Lord and Saviour, to animate our running the Christian race through all difficulties till it be completed. In order hereunto, let us cast off every thing that would incumber us, and every sin which we are most liable to, and look to Jesus, the author and finisher of faith, for all assistances, victory, and triumph, that we may be conformable to him, who, for the joy which was set before him, endured the cross, despising the shame, and is now exalted to his throne. Our sufferings have not yet been unto death, as they might have been, and were in many of the antient worthies, and in our blessed Lord himself; and whatever they be, if we continue the children of God, they shall be all wisely and graciously over-ruled by our heavenly Father, for our amendment in this world. For what son is there whom the Father chastens not for his faults? But O how difficult is it to steer right between despising the chastenings of the Lord, and fainting under them! And with how much greater reverence and submission should we receive the corrections of the Father of our spirits, than can be due from children to their fathers of the flesh! Though such chastenings are in their own nature grievous, they are nevertheless profitable, to make us partakers of his holiness, and to produce the peaceable fruits of righteousness, for living to him here, and with him hereafter. How deeply concerned therefore ought we to be, that no afflictions may ever turn us aside from the way of God’s testimonies, or make us halt in our holy profession; but that we may advance forward with vigour in the straight paths of truth and duty, and may be exemplary, and encouraging to others, under their fears, despondencies, and dangers! And what amiable companions are peace and holiness! These should be unitedly pursued: but if we cannot obtain peace, upon good terms with men, we should remember that holiness is absolutely necessary to the beatific vision and enjoyment of God. And how dreadful is it to fall short of his grace under the gospel dispensation! All principles and practices which lead to apostacy, will one way or other be a root of bitterness, and endanger infection to the church of Christ, whenever they break out. How should we dread the first beginnings of apostacy, lest at length it should run into all uncleanness, and profane contempt of every thing that is sacred, like Esau’s despising and selling his birth-right, which could never be recovered! How terrible is the voice of the law, as delivered at mount Sinai, and as roaring in the consciences of awakened sinners! it spreads blackness and darkness through their souls; burns like a tormenting fire within them; overwhelms them like a horrible tempest; summons them, as with the sound of a trumpet, to appear at God’s awful bar for judgment; and makes them dread to hear of any thing more of its rigorous terrors, which they know not how to bear. Yea, the holiest of men, like Moses himself, must tremble, when they think of God’s infinite purity and unyielding justice, as considered only according to the tremendous revelation of them in his righteous law. But how encouraging, comforting, and glorious, are the discoveries and blessings of gospel grace! Here deliverance from the law and all its terrors, and the richest privileges, are set before condemned sinners; and believers in Jesus have free admission to all heavenly blessings with the New Testament church: for the living God dwells after a more spiritual and excellent manner in them, than ever he did in the temple on mount Sion, and in the beloved city of Jerusalem. They have delightful and beneficial communion by faith and love with innumerable myriads of holy angels; and with the spirits of departed saints, which are made perfect in happiness and holiness; yea, with the whole church triumphant in glory: and they have humble boldness of access to God, the Judge of the whole world, as they come by faith to him through the Mediator of the new covenant, under the sprinklings of his Blood, which speaks better things than the blood even of Abel’s sacrifice. How should we rejoice and bless God for the gospel dispensation, which brings us to our only remedy against the terrors of the law, and to a happy communion with God and his Christ, angels, and saints! This is a constitution of a spiritual and heavenly nature, and is revealed and confirmed immediately from heaven by our blessed Lord, whose voice shook the earth in delivering the law at mount Sinai, and who made a most excellent revolution, which may be called his shaking heaven as well as earth, in setting aside the Mosaic dispensation, and introducing that of the gospel state in its stead. How firmly is this glorious dispensation of light and grace established, to continue without any change to the consummation of all things! It consists of such a spiritual church state, with respect to its worship and ordinances, privileges and blessings, as cannot be shaken. O with what spirituality and solemnity should we worship God according to this heavenly establishment! Though he is a reconciled God and Father in Christ to all sincere believers, he is a devouring fire to all neglecters and abusers of his grace, and particularly to all hypocrites, and all apostates, who finally fall from grace. How highly therefore does it concern us to receive, and hold fast the gospel of the kingdom with faith and love; and to have the genuine power of grace in our own souls; whereby we may be enabled to serve God acceptably, through Christ, with all devotional reverence of his sacred Majesty, and filial fear of offending him!

REFLECTIONS.1st, Having proposed to them such bright examples, the apostle urges the Hebrews,

1. To imitate their faith, patience, and perseverance. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, who, having finished the glorious course themselves, are now looking on our conduct, let us, animated by their examples, and roused to an imitation of their excellencies, lay aside every weight that would retard our speed, all inordinate attachment to earth and earthly things, and the sin which doth so easily beset us, that which from our circumstances, station in life, connections, and constitution, is ever soliciting our consent, and would ensnare our souls; particularly the great and capital sins, unbelief, pride, and lust, under whatever specious pretences they may appear; and let us run with patience, not discouraged at difficulties, nor fainting under temptation, but eager to finish the race that is set before us, and to win the glorious prize. Note; (1.) We have a race before us; the course is circumscribed by our mortal days; the word of God marks out our path; saints and angels are spectators; death is the goal, and glory the reward of fidelity. What services then can we refuse? What sufferings shall dismay us? (2.) Faith and patience are the mighty graces which can enable us to hold on, and to hold out, till we finish our course with joy.

2. The only way that in faith and patience we can persevere, is here describedLooking unto Jesus ( ), turning away our eyes from sin, the world, and every ensnaring object which would seduce our affections, and keeping him singly in our view, who is the author, and alone can be the finisher of our faith, by grace and strength derived from him, enabling us to follow his perfect pattern; who for the joy that was set before him, that God’s perfections might be glorified, full satisfaction made to Divine justice, his faithful saints’ eternal salvation secured, and himself, as Mediator, be crowned with glory and honour, endured the cross, with all its horrors, exercising the most astonishing patience and unshaken fortitude, despising the shame of that ignominious tree, and is now, in consequence thereof, sat down at the right hand of the throne of God, exalted to the highest dignity and majesty in the heavens. For consider him that endured such contradiction of sinners against himself, compare your sufferings with his, the infinite disproportion between your persons and him; the invincible patience and undisturbed composure with which he bore every insult and torment; reflect upon this often and deeply, lest ye be weary and faint in your minds; and let the eye of faith, fixed on him, draw out of his fulness the needful supplies of strength to follow his blessed footsteps. Note; (1.) When we properly consider what the Son of God for our sakes freely endured, we shall be ashamed to complain of the comparatively trivial cross which we sustain, and boldly set our faces as a flint against all sufferings and reproaches, which for his sake we may be called to bear. (2.) Great and long-continued trials are apt to weary out our feeble minds, so that we are ready to sink under them: but Jesus is before us; he saith, Look unto me; and that reviving sight uncloses the dying eyes, re-animates the dejected spirit, rouses the fainting heart, and, inspired with renewed vigour, we run our heavenly race, made more than conquerors through his love.

2nd, In support of what he had said before, the apostle,
1. Suggests the most engaging arguments to persevere:
[1.] God had hitherto preserved them in life. Ye have not yet resisted unto blood, striving against sin; and as he had not called them to the severest conflicts, it would be shameful indeed if they sunk under lesser trials. Note; (1.) Our warfare lies against sin, the deadly foe, who, if not vanquished, will destroy us body and soul for ever. We need be resolute, therefore, when our all is at stake. (2.) We are to acknowledge with thankfulness the kindness of our adored Lord, who proportions our trials to our strength.

[2.] The sufferings they had endured were the kind chastisements of a father’s rod, however evil the instruments might be who were the immediate authors of them. And ye have forgotten, or Have ye forgotten the exhortation which speaketh unto you as unto children? My son, despise not thou the chastening of the Lord; neither, on the one hand, slighting the affliction, unsuitably affected thereby, or stubborn under the rod; nor, on the other, faint when thou art rebuked of him, sinking under unbelief, impatient under the trial, or overwhelmed with despair. For whom the Lord loveth he chasteneth for their good, and scourgeth every sin whom he receiveth into the bosom of his love. If ye endure chastening, far from counting it a token of wrath, God herein dealeth with you as with sons, with the kindest intention of your correction and amendment: for what son is he whom the father chasteneth not? There is no child of God but needs the gracious scourge; and our heavenly Father will not, like a foolishly fond parent, spare the needful stroke: But if ye be without chastisement, whereof all the true members of his family are partakers, then are ye bastards, and not sons: to be neglected, and not counted worth correction, would prove you to be an obstinate, rebellious people, whom God abandons to their own ways. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence, were in duty bound to submit to their paternal discipline, and to love them the more for their care in rebuking the evil that they discovered in us: shall we not much rather then be in subjection unto the Father of spirits, from whose immediate hand our immortal souls are derived; meekly submitting to him, whose authority over us is so much greater; and this, that we may live in a state of holy communion with him, and subjection to him, till he shall have purged out all our evil, and prepared us for a place in his better house above. For they verily for a few days chastened us after their own pleasure; and much passion, self-will, and weakness, mingled with their corrections; but he, who is infinitely wise as well as boundless in love, scourges us for our profit, that, as the blessed issue of the afflictions which he is pleased to lay upon us, we might be partakers of his holiness, cleansed from the dross of corrupt affections, and renewed after his blessed image. Now no chastening for the present seemeth to be joyous, but grievous, and the flesh cannot but groan under the scourge: nevertheless, while faith supports us comfortably under the trial, we afterwards continually see cause to bless God for our suffering; since afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby; and we can say, by happy experience, it is good for me that I have been afflicted. Note; (1.) God’s corrections must not be made light of on the one hand, nor should we on the other despair on account of them; but, humbling our souls under the mighty hand of the Lord, should patiently wait, in confidence that he will lift us up. (2.) God’s chastisements are all sent out of pure love to his children; and therefore should be received with dutiful submission and lowly resignation. (3.) If we are bound to reverence our earthly parents, and submit to their often arbitrary and self-willed corrections, how much more should the chastisements of out heavenly Father be embraced with thankfulness, to whom we owe so much higher reverence; who never strikes without cause, and so wisely and graciously orders his afflictive dispensations in time, manner, and measure, as is exactly suited to our wants, and tends to our profiting. (4.) Far from judging of God’s anger by the severity and length of our trials, we should rather from thence conclude that his love is great toward us. He visits that he may purge us thoroughly from our dross; and faith can make us rejoice even in the fires, under the confidence that peaceable fruits of righteousness will be produced out of those trials which to flesh and blood are most grievous.

2. He exhorts them not to faint or be disheartened, but to be vigorous in their Christian course. Wherefore lift up the hands which hang down, and the feeble knees; cast away every desponding fear, and press with eagerness to the goal, encouraging each other nobly to persevere in the face of every difficulty and danger, depending on Almighty Grace. And make straight paths for your feet, labouring to remove every obstacle at which yourselves or your brethren might stumble, lest that which is lame be turned out of the way of truth and righteousness, and the weak offended or perverted from the paths of godliness; but let it rather be healed, the feeble-minded supported, the disheartened encouraged, the weak confirmed, the fallen lifted up and restored again. Note; We should labour to be assisting to each other in our heavenly way, and attentive to the good of our brethren’s souls, as to our own.

3. He particularly directs them what to pursue. Follow peace with all men, desiring earnestly to maintain it in every relation and with all persons, as far as is consistent with a good conscience; and holiness in heart and life and all manner of conversation, without which no man shall see the Lord, or be admitted to the beatific vision in glory everlasting. Note; Peace and holiness are essential to our hopes as Christians; we deceive ourselves if we think we can ever be saved, whilst enslaved by passion and vile affections.

4. He gives them a solemn caution against apostacy, enforced by Esau’s fearful example. Looking diligently, watching over each other with holy jealousy, lest any man fail of the grace of God, and apostatize from the faith; lest any root of bitterness springing up trouble you, and thereby many be defiled, seduced by their heresies, or perverted by their ill examples: lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birth-right, to be the progenitor of the great Messiah, despising the sacred as well as civil privileges which were annexed thereto; and his punishment was suited to his crime, for ye know how that afterward, when he would have inherited the blessing, and prevailed upon his father to retract what he had given to Jacob, he was rejected by him, for he found no place of repentance, nor would Isaac change his mind or reverse his word, though he sought it carefully with tears. Note; (1.) Apostates from the truth are the most dangerous enemies, and bitter opposers. (2.) Many, for the gratification of a bestial appetite, have, like Esau, renounced their sacred birth-right, and too late will they rue their sin and folly.

3rdly, To guard the Hebrews particularly from revolting back to Judaism, he sets before them the excellence of the gospel church and worship above the Judaical.
1. He reminds them of that dispensation of terror and bondage from which they had been delivered. For ye are not come unto the mount that might be touched, which was a palpable earthly substance, and not like the spiritual Zion, and that burned with fire, when God in terrible pomp descended thereon; nor unto blackness and darkness, which covered that typical dispensation; and tempest, emblematical of the storms of wrath which hang over the heads of the transgressors; and the sound of a trumpet, which with louder and still louder blasts spread terrible dismay throughout the hosts of Israel; and the voice of words, in the most awful manner articulately pronouncing the ten commandments; which voice they that heard, entreated that the word should not be spoken to them any more; so terrified were they at it, and begged that Moses might be their mediator, and that through him they might receive the revelation of the divine will: (for they could not endure that which was commanded, so unable did they think themselves to answer the demands of these laws, and dreaded their awful sanction; particularly that fearful edict, And if so much as a beast touch the mountain, during the time that the Divine Presence is there manifested, it shall be stoned, or thrust through with a dart. And so terrible was the sight, that Moses himself said, I exceedingly fear and quake,) so dark and terrible was that dispensation under which they had been held; and this should with hearty eagerness engage them to receive and hold fast that milder, brighter, spiritual dispensation of gospel grace, when God, without one terror spread around him, invited poor sinners, through his dear Son, to approach his throne and live. This more glorious state the apostle,

2. Describes. But ye are come unto mount Sion, the spiritual gospel church, where God, well pleased, takes up his blest abode, and accepts the worship and service there performed; and unto the city of the living God, built on Christ the foundation, and blest with the most transcendent privileges; the heavenly Jerusalem, where all the inhabitants are spiritualized in temper and affections, and made meet for their eternal mansions in glory; and to an innumerable company of angels, your fellow-servants, who minister unto the heirs of salvation; to the general assembly and church of the first-born which are written in heaven, the noble army of saints triumphant in glory; and to God the Judge of all; who on the great day shall judge the world by him to whom all judgment is committed, and to whom you are now reconciled in the Son of his love; and to the spirits of just men made perfect, now entered into their eternal rest, with whom you maintain communion, as influenced by the same Spirit, justified by the same Blood, members of the same body, pursuing the same end, and longing to join their services in the immediate presence of God and the Lamb; and to Jesus the Mediator of the new covenant, through whom all these invaluable privileges and blessings are derived down to us; and to the blood of sprinkling, that speaketh better things than that of Abel: his blood cried for vengeance, but the Blood which Jesus shed, sprinkled by faith upon our consciences, speaks peace and blessedness: as it infinitely exceeds in excellence that of Abel’s sacrifice, much more shall it obtain acceptance and favour with God for all those, who, sprinkled therewith, boldly appear in the presence of the Most High and Most Holy.

3. From these considerations he proceeds to exhort them to take heed to themselves. See that ye refuse not him that speaketh in the gospel: for if they escaped not who refused him that spake on earth, even Moses who delivered the sacred oracles of the law to the people, much more shall not we escape, if we turn away from him that speaketh from heaven, that Lord of life and glory who came down from heaven, and is returned thither again; and by the inspiration of his Spirit, which in such an astonishing manner he hath sent from thence, speaks now in his gospel word: whose voice then shook the earth, when Sinai trembled at his presence: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven, the Jewish church, with all their civil and ecclesiastical polity. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, not for a perpetuity, but for a while only, as was the case of the Jewish tabernacle and economy; that those things which cannot be shaken may remain, and that the gospel church, worship, and privileges, may endure unalterable unto the end of time. Wherefore, we receiving a kingdom which cannot be moved, and by faith admitted to a participation of the privileges of that kingdom of gospel grace, which will issue shortly to the faithful in a kingdom of glory, let us remember, esteem, and value our distinguished mercies, and have grace to hold fast the doctrine of truth, and beg a more abundant measure of the Spirit, whereby we may serve God acceptably, through Jesus Christ, with reverence and godly fear, under a sense of our own unworthiness. For our God is a consuming fire, and will execute fearful vengeance on every apostate from the faith and practice of the gospel. Note; (1.) Constant worship and waiting upon God, is the appointed way wherein he hath promised to bestow on us the grace which can enable us to serve him acceptably. (2.) The fire of eternal vengeance will assuredly light down upon the apostate and impenitent soul.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 12:28 . Exhortation to be thankful to God, and to serve Him in an acceptable manner.

] infers from the concluding words of Heb 12:27 : Wherefore , because that which will have an everlasting existence is no other than the kingdom of God, in which we Christians have obtained part. The author himself expresses this thought in the participial clause elucidatory of the , : since the kingdom, which we Christians obtain (which becomes the possession of us Christians) is an immovable, intransitory one . The participle present , of that which is indeed future, but which with certainty comes in. Erroneously do Calvin, transl. , Schlichting, Limborch, Bengel, and others understand the participial clause as a constituent part of the exhortation: “let us receive the immovable kingdom, appropriate it to ourselves by faith,” which is already rendered impossible by the anarthrous in itself.

] let us cherish thankfulness, sc . towards God. Comp. Luk 17:9 . Wrongly Beza, Schlichting, Jac. Cappellus, Grotius, Carpzov, Bisping, and many others: let us hold fast the grace . For in that case the article could not be wanting in connection with , and instead of must stand (comp. Heb 3:6 ; Heb 3:14 , Heb 10:23 ) or (comp. Heb 4:14 ).

] and by the same serve God in an acceptable manner . belongs to .

] with reverential awe (in that we watch against that which is displeasing to God) and fear . Amplification of the .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2341
GOD TO BE SERVED WITH REVERENTIAL FEAR

Heb 12:28-29. 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.

THE Christian world are little aware how much we are indebted to the holy Apostles, or rather to God, by whose inspiration they wrote, for the light which they have thrown upon the prophecies of the Old Testament. To this hour should we have been almost as much in the dark respecting the import of them as the Ethiopian Eunuch was, if God had not sent us persons authorized and empowered to unfold their true meaning. The passage which that Gentile proselyte was reading when Philip joined himself to his chariot, was as clear as any part of Isaiahs prophecies: yet, when asked by Philip, Understandest thou what thou readest? he replied, How can I, except some man should guide me [Note: Act 8:28-31.]? So we should have still been at a loss to know of whom the prophets spake in numberless passages [Note: Act 8:34.], if God had not raised up holy men to give us the desired information. Let us take for instance, the prophecy which is cited by the Apostle in the verses before our text. It is taken from the Prophet Haggai, and is adduced by St. Paul in order to confirm his preceding declarations respecting the superiority of the Christian dispensation above that of the Jews. And we may well suppose that an uninspired Jew, if conversant with the Scriptures, would have understood the passage as referring to the Messiah [Note: Hag 2:6-7.]. The construction which he would have put upon it would probably have been to this effect: God shook the earth when he established the Mosaic dispensation: but, when he shall introduce the Messiah himself, he will do it with far greater convulsions of universal nature. But let us see the explanation of it which the Apostle has given us: He first somewhat alters the words, in order to make them express more fully the mind of God in them; and then he gives us this interpretation of them: 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. Thus he shews us that not any convulsion of nature was intended, like that which took place at Mount Sinai: but the total removal of the whole civil and ecclesiastical polity of the Jews was predicted, in order to make way for the immoveable and everlasting kingdom of the Messiah. Then, on the passage thus explained, he founds this exhortation: 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.

The points to be especially noticed in this passage are,

The privilege which all true Christians have received

They have received a kingdom which cannot be moved: they have received it,

As that to which they are to submit

[The Lord Jesus Christ is he of whom Jehovah has said, Yet have I set my King upon my holy hill of Zion [Note: Psa 2:6.]. And his kingdom admits of no change. The dispensation which had been introduced by Moses, waxed old, and vanished away; but that which Christ has established is ever new [Note: Heb 8:13.]. His dominion, says the prophet, is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed [Note: Dan 7:14.]. Men and devils will no doubt combine for its destruction: but the gates of hell shall never prevail against it [Note: Mat 16:18.].

To this kingdom all true believers belong. They once were vassals of the god of this world: but they have been translated from the kingdom of darkness into the kingdom of Gods dear Son. Their language now is, Other lords besides thee have had dominion over us; but by thee only will we make mention of thy name [Note: Isa 26:13.]. Into the name of Christ they have been baptized; and to his service have they willingly devoted themselves; engaging to fulfil his will, and even to lay down their lives, if need be, for his sake.]

As that which they are to inherit

[All the blessings of it are theirs: and it is administered altogether for their good. The King himself has their interest in view, as much as if he had not another subject in his realm to occupy his attention. Their enemies are all restrained, and shall all, not excepting Satan himself, ere long be bruised under their feet. All the protection which they can need, and all the provision which their souls can desire, are secured to them: they dwell on high; their place of defence is the munition of rocks: their bread is daily given them, and their water is sure [Note: Isa 33:16.]. Nor can these be moved, any more than the kingdom itself can. Neither time nor chance can impair the blessings themselves, or rob them of the enjoyment of them. The pardon, the peace, the holiness, the glory, are theirs, not for time only, but for eternity And this is the portion, not of some few favoured individuals only, as Prophets and Apostles, but of every believer, however poor, however unworthy. To the whole body of believers, without exception, it is said, Fear not, little flock, it is your Fathers good pleasure to give you the kingdom [Note: Luk 12:32.]. Hear this, ye who are poor in this world; and survey the riches to which God has chosen you [Note: Jam 2:5.]: in respect of your earthly state, ye may be said to be upon a dunghill: but God has taken you thence, to set you among the princes [Note: 1Sa 2:8.]. Ye have received a kingdom: Christ has appointed to you a kingdom, even as his Father has appointed unto him a kingdom [Note: Luk 22:29.]; and has ordained that you shall sit with him upon his throne, as he sitteth on his Fathers throne [Note: Rev 3:21.]: ye may be beggars, as it respects temporal possessions; but ye are kings [Note: Rev 1:6.]: and respecting all of you, Jehovah himself says, I know your poverty; but ye are rich [Note: Rev 2:9.].]

Let not any, however, be so elated with their privilege as to overlook,

II.

Their duty as connected with it

We must serve God with reverence and godly fear
[Privilege and duty are so connected, that they can never under any circumstances be separated from each other; and any attempt to separate them will infallibly issue in our ruin. A kingdom has been given us, it is true: and the gifts and calling of God are without repentance. But ye must serve God, and serve him too with reverence and godly fear. We must not presume upon his mercy, or take occasion from it to indulge in carelessness and supineness. We must never forget with what a God we have to do. He is a great God, and greatly to be feared. Though his dispensations are altered, he himself is not altered: He is a consuming fire now, as much as he was in the day that he proclaimed his law from Mount Sinai: and he must still be had in reverence of all them that are round about him [Note: Psa 89:7.]. True, indeed, we are not now to fear and quake before him, as the Israelites, and Moses himself, then did: for he has not given us the spirit of bondage again to fear, but a Spirit of adoption, whereby we may cry, Abba, Father [Note: Rom 8:15.]: but still we must stand in awe of him [Note: Psa 2:11; Psa 4:4.], and fear to offend him, knowing that he is of purer eyes than to behold iniquity without the utmost abhorrence of it [Note: Hab 1:13.]. In whomsoever wilful sin is found, he will visit it with fiery indignation; and most of all in those who profess themselves his servants [Note: Amo 3:2.]. If we regard iniquity in our hearts, he will not hear us, or acknowledge us. We must seek to be holy, as he is holy; and perfect, as he is perfect: and the circumstance of our having been sealed by him unto the day of redemption, is a reason why we should be more than ever careful, not either by word or deed, and, if possible, not even by a thought, to grieve his holy Spirit [Note: Eph 4:30.]. Our labour should be to have our every thought brought into captivity to the obedience of Christ [Note: 2Co 10:5.]. It is in this way alone that we can serve God acceptably: and in this way alone that we can prove our title to the kingdom which we profess to have received.]

For strength to do this, we must seek his grace from day to day
[We have no strength in ourselves even for a good thought [Note: 2Co 3:5.]: Without Christ we can do nothing [Note: Joh 14:5.]. But there is a fulness of grace treasured up in him; and out of his fulness must we continually receive those supplies of grace which we stand in need of [Note: Col 1:19. with Joh 1:16.]. We must not be satisfied with such a measure of grace as may suffice to bring us to God: but must labour for such a measure as may enable us to serve him, and to serve him acceptably to the latest hour of our lives. Especially must we seek a meekness of spirit, an humility of mind, a tenderness of conscience, a purity of heart, an hatred of sin, an abhorrence of ourselves on account of sin, a holy desire to please God, a love to his will, a delight in his service, and an utter contempt even of life itself in comparison of his honour and glory. But these are attainments which he alone can give: therefore we must cry day and night unto him for more and more grace, and must labour for them only in a dependence on his good Spirit.

To this state of mind we must be brought by the consideration of the unbounded mercies bestowed upon us: Having received a kingdom, we must thus seek his grace, and thus labour joyfully to fulfil his will: for so the Apostle elsewhere teaches us: I beseech you by the mercies of God that ye present yourselves a living sacrifice, holy, and acceptable unto God, as your reasonable service [Note: Rom 12:1.].]

The concluding declaration in our text deserving more especial notice, I will draw your attention to it,
1.

To augment your thankfulness for the Gospel of Christ

[We see how terrible the presence of God was when he appeared as a consuming fire upon Mount Sinai. But, how much more terrible is it in that world where he is inflicting vengeance both on men and devils as the monuments of his wrath! Yet that is the view of him which we should have had to all eternity, if the Lord Jesus Christ had not interposed to effect our reconciliation with him, and to restore us to his favour Can we reflect on this, and not adore that blessed Saviour, who bore our sins in his own body on the tree, and died, the just for the unjust, that he might bring us to God? Think for a moment of that place which he has ordained of old, the pile whereof is fire and much wood, and the breath of the Lord, like a stream of brimstone, doth kindle it [Note: Isa 30:33.]. Think of the state of the souls which are confined there, all of them drinking of the wine of Gods wrath, which is poured out without mixture into the cup of his indignation, and tormented with fire and brimstone, having no rest, and the smoke of their torment ascending up for ever and ever [Note: Rev 14:10-11.]: and then let us ask ourselves, Who amongst us can dwell with the devouring fire? Who amongst us can dwell with everlasting burnings [Note: Isa 33:14.]? Verily, if we would more habituate ourselves to consider the justice, and holiness, and majesty of our God, we should know no bounds to our gratitude for the work of redemption: our every thought would be thankfulness; and our every word be praise ]

2. To preserve upon your minds a holy dread of sin
[Still must it be said, as in the days of old, The Lord thy God is a consuming fire, even a jealous God [Note: Deu 4:24.]: and we should never for a moment lose sight of him under that character. It is fit that he should be jealous, and suffer no rival in our hearts. In harbouring any unhallowed lust, we are as great enemies to our own happiness as we are to his glory: and he would have loved us less, if he had given us any reason to hope for impunity in the ways of sin. Be ye then jealous over yourselves with a godly jealousy, lest there be found in you any thing which is displeasing in his sight. Let your conscience be tender even as the apple of your eye: and if but a mote come upon it, let it not abide there for a moment; but weep it away with tears of penitential sorrow, and wash it away with the blood of Christ, which alone can cleanse you even from the smallest sin. Bear in mind, that what ye are in respect of holiness, that ye are in the sight of God: and recollecting, that his eyes are as a flame of fire, and that he weighs, not your actions only, but even your spirits also, be diligent that ye may be found of him in peace, without spot and blameless [Note: 2Pe 3:14.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(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: (29) For our God is a consuming fire.

In relation to the first of these verses, let the child of God take to himself all the comfort the Holy Ghost designed the Church, from the assurance of belonging to an immoveable kingdom, amidst all the moveable and dying circumstances of everything here below. And let him take to himself the further comfort, that this kingdom, and the interests in it, he hath received, not for merit, neither working, but from the free gift of God. This sweet scripture saith to the Church, that it is receiving a kingdom, which cannot be moved. All the blessings connected with the subject confirm it, Fear not, (saith Jesus to his people,) little flock, it is your heavenly Father’s good pleasure to give you the kingdom, Luk 12:32 . And how fully all the scriptures of our God, bear testimony to the same. The kingdom of grace, and the kingdom of glory, are both originating in the Father’s love by gift; in receiving all the blessings for time and eternity, from the fullness that is in Christ Jesus; being brought into an happy, an blessed participation, by the Holy Ghost. Well therefore might the Apostle add; let us have grace, whereby we may serve God acceptably, with reverence and godly fear, Let us have it? But how? By receiving it, as we receive the kingdom, which is immoveable. The citizenship of this kingdom, ensures all the privileges of it. We already have it in Christ our head; and from him, we are brought into the enjoyment of it, from day to day:

The last of these verses, and with which the Chapter ends; is a striking one indeed. None more so in the Bible. It hath been commonly paraphrased by saying, God out of Christ is a consuming fire. But this according to my apprehension, is an unwarrantable alteration of the word; and not strictly true. It is very certain, that without an eye to Christ, we could have no to do with God in the essence of his divine nature alone, than with a devouring fire, Exo 3:6 . But we have no authority, from all eternity, to consider Jehovah, but in Christ, 2Co 5:19 . And all the Persons of the Godhead are included, in this mysterious union. The figure therefore of fire, is here evidently meant to express God’s nature, and essence, as he is in himself; and in his threefold character of Person; in which God the Son, as God, is as inaccessible without a Mediator, as either the Person of the Father, or of the Holy Ghost. Upon so solemn a subject, I presume not to speak, but with the greatest humility and reverence; but I venture to conceive, that the Holy Ghost as pleased by this expression, after the many blessed and gracious things which he had been bringing before the Church, in the former part of this Chapter, to shew the vast privileges in Christ. And as such, nothing could impress the mind of the Lord’s people so solemnly, as the sacred truth with which the Apostle hath closed; For our God is a consuming fire.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XXX

EXHORTATIONS AND SPECIAL PASSAGES (CONTINUED)

The seventh exhortation in this book is as follows: “Let us draw near with a true heart in fulness of faith let us hold fast the confession of our hope that it waver not let us consider one another to provoke unto love and good works, not forsaking our own assembling together, exhorting one another” (Heb 10:22-25 ). The doctrines that underlie this manifold exhortation are, (1) Christ has rent the veil hiding the holy of holies by his death, and dedicated for us a new and living way. (2) We have a great High Priest over the house of God. (3) The day of his final coming is rapidly approaching (Heb 10:19-21 ).

Here a question arises, Does “having our bodies washed with pure water” (Heb 10:22 ) refer to water baptism, and if so, what the bearing of the teaching? It is not clear that it has such reference. But if it does, it strongly supports the Baptist teaching, to wit: Our souls are cleansed by the application of Christ’s blood by the Holy Spirit in regeneration. Baptism in water only washes the body, and hence can only externally symbolize the internal cleansing. In this way Paul, internally cleansed, could arise and wash away his sins symbolically in baptism (Act 22:16 ), or as Peter puts it: “Water, even baptism, after a true likeness doth now save us, not putting away the filth of the flesh [i.e., the carnal nature] but the answer of a good conscience toward God, through the resurrection of Jesus Christ” (1Pe 3:21 ). In other words, it is a figurative salvation, and the figure or likeness is that of a resurrection (see Rom 6:4-5 ). Paul’s reason for the seventh exhortation is expressed in the famous passage (Heb 10:26-29 ), the whole of which is an explanation of the eternal, unpardonable sin against the Holy Spirit, very different from the gradual, unconscious sins of “drifting” and “hardening.” Its conditions and characteristics are:

1. There has been great spiritual light and knowledge, thoroughly convincing the judgment of the truth of the gospel, and strongly impressing the mind to accept it.

2. It is a distinct and wilful rejection of the well-known light and monition of the Holy Spirit.

3. It is a culmination of sin against every person of the Trinity. (1) It is a sin against the Father in deliberately trampling under foot the Son of his love. (2) It is a sin against the Son in counting the blood of his expiation an unholy thing. (3) It is the sin against the Holy Spirit in doing despite to his grace who has furnished complete proof to the rejector’s conscience that it is God’s Son who is trampled under foot, and that the blood of his vicarious sacrifice alone can save.

4. Once committed, the soul is there and then forever lost, having never forgiveness in time or eternity, and knows that for him there is no more sacrifice for sin, and expects nothing but judgment and fiery wrath which shall devour the adversaries.

5. Let the reader particularly note that this sin cannot be committed except in an atmosphere, not merely of light and knowledge, but of spiritual light, knowledge and power, and that it is one wilful, malicious act arising from hate hating the more because of the abundance and power of the light. The eighth exhortation is, “Cast not away your boldness” (Heb 10:35 ). The exhortation is based on appeal to their remembrance of the triumphs of their past experience. They had patiently endured a great conflict of suffering just after their conversion; they had been made a gazing stock both by reproaches and afflictions cast on them and by their sharing in the afflictions of their leaders. This is evident from the history of Paul’s labors among men. There was nothing in their present afflictions severer than those they triumphantly endured in their earlier experience.

The ninth exhortation is, “Therefore, let us also, seeing that we are compassed about by so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God. For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls” (Heb 12:1-3 ). The imagery here is that of a foot race, such as these people had often witnessed in the Isthmian Games at Corinth, or in the great amphitheater at Ephesus. “The race set before us” the great example upon whom the runner must fix his eye is Jesus, the author (or captain) and perfecter of our faith.

The force of the example of Jesus in Heb 12:2 is this:

He is set before us as the one perfect model or standard. A joy was set before him as a recompense of reward that when attained would make him the gladdest man in the universe. For this he voluntarily became the saddest man in the universe. Thus “the Man of sorrows and acquainted with grief” was “anointed with the oil of gladness above his fellows;” “He saw of the travail of his soul and was satisfied.” Here we are confronted with this double question: Does the phrase, “author and perfecter of our faith,” mean that Jesus first inspires and then completes our individual faith i.e., what he begins he consummates or that he is the captain and completer of the faith in the sense that his completed victory is both cause and earnest of our own victory, as in Heb 2:10 ? The latter best accords with the import of the Greek word, archegos , used both here and in Heb 2:10 , and with the whole context.

The word “witnesses” in Heb 12:1 means martyrs whose examples should excite our emulation, and accords with the meaning and usage of the Greek word marturos , which makes them witnesses to the truth and not spectators of what other people may do. Moreover, the biblical evidence is scant, if there be any at all, that departed souls are allowed to sympathetically intervene in the struggle of those left behind. Yet, by rhetorical license, in the exercise of the imagination, a poet, orator or writer may summon the dead to appear before the living for dramatic effect. But we go far when we seek to construct doctrine on rhetorical license. What is the “besetting sin” in Heb 12:1 ? It may not be the same in all cases. It is the sin to which one most easily yields whether pride, lust, covetousness, anger, vanity, or any other.

The tenth exhortation (Heb 12:4-13 ,) is, “Regard not lightly the chastening of the Lord, because (1) chastening is an evidence of sonship. (2) If we have borne arbitrary chastening from earthly parents, much more we will bear disciplinary chastening from our Heavenly Father. (3) While grievous at first, it yieldeth afterward peaceable fruit or righteousness, if rightly received.

Here come up the Creationist theory of the origin of human spirits and the Traducian theory. The Creationist theory is that the spirit of every human being born into the world is a direct creation of God, and only the body is derived from the earthly parent. The Traducian theory is that every child, in his entirety, spirit and body, is derived from his earthly parents, begotten in the likeness not only of bodily features but in spiritual state, otherwise man could not propogate his species, and every child would, in his inner nature, be born holy, not subject to inherited depravity and not needing regeneration until he became an actual transgressor hence needing only proper environment and training to grow up in holiness.

The passage in question is not decisive for either theory. God is the Father of spirits in that originally the spirit of man was not a formation from inert matter, but a special creation (see Gen 2:7 ). Thus the whole race, body and spirit, was potentially in the first man, died body and spirit in him when he fell, and after his fall he “begat children in his likeness” body and spirit.

In Heb 12:12-13 , “hands hanging down,” “palsied knees,” and “crooked paths” refer to the physical effects of spiritual depression or terror, the inner man acting on the outer. See case of Belshazzar (Dan 5:6 ), and recall cases coming under your own observation in which discouragements or despondency of the spirit enfeeble the body. Some men, morally brave, are physically timid. A famous French marshal always trembled at the beginning of battle. On one occasion his officers rallied him on his shaking legs. He answered, “If my legs only knew into what dangers I will take them today, they would shake more than they do.”

The eleventh exhortation (Heb 12:14 ff) is, “Follow after peace with all men, and the sanctification without which no man shall see the Lord.” There are two hazards attending obedience to this exhortation, against which there are special cautions, as follows: (1) The springing up of a root of bitterness to defile many. (2) The spirit of profanity, or the despising of sacred things.

In our own experience or observation, cases arise of a single root of bitterness disturbing the peace of communities and retarding the sanctification of hundreds.

Profanity here means, not so much swearing as it does a spirit of irreverence in speaking of sacred things, and, sometimes interested lost souls are completely sidetracked by the levity and foolish jestings, and the questionable anecdotes of preachers in their hours of relaxation.

The author having often, in his early ministry, witnessed the wounding and shocking of sober-minded Christians and the loss of interest in awakened sinners caused by the foolish jestings in the preacher’s tent concerning sacred things, and sometimes by obscene anecdotes, entered into a solemn covenant with Dr. Riddle, the moderator of the Waco Association, never to tell nor willingly hear a doubtful anecdote. This covenant was made while camping out one night on the prairie in the light of the stars.

The twelfth exhortation and its doctrinal basis are found in Heb 12:28-29 : “Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: for our God is a consuming fire.

I will group in classes the exhortation of Heb 13 as follows:

1. Love to brethren, strangers, and those in bonds.

2. Honor the sanctity of marriage.

3. Eschew the covetous spirit.

4. Hold in kind remembrance your leaders that have passed away.

5. Bear the reproach of Christ, even if it ostracises from worldly society.

6. Offer spiritual sacrifices of praise, confession, contribution, and prayer.

In closing this exposition there are two things worthy of note: First, The bearing of Heb 13:8 on the preceding verse, which means that preachers may come and go, but Jesus is ever the same. Second, The controversy arose over Heb 13:10 , a controversy as to what is the Christian altar. Was it the cross on which Jesus was crucified? Then how can the altar be greater than the gift on the altar, as Christ taught? Was it Christ’s divinity on which his humanity was sacrificed? This controversy was a refinement of foolishness, because the altar under consideration is not supporting the expiating sin offering of which the priests were never allowed to have a part, but the altar to which non-expiatory offerings were brought, such as meat offerings, thank offerings, tithes etc. Of these the priests and Levites might partake. The meaning is simply this that Christianity provides in its way for the support of its laborers through the voluntary offerings to Christ’s cause (see 1Co 9:13-14 ).

QUESTIONS

1. What is the exhortation in this book relative to faith, hope, and love?

2. What doctrines underlie this manifold exhortation?

3. Does “having our bodies washed with pure water” (Heb 10:22 ) refer to water baptism, and if so, what the bearing of the teaching?

4. How do you interpret Paul’s reason for this exhortation as expressed in Heb 10:26-29 , which refers to the eternal sin?

5. What is the exhortation relative to boldness, and on what is it predicated?

6. What is the exhortation relative to weights, sins, etc., what its imagery, and what its elements?

7. What is the force of the example of Jesus in Heb 12:2 ?

8. What does the phrase “author and perfector of our faith” mean?

9. What is the meaning and import of “witnesses” in Heb 12:1 ?

10. What is the “besetting sin” in Heb 12:1 ?

11. What is the exhortation relative to chastening, and what its reasons?

12. What are the theories relative to the origin of human spirits, and what the bearing of this passage on the subject?

13. What is the meaning and force of “hand hanging down,” “palsied knees,” and “crooked paths?”

14. What is the exhortation relative to peace and sanctification?

15. What two hazards attending obedience to this exhortation?

16. Do you know of a case of a single “root of bitterness” disturbing communities and hindering sanctification?

17. What is the meaning of profanity here, and what illustration of the effect of such profanity given?

18. In what did Esau’s profanity consist?

19. What is the meaning of Heb 12:17 ? So, What the exhortation relative to grace, and what its doctrinal basis?

21. Group in classes the exhortations of Heb 13 .

22. What is the bearing of Heb 13:8 on the preceding verse?

23. What controversy arose over Heb 13:10 ?

24. Why was this controversy a refinement of foolishness?

Heb 13

XXX

EXHORTATIONS AND SPECIAL PASSAGES (CONTINUED)

1. There has been great spiritual light and knowledge, thoroughly convincing the judgment of the truth of the gospel, and strongly impressing the mind to accept it.

2. It is a distinct and wilful rejection of the well-known light and monition of the Holy Spirit.

The force of the example of Jesus in Heb 12:2 is this:

In our own experience or observation, cases arise of a single root of bitterness disturbing the peace of communities and retarding the sanctification of hundreds.

I will group in classes the exhortation of Heb 13 as follows:

1. Love to brethren, strangers, and those in bonds.

2. Honor the sanctity of marriage.

3. Eschew the covetous spirit.

4. Hold in kind remembrance your leaders that have passed away.

5. Bear the reproach of Christ, even if it ostracises from worldly society.

6. Offer spiritual sacrifices of praise, confession, contribution, and prayer.

QUESTIONS

1. What is the exhortation in this book relative to faith, hope, and love?

2. What doctrines underlie this manifold exhortation?

3. Does “having our bodies washed with pure water” (Heb 10:22 ) refer to water baptism, and if so, what the bearing of the teaching?

4. How do you interpret Paul’s reason for this exhortation as expressed in Heb 10:26-29 , which refers to the eternal sin?

5. What is the exhortation relative to boldness, and on what is it predicated?

6. What is the exhortation relative to weights, sins, etc., what its imagery, and what its elements?

7. What is the force of the example of Jesus in Heb 12:2 ?

8. What does the phrase “author and perfector of our faith” mean?

9. What is the meaning and import of “witnesses” in Heb 12:1 ?

10. What is the “besetting sin” in Heb 12:1 ?

11. What is the exhortation relative to chastening, and what its reasons?

12. What are the theories relative to the origin of human spirits, and what the bearing of this passage on the subject?

13. What is the meaning and force of “hand hanging down,” “palsied knees,” and “crooked paths?”

14. What is the exhortation relative to peace and sanctification?

15. What two hazards attending obedience to this exhortation?

16. Do you know of a case of a single “root of bitterness” disturbing communities and hindering sanctification?

17. What is the meaning of profanity here, and what illustration of the effect of such profanity given?

18. In what did Esau’s profanity consist?

19. What is the meaning of Heb 12:17 ? So, What the exhortation relative to grace, and what its doctrinal basis?

21. Group in classes the exhortations of Heb 13 .

22. What is the bearing of Heb 13:8 on the preceding verse?

23. What controversy arose over Heb 13:10 ?

24. Why was this controversy a refinement of foolishness?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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:

Ver. 28. 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. SeeDeu 23:14Deu 23:14 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

28 .] Wherefore ( gathers its inference, not from the whole preceding paragraph, but from the yet once more shaking and consequent removing of earthly things before those things which shall remain) receiving as we do a kingdom which cannot be shaken (the pres. part., with the slightly ratiocinative force. , not, as Calvin, “Modo fide ingrediamur in Christi regnum;” and so Schlichting, Limborch, Bengel, Semler; nor does the participial clause belong to the exhortation: but it indicates matter of fact, from which the exhortation sets out, and means (as in Dan 7:18 , , which probably was in the Writer’s mind, and in other reff.) being partakers of, coming into possession of, . or , ‘regnum capessere.’ The participle then will be descriptive of our Christian state of privilege and expectation: proleptically designating us as in possession of that, whose firstfruits and foretastes we do actually possess), let us have thankfulness ( , , Chrys.: , , Thl. And so Elsner, Wolf, Bengel, Bhme, Kuinoel, Bleek, De Wette, Lnemann, Ebrard, Delitzsch. Others render, “let us hold fast grace.” So Syr., Beza, Jac. Cappell., Est., Schlichting, Grot., al. But this is impossible: would be (ch. Heb 3:6 ; Heb 3:14 ; Heb 10:23 ) or (ch. Heb 4:14 ), and the words would probably be in inverted order; besides that would hardly be anarthrous. On the sense see Psa 50:23 , “whose offereth me thanks and praise, he honoureth me;” and on , besides reff., Jos. Antt. vii. 9. 4: Polyb. v. 104. 1: Xen. Mem. i. 2. 7; ii. 6. 21; iii. 11. 2, and many other examples in Bleek), by which (thankfulness) let us serve (the indicative readings, and , are weakly supported, and do not suit the sense nor the inferential . And cannot be taken, as in E. V., “by which we may serve ,” but must be hortatory like the other) God well-pleasingly (the dative belongs to the verb, not to as Valcknaer) with reverent submission and fear (see on ch. Heb 5:7 for . The rec. reading has against it, 1. the frequent conjunction in ordinary Greek of and , of which Bleek gives many examples, and, 2. the fact that occurs no where else in the N. T. or LXX).

Fuente: Henry Alford’s Greek Testament

which cannot be moved = immovable. Greek. asaleutos. Only here and Act 27:41.

whereby = by (Greek. dia. App-104. Heb 12:1) which.

serve. Greek. latreuo. App-190.

acceptably. Greek. euarestos. Only here. The adjective in Heb 13:21.

reverence. Greek. aidos. Only here and 1Ti 2:9. The texts read deos, awe.

godly fear. Greek. eulabeia. See Heb 5:7, the only other occurance.

Fuente: Companion Bible Notes, Appendices and Graphics

28.] Wherefore ( gathers its inference, not from the whole preceding paragraph, but from the yet once more shaking and consequent removing of earthly things before those things which shall remain) receiving as we do a kingdom which cannot be shaken (the pres. part., with the slightly ratiocinative force. , not, as Calvin, Modo fide ingrediamur in Christi regnum; and so Schlichting, Limborch, Bengel, Semler; nor does the participial clause belong to the exhortation: but it indicates matter of fact, from which the exhortation sets out, and means (as in Dan 7:18, , which probably was in the Writers mind,-and in other reff.) being partakers of, coming into possession of, . or , regnum capessere. The participle then will be descriptive of our Christian state of privilege and expectation: proleptically designating us as in possession of that, whose firstfruits and foretastes we do actually possess), let us have thankfulness (, , Chrys.: , , Thl. And so Elsner, Wolf, Bengel, Bhme, Kuinoel, Bleek, De Wette, Lnemann, Ebrard, Delitzsch. Others render, let us hold fast grace. So Syr., Beza, Jac. Cappell., Est., Schlichting, Grot., al. But this is impossible: would be (ch. Heb 3:6; Heb 3:14; Heb 10:23) or (ch. Heb 4:14), and the words would probably be in inverted order; besides that would hardly be anarthrous. On the sense see Psa 50:23, whose offereth me thanks and praise, he honoureth me; and on , besides reff., Jos. Antt. vii. 9. 4: Polyb. v. 104. 1: Xen. Mem. i. 2. 7; ii. 6. 21; iii. 11. 2, and many other examples in Bleek), by which (thankfulness) let us serve (the indicative readings, and , are weakly supported, and do not suit the sense nor the inferential . And cannot be taken, as in E. V., by which we may serve, but must be hortatory like the other) God well-pleasingly (the dative belongs to the verb, not to as Valcknaer) with reverent submission and fear (see on ch. Heb 5:7 for . The rec. reading has against it, 1. the frequent conjunction in ordinary Greek of and , of which Bleek gives many examples, and, 2. the fact that occurs no where else in the N. T. or LXX).

Fuente: The Greek Testament

Heb 12:28. ) a kingdom more magnificent than the present heaven and earth.-, receiving) receiving a promise from GOD, accepting with the willingness of faith.- , let us have grace) , is to have grace [to feel gratitude], to be grateful, Luk 17:9, and often. It also means to be acceptable to, Act 2:47; and in much the same sense, 2Co 1:15. To have grace, passively, is to be under the power of grace; also in much the same sense in this passage. To find grace is an act; to have grace is a state, conjoined with the will (willingness on the part) of believers.-,[87] we may serve) as royal priests.- , with reverence) from the perception of our own unworthiness, lest we should offend the eyes of GOD.[88]- , and fear) from the perception of the divine majesty, lest we should bring destruction upon ourselves. Hesychius explains , as , . Hope is tempered (mingled) with reverence and fear, lest it should degenerate into petulant boldness: comp. the following ver. with ch. Heb 10:27.

[87] The margin of both Ed. prefers the Indicative, .-E. B.

[88] Who is of purer eyes than to behold iniquity.-ED.

The Indic. has none of the oldest authorities on its side. They all have .-ED.

Fuente: Gnomon of the New Testament

grace

Grace (imparted). Heb 12:15; Heb 12:28; Heb 13:9; Rom 6:1; 2Pe 3:18.

Fuente: Scofield Reference Bible Notes

a kingdom: Isa 9:7, Dan 2:44, Dan 7:14, Dan 7:27, Mat 25:34, Luk 1:33, Luk 17:20, Luk 17:21, 1Pe 1:4, 1Pe 1:5, Rev 1:6, Rev 5:10

have: or, hold fast, Heb 3:6, Heb 10:23

we may: Psa 19:14, Isa 56:7, Rom 12:1, Rom 12:2, Eph 1:6, Eph 5:10, Phi 4:18, 1Pe 2:5, 1Pe 2:20

with reverence: Heb 4:16, Heb 5:7, Heb 10:19, Heb 10:22, Lev 10:3, Psa 2:11, Psa 89:7, Pro 28:24, Rom 11:20, 1Pe 1:17, Rev 15:4

Reciprocal: Gen 17:1 – walk Gen 18:30 – General Gen 22:12 – now Exo 15:11 – fearful Exo 19:21 – break Exo 20:26 – thy nakedness Exo 30:20 – die not Num 10:17 – the tabernacle Num 16:21 – that I may Deu 10:12 – to serve Deu 28:58 – fear this glorious Jos 3:4 – a space Jos 24:23 – incline 1Ki 8:40 – fear thee 1Ki 13:26 – the man 1Ch 21:30 – he was afraid 1Ch 28:9 – serve him Neh 4:14 – great Job 34:19 – accepteth Psa 5:7 – in thy Psa 24:3 – stand Psa 119:120 – My flesh Ecc 5:1 – thy foot Isa 66:22 – the new Hag 1:12 – fear Mat 10:28 – him Mat 12:28 – then Mat 16:18 – shall not Mar 4:41 – feared Luk 8:47 – she came Luk 12:32 – the kingdom Act 5:11 – General Rom 12:11 – serving 1Co 9:25 – but 2Co 5:9 – accepted 2Co 7:1 – in 2Co 8:7 – this Phi 2:12 – with Heb 10:9 – He taketh Heb 11:10 – he looked 1Jo 4:18 – is no

Fuente: The Treasury of Scripture Knowledge

Heb 12:28. We (Christians) receiving a kingdom takes place when people renounce the worldly life and come into the kingdom of Christ. Cannot be moved is explained in the preceding verse, and in Dan 2:44. With such an institution in which we may live, there is much reason for our serving God acceptably, and the apostle prays that divine grace may be had in the service. Reverence and godly fear are virtually the same, meaning profound regard for God and resolve to treat him with full devotion.

Fuente: Combined Bible Commentary

Heb 12:28. Wherefore, we receiving as we do a kingdom that cannot be shaken, let us be thankful (or have grace), and thereby serve God acceptably (well-pleasingly) with godly reverence and fear. Thankfulness, not discontent, is the becoming feeling, and when blended with fear (awe) will make our service reverent and joyous. The Greek phrase favours this rendering (see 2Ti 1:3, Gr.). Let us have grace is, however, a possible meaning.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. That the apostle calls the dispensation of the gospel, a kingdom that cannot be shaken, in opposition to the law, which was an imperfect and alterable dispensation; the gospel-revelation after this, nor of any change of that religion which was brought from heaven by the Son of God, in regard of the perfection of it, and its admirable fitness to reform the world, and to recover mankind out of their lost estate and lapsed condition, and to bring them to eternal happiness; and this by the purity of its doctrine, and the power of its arguments, to work upon the minds of men by the clear discovery of the mighty tewards and punishments of another world; we have received now a kingdom that cannot be shaken.

Observe, 2. The inference which the apostle draws from the perfection and perpetuity of theis revelation which God has last of all made to the world by his Son, let us have grace to serve God acceptably; that is, let us live as becometh those to whom God hath made so clear and perfect a revelation of his mind and will; we have all the advantages of divine revelation which the world ever had, and the last and most perfect that the world ever shall have; we have not only Moses, but Jesus; not only the moral law, but the glorious gospel, which the Son of God came down on purpose from heaven to declare to the world.

Observe, 3. The manner how God must be served, with reverence and godly fear. Reverence in divine service look at God’s glorious excellency and majesty, and at our own unworthiness, together with that infinite distance between him and us; and godly fear is a religious awe upon the soul in holy duties, from the consideration of the great danger of sinful miscarriages in his worship.

Observe, 4. The reason making the foregoing duty necessary, For our God is a consuming fire.

Our God, intimates a covenant relation.

Note hence, That the believer’s Gods is a consuming fire, but not to believers; or if so, not to consume their graces, but their corruptions only, or at most their corruptible comforts.

Note, 2. That though God takes us near to himself, and in covenant with himself, yet he expects that we consider who he is, and what he is, even a consuming fire and a jealous God.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 12:28-29. Wherefore we Who believe in Christ; receiving Or having received, through the gospel; a kingdom which cannot be moved A dispensation (frequently called the kingdom of God) which shall never be changed, but shall remain to the end of time, (2Co 3:11,) and which opens before us an assured and bright prospect of a reign in eternal glory; let us have grace Let us ask and receive it. As grace is so freely offered to us, let us not be so wanting to ourselves as to fall short of it. So Dr. Doddridge paraphrases the clause, and adds in a note, This (namely, that grace is freely offered) is strongly intimated in the words of the exhortation, else there could be no room for it. And this oblique intimation, in which it is, as it were, taken for granted that we may certainly have grace if we take proper methods for obtaining it, appears to me peculiarly affecting. may be properly rendered, let us hold fast grace; for it is as necessary to retain it as it is to obtain it; and this we may do as well as the other; whereby we may have both inclination and power to serve God acceptably , in a manner well pleasing to him, making his will the sole rule of our conduct, of our tempers, words, and works, and his glory the end thereof, and from a principle of love to him, endeavouring to glorify him in our body and spirit which are his; with reverence , literally, with shame, or modesty, arising from a deep sense of our unworthiness; and godly fear A tender, jealous fear of offending God, arising from a sense of his gracious majesty. For our God In the strictness of his justice, and the purity of his holiness; is a consuming fire Though he manifests himself in the gospel with the beams of such mild majesty, he is still possessed of that tremendous power which was so awfully displayed at mount Sinai, and will break forth as a consuming fire against all those that presumptuously violate his laws and despise his gospel. See Deu 4:23-24, a passage which the apostle had now in his eye, where Moses, giving the Lord this appellation, reminded the Israelites of the fire which came forth from him to destroy Korah and his company, Num 16:35. Wherefore, by adopting his words, the apostle brought the same instance of vengeance to the remembrance of the Hebrews, that they might be deterred from apostacy, disobedience, and all irreverence in the worship of God: who, though he appears so full of mercy in the gospel, is as much determined to punish the rebellious as ever.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

12:28 {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.

Fuente: Geneva Bible Notes

Our kingdom is eternal. Our motive should be gratitude. Our activity should be the service of God. Our attitude toward Him should be reverence and awe in view of His ability to judge the unfaithful (cf. 1Co 3:14-15).

"As a consuming fire, God purifies all that is unworthy and unacceptable in those who serve Him and all that is unfit to abide in His presence." [Note: Pentecost, A Faith . . ., p. 225.]

Many readers of Hebrews associate the figure of God consuming with His judging unbelievers in hell, but this figure also occurs in the Old Testament with reference to judgment of His people (cf. Exo 24:17; Lev 10:2; Num 16:35; Deu 4:24; 1Co 3:15). The point is the character of God, not the destiny of those judged.

The reference to fire in Heb 12:29 completes an inclusio begun with another mention of fire in Heb 12:18. The whole section that these references to fire enclose deals with how important it is to respond properly to God.

"The warning proper is found in Heb 12:25-29. The readers are called to heed Yahweh, for an eschatological shaking is coming in which the earthly material order will pass away, leaving only an eternal kingdom. The faithful readers who endure will have a part in the eschatological kingdom-the millennium and the New Jerusalem as ’companions’ of Jesus, the Messiah-King (Heb 1:9; Heb 1:13-14). This kingdom will become an eternal kingdom. . . .

"All five warnings in the epistle have a positive thrust and a negative impetus. . . . Disobedience to God and His Word will result in a forfeiting of eschatological rewards; obedience to God and His Word will result in a gaining of eschatological rewards." [Note: Oberholtzer, 146:75.]

This chapter contains three resources that encourage and enable us to run the Christian race with endurance. They are the example of Jesus (Heb 12:1-4), the assurance of the Father’s love (Heb 12:5-13), and the enablement of God’s grace (help; Heb 12:14-29). [Note: Wiersbe, 2:322-26.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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