Heb 12:26-28 | Barnes | STEP | Verse 26. Whose voice then shook the earth . When he spake at Mount Sinai. The meaning is, that the mountain and the region around quaked, . 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 , 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 centre. 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 will 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. (a) "saying"

Hebrews 12:26-28

Verse 26. Whose voice then shook the earth. When he spake at Mount Sinai. The meaning is, that the mountain and the region around quaked, Ex 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 centre. 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 will 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.

(a) "saying" Hag 2:6 Verse 27. 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 be 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. Marg., 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 for ever and ever.

(1) "are shaken" "may be" Verse 28. Wherefore we receiving a kingdom which cannot be moved. We who are Christians. We pertain to a kingdom that is permanent and unchanging. The meaning is, that the kingdom of the Redeemer is never to pass away. It is not, like the Jewish dispensation, to give place to another, nor is there any power that can destroy it. Mt 16:18. It has now endured for eighteen hundred years, amidst all the revolutions on earth, and in spite of all the attempts which have been made to destroy it; and it is now as vigorous and stable as it ever was. The past has shown that there is no power of earth or hell that can destroy it, and that in the midst of all revolutions this kingdom still survives. Its great principles and laws will endure on earth till the end of time, and will be made permanent in heaven. This is the only kingdom in which we can be certain that there will be no revolution; the only empire which is destined never to fall.

Let us have grace whereby we may serve God. Marg. "let us hold fast." The Greek is, literally, let us have grace; the meaning is, "let us hold fast the grace or favour which we have received in being admitted to the privileges of that kingdom." The object of the apostle is to keep them in the reverent fear and service of God. The argument which he presents is, that this kingdom is permanent. There is no danger of its being overthrown. It is to continue on earth to the end of time; it is to be established in heaven for ever. If it were temporary, changeable, liable to be overthrown at any moment, there would be much less encouragement to perseverance. But in a kingdom like this there is every encouragement, for there is the assurance

(1.) that all our interests there are safe;

(2.) that all our exertions will be crowned with ultimate success;

(3.) that the efforts which we make to do good will have a permanent influence on mankind, and will bless future ages; and

(4.) that the reward is certain. A man subject to a government about whose continuance there would be the utmost uncertainty, would have little encouragement to labour with a view to any permanent interest. In a government where nothing is settled, where all policy is changing, and where there are constantly vacillating plans, there is no inducement to enter on any enterprize demanding time and risk. But where the policy is settled; where the principles and the laws are firm; where there is evidence of permanency, there is the highest encouragement. The highest possible encouragement of this kind is in the permanent and established kingdom of God. All other governments may be revolutionized--this never will be; all others may have a changeful policy--this has none; all others will be overthrown --this never will.

With reverence and godly fear. With true veneration for God, and with pious devotedness.

(1) "have grace" "hold fast"