Bible Commentaries

Brotherly love (πιλαδελπια — philadelphia). Late word from πιλαδελπος — philadelphos (1 Peter 3:8). See 1 Thessalonians 4:9. It is always in order in a church.

To show love unto strangers (της πιλοχενιας — tēs philoxenias). Old word for hospitality, from πιλοχενος — philoxenos (1 Timothy 3:2), in N.T. only here and Romans 12:3. In genitive case with επιλαντανεστε — epilanthanesthe (present middle imperative, cf. Hebrews 6:10).

Have entertained angels unawares (ελατον χενισαντες αγγελους — elathon xenisantes aggelous). Second aorist active indicative of λαντανω — lanthanō old verb to escape notice and first aorist active participle of χενιζω — xenizō old verb to entertain a guest (χενος — xenos stranger), according to a classic idiom seen with λαντανω τυγχανω πτανω — lanthanō class="translit"> tugchanō class="translit"> phthanō by which the chief idea is expressed by the participle (supplementary participle), here meaning, “some escaped notice when entertaining angels.” The reference is to Gen 18; 19 (Abraham and Sarah did this very thing).

As bound with them (ως συνδεδεμενοι — hōs sundedemenoi). Perfect passive participle of συνδεω — sundeō old verb, here only in N.T. For sympathy with prisoners see Hebrews 10:34.

As being yourselves also in the body (ως και αυτοι οντες εν σωματι — hōs kai autoi ontes en sōmati). And so subject to evil treatment. See Hebrews 11:37 for κακουχεω — kakoucheō and Hebrews 11:25 for συνκακουχεω — sunkakoucheō f0).

Let marriage be (ο γαμος — ho gamos). No verb in the Greek. The copula can be supplied either εστιν — estin (is) or εστω — estō (let be, imperative).

Had in honour (τιμιος — timios). Old adjective from τιμη — timē (honour) as in Acts 5:34. Γαμος — Gamos elsewhere in the N.T., means the wedding or wedding feast (Matthew 22:29; John 2:1).

Undefiled (αμιαντος — amiantos). Old compound word (alpha privative and verbal of μιαινω — miainō to defile), already in Hebrews 7:26. Μιαινω την κοιτην — Miainō tēn koitēn is a common expression for adultery.

Fornicators (πορνους — pornous). Unmarried and impure.

Adulterers (μοιχους — moichous). Impure married persons. God will judge both classes whether men do or not.

Be ye free from the love of money (απιλαργυρος ο τροπος — aphilarguros ho tropos). No copula, but supply εστο — esto “Let your manner of life (τροπος — tropos way, Matthew 23:37), be without love of money” (απιλαργυρος — aphilarguros double compound), once found only in the N.T., here and 1 Timothy 3:3, but now several times - or the adverb απιλαργυρως — aphilargurōs - in papyri and inscriptions (Deissmann, Light, etc., pp. 85f.). Alpha privative and πιλος — philos and αργυρος — arguros The N.T. is full of the peril of money on the character as modern life is also.

Content with such things as ye have (αρκουμενοι τοις παρουσιν — arkoumenoi tois parousin). Present passive participle of αρκεω — arkeō to suffice, to be content as in Luke 3:14. Cf. αυταρκης — autarkēs in Philemon 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2 Corinthians 1:7) or the participle used as a principal verb as in Romans 12:16. “Contented with the present things” (τοις παρουσιν — tois parousin associative instrumental case of τα παροντα — ta paronta present active neuter plural participle of παρειμι — pareimi to be present or on hand).

For himself hath said (αυτος γαρ ειρηκεν — autos gar eirēken). God himself as in Acts 20:33 of Christ. Perfect active indicative as in Hebrews 1:13; Hebrews 4:3.; Hebrews 10:9. The quotation is a free paraphrase of Genesis 28:15; Deuteronomy 31:8; Joshua 1:5; 1 Chronicles 28:20. Philo (de Confus. Ling. 32) has it in this form, “a popular paraphrase” (Moffatt). Note the five negatives strengthening each other (ου μη — ou mē with the second aorist active subjunctive ανω — anō from ανιημι — aniēmi to relate, as in Acts 16:26; ουδ ου μη — oud' ou mē with second aorist active subjunctive εγκαταλιπω — egkatalipō from εγκαταλειπω — egkataleipō to leave behind, as in Matthew 27:46; 2 Timothy 4:10). A noble promise in times of depression.

So that we say (ωστε ημας λεγειν — hōste hēmas legein). The usual construction (the infinitive) with ωστε — hōste in the Koiné even when the idea is result instead of purpose. The accusative ημας — hēmas is that of general reference.

With good courage (ταρρουντας — tharrountas). Present active participle of ταρρεω — tharreō (Ionic and early Attic ταρσεω — tharseō Matthew 9:2) as in 2 Corinthians 5:6, 2 Corinthians 5:8. The accusative agreeing with ημας — hēmas “being of good courage.” The quotation is from Psalm 118:6.

My helper (εμοι βοητος — emoi boēthos). “Helper to me” (ethical dative εμοι — emoi). οητος — Boēthos is old adjective (cf. βοητεω — boētheō to help, Hebrews 2:18), often in lxx as substantive, here only in N.T.

I will not fear (ου ποβητησομαι — ou phobēthēsomai). Volitive first future passive of ποβεομαι — phobeomai f0).

Remember (μνημονευετε — mnēmoneuete). Present active imperative of μνημονευω — mnēmoneuō old verb to be mindful of (from μνημων — mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22.

Them that had the rule over you (των ηγουμενων υμων — tōn hēgoumenōn humōn). Present middle participle of ηγεομαι — hēgeomai with genitive of the person (υμων — humōn) as in Hebrews 13:17, Hebrews 13:24. The author reminds them of the founders of their church in addition to the long list of heroes in chapter Acts 11. See a like exhortation to respect and follow their leaders in 1 Thessalonians 5:12. Few lessons are harder for the average Christian to learn, viz., good following.

The word of God (τον λογον του τεου — ton logon tou theou). The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17).

And considering the issue of their life (ων ανατεωρουντες την εκβασιν της αναστροπης — hōn anatheōrountes tēn ekbasin tēs anastrophēs). No “and” in the Greek, but the relative ων — hōn (whose) in the genitive case after αναστροπης — anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω — anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις — Ekbasis is an old word from εκβαινω — ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary).

Imitate their faith (μιμειστε την πιστιν — mimeisthe tēn pistin). Present middle imperative of μιμεομαι — mimeomai old verb (from μιμος — mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders.

Jesus Christ is the same yesterday and today, yea and forever (Ιησους Χριστος εχτες και σημερον ο αυτος και εις τους αιωνας — Iēsous Christos echthes kai sēmeron ho autos kai eis tous aiōnas). There is no copula in the Greek. Vincent insists that εστιν — estin be supplied between Ιησους — Iēsous and Χριστος — Christos “Jesus is Christ,” but it more naturally comes after Χριστος — Christos as the Revised Version has it. The old adverb εχτες — echthes is rare in the N.T. (John 4:52; Acts 7:28; Hebrews 13:8). Here it refers to the days of Christ‘s flesh (Hebrews 2:3; Hebrews 5:7) and to the recent work of the leaders (Hebrews 13:7). “Today” (σημερον — sēmeron Hebrews 3:15) is the crisis which confronts them. “Forever” (εις τους αιωνας — eis tous aiōnas) is eternity as well as the Greek can say it. Jesus Christ is eternally “the same” (Hebrews 1:12) and the revelation of God in him (Hebrews 1:1.) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

Be not carried away (μη παραπερεστε — mē parapheresthe). Prohibition with μη — mē and present passive imperative of παραπερω — parapherō old verb to lead along (Judges 1:12), to carry past (Mark 14:36), to lead astray as here.

By divers and strange teachings (διδαχαις ποικιλαις και χεναις — didachais poikilais kai xenais). For ποικιλος — poikilos (many coloured) see Hebrews 2:4. Χενος — Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16.

That the heart be established by grace (χαριτι βεβαιουσται την καρδιαν — chariti bebaiousthai tēn kardian). Present passive infinitive of βεβαιοω — bebaioō (from βαινω — bainō) to make stable with the instrumental case χαριτι — chariti (by grace) and the accusative of general reference (την καρδιαν — tēn kardian). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God‘s grace in Christ.

That occupied themselves (οι περιπατουντες — hoi peripatountes). “That walked” in the ritualistic Jewish rules about meats.

Were not profited (ουκ ωπελητησαν — ouk ōphelēthēsan). First aorist passive indicative of ωπελεω — ōpheleō to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.

We have an altar (εχομεν τυσιαστηριον — echomen thusiastērion). We Christians have a spiritual altar (τυσιαστηριον — thusiastērion), not a literal one (Hebrews 7:13). This metaphor is carried out.

Whereof (εχ ου — ex hou). Our spiritual altar.

The tabernacle (τηι σκηνηι — tēi skēnēi). Dative case with λατρευοντες — latreuontes (serve), σκηνη — skēnē being used for “the whole ceremonial economy” (Vincent) of Judaism.

Of those beasts whose blood (ων ζωων το αιμα τουτων — hōn zōōn to haima toutōn). The antecedent (ζωων — zōōn) of ων — hōn is here incorporated and attracted into the case of the relative, “the blood of which beasts” and then τουτων — toutōn (genitive demonstrative) is added, “of these.” Cf. Leviticus 4:12., Leviticus 4:21; Leviticus 16:27 for the Old Testament ritual in such cases. This is the only example in the lxx or N.T. where ζωων — zōōn (animal) is used of a sacrificial victim. See also Exodus 29:14; Exodus 32:26. for burning without the camp.

Wherefore Jesus also (διο και Ιησους — dio kai Iēsous). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι — hina hagiasēi ινα — hina and the first aorist active subjunctive of αγιαζω — hagiazō to sanctify), the means employed (δια του ιδιου αιματος — dia tou idiou haimatos by his own blood), the place of his suffering (επατεν — epathen as in Hebrews 5:8) is also given (εχω της πυλης — exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11.

Let us therefore go forth to him (τοινυν εχερχωμετα προς αυτον — toinun exerchōmetha pros auton). Inferential particle (τοι νυν — toi εχερχομαι — nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of τον ονειδισμον αυτου περοντες — exerchomai “Let us keep on going out there to him.” If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ “outside the camp” and take our stand with him there on Golgotha, “bearing his reproach” (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted “the reproach of the Messiah” (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1.) in it. This is the great passionate plea of the whole Epistle.

An abiding city (μενουσαν πολιν — menousan polin). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Hebrews 11:10).

Through him (δι αυτου — di' autou). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one.

Let us offer up (αναπερωμεν — anapherōmen). Present active volitive subjunctive of αναπερω — anapherō “let us keep on offering up.” Jesus is living and let us go to him.

A sacrifice of praise (τυσιαν αινεσεως — thusian aineseōs). This phrase occurs in Leviticus 7:12; Psalm 54:8. The word αινεσις — ainesis (from αινεω — aineō to praise), common in lxx, is only here in N.T.

The fruit of lips (καρπον χειλεων — karpon cheileōn). In apposition (τουτ εστιν — tout 'estin) and explanation of τυσιαν αινεσεως — thusian aineseōs Cf. Hosea 14:3; Isaiah 57:19.

Which made confession to his name (ομολογουντων τωι ονοματι αυτου — homologountōn tōi onomati autou). This use of ομολογεω — homologeō with the dative in the sense of praise like εχομολογεω — exomologeō is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary).

To do good (της ευποιιας — tēs eupoiias). Genitive case. Late compound from ευποιος — eupoios (ευποιεω — eupoieō), common in Epictetus, but here only in N.T., a doing good.

To communicate (κοινωνιας — koinōnias). Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1.; James 1:27) are all inward and ethical.

Forget not (μη επιλαντανεστε — mē epilanthanesthe). Prohibition with μη — mē and the present middle imperative of επιλαντανω — epilanthanō (Hebrews 6:10; Hebrews 13:2). Here with the genitive case.

Is well pleased (ευαρεστειται — euaresteitai). Present passive indicative of ευαρεστεω — euaresteō (Hebrews 11:5). With the associative instrumental case τυσιαις — thusiais (sacrifices).

Obey (πειτεστε — peithesthe). Present middle imperative of πειτω — peithō with dative case.

Submit (υπεικετε — hupeikete). Present active imperative of υπεικω — hupeikō old compound to yield under, to give up. Here only in N.T.

They watch (αγρυπνουσιν — agrupnousin). Present active indicative of αγρυπνεω — agrupneō old verb (from αγρεω — agreō to search, υπνος — hupnos sleep), to seek after sleep, to be sleepless, be watchful (Mark 13:33).

As they that shall give account (ως λογον αποδωσοντες — hōs logon apodōsontes). Regular Greek idiom with ως — hōs and the future participle. For λογον αποδιδωμι — logon apodidōmi to render account, see Matthew 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock.

And not with grief (και μη στεναζοντες — kai mē stenazontes). “And not groaning” (cf. Romans 8:23).

Unprofitable (αλυσιτελες — alusiteles). Old double compound adjective (alpha privative and λυσιτελης — lusitelēs and this from λυω — luō to pay, and τελος — telos tax, useful or profitable as Luke 17:2), not profitable, not advantageous, by litotes, hurtful, pernicious. Common rhetorical litotes, here only in N.T.

Honestly (καλως — kalōs). Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1 Thessalonians 2:18; 2 Corinthians 1:11., 2 Corinthians 1:17

That I may be restored to you the sooner (ινα ταχειον αποκαταστατω υμιν — hina tacheion apokatastathō humin). Purpose clause with ινα — hina and the first aorist passive subjunctive of αποκατιστημι — apokathistēmi an old double compound as in Matthew 12:13. What is meant by ταχειον — tacheion (John 13:27; John 20:4) we do not know, possibly sickness. See Hebrews 13:23 also for ταχειον — tacheion f0).

The God of peace (ο τεος της ειρηνης — ho theos tēs eirēnēs). God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23.

Who brought again from the dead (ο αναγαγων εκ νεκρων — ho anagagōn ek nekrōn). Second aorist active articular participle of αναγω — anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.).

That great shepherd of the sheep (τον ποιμενα των προβατων τον μεγαν — ton poimena tōn probatōn ton megan). This phrase occurs in Isaiah 63:11 except τον μεγαν — ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.”

With the blood of the eternal covenant (εν αιματι διατηκης αιωνιου — en haimati diathēkēs aiōniou). This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.”

Make you perfect (καταρτισαι — katartisai). First aorist active optative of καταρτιζω — katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17.

Working in us (ποιων εν εμιν — poiōn en hemin). “Doing in us.” Some MSS. read “in you.”

Well-pleasing (ευαρεστον — euareston). Compound adjective (ευ αρεστος — eu ενωπιον αυτου — arestos). Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T.

Bear with (ανεχεστε — anechesthe). Present middle imperative (some MSS. have ανεχεσται — anechesthai infinitive) of ανεχω — anechō with the ablative, “hold yourselves back from” as in Colossians 3:13.

The word of exhortation (του λογου της παρακλησεως — tou logou tēs paraklēseōs). His description of the entire Epistle. It certainly is that, a powerful appeal in fact.

I have written (επεστειλα — epesteila). First aorist active indicative (epistolary aorist) of επιστελλω — epistellō old word to send a letter (επιστολη — epistolē) as in Acts 15:20.

In few words (δια βραχεων — dia bracheōn). Common Greek idiom, here only in N.T. (from βραχυς — brachus brief, short). Cf. δι ολιγων εγραπσα — di' oligōn egrapsa in 1 Peter 5:12.

Hath been set at liberty (απολελυμενον — apolelumenon). Perfect passive participle of απολυω — apoluō to set free, in indirect discourse after γινωσκετε — ginōskete Possibly from prison if he came to Rome at Paul‘s request (2 Timothy 4:11, 2 Timothy 4:21).

Shortly (ταχειον — tacheion). Same comparative as in Hebrews 13:19, “sooner” than I expect (?).

They of Italy (οι απο της Ιταλιας — hoi apo tēs Italias). Either those with the author in Italy or those who have come from Italy to the author outside of Italy.