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Selected Verse: Hebrews 12:27 - King James

Verse	Translation	Text
Heb 12:27	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS]. those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss. as of things . . . made--namely, of this present visible creation: compare Co2 5:1; Heb 9:11, "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made 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: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isa 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS].

those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.

as of things . . . made--namely, of this present visible creation: compare Co2 5:1; Heb 9:11, "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made 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: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isa 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

Notes on the Bible, by Albert Barnes, [1834]
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 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. The removing of those things that are shaken - 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. 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 forever and ever.

Notes on the Bible, by Albert Barnes, [1834]

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 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.

The removing of those things that are shaken - 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.

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 forever and ever.

Vincent's Word Studies, by Marvin R. Vincent [1886]
This word "yet once more" (τὸ δέ Ἔτι ἅπαξ) Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be final. It is to precede the new heaven and the new earth. Isa 65:17; Isa 66:22; Pe2 3:13; Rev 21:1. Signifieth (δηλοῖ) From δῆλος manifest, evident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character of things. See Thucyd. i. 3; Aesch. Pers. 518. Comp. Co1 3:13; Heb 9:8; Pe1 1:11. Appropriate to prophetic revelations. The removing (τὴν μετάθεσιν) See on Heb 7:12. For the thought comp. Jo1 2:17; Co1 7:31. As of things that are made (ὡς πεποιημένων) Made indeed by God, who also makes the new heaven and the new earth (Isa 65:17; Isa 66:22), but made to pass away. That the things which cannot be shaken may remain (ἵνα μείνῃ τὰ μὴ σαλευόμενα) Whether we consider the things which are shaken, the old heavens and earth which pass away, or the new heaven and earth which cannot be shaken, both are πεποιημένα made by God. The writer perceives this, and therefore adds to as of things that are made a clause stating that they were made (by God himself) to pass away. Accordingly, ἵνα in order that is to be connected with πεποιημένων, after which the comma should be removed. Rend. "the removal of things made in order that they might await the things which are not shaken." Μένειν is used in this sense, await, Act 20:5, Act 20:23, and often in Class.

Vincent's Word Studies, by Marvin R. Vincent [1886]

This word "yet once more" (τὸ δέ Ἔτι ἅπαξ)

Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be final. It is to precede the new heaven and the new earth. Isa 65:17; Isa 66:22; Pe2 3:13; Rev 21:1.

Signifieth (δηλοῖ)

From δῆλος manifest, evident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character of things. See Thucyd. i. 3; Aesch. Pers. 518. Comp. Co1 3:13; Heb 9:8; Pe1 1:11. Appropriate to prophetic revelations.

The removing (τὴν μετάθεσιν)

See on Heb 7:12. For the thought comp. Jo1 2:17; Co1 7:31.

As of things that are made (ὡς πεποιημένων)

Made indeed by God, who also makes the new heaven and the new earth (Isa 65:17; Isa 66:22), but made to pass away.

That the things which cannot be shaken may remain (ἵνα μείνῃ τὰ μὴ σαλευόμενα)

Whether we consider the things which are shaken, the old heavens and earth which pass away, or the new heaven and earth which cannot be shaken, both are πεποιημένα made by God. The writer perceives this, and therefore adds to as of things that are made a clause stating that they were made (by God himself) to pass away. Accordingly, ἵνα in order that is to be connected with πεποιημένων, after which the comma should be removed. Rend. "the removal of things made in order that they might await the things which are not shaken." Μένειν is used in this sense, await, Act 20:5, Act 20:23, and often in Class.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The things which are shaken - Namely, heaven and earth. As being made - And consequently liable to change. That the things which are not shaken may remain - Even "the new heavens and the new earth," Rev 21:1.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The things which are shaken - Namely, heaven and earth. As being made - And consequently liable to change. That the things which are not shaken may remain - Even "the new heavens and the new earth," Rev 21:1.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The removing of those things that are shaken - The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans. As of things that are made - That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent. Those things which cannot be shaken - The whole Gospel system, which cannot be moved by the power of man. May remain - Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The removing of those things that are shaken - The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans.

As of things that are made - That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.

Those things which cannot be shaken - The whole Gospel system, which cannot be moved by the power of man.

May remain - Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.

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