Verse by Verse

17 Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

18 Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably.

19 But I especially urge you to do this, that I may be restored to you the sooner.

20 Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant,

21 make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

22 And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words.

23 Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly.

24 Greet all those who rule over you, and all the saints. Those from Italy greet you.

25 Grace be with you all. Amen.

obey (v.17) = trust, be persuaded (the same word is translated “confident” in verse 18) — in light of the strange doctrines in verse 9

those who rule over you (v.17) — the apostles in Jerusalem? (my own thought, not in any commentary that I saw)

with joy and not with grief (v.17) — referring to the giving of account for their leadership

restored (v.19) — the writer was known to the recipients and had been with them in the past

brought up our Lord Jesus from the dead (v.20) — the only specific mention of Christ’s resurrection in Hebrews

There can be no doubt as to the identity of the great shepherd or the sheep:

He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young (Isaiah 40:11).

These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel (Matthew 10:5-6).

Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers (Romans 15:8).

Jesus said “I am the Good Shepherd: The Good Shepherd giveth His life for the sheep” (John 10:11), and since the Messiah came not but to the lost sheep of Israel, it is folly to suppose otherwise.

By exhorting the reader to perform well-pleasing works, it should be noted that the book of Hebrews is perfectly situated in that James follows, and James has as its theme those well-pleasing works which are to accompany tribulation Israel’s faith and commandment-keeping. — McLean, page 199.

complete (v.21) = equipped for service

bear with (v.22) = endure, don’t become impatient

10 We have an altar from which those who serve the tabernacle have no right to eat.

11 For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp.

12 Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate.

13 Therefore let us go forth to Him, outside the camp, bearing His reproach.

14 For here we have no continuing city, but we seek the one to come.

15 Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name.

16 But do not forget to do good and to share, for with such sacrifices God is well pleased.

we (v.10) — Jews

who serve (v.10) — priests

right (v.10) = legal right, authority

Those who still worship according to the old covenant could not worship according to the new.

outside the camp (v.11) — the place of the offering (Leviticus 16:27)

All that was outside the camp was ceremonially unclean. Yet the Jews had delivered Christ into the hands of unclean Gentiles. To obtain salvation was therefore impossible inside the camp of Judaism. The works of the Jewish economy of ritual and ceremonial ordinances must be abandoned. It was necessary to go outside the gate to the place where alone the needs of the soul had been met by God. Hope lay not in national privilege or any exclusive Jewish position. The reproach of Christ, an indignity in the eyes of a Jew and a degradation in the eyes of a Gentile, was the only possible means of acceptance with God. — Vine, page 327.

therefore (v.12) — to fulfill the type

no continuing city (v.14) — Jerusalem as the representation of the old covenant — and it was about to be destroyed

share (v.16) — as in Acts 2:44-45

7 Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.

8 Jesus Christ is the same yesterday, today, and forever.

9 Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them.

rule (v.7) = guide, leadership

follow (v.7) = imitate

outcome of their conduct (v.7) — the way they lived, probably including those in chapter 11 and more recent leaders

Verse 8 shows Christ as the object of the faith in verse 7.

Clearly Hebrews 13:8 and similar verses such as Malachi 3:6 (For I am the LORD, I change not) are not intended to be applied to physical truths, but rather to the unchangeable nature of the Godhead. Always holy, always perfect, God demonstrates His attributes in verses such as Isaiah 11:2. God is love, and so much more: and it is those attributes which are the same yesterday, today and forever. — McLean, page 192.

do not be carried (v.9) — tense indicates present danger — (here) rejecting Christ as Messiah and returning to Judaism

grace (v.9) — the inward purification of the new covenant

foods (v.9) — the ceremonial observances of Judaism

Previously, meats were said to belong to them that are of full age, and strong meat was spoken of favorably (Hebrews 5:13-14), unlike the verse above. — McLean, page 192.

1 Let brotherly love continue.

2 Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.

3 Remember the prisoners as if chained with them — those who are mistreated — since you yourselves are in the body also.

4 Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.

5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you.”

6 So we may boldly say: “The LORD is my helper; I will not fear. What can man do to me?”

entertained angels (v.2) — Abraham (Genesis 18:1-3); Lot (Genesis 19:1-2)

It is important to notice that Israel must endure to the end of their Great Tribulation while keeping the faith of Christ and the commandments, which is referred to as the “everlasting gospel,” the source of which is angels (Revelation 14:6, 12).

And it is of the utmost importance for remnant Israel to pay attention to angels, hence this instruction to entertain strangers because those strangers might actually be angels; and angels have the everlasting gospel to preach to remnant Israel.

These instructions are very much opposite the apostle Paul’s clear teaching that we in our dispensation are not under the commandments (Romans 6:14; Colossians 2:16; Galatians 5:1) and that we are not to listen to angels (Galatians 1:8). — McLean, pages 186-187

in the body (v.3) — in a condition in which they might also have to suffer

Marriage is (v.4) = “let marriage be”

honorable (v.4) = held as of great price, esteemed

content (v.5) — satisfied with what meets your needs and not wanting extra

such things as you have (v.5) = one’s circumstances

I will never leave you (v.5) — quote from Deuteronomy 31:6

leave (v.5) = loosen, let sink, neglect to uphold

forsake (v.5) = abandon in troubles, let one down

boldly (v.6) — in the habit of being courageous

The LORD is my helper (v.6) — quote from Psalm 118:6

25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven,

26 whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.”

27 Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain.

28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.

29 For our God is a consuming fire.

Those who rejected God’s message from Mt. Sinai through angels, didn’t escape judgment. Those who reject God’s message in Christ (Hebrews 1:2) won’t either.

see (v.25) = see to it — continuous action

they (v.25) — Israel in the Exodus

if we turn away (v.25) — action then going on

shook the earth (v.26) — Exodus 19:18 — Haggai 2:6 — judgment at Christ’s second coming (2 Peter 3:10, 12; Revelation 20:11; 21:1-5; Isaiah 65:17; 66:22)

The writer quotes the prophecy of Haggai 2:6. This will be fulfilled during the Great Tribulation period at which time the movements and functions of the heavenly bodies will be disorganized (Revelation 6:12-17; 8:12), and an earthquake will shake the entire earth, occurring at the moment the Messiah’s feet touch the Mount of Olives at the close of the Great Tribulation (Zechariah 14:4-5; Revelation 6:12; 11:13; 16:18) — Wuest, page 230.

things that are made (v.27) — temporary things — The destruction of temporary things highlights permanent things

have grace (v.28) — be grateful

reverence (v.28) = caution, discretion

godly fear (v.28) = apprehension of danger (not terror) — regard for God and His standards

Verse 29 is a quote from Deuteronomy 4:24

18 For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest,

19 and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore.

20 (For they could not endure what was commanded: “And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow.”

21 And so terrifying was the sight that Moses said, “I am exceedingly afraid and trembling.”)

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels,

23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect,

24 to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.

mountain (v.18) — Sinai (Exodus 19:9-25; 20:18-21; Deuteronomy 4:10-24)

may be touched (v.18) — tangible

God’s purpose for that day is expressly recorded in the Old Testament: “... I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth …” (Deuteronomy 4:10; cf. Exodus 20:20). God was warning them from heaven with an awesome demonstration in order that they might fear and obey Him. — KJV Commentary, page 1709.

beast (v.20) — If an animal touched the mountain, the people could not touch it but had to kill it by stoning or with a spear.

shot with an arrow (v.20) — not in best manuscripts

general assembly (v.23) — most commentators think this refers to the angels in verse 22 — a festive gathering

spirits of just men (v.23) — those saved before Christ’s death who were not, until that point, made perfect and who had still not been resurrected.

Abel (v.24) — His blood cried for vengeance. Christ’s blood is better — it cries for mercy

12 Therefore strengthen the hands which hang down, and the feeble knees,

13 and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.

14 Pursue peace with all people, and holiness, without which no one will see the Lord:

15 looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled;

16 lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright.

17 For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.

Verses 12 and 13 take up the athletic image from verses 1 and 2. They exhort the Hebrews not to fall prey to weariness or discouragement.

Therefore (v.12) — based on what was just written about chastisement

strengthen (v.12) = straighten up — from the same word as “straight” in verse 13 — set upright

straight (v.13) — right, smooth

lame (v.13) — those inclined to give up and return to law — Make the path smooth so as not to cause the lame to stumble.

While Isaiah 35:3 is a sound cross reference for these verses, as most every commentary and study Bible notes, it may well be that the foundation for both the Isaiah and Hebrew references is Moses:

And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses’ hands became heavy; so they took a stone and put it under him, and he sat on it. And Aaron and Hur supported his hands, one on one side, and the other on the other side; and his hands were steady until the going down of the sun (Exodus 17:11-12).

The Hebrew reader will need all the help he can get from other members of remnant Israel to endure to the end of the Great Tribulation, just as Moses needed help to persist and prevail. — McLean, page 178.

Wuest gets around the problem of these verses by claiming the individuals who fall away were never really saved. McLean (below) sees it differently. I lean toward McLean’s view.

The exhortation is to the born-again Jews who had left the temple, to live such consistent saintly lives, and to cling so tenaciously to their new-found faith, that the unsaved Jews who had also left the temple and had outwardly embraced the New Testament truth, would be encouraged to go on to faith in Messiah as High Priest, instead of returning to the abrogated sacrifices of the Levitical system. These truly born-again Jews are warned that a limping Christian life would cause these unsaved Jews to be turned out of the way. — Wuest, page 222.

looking (v.15) = exercising oversight — watching out for each other

fall short (v.15) = arrive late, fall back from

root of bitterness (v.15) — perhaps a reference to Deuteronomy 29:18

profane (v.16) — regard something as common which should be considered holy — in Esau’s case, his birthright (Genesis 25:29-34)

This is neither a Christian nor an unsaved pretender but rather a Tribulation Hebrew being exhorted to keep himself from falling away.

No Christian inherits a blessing in that we are told we have all spiritual blessings in heavenly places now (Ephesians 1:3). However Israel’s blessed yet future inheritance has been a recurrent theme of this book (Hebrews 1:4, 13, 2:5, 8; 3:6, 18; 4:6, 9; 6:11, 15; 8:10; 10:25; 11:8-10; 11:39 and here). — McLean, page 180.

9 Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live?

10 For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness.

11 Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.

Chastening by our human fathers is brief (comparatively) and sometimes done with wrong motives. God’s chastening has only their (the Jews) highest good in mind. The chastening referred to here is probably the Tribulation.

Father of spirits (v.9) — in contrast with “human fathers”

for a few days (v.10) — during youth. It ends with adulthood, whether the child still needs it or not.

as it seemed best to them (v.10) = opinion, supposition — subjective judgment

yields (v.11) = gives back, produces in return

peaceable (v.11) = bestows happiness and welfare