Shared ground

Hebrews 12:25–29 frames the present moment as a decisive time of divine speaking. The text explicitly warns against refusing “the one who speaks,” arguing from a past example: people who rejected an earlier warning “on earth” did not escape consequences, so rejecting the warning “from heaven” is treated as even more serious (vv. 25–26).

It also explicitly presents God’s promised “shaking” as a future, comprehensive event: not only “earth” but also “heavens” will be shaken (v. 26). The writer explains “yet once more” as the removal of what is shakable—called “things that have been made”—so that what cannot be shaken will remain (v. 27). The community is described as “receiving a kingdom that can’t be shaken,” and the fitting response is grateful, reverent, awe-filled service/worship, grounded in the statement that “our God is a consuming fire” (vv. 28–29). See also Hebrews 12:18–24 for the immediate lead-in.

Where interpretation differs (only where needed)

Who is “the one who speaks”? Some read the speaker as God directly (the same divine voice associated with Sinai and the promised shaking). Others read it as God speaking through the Son, consistent with Hebrews’ opening claim that God has spoken decisively “by his Son” (cf. Hebrews 1:1–2). Either way, the warning treats the current message as God’s authoritative speech.

What is being “shaken”? Some take the language as mainly about a literal, end-of-age shaking of the created order (“earth and heavens”). Others see it as including historical and social upheavals under God’s rule (political, religious, and institutional structures), while still being universal in effect. The text itself emphasizes scope (“not only… but also”) and outcome (removal of the temporary so the permanent remains), more than mechanics.

What are “things that have been made”? Some understand this broadly as everything created (the whole created order in its present form). Others argue the phrase points more narrowly to created, changeable structures tied to the old covenant’s worship system and its earthly forms. The passage says they are “made” and “shakable,” without specifying a single category.

What does “let us have grace” mean? Some interpret it as “let us be thankful” (a posture of gratitude). Others think it means “let us hold onto grace” (continuing reliance on God’s favor). Both readings fit the immediate link to worship marked by reverence and awe.

Why the disagreement exists The paragraph uses compressed contrasts (“on earth” vs. “from heaven”), a quotation about future shaking, and a brief explanation of its meaning. It does not spell out the exact referent for each contrast (Sinai? prophets? the Son?), nor does it define the boundaries of what will be removed. That leaves room for interpreters to align this section more tightly with earlier Sinai imagery or more tightly with Hebrews’ broader emphasis on God’s final speech in the Son.

What this passage clearly contributes This text intensifies Hebrews’ theme that God’s current word is not optional background noise but a decisive address. It presents history as moving toward a divine act that exposes what is temporary and establishes what is lasting. The “unshakable kingdom” is treated as the stable reality God is giving, and worship/service is portrayed as the appropriate human posture before a holy God whose presence is both life-giving and dangerous to treat lightly (“consuming fire”).