Hebrews 12:28

Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(28) Receiving a kingdom.—These words clearly contain a reference to Daniel 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 writer’s mind; after Hebrews 12:21, which repeats the words of Hebrews 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 (Hebrews 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” (Hebrews 4:16). The characteristic of our Christian state is that we “have grace,” and have not “fallen back from the grace of God” (Hebrews 12:15). Let us continue in this state and thus be enabled to offer our priestly service unto God (Hebrews 9:14; Hebrews 13:15).

Acceptably.—Literally, well-pleasing. (See Hebrews 11:5; Hebrews 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 Hebrews 5:7. (See Note.) The tone of the whole chapter—we might rather say, the whole Epistle—is presented in this combination of “grace” and acceptable service with awe and reverent fear. The last thought connects itself closely with the following verse.

Benson Commentary

Hebrews 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, (2 Corinthians 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.” Εχωμεν χαριν 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 — Ευαρεστως, 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 — Μετα αιδους, 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 Deuteronomy 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, Numbers 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.

Matthew Henry's Concise Commentary

12:18-29 Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.

Barnes' Notes on the Bible

Wherefore we receiving a kingdom which cannot be moved - We who are Christians. We pertain to a kingdom that is permanent and unchanging. The meaning is, that the kingdom of the Redeemer is never to pass away. It is not like the Jewish dispensation, to give place to another, nor is there any power that can destroy it; see the notes on Matthew 16:18. It has now endured for eighteen hundred years, amidst all the revolutions on earth, and in spite of all the attempts which have been made to destroy it; and it is now as vigorous and stable as it ever was. The past has shown that there is no power of earth or hell that can destroy it, and that in the midst of all revolutions this kingdom still survives. Its great principles and laws will endure on earth to the end of time, and will be made permanent in heaven. This is the only kingdom in which we can be certain that there will be no revolution; the only empire which is destined never to fall.

Let us have grace, whereby we may serve God - Margin, "let us hold fast." The Greek is, literally, let us have grace; the meaning is, "let us hold fast the grace or favor which we have received in being admitted to the privileges of that kingdom." The object of the apostle is, to keep them in the reverent fear and service of God. The "argument" which he presents is, that this kingdom is permanent. There is no danger of its being overthrown. It is to continue on earth to the end of time; it is to be established in heaven forever. If it were temporary, changeable, liable to be overthrown at any moment, there would be much less encouragement to perseverance. But in a kingdom like this there is every encouragement, for there is the assurance:

(1) that all our interests there are safe;

(2) that all our exertions will be crowned with ultimate success,

(3) that the efforts which we make to do good will have a permanent influence on mankind, and will bless future ages; and

(4) that the reward is certain.

A man subject to a government about whose continuance there would be the utmost uncertainty, would have little encouragement to labor with a view to any permanent interest. In a government where nothing is settled; where all policy is changing, and where there are constantly vacillating plans, there is no inducement to enter on any enterprise demanding time and risk. But where the policy is settled; where the principles and the laws are firm; where there is evidence of permanency, there is the highest encouragement. The highest possible encouragement of this kind is in the permanent and established kingdom of God. All other governments may be revolutionized; this never will be - all others may have a changeful policy; this has none - all others will be overthrown; this never will.

With reverence and godly fear - With true veneration for God, and with pious devotedness.

Jamieson-Fausset-Brown Bible Commentary

28. receiving—as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.

let us have grace—"let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."

acceptably—Greek, "well-pleasingly."

reverence and godly fear—The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in Heb 5:7; see on [2601]Heb 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.

Matthew Poole's Commentary

Wherefore we receiving a kingdom which cannot be moved: in this verse the apostle follows his doctrine with counsel to several duties; such as concern the first table, and terminate on God, in this and the following verse; such as concern the second table, Hebrews 13:1, &c. In this verse he begins with the Christians’ privilege, and then directs their duty. These Hebrews having received by faith the privileges, and submitted themselves unto the laws and government, of the unmoveable kingdom of Christ, that gospel church state of which God is the author, Christ the King, his spiritual under officers ministers, penitent believing sinners the subject; the gospel laws by which the government is administered perfectly holy, just, and good; the privileges of it all grace here, and glory above; the descent of all from heaven: all which are to endure for ever unshaken, and against them the gates of hell shall not prevail, Zechariah 9:9 1 Corinthians 15:24-28 Ephesians 4:11-16 Colossians 1:13 2:3.

Let us have grace, whereby we may serve God acceptably with reverence and godly fear; let us get and hold fast that gracious temper of soul, whereby they are made true, wise, believing, loving, humble, and obedient subjects to the laws of this kingdom, and manifest it by worshipping, and serving of, and walking with, God in this world, so as our persons and duties may be all well-pleasing to him in Christ, Ephesians 1:6, and constantly conformable to his holy will, Hebrews 11:4,5: and out of a sense of their own lowliness, with a self-abasing heart, and a reverential carriage, as Genesis 18:27 Luke 18:13, approaching God in all his service with a holy jealousy over itself, that it do not offend him in what it is or doth, but rightly receiving law from him for all his service, and rightly returning all conformable thereunto to him again, John 12:49,50.

Gill's Exposition of the Entire 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, Matthew 25:1 and the whole dispensation is called the kingdom of heaven, Matthew 3:2. Christ he is King, believers are his subjects, the Gospel is his sceptre, and the ordinances are his laws and appointments, and all are immovable; and a man may be said to receive this kingdom, when he is delivered from the power of darkness, is regenerated, and has the blessings of grace actually bestowed on him, and is brought to Zion:

let us have grace; by which is meant, not thankfulness for so great a blessing, though this is highly requisite and necessary; nor the favour of God, though, as the reception of the kingdom springs from hence, a sense of it ought to abide; nor the habit or principle of grace in the heart, unless particularly the grace of faith, and the exercise of it, should be designed; but rather the doctrine of grace, the Gospel, is intended; and the sense is, "let us hold it", as the Ethiopic version renders it; let us hold the Gospel fast, and a profession of it: the Vulgate Latin and Arabic versions read, "we have grace"; this goes along with the immovable kingdom; all that have truly received the one, have the other:

whereby we may serve God; God is to be served, and not a creature, nor the elements of this world, the ceremonial law, and its rites: nor is he to be served in any form, only in a spiritual way; and without holding to the Gospel, there is no serving him in an evangelic manner; the true and right way of serving him is as follows:

acceptably; in Christ, in the Gospel of his Son, and by faith in him, without which it is impossible to please God:

with reverence; of the majesty of God, with shame for sin, and with a sense of unworthiness:

and godly fear; which has God for its author and object, and which springs from his grace, and is increased by discoveries of his goodness; and which is consistent with faith, and spiritual joy; see Psalm 2:11.

Geneva Study Bible

{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.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

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

Διό] infers from the concluding words of Hebrews 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 διό, βασιλείαν ἀσάλευτον παραλαμβάνοντες: since the kingdom, which we Christians obtain (which becomes the possession of us Christians) is an immovable, intransitory one. The participle present παραλαμβάνοντες, 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 βασιλείαν in itself.

ἔχωμεν χάριν] let us cherish thankfulness, sc. towards God. Comp. Luke 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 χάριν, and instead of ἔχωμεν must stand κατέχωμεν (comp. Hebrews 3:6; Hebrews 3:14, Hebrews 10:23) or κρατῶμεν (comp. Hebrews 4:14).

διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ] and by the same serve God in an acceptable manner. τῷ θεῷ belongs to λατρεύωμεν.

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

Cambridge Bible for Schools and Colleges

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 μετ' εὐλαβείας (Hebrews 5:7, Hebrews 11:7) καὶ δέους “with godly caution and fear.” The word δέος for “fear” does not occur elsewhere in the N.T. The same particles καὶ γάρ “for indeed” are used in Hebrews 4:2.

Bengel's Gnomen

Hebrews 12:28. Βασιλείαν) a kingdom more magnificent than the present heaven and earth.—παραλαμβάνοντες, receiving) receiving a promise from GOD, accepting with the willingness of faith.—ἔχωμεν χάριν, let us have grace) χάριν ἔχειν, is to have grace [to feel gratitude], to be grateful, Luke 17:9, and often. It also means to be acceptable to, Acts 2:47; and in much the same sense, 2 Corinthians 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.—λατρεύωμεν,[87] we may serve) as royal priests.—μετά αἰδοῦς, with reverence) from the perception of our own unworthiness, lest we should offend the eyes of GOD.[88]—καὶ εὐλαβείας, and fear) from the perception of the divine majesty, lest we should bring destruction upon ourselves. Hesychius explains εὐλαβεῖσθαι, as φυλάττεσθαι, φοβεῖσθαι. Hope is tempered (mingled) with reverence and fear, lest it should degenerate into petulant boldness: comp. the following ver. with ch. Hebrews 10:27.

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

[88] Who is “of purer eyes than to behold iniquity.”—ED.

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

Hebrews 12:28

Vincent's Word Studies

Receiving a kingdom (βασιλείαν παραλαμβάνοντες)

The participle gives no note of time, but simply indicates the fact that Christians as such receive. The compounded preposition παρὰ adds to the idea of receiving that of transmission or communication. They receive from God. See Daniel 7:18. Βασιλεία in the sense of the kingdom of Christ, in this epistle only here and Hebrews 1:8 (citn.). See on Matthew 3:2; see on Luke 6:20.

Let us have grace (ἔχωμεν χάριν)

For grace rend. thankfulness. See Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3. Comp. Psalm 50:23.

Acceptably (εὐαρέστως)

N.T.o, olxx. Ἑυαρεστεῖν to be well pleasing, Hebrews 11:5, Hebrews 11:6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasing, see on Titus 2:9.

With reverence (μετὰ εὐλαβίας)

Rend. "with pious care." Reverence is translated from T. R. αἰδοῦς (see on 1 Timothy 2:9). See on Hebrews 5:7; see on Hebrews 11:7.

Fear (δέους)

N.T.o. See 2 Macc. 3:17, 30; 12:22; 13:16; 15:23. Its fundamental idea is timid apprehension of danger; while φόβος is the terror which seizes one when the danger appears. Schmidt (Synon. 139, 10) illustrates happily. In a primitive forest an undefined sense of possible danger possesses one, and makes his heart beat quickly at every rustle of a leaf. This is δέος. When the voice and tread of a wild beast are distinctly heard close at hand, the δέος becomes φόβος. The phrase "with pious care and fear" is not explanatory of acceptably. These are to accompany (μετὰ) acceptable service. They do not imply a cringing or slavish feeling, but grow out of the warning in Hebrews 12:25, which runs through the two following verses, and implies that the catastrophe of Hebrews 12:27 will be final, leaving no more opportunity to retrieve the refusal of God's invitation to the privileges of the new covenant, or the relapse into the superseded economy of Judaism.