Hebrews 12:25

βλέπετε (in the same sense and in a similar connection in Hebrews 3:12) μὴ παραιτήσησθε, “See that you refuse not” as those mentioned in Hebrews 12:19 did τὸν λαλοῦντα, “Him that speaketh,” i.e., God as in Hebrews 1:1 and the close of this verse; “for if those did not escape (punishment) when they refused Him that made to them divine communications on earth, how much less shall we who turn away from Him who does so from heaven”? The argument is the same as in Hebrews 2:3. Those who at Sinai begged to be excused from hearing did so in terror of the manifestations of God's presence. But this is taken both as itself rooted in ignorance of God and aversion, and also as the first manifestation of a refusal to listen which in the history of Israel was often repeated. Punishment followed both in the Sinai generation, Hebrews 3:7-19, and in after times. The speaking ἐπὶ γῆς, i.e., at Sinai (and through the prophets? Hebrews 1:1) is contrasted with speaking ἀπʼ οὐρανῶν, which can only mean speaking from the midst of and in terms of eternal reality, without those earthly symbols which characterised the old revelations, Hebrews 12:18-19. The revelation in the Son is a revelation of the essential Divine nature in terms that are eternally true and valid. Cf. Hebrews 9:14, διὰ πνεύματος αἰωνίου. The difference between the two revelations is disclosed in their results or accompaniments; of the former, τότε, it is said ἡ φωνὴ τὴν γῆν ἐσάλευσεν, “the voice shook the earth,” even that symbolic and earthly manifestation was well fitted to convey just impressions of God's holiness; [ἔδωκε φωνὴν αὐτοῦ, ἐσαλεύθη ἡ γῆ Psalms 46:5, also Psalms 18:7 and in Psalms 68:8, γῆ ἐσείσθη; Judges 5:4-5, sometimes as in Psalms 114:7 more explicitly ἀπὸ προσώπου Κυρίου ἐσαλεύθη ἡ γῆ.] The expression sets forth not only the majesty of God who speaks, but also the effects that follow in agitation and alteration [cf. the Antigone line 163, τὰ μὲν δὴ πόλεος θεοὶ πολλῷ σάλῳ σείσαντες]. νῦν δὲ ἐπήγγελται, “But now he has promised” the passive used in middle sense as in Romans 4:21 the promise is in Haggai 2:6-7, where under this strong figure the new order of things introduced by the rebuilding of the temple is announced. (Cf. Sir 16:18-3) λέγων, Ἔτι ἅπαξ … saying, “Yet once (or, Once more) I will shake not only the earth but also the heaven”. And what the writer especially sees in this promise is declared expressly in Hebrews 12:27, τὸ δὲ Ἔτι ἅπαξ δηλοῖ … “the expression ‘once more' indicates the removal of what has been shaken as of what has been made (created), that what is not shaken may abide”. The ἅπαξ indicates the finality of this predicted manifestation of God only once more was he to reveal Himself. This revelation has made known to us and put us in possession of that which is eternal, so that when all present forms of existence pass away (cf. Hebrews 1:11-12), what is essential and eternal may still be retained. Underlying the interpretation which the writer gives to ἅπαξ is the belief that some time things temporal must give place to things eternal; else he could not have argued that the final “shaking” was to be equivalent to a removal, (μετάθεσις, change of place in Hebrews 11:5; but in Hebrews 7:12 removal, displacement; and so here) or destruction of the heavens and the earth. The words ὡς πεποιημένων show that he considered that all that had been made might or would be destroyed, as in Hebrews 1:10, “the works of God's hands shall perish”. (Cf. γένεσις φθορᾶς ἀρχή]. ἵνα is dependent on μετάθεσιν, transitory things are removed that the things that are eternal may appear in their abiding value. διὸ, seeing that these perishable things must pass away “let us who are receiving a kingdom (a realm in which we shall be as kings, Luke 12:32; Luke 22:29; Revelation 1:6) that is immovable and inalienable have grace” (Hebrews 4:16; Hebrews 12:15). Many interpreters (Weiss, Westcott, Weizsäcker, Peake) render ἔχωμεν χάριν as in Luke 17:9; 1 Timothy 1:12, “let us feel and express thankfulness” which is a very suitable inference to draw from “our receiving an immovable kingdom” and is relevant also to the following clause. But as χάρις is used by this writer in Hebrews 4:16 of God's helping favour, and as the τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ of Hebrews 12:15 is still in view, it seems simpler and more adequate to render as A.V. It is God's grace, διʼ ἧς λατρεύωμεν … “by means of which we may acceptably serve God [λατρεύωμεν as in Hebrews 9:14, possibly in a broader sense than mere worship] with reverence (Hebrews 5:7) and fear”. An additional or recapitulating reason is given in the closing words, “For indeed our God is a consuming fire,” words derived from Deuteronomy 4:24. The fire and smoke which manifested His presence at Sinai (Hebrews 12:18) were but symbols of that consuming holiness that destroys all persistent inexcusable evil. It is God Himself who is the fire with which you have to do, not a mere physical, material, quenchable fire.