Hebrews 12:27

Heb 12:27. Τῶν σαλευομένων, of those things that are shaken) the heaven and the earth.—τὴν μετάθεσιν, the removing) The same word occurs at Heb 7:12. The antithesis is μείνῃ, should remain. It will be said: When the earth was formerly shaken, no removal took place; how then is a removal now connected with the shaking of the heaven and the earth? Ans. This shaking is total; is final; is promised, and there is therefore an intimation, that better things will succeed,—that is, those things which are not removed, but are immoveable, will succeed those things which are removed. The first was the prelude of the second.—ὡς πεποιημένων, as of those things that are made) The reason why those things, which are said to be shaken, fall under removal, for they are things made formerly by creation, and so made, that they would not remain of themselves, but would be removed; and that subsequently those should only remain which are not removed. So Paul speaks, 2Co 5:1.—ἵνα μείνῃ) that they should remain. For he says μείνῃ, not μένῃ. The imperfect depends on the preterite πεποιημένων, made. Μένω, I remain, is often said of a thing which is left remaining (surviving) when others pass away; and hence also μόνος comes from μένω; 1Co 13:13.—τά μὴ σαλευόμενα, the things which are not shaken) the city of the living GOD, Heb 12:22: the new heaven and the new earth, Rev 21:1, note.

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

Heb_12:27. The author, arguing from the ἔτι ἅπαξ of the prophetic word of scripture just adduced, brings out as a second feature of the superiority of Christianity, that it is abiding and intransitory.

Τὸ δέ· Ἔτι ἅπαξ] The expression, however, Yet once more, sc. and then not again. ἔτι ἅπαξ, namely, is taken by the writer absolutely.

δηλοῖ τὴν τῶν σαλευομένων μετάθεσιν] declares (points to) the changing of that which is being shaken, sc. the earth and the (visible) heavens, inasmuch as it is a well-known matter (τήν) that, at the epoch of the consummation of the kingdom of God, the present earth and the present heavens will be transformed into a new earth and new heavens (comp. Isa_65:17 ff; Isa_66:22; 2Pe_3:13; Rev_21:1); the shaking, however, of the heavens and the earth predicted by the prophet will be the only one, and consequently the last one, which will take place at all.

ὡς πεποιημένων] because they are created, i.e. visible, earthly, and transitory, things. The words draw attention to the constitution of the σαλευόμενα, thereby to make it appear as something natural that these should undergo a change or transformation. They are not to be taken together with the following ἵνα; in connection with which construction we have either the explanation: which namely has been made, to the end that that which is immovable may remain (Grotius, Bengel, Tholuck, Delitzsch, Riehm, Lehrbegr. des Hebräerbr. p. 130, Obs.; Kluge, Moll, Woerner, al.),which, however, without more precise indication, yields arbitrary variations of the meaning, but no clear thought,or: which was made indeed only for the purpose of awaiting that which is immovable, and giving place to the same when this comes in (Bauldry in Wolf, Storr, Böhme, Kuinoel, Hofmann, al.). Grammatically there is nothing to be alleged against this acceptation of the words, although the expression μένειν is not elsewhere employed by the author in the sense of to await anything; nor even against the thought in itself can any objection be raised. But then it appears unsuitable to the connection; since upon this interpretation that which the author will derive from the ἔτι ἅπαξ, namely, the coming in of that which is eternal and intransitory, is brought out in much too subordinate a form. ἵνα is therefore to be taken as dependent on τὴν τῶν σαλευομένων μετάθεσιν, inasmuch as it adduces the higher design of God in the transformation of the present earth and the present heavens: in order that there may then abide (have a permanent existence) that which cannot be shaken, sc. the eternal blessings of Christianity, into the full enjoyment of which the Christian will enter so soon as a new earth and new heaven is formed, and the kingdom of God attains to its consummation.

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.

this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS].

those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.

as of things . . . made--namely, of this present visible creation: compare Co2 5:1; Heb 9:11, "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isa 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

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 27. The removing of those things that are shaken] The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans.

As of things that are made] That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.

Those things which cannot be shaken] The whole Gospel system, which cannot be moved by the power of man.

May remain.] Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.

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

27. And this word, yet once more, etc. The words of the Prophet are these, “Yet a little while;” and he means that the calamity of the people would not be perpetual, but that the Lord would succor them. But the Apostle lays no stress on this expression; he only infers from the shaking of the heaven and the earth that the state of the world was to be changed at the coming of Christ; for things created are subject to decay, but Christ’s kingdom is eternal; then all creatures must needs be brought into a better state.

He makes hence a transition to another exhortation, that we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself. At the same time I prefer a different reading, which is given by the ancient Latin version, “Receiving a kingdom, we have grace,” etc. When read affirmatively, the passage runs best, — “We, in embracing the Gospel, have the gift of the Spirit of Christ, that we may reverently and devoutly worship God.” If it be read as an exhortation, “Let us have,” it is a strained and obscure mode of speaking. The Apostle means in short, as I think, that provided we enter by faith into Christ’s kingdom, we shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration.

By saying that God is to be served acceptably, εὐαρέστως, with reverence and fear, he intimates that though he requires us to serve with promptitude and delight, there is yet no service approved by him except it be united with humility and due reverence. Thus he condemns froward confidence of the flesh, as well as the sloth which also proceeds from it.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(27) This word, “Yet once more,” is equivalent to once more only; and the words “once more only will I move the heaven and the earth” must of necessity point to the final change, which issues in the removal of all that can pass away.

Which cannot be shaken.—Literally, which are not shaken. The great difficulty of the verse is to ascertain on what word this clause depends. (1) If upon “removing,” the sense will be: This word . . . signifieth the removing of the things made (as being created things), that the things not shaken may remain. The next verse throws light on the writer’s meaning; there that which “cannot be shaken” is the kingdom which we receive: he is not speaking of that which belongs to a material creation. (2) The other view can only be briefly mentioned: This word . . . signifieth the removing of the things shaken, as of things that have been made in order that the things not shaken may remain. The idea is striking—that created things were made for the very purpose of giving place to what shall abide; but the other view seems to give the more probable meaning of the verse.

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

27. And this word, Yet once more] The argument on the phrase “Again, yet once for all,” and the bringing it into connexion with the former shaking of the earth at Sinai resembles the style of argument on the word “to-day” in Heb_3:7 to Heb_4:9; and on the word “new” in Heb_8:13.

the removing …] The rest of this verse may be punctuated “Signifies the removal of the things that are being shaken as of things which have been made, in order that things which cannot be shaken, may remain.” The “things unshakeable” are God’s heavenly city and eternal kingdom (Dan_2:44; Rev_21:1, &c.). The material world—its shadows, symbols and all that belong to it—are quivering, unreal, evanescent (Psa_102:25-26; 2Pe_3:10; Rev_20:11). It is only the Ideal which is endowed with eternal reality (Dan_2:44; Dan_7:13-14). This view, which the Alexandrian theology had learnt from the Ethnic Inspiration of Plato, is the reverse of the view taken by materialists and sensualists. They only believe in what they can taste, and see, and “grasp with both hands;” but to the Christian idealist, who walks by faith and not by sight, the Unseen is visible (ὡς ὁρῶν τὸν Ἀόρατον (Heb_11:27), τὰ γὰρ ἀόρατα αὐτοῦ … νοούμενα καθορᾶται, Rom_1:20), and the Material is only a perishing copy of an Eternal Archetype. The earthquake which dissolves and annihilates things sensible is powerless against the Things Invisible. The rushing waters of the cataract only shake the shadow of the pine.

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.

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, Mat 25:1 and the whole dispensation is called the kingdom of heaven, Mat 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 Psa 2:11.

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

27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

Ver. 27. And this word, yet once more] The apostle commenteth upon the prophet whom he citeth, and from that word of his, Yet once, conchdeth the dissolution of the present frame of the world by the last fire, and the establishing of that new heaven and new earth, wherein dwelleth righteousness, 2Pe 3:12-13. The force of Scripture words is then well to be weighed by those that will draw therehence right consequences. And they have done singular good service to God and his Church that have employed their time and their talents for the finding out the sense of the text, by fishing out the full import and signification of the original words. In which kind learned Mr Leigh, by his Critica Sacra upon both Testaments, hath merited much commendation. And now much more on his late elaborate Annotations upon the New Testament, whereby I confess I have received much help in this review.

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.

And this word, Yet once more - That is, this reference to a great agitation or commotion in some future time. This is designed as an explanation of the prophecy in Haggai, and the idea is, that there would be such agitations that everything which was not fixed on a permanent and immovable basis would be thrown down as in an earthquake. Everything which was temporary in human institutions; everything which was wrong in customs and morals; and everything in the ancient system of religion, which was merely of a preparatory and typical character, would be removed. What was of permanent value would be retained, and a kingdom would be established which nothing could move. The effect of the gospel would be to overturn everything which was of a temporary character in the previous system, and everything in morals which was not founded on a solid basis, and to set up in the place of it principles which no revolution and no time could change. The coming of the Saviour, and the influence of his religion on mankind, had this effect in such respects as the following:

(1) All that was of a sound and permanent nature in the Jewish economy was retained; all that was typical and temporary was removed. The whole mass of sacrifices and ceremonies that were designed to prefigure the Messiah of course then ceased; all that was of permanent value in the Law of God, and in the principles of religion, was incorporated in the new system, and perpetuated.

(2) The same is true in regard to morals. There was much truth on the earth before the time of the Saviour; but it was intermingled with much that was false. The effect of his coming has been to distinguish what is true and what is false; to give permanency to the one, and to cause the other to vanish.

(3) The same is true of religion, There are some views of religion which men have by nature which are correct; there are many which are false. The Christian religion gives permanence and stability to the one and causes the other to disappear. And in general, it may be remarked, that the effect of Christianity is to give stability to all that is founded on truth, and to drive error from the world. Christ came that he might destroy all the systems of error - that is, all that could he shaken on earth, and to confirm all that is true. The result of all will be that he will preside over a permanent kingdom, and that his people will inherit “a kingdom which cannot be moved;” Heb 12:28.

The removing of those things that are shaken - Margin, more correctly “may be.” The meaning is, that those principles of religion and morals which were not founded on truth would be removed by his coming.

As of things that are made - Much perplexity has been felt by expositors in regard to this phrase, but the meaning seems to be plain. The apostle is contrasting the things which are fixed and stable with those which are temporary in their nature, or which are settled on no firm foundation. The former he speaks of as if they were uncreated and eternal principles of truth and righteousness. The latter he speaks of as if they were created, and therefore liable, like all things which are “made,” to decay, to change, to dissolution.

That those things which cannot be shaken may remain - The eternal principles of truth, and law, and righteousness. These would enter into the new kingdom which was to be set up, and of course that kingdom would be permanent. These are not changed or modified by time, circumstances, human opinions, or laws. They remain the same from age to age, in every land, and in all worlds, They have been permanent in all the fluctuations of opinion; in all the varied forms of government on earth; in all the revolutions of states and empires. To bring out these is the result of the events of divine Providence, and the object of the coming of the Redeemer; and on these principles that great kingdom is to be reared which is to endure forever and ever.

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

Some refer these words to the tabernacle, to the ark, the altar, and other parts of the Jewish religion; which, as figures were to be altered and to be replaced by the more lasting and more perfect dispensation of the gospel. (Estius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The interpretation of the former matter in this verse, is introduced by reassuming:

And this, Yet once more; as if he said: I told you that God promised, Yet once more, &c.; what he meaneth by it I now declare to you: this shaking of God intends not a small alteration, but a total removal and abolition of the Israelitish heaven and earth, forementioned, an alteration of their church, religion, and administration, and a total abrogating of them, because they are hand work, Heb 9:24. Such as were at God’s direction made by men, as tabernacle, altar, and that typical service, not reaching the spiritual design of God, and but types of far better to succeed them; and which settled, did make the others to be finished, past, and never to return again.

That those things which cannot be shaken may remain: these better things are the administration of Christ’s kingdom unshakeable, his church state which is heavenly, settled by his own evangelical laws and ordinances, which he hath so fixed by promise, as never to be removed till the whole church of Christ be completed with him in heaven, Hag 2:7; Mat 17:5; 28:18-20.

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

27. This word, (or formula,)

Yet once more—The passage is quoted from Hag_2:6, and reads, according to the Septuagint, “Yet once, it is a little while, and I will shake the heavens, and the earth, and sea, and dry land.” And, (Heb_12:21,) “I will shake the heavens and the earth.” This shaking of all, typified by the pentecostal physical shaking, is symbolically wrought with wonderful grandeur by the power spiritual, civil, and political of Christianity, through all the seas and lands of our earth.

Removing… as of things that are made—Made in a deprecatory sense; fabricated, manufactured, in contrast with things intrinsically permanent and eternal. Things made are the transitory; things unmade are irremovable and forever remain. The forms of the Old dispensation were made, and so transient; the underlying kingdom of God is immutable, and must remain.

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

Vers. 27-29. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. Wherefore, receiving a kingdom that cannot be shaken, observe the present participle, paralambanontev : we already belong to this kingdom, which exists now behind the veil of this visible scene, and will survive its catastrophe; observe also that the phrase, basileian paralambanontev , corresponds with Dan_7:18, Kai paralhqontai than agioi uqistou , it implies an actual share in the royalty of the kingdom; (cf. Eph_5:5 Rev_1:6 Rev_5:10) let as have grace (or, thankfulness; the usual meaning of ecein carin is "to be thankful," or "to give thanks," (as in Luk_17:9 1Ti_1:12 2Ti_1:3) whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire. This last verse is from Deu_4:24, where the Israelites are being warned of the danger of forgetting the covenant of the LORD their God. The LORD"S nature is not changed: he is still a consuming fire against evil, as he declared himself from Sinai; and if We scorn the present dispensation of grace, the day of judgment will still be to us a day of terror. (cf. supra, Heb_10:26, etc.)

The purpose of the shakings.

This chapter, which has been full of comforting elements, rises to the highest kind of comfort at the close that to be drawn by the believing heart from the conviction that stable good is coming out of all present vicissitudes. Terrible as was the shaking at Sinai, that only affected an infinitesimal part of the crust of the earth for a short time. There remains a far more terrible and searching experience. The shaking at Sinai was only a sign of Jehovah"s power, but the shaking yet to come will be more than a sign; it will bring a result the most desirable of any we can imagine. Heaven and earth will be shaken, so that the heavenly Jerusalem, the place of Jehovah"s glory and the abode of his saints, may at last appear in all its strength and all the excellency of its beauty. The alternate rising and falling the one generation going and the other coming of the present scheme of things will cease. The things of eternity will then be finally freed from all the weights and encumbrances of time, sin, and death.

I THIS GREAT CATASTROPHE OF THE FUTURE. Vain to speculate on the mode of its happening. Far more important to be well assured that this catastrophe is coming, and to rejoice that something inexpressibly glorious and beautiful lies beyond. Only then will the perfect men in Christ Jesus be constituted into the perfect society. Only some such revolution in human affairs as is here indicated can set things right finally and completely. Good and evil are not to be forever mingled. The Lord who has so often shaken the earth will shake both earth and heaven. Then it will be seen who is on the rock and who on the sand, who has built gold and silver and precious stones, and who wood, hay, and stubble.

II THINGS WHICH CAN BE SHAKEN OUGHT TO RE SHAKEN. Shaken in order that they may be utterly removed from us. Each of the elect and glorified now within the walls of the new Jerusalem is there because he has known within his own experience what it is for both earth and heaven to be shaken. The whole process of life is but a continual loosening and steady progress towards the dissolution of all the corruptible frame. We are in the hands of both Builder and Destroyer. The spiritual life is strengthened and enriched, while the natural is weakened and diminished. That it is so shows that it ought to be so. All bitter and trying experiences only bring the weak and unworthy to the surface and cast it out. Like the corn placed in the ground, we must be ready to decay and die; that even as it presently breaks forth to the air and sunlight, so we may break away from our limitation and darkness into a sinless and sorrowless eternity. This truth may be illustrated

(1) from the physical frame;

(2) from the present mixed relations of life.

III A very practical question is HAVE WE EXPERIENCE OF THE UNSHAKEN THINGS? Do we know the work of the Lord Jesus to be our only secure refuge amid the tempests and earthquakes of our life? Can we look away through vicissitudes of time and sense, and feel that far out of their reach is a kingdom of eternal life, which the Lord fills with his life and love and power? Our citizenship must be in the heavenly Jerusalem. Y.

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

The things which are shaken - Namely, heaven and earth. As being made - And consequently liable to change. That the things which are not shaken may remain - Even "the new heavens and the new earth," Rev. xxi, 1.

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

27. And this word, Yet once more. This means, says the apostle, that there is only one more shaking after the time of Haggai. It is not a material, but moral and spiritual event. It began when Christ came and will continue until all that is temporal or erroneous be removed and only the eternal remains. Among the things removed is the covenant of Sinai.

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.

General Information:

Here the quotation from the prophet Haggai is repeated from the previous verse.

mean the removal of those things that can be shaken, that is, of the things

The abstract noun "removal" can be translated with the verb "remove." This can be stated in active form. AT: "mean that God will remove the things that he can shake, that is, the things" (See: Abstract Nouns and Active or Passive)

shaken

Use the word for what an earthquake does in moving the ground. This refers back to Hebrews 12:18-21 and what happened when the people saw the mountain where Moses received the law from God. See how you translated "shook" and "shake" in Hebrews 12:26.

that have been created

This can be stated in active form. AT: "that God has created" (See: Active or Passive)

the things that cannot be shaken

This can be stated in active form. AT: "the things that do not shake" or "the things that cannot shake" (See: Active or Passive)

receiving a kingdom

You can add the words "because we are" to make clear the logical connection between this statement and the next statement. AT: "because we are receiving a kingdom" or "because God is making us members of his kingdom" (See: Connecting Words)

that cannot be shaken

This can be stated in active form. AT: "that does not shake" (See: Active or Passive)

let us be grateful

"let us give thanks"

with reverence and awe

The words "reverence" and "awe" share similar meanings and emphasize the greatness of reverence due to God. AT: "with great respect and dread" (See: Doublet)

our God is a consuming fire

God is spoken of here as if he were a fire that can burn up anything. (See: Metaphor)

translationWords

create

kingdom

worship

God

revere

awe

consume

fire

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27. τὸ δὲ Ἔτι ἅπαξ. The argument on the phrase “Again, yet once for all,” and the bringing it into connexion with the former shaking of the earth at Sinai, resembles the style of argument on the word “to-day” in Heb 3:7 to Heb 4:9; and on the word “new” in Heb 8:13.

μετάθεσιν. The rest of this verse may be punctuated “Signifies the removal of the things that are being shaken as of things which have been made, in order that things which cannot be shaken may remain.” The “things unshakeable” are God’s heavenly city and eternal kingdom (Dan 2:44; Rev 21:1, &c.). The material world—its shadows, symbols and all that belong to it—are quivering, unreal, evanescent (Psa 102:25-26; 2Pe 3:10; Rev 20:11). It is only the Ideal which is endowed with eternal reality (Dan 2:44; Dan 7:13-14). This view, which the Alexandrian theology had learnt from the Ethnic inspiration of Plato, is the reverse of the view taken by materialists and sensualists. They only believe in what they can taste, and see, and “grasp with both hands”; but to the Christian idealist, who walks by faith and not by sight, the Unseen is visible (ὡς ὁρῶν τὸν Ἀόρατον (Heb 11:27), τὰ γὰρ ἀόρατα αὐτοῦ … νοούμενα καθορᾶται, Rom 1:20), and the material is only a perishing copy of an Eternal Archetype. The earthquake which dissolves and annihilates things sensible is powerless against the Things Invisible.

ἵνα. Bleek and De Wette make the ἵνα dependent on τὴν μετάθεσιν.

μείνῃ. The aor. shews the meaning to be that the threatened convulsion will at once test the quality of permanence of the things not to be shaken.

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.

27.] But (now) this yet once (more) (Hengstenberg’s idea that the Writer lays no stress on ἔτι ἅπαξ, but, in citing these words, means in fact the whole of the prophecy (“this, ἔτι ἅπαξ κ.τ.λ.”), is evidently absurd. It is on these words that the Writer’s argument depends, there being nothing in the following words of the prophecy to imply this removing, but only in the ἔτι ἅπαξ. Still as Delitzsch well argues, the argument does not stand and fall with the ἔτι ἅπαξ of the LXX. The great final shaking which is to introduce the accomplished kingdom of God is at all events that after which there shall be no other. At this the words ἔτι ἅπαξ point: but it does not rest on them for its proof) indicates (see ch. 9:8, note) the removal of the things shaken, as of things which have been made, in order that the things which are not (i. e. cannot be, which the μή hints at) shaken may abide (three ways of taking this sentence are grammatically and philologically possible. 1. That given above, to the consideration of which I will presently return. 2. We may join ἵνα &c., not with the fact pointed at, the μετάθεσις τῶν σαλευομένων, as its purpose, but with πεποιημένων, ‘as of things which have been made in order that the things which cannot be shaken may remain:’ i. e. the scope of Creation has been, the establishing of the kingdom of Redemption: that it, the transitory and baseless, may pass away when its work is fulfilled, and give place to that which shall never pass away. This view is strongly taken by Delitzsch, after Grotius, Bengel, Tholuck, al. Before discussing it, we may notice and dismiss (3), which is a mere variety of it, and consists in taking μένειν in the sense of “to await,” or “wait for,” “as of things which have been made in order that they should wait for the things which cannot be shaken.” So Paul Bauldry in 1699 (see Wolf, Curæ, p. 795, h. l.), Storr, Böhme, Kuinoel, Klee. But, though μένειν does undoubtedly occur in this sense in Act 20:5, Act 20:23, yet the usage of this Epistle is for the other sense, cf. ch. 7:3, 24; 10:34; 13:14. And another objection to this meaning seems to me to be, that in this case it would not be the aorist μείνῃ, indicating the final purpose as expressed once for all, but the present μένῃ, indicating the continuous attitude of expectancy. So that, although the sense would thus be good, and altogether according to St. Paul m Rom 8:18-25, we must pass this by, for the absolute sense of μείνῃ, may abide, endure: cf. Act 27:41, ἔμεινεν ἀσάλευτος: and Isa 66:22, ὃν τρόπον ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή, ἃ ἐγὼ ποιῶ, μένει ἐνώπιον ἐμοῦ κ.τ.λ. Nor again can I accede to (2), beautiful as is the thought, and strictly true, that Creation was made but to subserve Redemption: the things removeable, to give place to the things unremoveable. For, α. the word μείνῃ will thus have an exceedingly awkward elliptic sense, “that the things which cannot be shaken may remain,” i. e. “may come into the place of those removed, and thus abide for ever:” for things which cannot be shaken remaining merely, would be a matter of course. This is confessed by Grot.: “nam in id facta est hæc quam videmus machina, ut olim alteri meliori et non immutandæ locum faciat.” But certainly this does not lie in the word μείνῃ. β. The logical propriety as well as the rhythm of the sentence is thus destroyed. For we should on this rendering have the ἵνα clause entirely subordinated to the πεποιημένων, and indicating, not the purpose of the main action of the sentence, but that of the creation, a matter lying quite out of the present record. Certainly, if this were the meaning, we should have had the part. πεποιημένων introduced with a καί, as is generally done when an outlying circumstance is taken into account by the way: as e. g. in 1Pe 2:8, οἳ προσκόπτουσιν, τῷ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν. Besides which, I should have expected in this case the aor. part., not the perf., the ἵνα of purpose relating to the time when the Creation took place, rather than to its subsistence since then. So that it seems to me, we must fall back on (1), viz. the making ἵνα belong to μετάθεσιν, the action of the sentence. This, it is true, is not without difficulty. For, α. even thus we must go some little out of our way for a sense for μείνῃ, though not so far as in the other case. μείνῃ must then mean, may remain over, when the σαλευόμενα are gone: may be permanently left: to which sense there is no objection in Greek any more than in English, but it does not exactly fit the requirements of the sentence: β. if πεποιημένων be taken absolutely, “as of things which have been made,” we might be met by the ἃ ἐγὼ ποιῶ in the citation from Isa 66:22 above, to shew that the new heavens and the new earth are also πεποιημένα: see also Isa 65:17, Isa 65:18. The answer to this must be, though I own it is not altogether a satisfactory one, that the ποιεῖσθαι is not the same in the two cases: that this word carries rather with it χειροποίητος, ταύτης τῆς κτίσεως, as that word is explained ch. 9:11: whereas the other ποιῶ rests in the almighty power of God, by which the spirit-world as well as the world of sense was called into existence. See by all means, on the whole, Luk 21:26).

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

27. τὸ δέ Ἔτι ἅπαξ] And the word Yet once more.... Vulg. Quod autem...dicié. The use of this phrase shows that the second ‘shaking’ will be final. No other is to follow. All then that admits of being shaken must be for ever removed.

and for δηλοῖ, c. ix. 8 note.

τὴν τῶν σαλενυμένων... πεπ.} the removal of the things which are being shaken as of things that hare been made. The convulsion is represented asinaccomplishment. It is not simply possible. This vivid feature is lost in tho Latin mobilium (Vulg.).

ds πεποιημένων Tho visiblo carth and hoavon aro troated as transitory forms, which only represout in time the hoavenly and oternal. As the matorial types of spiritual roalitios they are spoken of characteristically as ‘made’ and so as being liable to perish. Tho ‘invisible’ archetypos are also, as all things, ‘made’ by God: Is. Ixvi. 22. They are not imperishable in themselves, but they abide in virtue of the divine will, which they are fitted poculiarly to expross as belng spiritual.

For μετάθεσις compare vii, 12 (xi. 5). The word only occurs in this Epistio in the N. T. In the LXX. it is found only in 2 Macc. xi. 24. The verb occurs Acts vii. 16; Gal. i 6; Jude 4; c. vii. 12; xi. 5.

A similar idea is expressed by St John and St Paul. 1: John ii. 8; 17

ἵνα μείνῃ) Tho abiding of the eternal is naturally prosentod as the object of the removal of the temporal. By this the eternal is shewn as it is. The voile in which it was shrouded are withdrawn.

τὰ μὴ σαλ.) Vulg. gue sunt immobilia (ἀσάλευτον υ. 28, immobile),

‘made to the end that...’ Acoording to this view the transitory is treated as the preparation for the continuance of that which abides. The thought iteclf is important; but it docs not seem to lie in the context, which does not deal directly with the purpose of that which passes away. «

(8) 28, 29. The consideration of the position in which the Hebrews were placed issues in a practical appeal

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.