Divine Dominion
The Son's glory is equal to the Father's, and he shares in the dominion of the highest throne.
The heavenly powers are arranged in a circle around him, and the measure of servitude of created beings is a witness to his glory.
As the Lord sits at the right hand of the Father, he seems to be elevated to the beginnings of such manifest and transcendent glory through the flesh and the economy with the flesh, not having acted humanly, not even because he became flesh.
He hears the words 'Sit at my right hand, until I make your enemies your footstool' (Psalm 110:1), and whatever the divine nature would subdue, this is borne by the feet of our Savior.
The lowly aspect of humanity is elevated to the dignity of the highest nature, and the Only-begotten Word of God, having established himself in the throne of divinity with flesh, dominates all things not without the Father.
For all things are through both equally, the Father acting and having the energy and will in the Spirit through the Son and with him.
Paul now recalls the story of God's appearance on Mount Sinai, where the Lord dwelled in a fiery manifestation, and the sound of the trumpet was incredibly loud.
The vision was untouchable to the onlookers, and the sound of the trumpet was unbearable.
However, Paul now reminds us that God has promised to shake not only the earth but also the heaven.
This is a reference to the mysterious and renowned event that has been known to both heaven and earth.
There have been two visible changes in the course of human history: one from idolatry to the law, and the other from the law to the gospel.
We are now announcing a third earthquake, a transfer from this world to the next, which will be unshakeable and unmovable.
Therefore, as we receive an unshakeable kingdom, let us have gratitude.
I would gladly ask those who think the kingdom of Christ has been destroyed: whose kingdom does the apostle now remember?
He says it will be shaken and yet always possesses the unshakeable.
Greek
δὲ εἰς ἑνάδα καὶ εἰς κυριότητα μίαν, ἁγιασμόν. ἆρά σοι δοκεῖ τὸ ἰσοπαγὲς ἐν δόξῃ ἰδίᾳ κεκτῆσθαι λοιπὸν ὁ Υἱός; ὅπου γὰρ θρόνος ὁ ἀνωτάτω, καὶ ἰσοδασμὸς ἡ ὑπεροχὴ, καὶ τῶν ἐν οὐρανῷ δυνάμεων ἡ ὡς ἐν κύκλῳ στάσις, τὸ τῆς δουλείας τῶν γενητῶν ἐμφανίζουσα μέτρον, καὶ τὴν τῆς κυριότητος δόξαν προσμαρτυροῦσα τῷ καθημένῳ, ποῖον ἂν ἔχοι τόπον ἐνδοιασμοῦ, μὴ τῇ τοῦ Πατρὸς κυριότητι φυσικῇ καταγλαΐζεσθαι τὸν Υἱόν; πλὴν καίτοι ἰσοκλεὴς καὶ ὁμόθρονος ὢν ὁ Κύριος, ὡς Υἱὸς Πατρὶ καὶ Θεὸς Θεῷ, μονονουχὶ καὶ εἰς ἀρχὰς τῆς οὕτω περιφανοῦς καὶ ὑπερκοσμίου δόξης ἀναβιβάζεσθαι δοκεῖ διὰ τὴν σάρκα καὶ τὴν μετὰ σαρκὸς οἰκονομίαν, ἀκούων "Κάθου "ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν "ποδῶν σου." ὃ γὰρ ἂν ὑποστορέσειεν ἑαυτῇ κατευνάζουσα ἡ θεία φύσις, τοῦτο δὴ πάντως τοῖς τοῦ Σωτῆρος ἡμῶν ὑποφέρεται ποσὶν, οὐκ ἀνθρωπίνως ἐνηργηκότος, οὐδὲ ἐπεί τοι γέγονε σὰρξ, διὰ τοῦτο κρατεῖν τῶν ἠπειθηκότων ἰσχύοντος· ἀλλ' ὅτι τῆς ἀνθρωπότητος τὸ σμικροπρεπὲς εἰς τὸ τῆς ἀνωτάτω φύσεως ἀναθεὶς ἀξίωμα, καὶ τοῖς τῆς θεότητος θώκοις ἐνιδρύσας ἑαυτὸν καὶ μετὰ σαρκὸς ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, κατακυριεύει τῶν ὅλων οὐ δίχα Πατρός· πάντα γὰρ δι' ἀμφοῖν ἐν ἴσῳ, ἐνεργοῦντος μὲν τοῦ Πατρὸς, ἔχοντος 415 δὲ δι' Υἱοῦ καὶ σὺν αὐτῷ ἐν Πνεύματι τὴν ἐφ' ὁτῳοῦν τῶν δρωμένων ἐνέργειάν τε καὶ θέλησιν. Οὐ γὰρ προσεληλύθατε κ.τ.λ. ἔμφοβός εἰμι καὶ ἔντρομος. Ταύτης καὶ νῦν μέμνηται Παῦλος τῆς ἱστορίας καὶ τοῦ καιροῦ, καθ' ὃν καθίκετο μὲν ἐν εἴδει πυρὸς ἐπὶ τὸ Σινὰ ὁ Θεὸς, καὶ "φωνὴ τῆς σάλπιγγος ἤχει μέγα." ἦν δὲ ἀπρόσβλητος τοῖς ὁρῶσιν ἡ θέα, καὶ δύσοιστος ἡ τῶν σαλπίγγων ἠχή· διὸ ἔφασκον "Τὸ πῦρ τὸ μέγα τοῦτο οὐκ ὀψόμεθα ἔτι, "καὶ οὐκ ἀκουσόμεθα τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν." Νῦν δὲ ἔτι ἐπήγγελται λέγων Ἔτι ἅπαξ ἐγὼ σείω οὐ μόνον τὴν γῆν ἀλλὰ καὶ τὸν οὐρανόν. Ἔγνω μὲν γὰρ ὁ οὐρανὸς τὸ μυστήριον, ἔγνω δὲ ὁμοίως καὶ ἡ σύμπασα γῆ· δύο γὰρ γεγόνασι μεταθέσεις βίων ἐπιφανεῖς ἐκ τοῦ παντὸς αἰῶνος, καὶ διαθῆκαι δύο καλοῦνται, καὶ σεισμοὶ γῆς, διὰ τὸ τοῦ πράγματος περιβόητον· ἡ μὲν ἀπὸ τῶν εἰδώλων ἐπὶ τὸν νόμον, ἡ δὲ ἀπὸ τοῦ νόμου πρὸς τὸ εὐαγγέλιον· καὶ τρίτον σεισμὸν εὐαγγελιζόμεθα, τὴν ἐντεῦθεν ἐπὶ τὰ ἐκεῖσε μετάστασιν, τὰ μηκέτι κινούμενα μηδὲ σαλευόμενα. ∆ιὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν. Ἐνταῦθα ἡδέως ἂν ἐροίμην τοὺς παυθῆναί ποτε τὴν βασιλείαν Χριστοῦ νομίζοντας, τῆς τίνος βασιλείας διαμεμνῆσθαι νῦν τὸν ἀπόστολον φήσομεν, ἣν καὶ ἐρηρεισμένην ἔσεσθαι λέγει, καὶ ἀεὶ λαχοῦσαν τὸ ἀκατάσειστον; δηλοῖ γὰρ οἶμαί που τουτὶ τό Ἀσάλευτον· πότερα τὴν Υἱοῦ βασιλείαν ἐν τούτοις φησὶν, ἤγουν τὴν αὐτοῖς τοῖς ἁγίοις δοθησομένην; εἰ μὲν 416 οὖν ἀμείνω τοῦ μεταπίπτειν εἶναί φασι τήν τε βασιλείαν καὶ 22