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Heb_12:27. The author, arguing from the ἔτι ἅπαξ of the prophetic word of scripture just adduced, brings out as a second feature of the superiority of Christianity, that it is abiding and intransitory.
Τὸ δέ · Ἔτι ἅπαξ ] The expression, however, Yet once more, sc. and then not again. ἔτι ἅπαξ , namely, is taken by the writer absolutely.
δηλοῖ τὴν τῶν σαλευομένων μετάθεσιν ] declares (points to) the changing of that which is being shaken, sc. the earth and the (visible) heavens, inasmuch as it is a well-known matter ( τήν ) that, at the epoch of the consummation of the kingdom of God, the present earth and the present heavens will be transformed into a new earth and new heavens (comp. Isa_65:17 ff; Isa_66:22; 2Pe_3:13; Rev_21:1); the shaking, however, of the heavens and the earth predicted by the prophet will be the only one, and consequently the last one, which will take place at all.
ὡς πεποιημένων ] because they are created, i.e. visible, earthly, and transitory, things. The words draw attention to the constitution of the σαλευόμενα , thereby to make it appear as something natural that these should undergo a change or transformation. They are not to be taken together with the following ἵνα ; in connection with which construction we have either the explanation: which namely has been made, to the end that that which is immovable may remain (Grotius, Bengel, Tholuck, Delitzsch, Riehm, Lehrbegr. des Hebräerbr. p. 130, Obs.; Kluge, Moll, Woerner, al.),—which, however, without more precise indication, yields arbitrary variations of the meaning, but no clear thought,—or: which was made indeed only for the purpose of awaiting that which is immovable, and giving place to the same when this comes in (Bauldry in Wolf, Storr, Böhme, Kuinoel, Hofmann, al.). Grammatically there is nothing to be alleged against this acceptation of the words, although the expression μένειν is not elsewhere employed by the author in the sense of “to await anything;” nor even against the thought in itself can any objection be raised. But then it appears unsuitable to the connection; since upon this interpretation that which the author will derive from the ἔτι ἅπαξ , namely, the coming in of that which is eternal and intransitory, is brought out in much too subordinate a form. ἵνα is therefore to be taken as dependent on τὴν τῶν σαλευομένων μετάθεσιν , inasmuch as it adduces the higher design of God in the transformation of the present earth and the present heavens: in order that there may then abide (have a permanent existence) that which cannot be shaken, sc. the eternal blessings of Christianity, into the full enjoyment of which the Christian will enter so soon as a new earth and new heaven is formed, and the kingdom of God attains to its consummation.