What did they not escape? Punishment, destruction. By "the one who spoke on earth" he means Moses, or even God, who descended from heaven but nevertheless spoke on earth through Moses. For on Mount Sinai He spoke, that is, He conversed, discoursed, and established everything.
Heb. 12:25. So much more shall we not escape, if we turn away from Him who speaks from heaven,
That is, Christ, prophesying from heaven, that is, after His ascension, having granted us the law through the Spirit. He did not say that one law existed then and now another, but the manner of the lawgiving has a distinction. For then, speaking on earth, He gave the law; but now, as has been said, after the ascension. Therefore He would be even more fearsome. But He was not one then and another now. Listen further to him himself.
Heb. 12:26. Whose voice then shook the earth,
Do you not see that the One who spoke then was the very Same One who now prophesies to us from heaven? For His voice then, at the time of the giving of the Law, shook the earth.
Heb. 12:26. And Who has now given such a promise: "Yet once more I will shake not only the earth, but also the heaven."
We learn of two earthquakes from Scripture: the first was at the giving of the law on Sinai, as David says: "the earth feared" (Ps. 76:9); the second was at the manifestation of Christ in the flesh. For it is said: "all Jerusalem" "was troubled" (Matt. 2:3) and: "the idols of Egypt shall be moved" (Isa. 19:1). For they were shaken, that is, they were deprived of such a state as to deceive those who nourished them, and their power was cast down. Therefore, the expression "yet once more" indicates the third shaking, which will happen after the second coming, or the renewal at the end of the world, when all things will be changed, passing from corruption to incorruption. This is spoken of by the prophet Haggai (Hag. 2:7).
Heb. 12:27. The words "once more" signify the transformation of that which is shaken, as something created,
That is, the change of corruptible creation, which by its very nature is capable of wavering; since it was created, that is, received a beginning of existence, it undoubtedly also has an end. For everything created received a beginning, and therefore, by its very nature, also has an end. And the angels are not infinite by nature; but they received immortality by divine grace.
Heb. 12:27. That which is unshakeable may remain.
That is, the future blessings. For when everything corruptible is changed, then all that is appointed for the righteous will be incorruptible and unshakable, subject to no "shaking" or change.
Heb. 12:28. Therefore we, receiving a kingdom which cannot be shaken, let us hold fast to grace,
Since, he says, we shall be deemed worthy of blessings that are unchangeable and unshakeable, and shall receive such a kingdom, already receiving here the pledge of it — spiritual blessings, "let us hold fast to grace," that is, let us not grieve and lose heart, but let us give thanks both to Him who has already granted such things and who is yet to grant more.
Heb. 12:28. which we shall serve God acceptably,
"By which" (i.e., by grace we shall also serve — Ed.) — with thanksgiving. For if we are thankful, then we also serve acceptably, as though knowing what kind of Master we have. For if we do not give thanks both for deliverance from afflictions and for tribulation, then we do not serve acceptably either. Does some servant who grumbles against his master (for he who does not serve him as he ought grumbles) serve acceptably? Therefore he himself also says in another place: "do not grumble" (1 Cor. 10:10); and again: "do all things without grumbling" (Phil. 2:14). And for grumbling the Israelites died in the wilderness.
Heb. 12:28. with reverence and fear,
That is, let us say nothing reckless, nothing shameless, but let even our outward appearance express respect for people and "fear" before God.
Heb. 12:29. Our God is a consuming fire. (Deut. 4:24)
Having shown, on the one hand, that the Old Testament events inspire fear, and on the other, that in the New Testament there is nothing of the sort, he, lest they treat the gentleness with contempt, says: let us offer gratitude to God with reverence and fear. For the soul, giving in to despair during calamities, loses its shame. Or: our service must be performed with reverence and fear. For our God is a fire, and therefore we must have fear, lest He destroy us as negligent and indifferent. For it says: let the sons of Israel be reverent. This also provides them consolation, namely that we have such a God Who is able to consume our enemies.