Hebrews 12:28

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.” 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 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

grace

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

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

12:28-29 God deserves holy fear and awe. • our God is a devouring fire: This quotation from Deut 4:24 speaks at once of God’s awesome power and of his right to judge.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 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, 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.—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. Heb 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_12:28. Exhortation to be thankful to God, and to serve Him in an acceptable manner.

Διό] 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 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. 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 χάριν, and instead of ἔχωμεν must stand κατέχωμεν (comp. Heb_3:6; Heb_3:14, Heb_10:23) or κρατῶμεν (comp. Heb_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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

A general exhortation to live reverently and religiously under the most happy subjection of so mighty a king, who as he blesseth his most mightily, so doth he most severely revenge the rebellious. And this is the sum of a Christian life, respecting the first table.

By reverence is meant that honest shamefastness which keepeth them in their duties.

Religious and godly fear.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] εξωμεν χαριν. 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, λατρευωμεν, pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar.

Acceptably] ευαρεστως. 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] αιδους. With shamefacedness or modesty.

Godly fear] ευλαβειας. 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 αιδους και ευλαβειας, modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have ευλαβειας και δεους, and others have ψοβου και τρομου, fear and trembling; but the sense is nearly the same.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 writer’s 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 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 (Heb_5:7, Heb_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 Heb_4:2.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For our God is a consuming fire. Either God personally considered, God in the person of Christ; so the Shechinah, with the Jews, is called a consuming fire (n). Christ is truly God, and he is our God and Lord; and though he is full of grace and mercy, yet he will appear in great wrath to his enemies, who will not have him to reign over them: or rather God essentially considered; whose God he is, and in what sense, and how he comes to be so; see Gill on Heb 8:10, what is here said of him, that he is a consuming fire, may be understood of his jealousy in matters of worship, Deu 4:23, and so carries in it a reason why he is to be served acceptably, with reverence and godly fear. God, and he only, is to be worshipped; and he is to be worshipped in a way suitable to himself; and he has the sole right of fixing the manner of worship, both as to the external and internal parts of it: under the legal dispensation, he was worshipped in a way he then pitched upon, and suitable to it; and under the Gospel dispensation he is to be worshipped in an evangelical way; and he is to have all the glory in every part of worship; and the ordinances of Gospel worship are immovable; nor are they to be altered, or others put in their room, without recurring his displeasure. Moreover, this phrase may be expressive of the preservation of his people, and of the destruction of their enemies, Deu 9:1. We commonly say, that God out of Christ is a consuming fire; meaning, that God, as an absolute God, is full of wrath and vengeance; and it is a truth, but not the truth of this text; for here it is our God, our covenant God, our God in Christ; not that he is so to the saints, or to them that are in Christ: he is indeed as a wall of fire in his providences, to protect and defend them, and as fire in his word to enlighten and warm them, to guide and direct them, but not a consuming fire to them; this he is to their enemies, who are as thorns, and briers, and stubble before him: and so the Jews interpret Deu 4:24 of a fire consuming fire (o); and observe, that Moses says, thy God, and not our God (p); but the apostle here uses the latter phrase.

(n) Tzeror Hammor, fol. 21. 4. (o) Zohar in Gen. fol. 35. 3. & 51. 1. & in Exod. fol. 91. 1. & in Lev. fol. 11. 1. (p) Lexic. Cabalist, p. 111.

Next: Hebrews Chapter 13

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. See Deu 23:14.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The kingdom which cannot be moved.

"We receiving a kingdom which cannot be moved." "A kingdom which cannot be moved." Is there such a thing? What is it? Where is it? The great empires of antiquity Egypt, Assyria, Greece, Rome are all gone. Where is the immovable kingdom? Is there anything that cannot be changed, shaken, and destroyed? Physical comforts are torn away from their possessors. Health is not immovable. Wealth is not a lasting kingdom. Property is "unstable as water." What is the "kingdom that cannot be shaken"? Men are removed from earth and from the dwellers thereon. Entire families sometimes pass away. Generations are carried hence into the invisible world. Even whole races of men have completely disappeared from the earth. With all these changes, where shall we find the unchangeable and the permanent? The oak that has braved the storms of centuries, and the cedar and the yew whose years must be counted by thousands, will one day crumble into dust which will be scattered by the breeze. But the mountains and rocks surely they abide? The sacred Scriptures speak of them as "the everlasting mountains, the Perpetual hills." Those Scriptures also say, "Surely the mountain falling cometh to nought, and the rock is removed out of his place. The waters wear the stones." "The mountains shall depart, and the hills be removed." Geology proclaims the same truth. Even the very Churches pass away. The Jewish Church has departed, or only a feeble and faded remnant of it is left. And Christian Churches are planted, flourish, decay, and die. Is there anything here that is immutable-anything "that cannot be moved"? The kingdom which our text says is immovable is Christianity. In other places it is called "the kingdom of God," the kingdom of Christ," the kingdom of heaven." We also read, "The kingdom of God is righteousness and peace and joy in the Holy Ghost." And again, "The Law," i.e. the Jewish economy, "was given by Moses; grace and truth," i.e. Christianity, "came by Jesus Christ." "Grace and truth," "righteousness and peace and joy in the Holy Ghost," are immutable and eternal; these are the elements which constitute the "kingdom which cannot be moved." Christian Churches may pass away; but Christianity ever abides and ever grows. Christian denominations and sects may die; but the Church of Christ ever lives and advances towards its position of supreme and world-wide sovereignty. Again, "grace and truth," "righteousness and peace and joy in the Holy Ghost," as realized by the individual Christian, are not constant and permanent. Our consciousness of these things may vary and fluctuate; but the things themselves cannot be moved. The presence of the sun in the heavens may be veiled from us; but the sun is there, calm and luminous as ever. Clouds may hide every star from our view, and present to us a canopy of pitchy blackness; but the stars are not lost beyond and above the clouds they pursue their appointed courses. So the consciousness of the kingdom within us may be disturbed and suspended and lost fur a time; but the kingdom is not lost, or suspended, or disturbed. If we have received Jesus Christ as our Savior and Lord, we have "received a kingdom which cannot be moved." Let us now fix our attention upon some of the chief teachings of the text.

I CHRISTIANITY IS A SOVEREIGN POWER. It is "a kingdom;" "the kingdom of God;" "the kingdom of Christ;" "the kingdom of heaven;" the "kingdom which cannot be moved." Jesus claims supreme authority over the heart and life of all men, and over all institutions and societies. He claims to be the King of men. Have we received Christianity as a ruling power in our lives? Some accept it only for purposes of study and speculation; others only by manifesting towards it a little respect and interest; others admit it to a limited measure of control over them. But none of these has received the "kingdom which cannot be moved." He who has not welcomed the Lord Jesus as his King has not truly welcomed him at all. Personal Christianity is a sovereign power and person in the soul, ruling the thoughts and words, the desires and feelings, the purposes and actions of our being ruling, in a word, our whole life. Have we so received Christ?

II CHRISTIANITY AS A SOVEREIGN POWER IS UNCHANGEABLE AND EVERLASTING. "A kingdom which cannot be moved." We have seen that this kingdom is "grace and truth," "righteousness and peace and joy in the Holy Ghost." These are immutable and abiding things; They are essential to the being and character of God, and he is unchangeable and eternal. And these things as possessed by his people are derived from him. Ephemeral is the seeming reign of falsehood and wrong; eternal is the reign of truth and righteousness the kingdom of God. Amid change and decay, amid revolution and dissolution, here is an abiding thing, a sovereign and eternal thing. Have we received the grace and truth," the "righteousness and peace and joy in the Holy Ghost"? Then we have received the immovable kingdom, the kingdom which rests upon the eternal and unchangeable God.

1. Mark the blessedness of the true Christian. Amid all the painful uncertainties and changes of this life, he possesses the unalterable and the certain. He has a portion and an inheritance which shall nut be taken away from him. He will carry his wealth with him into eternity, and it will increase forever. "Grace and truth," "righteousness and peace and joy in the Holy Ghost," are incorporated with his very being, and will never pass away from him. The blessed and permanent "kingdom of God is within" him.

2. Here is the basis of an argument for the immediate acceptance of Christianity, or rather, of the Christ. Christianity is not to give place to any other remedial dispensation. The patriarchal form of religion passed away, and the Mosaic system followed; that in its turn passed away with the advent and growth of Christianity, which will never be removed until the end of time. God will not speak to us with any voice more attractive, persuasive, or convincing than that by which he now addresses us. "See that ye refuse not him that speaketh. For if they escaped not," etc. (vers. 25-27). Accept at once the blessings and obligations of this kingdom. W.J.

The unshaken kingdom.

I THE CARNAL HOPES OF ISRAEL. We know well from the Gospels what notions the disciples had of a visible kingdom, with its center of power and glory in the earthly Jerusalem. It was a dominating thought among them down to the very departure of their master. They greeted him, getting ready for his ascension, with the inquiry whether he was about to restore the kingdom to Israel; And we may well suppose that among all the Hebrew Christians this hope prevailed to the last. A spiritual and invisible kingdom could not all at once become manifest. And as a visible kingdom retreated further and further into the region of improbabilities, this would add another trial to whatever came in the way of personal suffering. They had prayed the prayer, "Thy kingdom come," but prayed it too much after their own fancies. And now to their sorrowing eyes it looked a kingdom clean going forever.

II THE CONTRASTED OBJECT OF EVERY CHRISTIAN"S HOPE. The writer has just been dividing existing things into the shaken and the unshaken. Naturally, therefore, considering what the hopes of Hebrew Christians had been, there follows a reference to an unshaken kingdom. The true Israelite does well to keep his thoughts fixed on a kingdom. But let him be careful not to neglect the reality for the phantom. God desires a kingdom based on something more than material force, for such kingdoms can only get built up through ambition, cruelty, violence, and injustice. God has promised a kingdom, and his promise cannot be broken; but it must be kept in his own way. That kingdom has its foundation in the accepted claim and power of Christ over the individual human heart. We may say of that kingdom what Paul says of the love of God in Christ Jesus, "that neither death, nor life,... nor things present, nor things to come... nor any other creature, should be able to shake the kingdom of our Lord Jesus Christ." It cometh without observation; the inspection of the natural eye will never discern it; the assaults of the natural man operate in another realm altogether.

III THE EFFECT OF THIS RECEIVED KINGDOM. "Let us have grace," says the writer. What he really means is, "Let us show thankfulness." Instead of sorrowing over a corrupt ideal vanished, let us be deeply thankful for a Divine reality that cannot pass away. The old mode of serving God has gone forever. The old temple, with its altar and its holy place, its sacrifices and its priests, can never be aught but a memory. The foreshadowing service of outward ceremonies is gone, and the true spiritual service has forever taken its place. And recollect especially the same God remains. God appointed the old latreia (Heb_9:1) from amid all the terrors of Sinai. And he is not the less God of Sinai because he appears in the gentler aspect of Father of Christ Jesus. Israel"s God Jehovah was a consuming fire upon occasion, and the same indignation and power reside in him still. Whatever outward form our latreia may fake and there is much latitude in this there must ever be a deep feeling of personal unworthiness and of humblest adoration. Outward pomp in itself, however costly, however laborious, cannot please the spiritual God; if it have no heart of spirituality and sincerity, the fires of his wrath will soon lick it all away. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Therefore let us, receiving - By willing and joyful faith. A kingdom - More glorious than the present heaven and earth. Hold fast the grace, whereby we may serve God - In every thought, word, and work. With reverence - Literally, with shame. Arising from a deep consciousness of our own unworthiness. And godly fear - A tender, jealous fear of offending, arising from a sense of the gracious majesty of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

28. Wherefore we, etc. We Christians have received a kingdom which cannot be shaken and which is eternal. Hence should serve God with reverence and godly fear since we are called to so high an estate.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

28. ἔχωμεν … λατρεύωμεν ACDL. In the constant variations of the MSS. between the indicative and the hortative in all similar passages, it is not easy to be sure of the reading.

μετὰ εὐλαβείας καὶ δέους AC. The MSS. vary; the μετὰ αἰδοῦς καὶ εὐλ. of the rec. is found in KL.

28. διό. This splendid strain of comparison and warning ends with a brief and solemn appeal.

ἔχωμεν χάριν. “Let us have grace,” or “let us feel thankfulness, whereby, &c.”

μετὰ εὐλαβείας (Heb 5:7, Heb 11:7) καὶ δέους. “With godly caution and fear.” The word δέος for “fear” does not occur elsewhere in the N.T.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] Wherefore (διό 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. παραλαμβάνοντες, 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, καὶ παραλήψονται τὴν βασιλείαν ἅγιοι ὑψίστου, which probably was in the Writer’s mind,—and in other reff.) being partakers of, coming into possession of, βας. or ἀρχὴν παραλαμβάνειν, ‘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 (τουτέστιν, εὐχαιστῶμεν τῷ θεῷ, Chrys.: τουτέστι μὴ ἀλγωμεν μηδὲ δυσπετῶμεν, ἀλλʼ εὐχαριστῶμεν τῷ τοιαῦτα καὶ ἤδη δόντι καὶ μελλοντι δώσειν, Thl. And so Elsner, Wolf, Bengel, Böhme, Kuinoel, Bleek, De Wette, Lünemann, Ebrard, Delitzsch. Others render, “let us hold fast grace.” So Syr., Beza, Jac. Cappell., Est., Schlichting, Grot., al. But this is impossible: ἔχωμεν would be κατέχωμεν (ch. 3:6, 14; 10:23) or κρατῶμεν (ch. 4:14), and the words would probably be in inverted order; besides that χάριν would hardly be anarthrous. On the sense see Psa 50:23, “whose offereth me thanks and praise, he honoureth me;” and on χάριν ἔχειν, 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, ἔχομεν and λατρεύομεν, are weakly supported, and do not suit the sense nor the inferential διό. And λατρεύωμεν cannot be taken, as in E. V., “by which we may serve,” but must be hortatory like the other) God well-pleasingly (the dative τῷ θεῷ belongs to the verb, not to εὐαρέστως as Valcknaer) with reverent submission and fear (see on ch. 5:7 for εὐλάβεια. The rec. reading has against it, 1. the frequent conjunction in ordinary Greek of αἰδώς and εὐλάβεια, of which Bleek gives many examples, and, 2. the fact that δέος occurs no where else in the N. T. or LXX).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. διὸ Bac....) Wherefore, secing

that this great catastrophe, this revelation of the eternal, is imminent, Jet us as receiving a kingdom that cannot be shaken...The thought of the ‘kingdom’ lies in the second part of Haggai’s prophecy, which the quotation naturally suggested to the readers. The ‘shaking’ of which the prophet spoke, and which was now being fulfilled, was designod to issue in an eternal sovereignty of the house of faith.

The mention of the Divine Kingdom is comparatively rare in the Epistles. In the Gospels and Acts the phrase is always definite, ‘the kingdom,’ ‘the kingdom of heaven, ‘the kingdom of God,’ ‘the Father's kingdom Ὁ βασιλεία, ἡ β. τῶν οὐρανῶν, ἡ β. τοῦ θεοῦ, ἡ β. τοῦ warpos), and by implication ‘the kingdom of the Son of man’ (comp. Lk. xxii. 29 διέθετό μοι βασιλείαν) The phraso ‘the kingThees. i. 5; 1 Cor. iv. 20; Rom. xiv. 17; Col. iv. 11: comp. 1 Thess. fi. 12. Elsewhere we. have ‘the kingdom of Christ and God’ (Eph. v. 5 ἐν τῇ β. kingdom of our Lord and Saviour Jesus Christ’ (2 Pet. ĩ. 11 ἡ aledmos β. comp. 1 Oor. xv. 24; Col. i, 13; 2 Tim. iv. 1, 18); and ‘the kingdom which was promised’ (James ij. 5). In other places the anarthrous fourm βασιλεία θεοῦ is used in the phrase, κληρονομεῖν B. 6.: 1 Cor, vi. 9 f.3 xv. 50; Gal. v. 21, where it is natural that emphasis should be laid on the character of that which men looked to receive.

παραλαμβάνοντεε)] receiving from the hands of God as His gift. Believers are already entering upon the kingdom (c. iv. 3); and this kingdom is describod as ‘immovable’ (ἀσάλευτον) and not simply as ‘not moved’ in tho crisis which the Apostle pictures.

ἔχομεν (Thoophict.), The saints, though kings, shall serve: Apoc. vii. 15; xxii. 3.

evaptores) c. xiii. 21 (τὸ εὐάρεστον). Elsewhere evdpecros occurs in the N. T. only in St Paul (eight times), and except in Tit. ii. 9 (δούλους δεσπόταις evapécrovs) always of divine relations.

μετὰ εὐλαβ. καὶ Béous}] Vulg. cum metu et reverentia (O. L. verecundia). The mention of δέος here, a word which doos not occur again in the N. T., arises out of the context. Comp. Phil. ii. 12; 1 Pet. i. 17.

The common reading μετὰ ald. καὶ «vA. occurs in Philo, Leg. ad Cai. 8 44 (ii. 597 M.). For εὐλάβεια, seo Gv. 7 note

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.