12:18–21 These verses describe Israel’s terrifying experience at the foot of Mount Sinai (Exod 19).

12:20 what was commanded. The command (quoting from Exod 19:12–13) seemed unbearably strict and threatening. touches the mountain. A detail that reflects the old covenant’s restricted access to God’s presence (cf. 9:7–10).

12:21 trembling with fear. Even Moses, who was allowed to approach God, was terrified when he descended from God’s presence (Deut 9:19).

12:22–24 This mentions destinations and connections that Christians have already reached through Jesus’ new covenant sacrifice. But we will enter into them more fully in the future.

12:22–23 “Mount Zion” represents “the city of the living God, the heavenly Jerusalem,” existing already in heaven but yet to be established (11:10, 16; 13:14) as part of the new heaven and new earth in the culmination of God’s redemption (Isa 65:17–18; 66:22; Rev 21:1–2, 10). Through Jesus the heavenly high priest, Christians now have access into God’s presence there (4:14–16; 6:19–20; 10:19–22). They have already joined in worship with countless “angels in joyful assembly” (see note on 4:9) and with “the church of the firstborn” (“firstborn” is plural, i.e., humans who are privileged sons and daughters due to the work of Jesus the firstborn Son [1:6; 2:10–17; Rom 8:29; Col 1:18; Rev 1:5]).

12:23 whose names are written in heaven. See Isa 4:3; Dan 12:1; Luke 10:20; Phil 4:3; Rev 21:27. God, the Judge of all. Heightens the awesome picture of their destination. spirits of the righteous made perfect. Seems to refer to the same group as “the church of the firstborn,” now pictured as having met God’s judgment through Jesus the perfected high priest (7:28), whose sacrifice has perfected them forever (10:14).

12:24 Jesus the mediator of a new covenant. The contrasts conclude by explicitly citing the new covenant and “the sprinkled blood” that inaugurated it (9:18–26). mediator. See notes on 8:6; 9:15. blood. Jesus’ blood “speaks a better word than the blood of Abel” (11:4; Gen 4:10), because it is an invitation to forgiveness, not a cry for vengeance.

12:25 do not refuse him who speaks. This strong warning to not reject God’s word in the gospel (cf. 2:3; 3:15; 4:2, 12; 6:6; 10:29) uses imagery drawn from the contrasts of vv. 18–24. Another lesser-to-greater comparison reinforces the urgency (2:1–4; 10:28–29): severe and sure consequences will come for any who refuse “him who warns us from heaven.”

12:26 Words quoting Hag 2:6 specify the warning “from heaven” (v. 25). The OT and later Jewish tradition commonly understood the shaking of the earth at Sinai (Exod 19:18) as a pattern of future judgment (Judg 5:4–6; Pss 18:7; 68:7–8; Isa 13:13; 64:2–4; Jer 10:10; cf. from the pseudepigrapha 1 Enoch 60:1–6; 2 Baruch 32:1–6), and this is the case in Hag 2:6–7, 21 and here. not only the earth but also the heavens. The pattern intensifies.

12:27 “once more.” The author pays close attention to the wording of Hag 2:6 to note a further intensification of the judgment to come: “once more” indicates not further shaking but “the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain.” Identifying “created things” as transitory over against what will “remain” is not a cosmological dualism (what is earthly is evil and temporary versus what is heavenly is good and lasting). Removal does not denote destruction but transformation (7:12; 11:5) to something better and lasting in regard to salvation. The shakable things denote all that must be subjected to God’s judgment (4:13) leading to restoration and renewal, including his creation and redeemed people (v. 28; 2:5–18).

12:28 a kingdom that cannot be shaken. Alludes to Dan 7:18, the vision of God’s holy people who receive a kingdom forever in connection with the Son of Man to whom God grants everlasting dominion. This has already begun (“we are receiving a kingdom”), but it is not yet fully realized (2:8–9; see note on 4:3). Such a hope calls for us to “be thankful” and “worship God acceptably with reverence and awe.” acceptably. Could be rendered “in a way that pleases” God (anticipating 13:15–16, 21).

12:29 consuming fire. Quoting Deut 4:24, this affirms the reverence due to God because of his jealous anger against those who desert the true God for idols.

13:1–21 Instructions About Community Life. The last chapter of Hebrews clearly has a different tone. But its connections to the preceding chapters are strong: (1) it continues the call to worship God in word and deed (12:28); (2) it specifies the pathways of life we should choose (12:11–13); and (3) it alludes to various central themes from the body of the sermon (see notes on vv. 7, 8, 10, 11, 14, 20).

13:1–6 This passage moves rapidly through general instructions for Christian living that constitute the right pathways for life (12:11–13).

13:1 loving one another. Mutual affection and service within the church must continue (6:10; 10:24).

13:2 hospitality to strangers. An important expression of love among Christians. hospitality to angels without knowing it. Refers to Abraham’s (and perhaps others’) welcome of strangers who unexpectedly proved to be most worthy (Gen 18, 19; Judg 6, 13).

13:3 those in prison. First-century prisoners usually had to rely on outside help for basic necessities, and Christian service to “the least of these” certainly included prisoners, especially other believers (Matt 25:34–40). as if you were together with them. The original readers had established a good record of identifying with the suffering and imprisoned (10:33–34). mistreated. See 11:37.

13:4 Marriage should be honored. Marriage must be valued as God’s design (Gen 2:24; Matt 19:4–6; Eph 5:22–33). the marriage bed kept pure. Sexual fidelity within marriage is God’s command (Exod 20:14; Matt 5:27–28). Neither relaxed societal standards nor inflamed personal passion can forestall one’s ultimate accountability to God for sexual sin (1 Thess 4:3–8). sexually immoral. A term broader than “adulterer”; it refers to unlawful sexual activity of various kinds (John 8:4; 1 Cor 5:1, 9–10; 6:9, 18; 1 Thess 4:3).

13:5–6 Two OT quotations confirm God’s unfailing help to keep us from financial fear (Deut 31:6, 8; Ps 118:6–7).

13:5 free from the love of money . . . be content. Themes frequently treated together in NT instruction (Luke 12:15; Phil 4:11; 1 Tim 3:3; 6:6–8). The readers previously modeled this (10:34) and should continue to do so.

13:7–19 A new section of instruction about following Jesus in community life (vv. 7–19). This begins and ends with the proper response to church leaders (vv. 7, 17–19).

13:7 Remember your leaders. Not “recall the deceased who formerly led you,” but “keep in mind your leaders living or dead.” spoke the word of God. Evangelized and instructed (2:1–4); their faithful ministry of “the word of God” is the ground of their authority in the church. outcome of their way of life. The product or effect of their godly conduct.

13:8 Jesus Christ is the same. This is a significant Christological declaration on its own, but it links to the final phrase of v. 7: the one your leaders have proclaimed and trusted through all of life is worthy of your trust as well. He is the unchanging one (1:12; 7:24–25).

13:9 strange teachings. Doctrines that contrast with the single, unchanging focus on Christ that their leaders inculcated (vv. 7–8). strange. Not bizarre but foreign, i.e., from outside the community. hearts . . . strengthened by grace. Alludes to the new covenant’s inward transformation (vv. 20–21; 8:10; 9:14–15). ceremonial foods. These outside teachings seem to call for Judaistic dietary practices related to OT priestly ritual (cf. Lev 6:26; 7:31–32). The author’s brief response connects to the argument of the earlier chapters: these practices afford “no benefit” to those who partake of them (7:19; 9:9–10; 10:1).

13:10 We have an altar. In contrast to the Levitical system, Christians benefit from Christ’s eternally effective sacrifice.

13:11 bodies are burned outside the camp. The blood of a bull and a goat was sprinkled on the atonement cover in the Day of Atonement ritual (9:7, 25; Lev 16:14–15), but their carcasses were unclean and had to be disposed of outside the wilderness encampment (Lev 16:27).

13:12 Jesus also suffered outside the city gate. Jesus’ crucifixion outside Jerusalem (Mark 15:20–22; John 19:20) culminated the rejection and shame he experienced for us (12:2; Ps 22:6; Isa 53:3–4).

13:13 bearing the disgrace he bore. Following Jesus completely may bring rejection and reproach from society (10:33–34; 11:26).

13:14 here we do not have an enduring city. Another theme from earlier chapters (11:10, 16; 12:22) confirms our status as outsiders in this world but heirs of what will be far better (10:34; 11:13).

13:15 sacrifice of praise. The Septuagint (the pre-Christian Greek translation of the OT) phrase for “thank offering” in a number of OT passages (Lev 7:12–13; 2 Chr 29:31; Pss 50:14, 23; 107:22; 116:17). The OT sacrificial system has been set aside, but our grateful worship should still overflow to God (12:28). the fruit of lips that openly profess his name. “Fruit of lips” is also an OT phrase for expressing praise to God (Isa 57:19 [“creating praise on their lips”]; Hos 14:2). God’s people of all generations have offered heartfelt worship to our gracious God, but our heightened blessings in Christ should prompt greater thanksgiving.

13:16 to do good and to share with others. Further priestly service for us to offer to God. share. Probably means to show generosity or liberality, as in 2 Cor 8:4; 9:13. With such worship “God is pleased” (v. 21; 11:5–6; cf. 12:28).

13:17 Have confidence in your leaders and submit to their authority. In the light of threats to their faith (vv. 9–13), the author urges the readers to faithfully follow their faithful leaders. Instead of “have confidence in,” some translations say “obey” (see the same Greek verb in Rom 2:8 [“follow”]; Gal 5:7; Jas 3:3). they keep watch. The leaders’ authority is grounded in faithfully ministering God’s word (v. 7) and being accountable to God for shepherding the flock (Acts 20:28; 1 Cor 3:10; 4:5; Jas 3:3) under “Jesus, that great Shepherd of the sheep” (v. 20). Yielding to such leaders so that their work can be “a joy, not a burden” is best for all concerned.

13:18 clear conscience. The author is one of their faithful leaders, and this sermon reflects his role in teaching and exhorting them as a pastor.

13:19 be restored to you soon. There is no indication of the author’s circumstances, but he desires to be with them as soon as possible (cf. v. 23).

13:20 A benedictory prayer to the God who brings “peace” (cf. 12:11–14) closes this section about community life (vv. 1–21). blood of the eternal covenant. Alludes to Jesus’ new covenant sacrifice of himself (Jer 32:40 and Ezek 37:26 describe the promised new covenant as “everlasting”). brought back from the dead. This is the only time Hebrews explicitly refers to Jesus’ resurrection (cf. 5:7), but the frequent mentions of his exaltation imply it. great Shepherd of the sheep. Jesus in his unending concern for us (v. 8) provides the utmost pastoral care (v. 17; 7:25; Ps 23; Isa 40:11; Ezek 34:11–16, 23; 37:24; John 10:11, 14; 1 Pet 2:25; 5:4).

13:21 equip you with everything good for doing his will . . . work in us what is pleasing to him. The author prays that God will fulfill what he pledged in the new covenant (v. 20): to enable them to obey “his will” by transforming them inwardly (8:10; 9:13–14; 10:16, 19–22).

13:22–25 Epilogue: Epistolary Closing. A few personal comments, travel details, and final greetings wrap up the book in a way more typical of epistles (i.e., letters).

13:22 my word of exhortation. The author modestly requests that the readers listen patiently to the work just completed. This self-description of the work is the main evidence for seeing Hebrews as a sermon in written form (see Introduction: Genre and Structure). The same key words occur in Acts 13:15 of the sermon Paul was invited to give in the synagogue in Pisidian Antioch.

13:23 our brother Timothy. The author and readers of Hebrews clearly knew this Timothy well, and the author hopes Timothy will come with him to see them, perhaps soon. Many think this Timothy is the well-known associate of Paul (Acts 16:1; mentioned in 10 of Paul’s 13 letters), but the name Timothy was fairly common in the first-century world. If Hebrews comes from the circles of Paul, this could be the Timothy Paul knew. But we cannot be sure this is that Timothy.

13:24 Those from Italy. This most likely indicates people now elsewhere who once lived near Rome (Acts 18:2) and who pass on their greetings to the readers there. Some take it to mean the author is writing from Rome. But the phrase is not “those in Italy” or “send you their greetings from Italy.” See Introduction: Place of Composition and Destination.

13:25 This final wish for them (exactly like Titus 3:15) is appropriate in view of the book’s emphasis on God’s grace through Christ (v. 9; 2:9; 4:16; 12:15).