Exegetical and Hermeneutical Commentary of Hebrews 12:26
Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
26. whose voice then shook the earth ] Exo 19:18; Jdg 5:4; Psa 114:7.
but now he hath promised, saying, Yet once more ] Rather, “again, once for all.” The quotation is from Hag 2:6-7, “yet once, it is a little while” (comp. Hos 1:4).
but also heaven ] “For the powers of the heavens shall be shaken” (Luk 21:26).
Fuente: The Cambridge Bible for Schools and Colleges
Whose voice then shook the earth – When he spake at Mount Sinai. The meaning is, that the mountain and the region around quaked; Exo 19:18. The voice here referred to is that of God speaking from the holy mount.
But now hath he promised, saying – The words here quoted are taken from Hag 2:6, where they refer to the changes which would take place under the Messiah. The meaning is, that there would be great revolutions in his coming, as if the universe were shaken to its center. The apostle evidently applies this passage as it is done in Haggai, to the first advent of the Redeemer.
I shake not the earth only – This is not quoted literally from the Hebrew, but the sense is retained. In Haggai it is, Yet once it is a little while, and I wilt shake the heavens and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come. The apostle lays emphasis on the fact that not only the earth was to be shaken but also heaven. The shaking of the earth here evidently refers to the commotions among the nations that would prepare the way for the coming of the Messiah.
But also heaven – This may refer either:
(1)To the extraordinary phenomena in the heavens at the birth, the death, and the ascension of Christ; or.
(2)To the revolutions in morals and religion which would be caused by the introduction of the gospel, as if everything were to be changed – expressed by a shaking of the heavens and the earth; or.
(3)It may be more literally taken as denoting that there was a remarkable agitation in the heavens – in the bosoms of its inhabitants – arising from a fact so wonderful as that the Son of God should descend to earth, suffer, and die.
I see no reason to doubt that the latter idea may have been included here; and the meaning of the whole then is, that while the giving of the Law at Mount Sinai, fearful and solemn as it was, was an event that merely shook the earth in the vicinity of the holy Mount, the introduction of the gospel agitated the universe. Great changes upon the earth were to precede it; one revolution was to succeed another preparatory to it, and the whole universe would be moved at an event so extraordinary. The meaning is, that the introduction of the gospel was a much more solemn and momentous thing than the giving of the Law – and that, therefore, it was much more fearful and dangerous to apostatize from it.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. Whose voice then shook the earth] Namely, at the giving of the law on Mount Sinai; and from this it seems that it was the voice of Jesus that then shook the earth, and that it was he who came down on the mount. But others refer this simply to God the Father giving the law.
Not the earth only, but also heaven.] Probably referring to the approaching destruction of Jerusalem, and the total abolition of the political and ecclesiastical constitution of the Jews; the one being signified by the earth, the other by heaven; for the Jewish state and worship are frequently thus termed in the prophetic writings. And this seems to be the apostle’s meaning, as he evidently refers to Hag 2:6, where this event is predicted. It may also remotely refer to the final dissolution of all things.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whose voice then shook the earth: the sin and punishment of gospel despisers and rejecters, is aggravated by the Person concerned in both. It is that Jesus, the great Angel of the covenant, speaking now by his blood, whose voice at the delivery of the law on Mount Sinai, and selling Israel in a church state under that covenant dispensation, Exo 20:1,19; Deu 4:12; 5:2,4,22, did shake the mount, Exo 19:18; Psa 68:7,8; 114:4,7; and not only the literal Sinai, but that low, earthly condition and state of Israel coming out of Egypt, and bearing its reproach as a common people of the earth, together with other nations, Jos 5:9. This he removed away, and brought them then into a church state with himself by covenant, which church state obtained the name or title of heaven, Mat 21:43, and is by the prophet styled the old heaven, Isa 65:17, which was to be shaken and removed also.
But now he hath promised, saying, Yet once more I shake not the earth only, but also heaven: but now the same Jesus so shaking them had promised, and had at this time in part fulfilled what he spake, Hag 2:6,7, even after the prophets little while was expired, and Christ the desire of all nations was come; that yet
once more he would shake the Israelitish church state, pitched till the time of reformation; not the earthly one only, as he did at Mount Sinai, which yet Jesus literally did at his death and resurrection, Mat 27:51,54; 28:2, and the heavens also by his star, Mat 2:2, light to the shepherds, Luk 2:9, his baptism, Mat 3:17, transfiguration, Mat 17:5; his prayer, Joh 12:28-30, his passion, Mat 27:51; Luk 23:44,45, effusion of the Holy Ghost, Act 2:2-4; but this is also a powerful, moral shaking, so as to change and remove that heavenly church frame pitched in the Jewish tabernacle; that he might pitch a tabernacle himself more heavenly and spiritual, whereof Jesus should be the Lord High Priest and Ruler, as well as Minister, Heb 3:1,2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. then shookwhen He gavethe law on Sinai.
nowunder the Gospel.
promisedTheannouncement of His coming to break up the present order of things,is to the ungodly a terror, to the godly a promise, the fulfilment ofwhich they look for with joyful hope.
Yet once moreCompareNotes, see on Hag 2:6; Hag2:21, 22, both of which passages are condensed into one here. Theshaking began at the first coming of Messiah; it will be completed atHis second coming, prodigies in the world of nature accompanying theoverthrow of all kingdoms that oppose Messiah. The Hebrew isliterally, “it is yet one little,” that is, a single briefspace till the series of movements begins ending in the advent ofMessiah. Not merely the earth, as at the establishment of theSinaitic covenant, but heaven also is to be shaken. The two adventsof Messiah are regarded as one, the complete shaking belonging to thesecond advent, of which the presage was given in the shakings at thefirst advent: the convulsions connected with the overthrow ofJerusalem shadowing forth those about to be at the overthrow of allthe God-opposed kingdoms by the coming Messiah.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Whose voice then shook the earth,…. That is, at the giving of the law on Mount Sinai: Christ was then present; his voice was then heard; which was either the voice of thunder, or the voice of the trumpet, or rather the voice of words: this shook the earth, Sinai, and the land about it, and the people on it; which made them quake and tremble, even Moses himself; see Ex 19:18
but now he hath promised, saying in Hag 2:6
yet once more I shake not the earth only, but also heaven; not only the land of Judea, and particularly Jerusalem, and the inhabitants of it, who were all shaken, and moved, and troubled at the news of the birth of the Messiah, the desire of all nations, the prophet Haggai speaks of, Mt 2:2 but the heaven also; by prodigies in it, as the appearance of a wonderful star, which guided the wise men from the east; and by the motions of the heavenly inhabitants, the angels, who descended in great numbers, and made the heavens resound with their songs of praise, on account of Christ’s incarnation, Mt 2:2. How the apostle explains and applies this, may be seen in the next verse.
Fuente: John Gill’s Exposition of the Entire Bible
Then shook ( ). Old verb as in Mt 11:7.
He hath promised (). Perfect middle indicative of and it still holds. He quotes Hag 2:6.
Will I make to tremble (). Old and strong verb (here future active) , to agitate, to cause to tremble as in Mt 21:10. The author applies this “yet once more” ( ) and the reference to heaven ( ) to the second and final “shaking” at the Second Coming of Jesus Christ for judgement (9:28).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Whose voice then shook the earth; (hou he phone gen esaleusen tote) “Whose voice back then shook the earth; At Sinai, while the fire flaming Mount Sinai burned, lightening flashed, thunder rolled, and a multitude of two million Israelites trembled, Exo 19:18.
2) “But now he hath promised, saying,” (nun de epengelatai legon) “But now and hereafter he has promised saying,” in integrity of continuity he has affirmed by promise;
3) “Yet once more I shake not the earth only,” (eti hapaks ego seiso ou monon ten gen) “Yet once (hereafter) I will shake not only the earth; which trembled at the giving of the Law covenant, .
4) “But also heaven,” (alla kai ton ouranon) “But also the heaven,” the heavens as well, when both shall pass away, Hag 2:6-7; Hag 2:21; Mat 24:35; Heb 1:10-12.
Fuente: Garner-Howes Baptist Commentary
26. Whose voice then shook the earth, etc. Though God shook the earth when he published his Law, yet he shows that he now speaks more gloriously, for he shakes both earth and heaven. He quotes on the subject the testimony of the Prophet Haggai, though he gives not the words literally; but as the Prophet foretells a future shaking of the earth and the heaven, the Apostle borrows the idea in order to teach us that the voice of the Gospel not only thunders through the earth, but also penetrates above the heavens. But that the Prophet speaks of Christ’s kingdom, is beyond any dispute, for it immediately follows in the same passage, “I will shake all nations; and come shall the desire of all nations, and I will fill this house with glory.” It is however certain that neither all nations have been gathered into one body, except under the banner of Christ, nor has there been any desire in which we ought to acquiesce but Christ alone, nor was the temple of Solomon exceeded in glory until the magnificence of Christ became known through the whole world. The Prophet then no doubt refers to the time of Christ. But if at the commencement of Christ’s kingdom, not only the lower parts of the world were shaken, but his power also reached the heaven, the Apostle justly concludes that the doctrine of the Gospel is sublimer than that of the Law, and ought to be more distinctly heard by all creatures. (270)
(270) The quotation is literally neither from Hebrew nor from the Sept., but is substantially the same. “The earth and the heaven” may be deemed a phrase used to designate the whole state of things, as they include the whole of the visible creation. The whole Jewish polity, civil and religious, is generally supposed to be intended here. But as the shaking of the nations is mentioned in Hag 2:6, Macknight thought that by “the earth” is meant heathen idolatry, and by “heaven” the Jewish economy, so called because it was divinely appointed. If this be allowed, then we see a reason for the change which the Apostle has made in the words: the original is both in Hebrew and in the Sept., “I shake (or will shake) the heaven and the earth;” but the Apostle says: “I shake not only the earth, but the heaven also.” — Ed.
Fuente: Calvin’s Complete Commentary
(26) Shook the earth.Exo. 19:18-19; Jdg. 5:4-5. The terrors of Sinai were, moreover, a type of a more terrible revelation of judgment, when not only shall the earth tremble, but the earth and the heaven shall be moved, and all that is transitory and mutable shall pass away. The words of Hag. 2:6 are taken as a prophecy of this consummation. The reference of the prediction of which this forms part to the first coming of the Messiah is passed over; it is only as bearing upon the last days that the words are quoted here.
Now he hath promised.This whole time of waiting is included in the now. It is as if the words were: now we have this promise, and are looking for its fulfilment.
I shake.Rather (according to the better reading), I will move (or, make to tremble).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. He See note on the last verse.
Then now At Sinai then, at Zion now. The former the inauguration of Mosaicism, the latter of Christianity.
Earth also heaven Delitzsch and Alford labour painfully to refer the latter shaking to Christ’s second advent to judge the world. The antithesis, then, would be between the scene of Sinai and the final conflagration and renewal of the earth. This is, again, a very incongruous antithesis. The shaking of Sinai would be physically a very insignificant event, out of all comparison with such a mundane revolution as the earth’s destruction. Alford fully urges that “it is wrong to understand this shaking of the mere breaking down of Judaism.” But surely the overthrow of the old dispensation was as important an event as its first establishment. The inauguration of the new kingdom by Christ’s first advent was an immensely more stupendous event than the first inauguration of the law. Symbolically, Zion is, a far taller mountain than Sinai. As a physical phenomenon, the proper antithesis to the day of Sinai is the day of Pentecost. See our notes on Act 2:1-4. On that day heaven and earth were shaken physically, and as broadly as at Sinai, and with an infinitely sublimer significance; a significance pervading all the Christian ages.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Whose voice then shook the earth. But now he has promised, saying, “Yet once more will I make to tremble, not the earth only, but also the heaven.” ’
God has spoken and will yet speak again even more terribly. For at Sinai His voice shook the earth (Exo 19:18), and it trembled before Him. That was terrible for those who experienced it. But now His promise is that He will once again shake the earth, and not only the earth but the heaven also will tremble before Him (see Hag 2:6). One day God was to reveal Himself as He never has before.
The ‘shaking’ was to some extent already present in Jesus and the Kingly Rule of God. All was shaken when Jesus came to earth proclaiming that the Kingly Rule of God was present in Him (Mat 10:34); and in His ministry against evil spirits and in His victory over them at the cross the heavens were shaken too (Luk 10:18). And this shaking continued in the ministry of the early church (Act 4:31; Act 16:26), and in the destruction of Jerusalem. More was going on than we will ever know (compare Dan 10:11-21). It will be made even more apparent when God brings things to their final consummation (Mat 24:29; Luk 21:26).
‘Heaven’ here probably refers to the heaven made at creation, and to the sphere in which operate the spirits of evil, not to the Heaven of heavens. That has just been seen in peace and harmony as being untouchable. It is the present creation that is to be devastatingly removed (2Pe 3:10-12). In the light of these pending events they should take the more earnest heed.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 12:26. Whose voice then shook the earth: It is generally granted by the spiritual commentators, that the person who spoke on earth, and he who spake from heaven, is the same great Messenger of the covenant; in which view the argument of the apostle is taken from the different manner of speaking: his speaking on earth being accompanied with earthly signs and circumstances; whereas his speaking from heaven means his coming down from heaven, appearing in the human nature, and declaring heavenly things, more glorious than the law. The speaking here mentioned, refers particularly to the alterations made in the constitution of religion, and to the new dispensation; and must be considered not as introductory to, but consequent upon the coming of the Messiah.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 12:26 . Like as the author has stated the fact, Heb 12:25 , as a sign of the inferiority of Judaism to Christianity, that God in connection with the former was One , in connection with the latter, on the other hand, One , so does he now in like manner urge, as a further proof of that inferiority, the circumstance that God then only shook the earth , but now in accordance with the prophecy will shake not only the earth, but at the same time also the heavens .
] is to be understood in the literal sense, not, with Estius and others, in the figurative.
] then, sc . at the promulgation of the Mosaic law. Comp. Exo 19:18 (where, however, the LXX., probably in reading instead of , translate: ); Jdg 5:4 f.; Psa 68:9 [8], Psa 114:7 : .
] who now, on the other hand, has promised as follows. A constructio ad sensum, since the words form the second member of the relative clause; but, notwithstanding that, a bound is suddenly made from the preceding subject to the subject contained in the , namely, God Himself.
] now, has certainly the sense: in regard to the present Christian period (more exactly: in regard to the epoch of the consummation of the divine kingdom by the coming again of Christ). Grammatically, however, . . . has arisen from the contracting of two statements in one, and is to be resolved, with Schlichting, into: nunc vero commovebit non solum terram sed etiam coelum, sicut promisit apud prophetam, dicens, etc.
] in the middle sense, as Rom 4:21 . See Winer, Gramm., 7 Aufl. p. 246.
The citation is from Hag 2:6 , but reproduced in a free and abbreviated form (LXX.: ).
] Faulty rendering of the LXX. instead of: yet a little while.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
Ver. 26. Whose voice then shook, &c. ] viz. When he gave the law; what shall he do when he comes to judgment?
Not the earth only, &c. ] Not men only, but angels, who stand amazed at the mystery of Christ. As for men, they will never truly desire Christ till they are shaken, Hag 2:7 . God’s shaking ends in settling; it is not to ruin, but to refine us.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26 .] whose voice (see on last verse) shook the earth then ( , , . So in ref. Judg., in Deborah’s Song, , . Cf. ref. Ps. In Exo 19:18 , where the E. V. has after the Heb., “the whole mount quaked greatly,” the LXX render, : reading, perhaps, with some Hebrew mss., instead of . is intransitive as well as transitive in the classics (e. g. Soph. d. Tyr. 23), but in Hellenistic Greek transitive only: see reff. Some take this shaking of the earth to be meant of a figurative excitement of men’s minds: so Justiniani (“Ait Apostolus divinam vocem tunc movisse terram, cum angeli opera tam multa signa in monte Sinai edidit, qu non modo ingentem admirationem pepererunt, sed non exiguum incusserunt terrorem: nonnullam etiam ltitiam attulerunt bonis, quod legem ab ipso Deo immortali acciperent”), Estius. But there can be little doubt, that the material explanation is the true one. The so-called pentameter, , could hardly have been observed, but by one whose eye was quicker than his ear), but now ( , not only ut res nunc se habent , but here in a more temporal sense, as opposed to : now , under the prophetic revelations since the captivity, under the N. T. dispensation in which those prophecies will find their fulfilment) hath He (God: see above) promised (perf. pass., in middle sense, see ref. and Winer, 39. 3. Cf. also Act 13:2 ; Act 16:10 ; Act 25:12 ; Exo 3:18 al. Bhme and Vater would render it passive, “hath it been promised:” but following, though it might suit the style of the Apocalypse, will not agree with the careful precision of our Epistle), saying, Yet once (more), and I will shake not only the earth, but also the heaven . The prophecy in Haggai is uttered, like the whole of his prophecies, with reference to the second temple, which was then rising out of the ruins of the first, smaller indeed and poorer, but destined to witness greater glories. It was to be the scene of the last revelation of Jehovah to His people: and the house of David, then so low, was to rise above the ruins of the thrones of the earth, and endure as the signet on God’s right hand ( Hag 2:21-23 ). It is this ruin of earthly powers, this antitypical shaking of the earth and all that is in it, after the typical material shaking at Sinai, of which the Prophet speaks. And the result of this shaking was to be, that the best treasures of all nations (not to be understood personally of Christ, but as LXX, ), should be brought to adorn that temple. The expression here (as in LXX) rendered . . . is in the Heb. , i. e., as in E. V. (see Hofmann, Weissag. u. Erfll. i. 330, and Hitzig in loc.), “Yet once, it is a little while, and:” i. e. the period which shall elapse shall be but one, not admitting of being broken into many; and that one, but short. Thus the prophecy seems to point to the same great final bringing of all the earth under the Kingdom of God, which is spoken of in Zec 14 when the Lord shall come and all his saints with Him, the great antitype of Sinai (cf. Deu 33:2 ), so often the subject of ancient prophecy. See this more fully entered upon in Hofmann, as above, and in Delitzsch’s note here. It is clearly wrong, with some interpreters, to understand this shaking of the mere breaking down of Judaism before the gospel, or of any thing which shall be fulfilled during the Christian conomy, short of its glorious end and accomplishment. The , , which the Writer has substituted for the simple of the LXX, is adopted for the sake of bringing out the point which is before him, the earth, and the speaking from the earth, on the one hand, the heaven, and the speaking from the heaven, on the other. But the here, that is to be shaken, is the material heaven stretched above this earth.
Fuente: Henry Alford’s Greek Testament
shook. Greek. saleuo. As Mat 24:29.
once. See Heb 6:4.
shake. Greek. seio. See Hag 2:6, Hag 2:7. Occurs: Mat 27:51; Mat 28:2; &c. Compare seismos, earthquake.
also heaven = the heaven (singular Mat 6:9, Mat 6:10) also.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] whose voice (see on last verse) shook the earth then (, , . So in ref. Judg., in Deborahs Song, , . Cf. ref. Ps. In Exo 19:18, where the E. V. has after the Heb., the whole mount quaked greatly, the LXX render, : reading, perhaps, with some Hebrew mss., instead of . is intransitive as well as transitive in the classics (e. g. Soph. d. Tyr. 23), but in Hellenistic Greek transitive only: see reff. Some take this shaking of the earth to be meant of a figurative excitement of mens minds: so Justiniani (Ait Apostolus divinam vocem tunc movisse terram, cum angeli opera tam multa signa in monte Sinai edidit, qu non modo ingentem admirationem pepererunt, sed non exiguum incusserunt terrorem: nonnullam etiam ltitiam attulerunt bonis, quod legem ab ipso Deo immortali acciperent), Estius. But there can be little doubt, that the material explanation is the true one. The so-called pentameter, , could hardly have been observed, but by one whose eye was quicker than his ear), but now (, not only ut res nunc se habent, but here in a more temporal sense, as opposed to : now, under the prophetic revelations since the captivity,-under the N. T. dispensation in which those prophecies will find their fulfilment) hath He (God: see above) promised (perf. pass., in middle sense, see ref. and Winer, 39. 3. Cf. also Act 13:2; Act 16:10; Act 25:12; Exo 3:18 al. Bhme and Vater would render it passive, hath it been promised: but following, though it might suit the style of the Apocalypse, will not agree with the careful precision of our Epistle), saying, Yet once (more), and I will shake not only the earth, but also the heaven. The prophecy in Haggai is uttered, like the whole of his prophecies, with reference to the second temple, which was then rising out of the ruins of the first, smaller indeed and poorer, but destined to witness greater glories. It was to be the scene of the last revelation of Jehovah to His people: and the house of David, then so low, was to rise above the ruins of the thrones of the earth, and endure as the signet on Gods right hand (Hag 2:21-23). It is this ruin of earthly powers, this antitypical shaking of the earth and all that is in it, after the typical material shaking at Sinai, of which the Prophet speaks. And the result of this shaking was to be, that the best treasures of all nations (not to be understood personally of Christ, but as LXX, ), should be brought to adorn that temple. The expression here (as in LXX) rendered … is in the Heb. , i. e., as in E. V. (see Hofmann, Weissag. u. Erfll. i. 330, and Hitzig in loc.), Yet once, it is a little while, and: i. e. the period which shall elapse shall be but one, not admitting of being broken into many; and that one, but short. Thus the prophecy seems to point to the same great final bringing of all the earth under the Kingdom of God, which is spoken of in Zechariah 14 when the Lord shall come and all his saints with Him, the great antitype of Sinai (cf. Deu 33:2), so often the subject of ancient prophecy. See this more fully entered upon in Hofmann, as above, and in Delitzschs note here. It is clearly wrong, with some interpreters, to understand this shaking of the mere breaking down of Judaism before the gospel, or of any thing which shall be fulfilled during the Christian conomy, short of its glorious end and accomplishment. The , , which the Writer has substituted for the simple of the LXX, is adopted for the sake of bringing out the point which is before him, the earth, and the speaking from the earth, on the one hand, the heaven, and the speaking from the heaven, on the other. But the here, that is to be shaken, is the material heaven stretched above this earth.
Fuente: The Greek Testament
Heb 12:26. ) as being One whose voice. Hereby is explained what kind of speaking that was on earth, and what kind of speaking of oracles, , this is from the heavens. Therefore the article in Heb 12:25 does not prevent it from being one and the same person who spoke on earth and who now speaks from heaven. There is however a Mimesis,[85] and the feelings of those are expressed who do not acknowledge Him that speaketh.- ) , the earth was shaken, Psa 68:9, , and Haggai uses this same word. The psalm mentions, that even the heavens dropped at that time, namely, those near to the mountain; but Haggai speaks of the whole created (made) heavens.-, now) The apostle shows not only what GOD now has promised, but what He is doing (is to do).-) He hath promised. It is a promise intended to excite the hope of the saints, although the ungodly are terrified at it: therefore this passage contains an admonition entirely evangelical: comp. ch. Heb 2:3.- , , yet once more I will shake not only the earth, but also heaven) , LXX. , …, and Heb 12:21, , …, yet once I will shake the heaven and the earth and the sea and the dry land, etc.; and Heb 12:21, I shake the heaven and the earth and the sea and the dry land. The apostle brings the two verses into one, by which he shows that it was one and the same shaking, of which the one verse of Haggai denotes the beginning, the other the end. For that shaking began at the first coming of the Messiah; it will be finished at the second: concerning the former, comp. Mat 3:17; Mat 27:51; Mat 28:2; Act 2:2; Act 4:31 : concerning the latter, Mat 24:7; Rev 16:20; Rev 20:11. There is an illustrious testimony given by Sir Isaac New ton on Daniel, p. 94: And there is scarcely any prophecy concerning Christ in the whole of the Old Testament, which does not, to some extent at least, refer to His second coming.-, I will shake) Others read . The LXX. have both, as we have now seen; but , I will shake, expresses the promise.[86]
[85] See Append.
[86] And that reading in the larger Ed. is not reckoned among those to be approved; on the marg. of the 2d Ed. it is equal to the reading , and is decidedly preferred in the Germ. Vers.-E. B.
AC Vulg. Memph. and Theb. read . But Df and Rec. Text , with less authority.-ED.
Fuente: Gnomon of the New Testament
Things Shaken and Things That Cannot be Unshaken
The Old Testament passage to which the apostle refers is Hag 2:6. For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land. Here, as in Hebrews 12, the Lord is reminding the people of the time when He shook the world when He descended upon Mt. Sinai and gave the law to Moses (Exo 19:16-20; Heb 12:26).
Things Shaken
But the Lord here speaks of a time when the shaking of the world would be far more violent and would affect the heavens and the earth. All nations would be affected and even the islands of the sea by this shaking. This is a prophecy of Christs coming into the world. Yet, it reaches beyond his incarnation, and spans all time, from the time of his first advent to the time of his glorious second advent. This shaking is a herald, a prophecy of the coming of the Lord to judge the nations of the earth. It is talking about the whole gospel age (Isa 13:13; Isa 24:18-23; Eze 33:19-33; Joe 3:15-21). Haggai seems to see the whole universe in convulsions that affect every nation. Peter speaks of the same thing in 2Pe 3:10-13.
When God shakes the heavens and the earth, nothing in the universe will ever be the same again. He will break the power of the nations. The ultimate fulfillment of this passage will be, as I have said, at the second Coming of Christ (Hag 2:21-23).
But, it is terribly erroneous to look upon this as only a prophecy of our Lords second advent. This is a promise and prophecy of Gods work today by the gospel. Our great God is the absolute sovereign of the universe. He establishes, uses, and overthrows all the powers and kingdoms of the universe, at his will, for the building of his house, for the salvation of his people. He is sovereign over the nations. Wars and revolutions are nothing but his shaking of the Gentiles. The Lord God reigns. He uses these cosmic events to accomplish his eternal purpose of grace, which is the salvation of his elect (Rom 8:28-30). He says, and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts (Hag 2:7).
The Desire of Nations
Our Lord Jesus Christ is that One of Whom the prophet here speaks. He is the Desire of all nations (Gen 49:10; Mal 3:1). Coming to Christ, Gods elect from the four corners of the earth, the whole Israel of God, come together as one. Thus, as Calvin suggested, The nations will come, bringing with them all their riches, that they might offer themselves and all their possessions as a sacrifice to God.
The word desire might be translated consolation. The Gentile nations will come to Christ, the Desire of all nations, the Messiah. He is the object of desire in the renewed heart, that in which a man finds pleasure, joy, consolation, and value. Both Isaiah and Micah speak of all nations flowing to the mountain of God to worship him and hear His Word. Christ is the one in whom the nations find their treasure and riches. He is the Pearl of Great Price.
That shaking spoken of in Haggai 2 and Hebrews 12 is followed by this result, or produces this effect, Gods elect are gathered from all nations, tongues, and peoples to fill his house and make it glorious, far more glorious than the Temple of old (Isa 40:9-11; Mic 4:1-2).
Things Unshaken
There are, however, some things which cannot be shaken. The purpose of God, and all that is involved in that purpose are things unshakable. The Lord God speaks of the great glory of his house (Hag 2:8-9). The result of all this shaking of the universe will be the filling of the Temple with the glory of the Lord. The silver is mine, and the gold is mine, saith the LORD of hosts. The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.
Our God is the Possessor of all things. Gods Church and Kingdom shall never lack anything. His cause, his Church, his Gospel is never in lack of supply and is never dependent upon anything outside himself. When God saves his people, they sell all they have for the Pearl of Great Price. They bring all they possess into his house (Acts 5). And, when all things have been accomplished, all the glory and honor of the universe shall be brought into the New Jerusalem (Rev 21:22-27).
The glory of Gods house, since the coming of Christ, far exceeds, and forever shall exceed, by infinite measure, the glory of the former house. That house was shaken and destroyed. This house cannot be shaken. Haggais prophecy began to be fulfilled when Christ was brought into the temple after his birth (Luk 2:21-38). It was more fully fulfilled when he came into the temple and cleansed it. The glory of the Lord filled the tabernacle and Solomons temple when they were dedicated. The type began to be fulfilled when the Lord God came to his temple in the person of his Son, the Lord Jesus Christ. This is what Malachi spoke of in Mal 3:1. Christ himself, as the incarnate Word in whom the glory of the Lord was and is beheld, in whom the glory of the Lord is, fulfilled Haggais prophecy when he came into the temple. He brought a greater glory to the temple with his own presence, not in symbolic form, but true divine glory.
The glorification of the house of God commenced with the incarnate Son of God and will reach its consummation when he returns (Heb 12:26-27; Rev 21:10-11; Rev 21:22-24).
Place of Peace
In the last sentence of Hag 2:9 the Lord God declares, In this place I will give peace. Christ is the glory of God. He is the Prince of Peace. In him alone sinners find peace. The Prince of Peace is one who brings peace to Jerusalem. When he comes again in his glory, the world will know everlasting, perfect peace, and not until then (Mic 5:4; Joel 4:17; Psa 72:17; Isa 9:7; Isa 60:18; Isa 66:12; Luk 2:14).
The glory of the latter house shall be greater than that of the former one (Hag 2:9). At the second coming of Christ Haggais prophecy will be fully accomplished and fully realized. Jesus Christ, the Desire of all the nations, will rule without rival in the hearts of all who dwell in the new creation. His is a kingdom that cannot and will not be shaken (Heb 12:26-28). The glory and honor of the Gentile nations will be brought into it (Rev 21:24; Rev 21:26). The promise will be fulfilled in the New Jerusalem, where the dwelling of God is with men (Rev 21:3; Revelation 22). And this shall be Gods work alone (Zec 4:6-7).
Still, there is more. Between the first and second advents of Christ, throughout this Gospel Age, the Lord God continually shakes the nations. Christ, the Desire of all nations, comes. He fills his house with glory; and he has promised, In this place will I give peace (Psa 80:1; Psa 80:3-4; Psa 80:7; Psa 80:14; Psa 80:17-19; Isa 64:1-2). Once more, O Lord, once more, shake heaven and earth! Once more, O Lord, once more, come and fill your house with glory!
Fuente: Discovering Christ In Selected Books of the Bible
voice: Exo 19:18, Psa 114:6, Psa 114:7, Hab 3:10
Yet once: Heb 12:27, Isa 2:19, Isa 13:13, Joe 3:16, Hag 2:6, Hag 2:7, Hag 2:22
Reciprocal: Exo 20:22 – I have talked Deu 18:19 – General 1Ki 19:11 – an earthquake Job 9:6 – shaketh Job 26:11 – pillars Psa 18:9 – He bowed Psa 29:8 – shaketh Psa 68:8 – earth Pro 1:24 – I have called Isa 30:32 – shaking Eze 21:27 – General Eze 26:15 – shake Eze 31:16 – made Eze 38:19 – Surely Zep 1:14 – even Hag 2:21 – I will Mat 17:5 – hear Mar 9:7 – hear Luk 9:35 – hear Luk 14:21 – being Luk 14:24 – General Act 6:14 – change Heb 2:1 – Therefore
Fuente: The Treasury of Scripture Knowledge
Heb 12:26. Whose voice means that of God, speaking in conjunction with that of Christ who was always associated with God in all that was done (Gen 1:26; Joh 1:3). Then shook the earth occurred at Sinai as described in verses 18-20. That shaking brought in a new system of religious practice, but it was one that was not destined to be permanent. Instead, God purposed to bring about one more shaking that was to be more extensive and would involve both heaven and earth; the event is predicted in Hag 2:5-9. The prediction refers to the time when the Lord was to bring in the New Covenant and thereby dis-annul all other systems that had been in use.
Fuente: Combined Bible Commentary
Heb 12:26-27. In these verses we have fresh evidence of the accuracy of the views which the writer takes of the Gospela system that is to supersede Judaism as the prophet foretells, and a fresh ground of earnest remonstrance. This is the last economy, and men must beware of rejecting it.
Whose voice then shook the earth (Exo 19:18); literally, only the shaking was emblematical, as was the earthquake and the renting of the veil at Christs death. It implied, therefore, a great change (comp. Isa 13:13 and Joe 2:10) in the state of things that preceded the old covenant.
But now hath he promisedand then follows the passage from Haggai, in which the coming of the Messiah is predicted, when all is to be changed, both by the removal of the things that are shaken and by the establishment of a new covenant, that of the Messiah.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “The voice of God, at the promulging of the law on mount Sinai, shook the earth; but he promised after this to shake all nations, and that Christ, the expected Messias, the desire of all nations, should come, which is now fulfilled.”
Question. But what means our apostle by God’s shaking not the earth only, but also heaven?
Answer. He means thereby all the Mosaical worship, all the Judaical state, those were shaken at the coming of Christ, in order to the introduction of the immoveable gospel-state, which was perpetually to remain.
Learn hence, That the coming of the Messias was to be the last dispensation of God for the salvation of mankind, and consequently was to be perpetual and unchangeable. The apostle argues from the words, once more, that the former dispensation should be removed to make way for that which should perpetually remain.
Several things are here asserted by our apostle,
1. That there were some things which were intended by God to be shaken, namely, the Levitical priesthood, and all the Jewish sacrifices and services; these things were to be shaken, moved, yea, altogether removed out of the way.
2. That there were things that could not be shaken or removed, but remain; these were the gospel-state, the Christian religion, which shall continue until time shall be no more.
3. That the former things were removed, that the latter might be introduced and established; the law and the gospel were inconsistent; the legal and evangelical administration could not stand in force together, therefore there was a necessity for the nulling of the one, in order to the establishing of the other.
4. That the removal of the law, to bring the more perfect administration of the gospel, doth prove the stability and immutability of the gospel, that it stands fast forever; there shall be no more shaking, no farther alteration in matters of religion to the end of the world. For thus it follows.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 12:26-27. Whose voice Namely, Christs, who appeared to Moses at the bush, gave the law, and conducted Israel through the wilderness; see on Exo 3:2; Isa 63:9; 1Co 10:9; then shook the earth When, at the giving of the law, he spoke from Sinai, and the whole mount quaked greatly, Exo 19:18; but now In the gospel times; he hath promised Or declared, saying, (Hag 2:6,) Yet once more I shake not the earth only, but also heaven Meaning, probably, the abolition of the civil and ecclesiastical constitution of the Jews, with the destruction of Jerusalem and the temple, Mat 24:29; Joh 4:21; Joh 4:23; and even the overthrow of the heathen idolatry, Joh 16:11, and the propagation of the gospel throughout the world: changes which, in the nature of things, could not take place without great commotions, and the shaking of governments and nations. Dreadful commotions and wars preceded the coming of Christ in the flesh, of which see on Hag 2:6 : but the shakings here intended must be those consequent on his so coming, and productive of the events now referred to. They may, however, look forward even to Christs second coming, and the final consummation of all things. For this word, Yet once more Or once for all, not only signifieth the removing of those things that are shaken The total subversion of the Jewish commonwealth and church, with the ordinances of Moses; as of things that are made Namely, by human hands; or constituted or appointed only for a time; (the verb , here used, frequently meaning to constitute or appoint, as chap. Heb 3:2; Mar 3:14, in both which passages it is translated to appoint, as it is also in many other places;) that those things which cannot be shaken A dispensation to be changed no more; may remain Fixed on a perpetual basis; even that eternal kingdom of righteousness and peace which God hath established by his Son Jesus Christ. This inference the apostle rightly draws from the expression, yet once more. For, as it implies that God would make but one alteration more in the religious worship of the world, it certainly follows that the form to be substituted in the room of the things to be shaken or removed, shall be permanent. The gospel, therefore, will remain to the end of the world, as the only form of religion acceptable to God. And then, as the words also imply, the heaven and the earth shall themselves be removed, as things made and intended only to endure for a time; and those things which cannot be shaken, the new heaven and the new earth, shall remain, to be the inheritance of Gods people for ever, Rev 21:1, &c.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 26
Then shook the earth; at Sinai. The quotation is from Hebrews 12:26; Haggai 2:6.
Fuente: Abbott’s Illustrated New Testament
12:26 {14} Whose voice then shook the earth: but now he hath promised, saying, {l} Yet once more I shake not the earth only, but also heaven.
(14) He compares the steadfast majesty of the gospel, with which the whole world was shaken, and even the very frame of heaven was astonished, with the small and vanishing sound of the governance by the law.
(l) It appears evidently in this that the prophet speaks of the calling of the Gentiles, that these words must refer to the kingdom of Christ.
Fuente: Geneva Bible Notes
God’s voice shook the earth at Mt. Sinai (Exo 19:18; Jdg 5:4-5; Psa 68:8; Psa 77:18; Psa 114:4; Psa 114:7). It will shake the earth and the heavens at the end of the Millennium. That shaking will lead to the creation of new heavens and a new earth that will remain (Psa 95:9-11; Hag 2:6; Rev 21:1).
"The ’shaking’ is a metaphor for the judgment of God executed in history, as in the case of the fall of Babylon announced in Isa 13:1-22." [Note: Lane, Hebrews 9-13, p. 479.]