27<\/strong>. And this word, Yet once more<\/em> ] The argument on the phrase “ Again, yet once for all<\/em>,” 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<\/span> to Heb 4:9<\/span>; and on the word “new” in Heb 8:13<\/span>.<\/p>\n the removing<\/em> ] 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<\/span>; Rev 21:1<\/span>, &c.). The material world its shadows, symbols and all that belong to it are quivering, unreal, evanescent (Psa 102:25-26<\/span>; 2Pe 3:10<\/span>; Rev 20:11<\/span>). It is only the Ideal which is endowed with eternal reality (Dan 2:44<\/span>; Dan 7:13-14<\/span>). 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<\/em> 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 ( (Heb 11:27<\/span>), , Rom 1:20<\/span>), 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<\/em> of the pine.<\/p>\n And this word, Yet once more – <\/B>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:<\/P> (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.<\/P> (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.<\/P> (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<\/span>.<\/P> The removing of those things that are shaken – <\/B>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.<\/P> As of things that are made – <\/B>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.<\/P> That those things which cannot be shaken may remain – <\/B>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.<\/P> <\/p>\n Verse 27. The removing of those things that are shaken<\/B><\/I>] The whole of the Jewish polity<\/I>, which had been in a shaken state<\/I> from the time that Judea had fallen under the power of the Romans.<\/P> <\/P> As of things that are made<\/B><\/I>] That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.<\/P> <\/P> Those things which cannot be shaken<\/B><\/I>] The whole Gospel system<\/I>, which cannot be moved<\/I> by the power of man.<\/P> <\/P> May remain.<\/B><\/I>] Be permanent; God designing that this shall be the last dispensation<\/I> of his grace and mercy, and that it shall continue till the earth and the heavens are no more.<\/P><\/p>\n The interpretation of the former matter in this verse, is introduced by reassuming: <\/P> 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<\/span>. Such as were at Gods 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. <\/P> That those things which cannot be shaken may remain: these better things are the administration of Christs 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<\/span>; Mat 17:5<\/span>; 28:18-20<\/span>. <\/P> <\/p>\n 27. this <\/B>word,<\/B><\/I>Yet once more<\/B>So Paul, by the Spirit, sanctions the Septuagint<\/I>rendering of Hag 2:6<\/span>, giving anadditional feature to the prophecy in the Hebrew,<\/I> as renderedin English Version,<\/I> not merely that it shall be in a littlewhile,<\/I> but that it is to be “once<\/I> more” as thefinal act. The stress of his argument is on the “ONCE.”Once for all; once and for ever.<\/I> “In saying ‘once more,’the Spirit implies that something has already passed, and somethingelse shall be which is to remain, and is no more to be changed tosomething else; for the once<\/I> is exclusive, that is, notmany times<\/I>” [ESTIUS].<\/P> those things that areshaken<\/B>the heaven and the earth. As the shaking is to be total,<\/I>so shall the removal be, making way for the better things that areunremovable. Compare the Jewish economy (the type of the wholepresent order of things) giving way to the new and abiding covenant:the forerunner of the everlasting state of bliss. <\/P> as of things . . .made<\/B>namely, of this present visible creation:<\/I> compare2Co 5:1<\/span>; Heb 9:11<\/span>,”made with hands . . . of this creation,” that is, thingsso made<\/I> at creation that they would not remain of themselves,but be removed. The new abiding heaven and earth are also made<\/I>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:<\/I>so in this relation, as one with the uncreated God, they are regardedas not of the same class as the things made.<\/I> The things made<\/I>in the former sense do not remain;<\/I> the things of the newheaven and earth, like the uncreated God, “shall REMAINbefore God” (Isa 66:22<\/span>).The Spirit, the seed of the new and heavenly being, not only of thebeliever’s soul, but also of the future body, is an uncreated<\/I>and immortal principle.<\/P><\/p>\n And this word yet once more<\/strong>,…. Or as it is in Hag 2:6<\/span> “yet once it is a little while”; which suggests, that as something had been done already, so in a very little time, and at once, something very marvellous and surprising would be effected: and it<\/p>\n signifieth the removing of those things that are shaken, as of things that are made<\/strong>; which some understand of what will be done at Christ’s coming to judgment; as the passing away of the heavens and the earth, which are things that are made, or created, by the power of God; when there will be a shaking of them, so as that they shall be removed, and pass away with a great noise; and so they interpret the next clause, of the permanency of the new heavens and the new earth, and of the immovable kingdom of glory, and the never fading inheritance of the saints; and of their fixed, unalterable, and unshaken state: but rather this is to be understood of Christ’s coming to the destruction of Jerusalem; when there was an entire removal of the Jewish state, both political and ecclesiastical; and of the whole Mosaic economy; and of things appertaining to divine worship, which were made with hands, as the temple, and the things in it; and which were made to be removed; for they were to continue no longer than the time of reformation: and this removing of them designs the abolition of them, and entire putting an end to them; at which time, not only their civil government was wholly put down, but their ecclesiastic state also; for the place of their worship was destroyed, the daily sacrifice ceased, and the old covenant, and the manner of administering it, vanished away; and all the legal institutions and ordinances, which were abolished by the death of Christ, were no more performed in Jerusalem; the temple and temple service perishing together:<\/p>\n that those things which cannot be shaken may remain<\/strong>: the kingdom and priesthood of Christ, which are everlasting; and the good things which come by him, as remission of sins, justification, adoption, sanctification, and the heavenly inheritance; as also the Gospel, and the doctrines and ordinances of it, baptism, and the Lord’s supper, and the mode of Gospel worship; all which are to continue until Christ’s second coming.<\/p>\n And this word <\/B> ( <\/SPAN><\/span>). He uses the article to point out “ <\/SPAN><\/span>” which he explains (<\/SPAN><\/span>, signifies, present active indicative of <\/SPAN><\/span>).<\/P> The removing <\/B> ( <\/SPAN><\/span>). For this word see Heb 7:12<\/span>; Heb 11:5<\/span>. For the transitory nature of the world see 1Cor 7:31<\/span>; 1John 2:17<\/span>. “There is a divine purpose in the cosmic catastrophe” (Moffatt).<\/P> Made <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span>. Made by God, but made to pass away.<\/P> That those things which are not shaken may remain <\/B> ( <\/SPAN><\/span>). Final clause with <\/SPAN><\/span> and the first aorist active subjunctive of <\/SPAN><\/span>. The Kingdom of God is not shaken, fearful as some saints are about it. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And this word, Yet once more, signifieth,”<\/strong> (to de eti hapaks deloi) “Now the phrase, statement of promise, yet once declares,” the promise includes, involves or embraces not only the passing away of the present heaven and earth but also signifies the following:<\/p>\n 2) “The removal of those things that are shaken,”<\/strong> (ten ton saleuomenon metathesin) “Removal of the things that are shaken,” the present world order of peoples and governments in disarray, 1Jn 2:15-17<\/span>; These are to pass, to be displaced and replaced with the millennial kingdom and Jesus Christ on David’s throne, reigning, Psa 102:25-28<\/span>; 2Pe 3:10<\/span>.<\/p>\n 3) “As of things that are made,”<\/strong> (hos pepoiemenon) “As of things having been made; which are of earthly existence, having been made, put and held together, Joh 1:1-3<\/span>; 1Co 8:6<\/span>; Col 1:16<\/span>.<\/p>\n 4) “That those things which cannot be shaken may remain,”<\/strong> (hina meine ta me saleuomena) “In order that the (eternal) things may remain which are not being shaken; Both the old and new covenants can not be broken. Both Israel and the church, God’s two witnessing people, have specific and certain future purposes and places in God’s Divine plan for the coming ages, Luk 1:31-33<\/span>; Rom 11:25-26<\/span>; Rom 11:33<\/span>; Luk 22:30<\/span>; Joh 14:1-3<\/span>; Mat 16:18<\/span>; Mat 28:18-20<\/span>; Mar 13:34-37<\/span>; 1Ti 3:15<\/span>; Eph 3:21<\/span>; Rev 19:5-9<\/span>; Rev 21:1<\/span>; Rev 21:9-10<\/span>.<\/p>\n 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. (271) <\/p>\n 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. (272) <\/p>\n 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. (273) <\/p>\n (271) See Appendix Y 2. <\/p>\n (272) See Appendix Z 2. <\/p>\n (273) The Vulgate is, “with fear and reverence;” Beza’s “with modesty and reverence and religious fear;” Schleusner’s, “with reverence and devotion.” Stuart has adopted our version. See Appendix A 3. — Ed. <\/p>\n (27) This word, Yet once more, is equivalent to once more only;<\/em> 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.<\/p>\n Which cannot be shaken.<\/strong>Literally, which are not shaken.<\/em> 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 writers 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 strikingthat 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.<\/p>\n 27<\/strong>. <\/strong> This word<\/strong>, (or formula,) <\/p>\n Yet once more<\/strong> The passage is quoted from Hag 2:6<\/span>, 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<\/span>,) “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. <\/p>\n Removing as of things that are made<\/strong> Made <\/strong> in a deprecatory sense; fabricated, manufactured, in contrast with things intrinsically permanent and eternal. Things made <\/strong> are the transitory; things unmade <\/em> are irremovable and forever remain. The forms <\/em> of the Old dispensation were made<\/strong>, and so transient; the underlying kingdom <\/strong> of God is immutable, and must remain<\/strong>.<\/p>\n ‘And this word, “Yet once more”, signifies the removing of those things which are shaken, as of things that have been made, that those things which are not shaken may remain.’<\/p>\n For this ‘yet once more’ (speaking from the time of the prophet) signifies that God was again to finally shake creation once and for all. It was shaken by the coming of Christ and of the Holy Spirit bringing His Kingly Rule among men, for it was through His coming that the house of David would triumph and be made God’s sign (Hag 2:23<\/span>). But it will be shaken even more in its final destruction, which is to be the result of His coming, for the words ‘yet once more’ signify the once-for-all final removal of the things that have been made. All that is shaky and of this creation will be removed because they are things that are made. But what will not be shaken, and cannot be shaken, are the things which have not been made, that which is spiritual and connected with Jesus Christ and God’s Kingly Rule, and they will remain. The things that are seen are temporal, they will come to an end, the things that are not seen are eternal, they will endure (2Co 4:18<\/span>).<\/p>\n In the next verse he specifically includes among the things that cannot be shaken the Kingly Rule of God. It is that which is among us now for those who will respond to it, ruled from Heaven, and we should ensure that we enter into it. For one day the new heavens and the new earth will replace the old, but the Kingly Rule of God will go on, under the God of all Who is Judge, and under His royal King Messiah. It will go on for ever ( 2Pe 1:11<\/span> compare Eze 37:24-28<\/span>).<\/p>\n This prophesy from Hag 2:6-7<\/span> had a twofold application. It referred first to the success of Zerubbabel, David’s ‘son’. But in the final analysis it related to the coming success of the house of David which Zerubbabel represented, and thus to great David’s greater Son, the Messiah, Who would finally bring about all that was promised. The Rabbis also saw the words as Messianic.<\/p>\n Heb 12:27<\/span><\/em><\/strong>. <\/strong>And this word, Yet once more, <\/em><\/strong>&c.<\/strong> “And it is evident that this expression, Yet once more, <\/em>or, For the last <\/em>time, not only signifies the removal <\/em>and change of the things <\/em>there said to be shaken,<\/em>(that is, of the ordinances of Moses,) as of things which were made and constituted <\/em>only for a time; but also strongly intimates, that he would introduce thereby a dispensation tobe changed no more; that<\/em> the thing not to be shaken <\/em>any more, might <\/em>be set up and remain <\/em>fixed on a perpetual basis; even that eternal kingdom of righteousness and peace, which God hath established by Christ Jesus his Son.” See Exo 19:18<\/span>. Hag 2:6-7<\/span>. <\/p>\n Heb 12:27<\/span> . The author, arguing from the 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.<\/p>\n ] The expression, however, Yet once more, sc<\/em> . and then not again. , namely, is taken by the writer absolutely<\/em> .<\/p>\n ] declares (points to) the changing of that which is being shaken, sc<\/em> . the earth and the (visible) heavens, inasmuch as it is a well-known matter ( ) 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<\/span> ff; Isa 66:22<\/span> ; 2Pe 3:13<\/span> ; Rev 21:1<\/span> ); 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.<\/p>\n ] because they are created, i.e.<\/em> visible, earthly, and transitory, things<\/em> . The words draw attention to the constitution of the , 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 ; 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<\/em> (Grotius, Bengel, Tholuck, Delitzsch, Riehm, Lehrbegr. des Hebrerbr<\/em> . p. 130, Obs<\/em> .; Kluge, Moll, Woerner, al<\/em> .), 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<\/em> , and giving place to the same when this comes in (Bauldry in Wolf, Storr, Bhme, Kuinoel, Hofmann, al<\/em> .). Grammatically there is nothing to be alleged against this acceptation of the words, although the expression 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 , namely, the coming in of that which is eternal and intransitory, is brought out in much too subordinate a form. is therefore to be taken as dependent on , 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<\/em> (have a permanent existence) that which cannot be shaken, sc<\/em> . 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.<\/p>\n 27 And this word<\/em> , 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 27. And this word, yet once more<\/strong> ] 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<\/span>2Pe 3:12-13<\/span> . 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. <\/p>\n 27<\/strong> .] But<\/strong> (now) this yet once (more)<\/strong> (Hengstenberg’s idea that the Writer lays no stress on , but, in citing these words, means in fact the whole of the prophecy (“this, . . .”), is evidently absurd. It is on these words<\/em> that the Writer’s argument depends, there being nothing in the following words of the prophecy to imply this removing, but only in the . Still as Delitzsch well argues, the argument does not stand and fall with the 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 point: but it does not rest on them for its proof) indicates<\/strong> (see ch. Heb 9:8<\/span> , note) the removal of the things shaken, as of things which have been made, in order that the things which are not<\/strong> (i. e. cannot be, which the hints at) shaken may abide<\/strong> (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 <\/strong> &c., not with the fact pointed at, the , as its purpose, but with <\/strong> , ‘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 <\/strong> 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, Cur, p. 795, h. l.), Storr, Bhme, Kuinoel, Klee. But, though does undoubtedly occur in this sense in Act 20:5<\/span> ; Act 20:23<\/span> , yet the usage of this Epistle is for the other sense, cf. ch. Heb 7:3<\/span> ; Heb 7:24<\/span> ; Heb 10:34<\/span> ; Heb 13:14<\/span> . And another objection to this meaning seems to me to be, that in this case it would not be the aorist , indicating the final purpose as expressed once for all, but the present , 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<\/span> , we must pass this by, for the absolute<\/em> sense of , may abide, endure: cf. Act 27:41<\/span> , : and Isa 66:22<\/span> , , , <\/strong> . . . 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, . the word 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<\/em> merely, would be a matter of course. This is confessed by Grot.: “nam in id facta est hc quam videmus machina, ut olim alteri meliori et non immutand locum faciat.” But certainly this does not lie in the word . . The logical propriety as well as the rhythm of the sentence is thus destroyed. For we should on this rendering have the clause entirely subordinated to the , 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. introduced with a , as is generally done when an outlying circumstance is taken into account by the way: as e. g. in 1Pe 2:8<\/span> , , , . Besides which, I should have expected in this case the aor. part., not the perf., the 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 belong to , the action of the sentence. This, it is true, is not without difficulty. For, . even thus we must go some little out of our way for a sense for , though not so far as in the other case. must then mean, may remain over<\/em> , when the 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: . if be taken absolutely, “as of things which have been made,” we might be met by the in the citation from Isa 66:22 above, to shew that the new heavens and the new earth are also : see also Isa 65:17-18<\/span> . The answer to this must be, though I own it is not altogether a satisfactory one, that the is not the same in the two cases: that this word carries rather with it , , as that word is explained ch. Heb 9:11<\/span> ; whereas the other 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 ).<\/p>\n signifieth Greek. deloo. See 1Co 1:11. <\/p>\n removing. Greek. metathesis. Compare Heb 7:12; Heb 11:5. <\/p>\n that = in order that. Greek. hina. <\/p>\n cannot be = are not (Greek. me) to be. <\/p>\n remain. Greek. meno. See p. 1511. <\/p>\n 27.] But (now) this yet once (more) (Hengstenbergs idea that the Writer lays no stress on , but, in citing these words, means in fact the whole of the prophecy (this, …), is evidently absurd. It is on these words that the Writers argument depends, there being nothing in the following words of the prophecy to imply this removing, but only in the . Still as Delitzsch well argues, the argument does not stand and fall with the 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 point: but it does not rest on them for its proof) indicates (see ch. Heb 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 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 &c., not with the fact pointed at, the , as its purpose, but with , 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 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, Cur, p. 795, h. l.), Storr, Bhme, Kuinoel, Klee. But, though 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. Heb 7:3; Heb 7:24; Heb 10:34; Heb 13:14. And another objection to this meaning seems to me to be, that in this case it would not be the aorist , indicating the final purpose as expressed once for all, but the present , 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 , may abide, endure: cf. Act 27:41, : and Isa 66:22, , , … 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, . the word 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 hc quam videmus machina, ut olim alteri meliori et non immutand locum faciat. But certainly this does not lie in the word . . The logical propriety as well as the rhythm of the sentence is thus destroyed. For we should on this rendering have the clause entirely subordinated to the , 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. introduced with a , as is generally done when an outlying circumstance is taken into account by the way: as e. g. in 1Pe 2:8, , , . Besides which, I should have expected in this case the aor. part., not the perf., the 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 belong to , the action of the sentence. This, it is true, is not without difficulty. For, . even thus we must go some little out of our way for a sense for , though not so far as in the other case. must then mean, may remain over, when the 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: . if be taken absolutely, as of things which have been made, we might be met by the in the citation from Isa 66:22 above, to shew that the new heavens and the new earth are also : see also Isa 65:17-18. The answer to this must be, though I own it is not altogether a satisfactory one, that the is not the same in the two cases: that this word carries rather with it , , as that word is explained ch. Heb 9:11; whereas the other 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).<\/p>\n Heb 12:27. , of those things that are shaken) the heaven and the earth.- , the removing) The same word occurs at Heb 7:12. The antithesis is , 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.- , 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.- ) that they should remain. For he says , not . The imperfect depends on the preterite , made. , I remain, is often said of a thing which is left remaining (surviving) when others pass away; and hence also comes from ; 1Co 13:13.- , 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.<\/p>\n signifieth: Psa 102:26, Psa 102:27, Eze 21:27, Mat 24:35, 2Pe 3:10, 2Pe 3:11, Rev 11:15, Rev 21:1 <\/p>\n are shaken: or, may be shaken <\/p>\n Reciprocal: Job 26:11 – pillars Isa 13:13 – I will Isa 66:22 – the new Eze 26:15 – shake Eze 31:16 – made Hag 2:21 – I will Mat 24:7 – nation shall Luk 21:10 – Nation shall Heb 1:11 – shall perish Heb 10:9 – He taketh Heb 12:26 – Yet once<\/p>\n Heb 12:27. Paul explains that since there was to be but one more shaking, it signified that what would be left in force after the shaking would be so firm that it wool be useless to try the shaking again. Such was the case, for when the great shaking took place at Jerusalem on Pentecost, the Jewish and Patriarchal Dispensations were gone and only the kingdom of Christ was able to remain as our verse says.<\/p>\n Heb 12:27. And this word yet once moreonce for all, as it means, shows plainly that there is to be one change only from the time when the prophet spoke, and consequently that the things which are introduced by that change are to remain unshaken. The shaking of the heavenly things has created some difficulty. But, in fact, the new covenant affected both earth and heaven. The Word made flesh, the complete forgiveness of sin, eternal life through the blood of Christ, the introduction of sinners of all nations into the Church of God, the changing of the Church itself from an earthly into a spiritual fellowship, Christ exalted as Priest and King: these are changes that affect both worlds, but cannot themselves be changed. The shaking, therefore, here spoken of is not now future, as some suppose. It began at the incarnation (and so the I will shake of the prophecy is here changed into I am shaking), and it is only the complete realization of it that is still to come. The last clause, as of things that have been made, etc., refers probably not to creation but to the Jewish economy, to which the word made has been already applied; and their removal is with the view to the permanence of the spiritual economy which is to abide.<\/p>\n Verse 27 <\/p>\n There is an obscurity in respect to some of the expressions of this verse. The general idea is, that, while the Jewish system was temporary and mutable, the dispensation by Christ is fixed and final, and shall never be moved. <\/p>\n 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. 27. And this word, Yet once more ] The argument on the phrase “ Again, yet once for all,” and the bringing it into connexion … Continue reading “Exegetical and Hermeneutical Commentary of Hebrews 12:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30161","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30161","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30161"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30161\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30161"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30161"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30161"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"