Context: Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. (He 13:7)

Steven Cole has the following note on this section...

I confess that the first twenty or so times that I read our text, it seemed to me to be a disjointed, random bunch of verses. I could not see any unified theme. But the more I meditated on these verses, I came to see that there is a common theme, namely, the danger of false teaching and the true antidote to it, namely, the person and work of Jesus Christ. The author was concerned that his readers would be “carried away by varied and strange teachings” (He 13:9), including returning to Judaism. So he calls them to remember the godly teachers who had spoken the word of God to them (He 13:7). Even though these men had now died, Jesus Christ, whom they preached, is the same yesterday, today, and forever (He 13:8). His grace (He 13:9) and His sacrificial death on the cross (He 13:10, 11, 12) are at the center of sound doctrine. Jesus and His death on the cross have become our altar, which supercedes and replaces the Jewish altar in the temple. Therefore, we must turn our backs on Judaism and every other religion and hold firmly to Christ and the cross (He 13:13). If such faith leads to hardship, rejection, persecution, or even death, keep in mind that we are not living for rewards in this life, but for the reward He has promised us in heaven (He 13:14). That is the flow of thought here, as I understand it. He is saying,

To avoid being carried away by false teaching, imitate the faith of godly leaders and hold firmly to the centrality of Jesus Christ, His sacrificial death, and the promise of heaven...

...He 13:8 seems out of context, but I believe the author put it here in a somewhat abrupt manner to make a point: A. Godly teachers come and go, but Jesus Christ remains the same forever (He 13:8). That is the point when the verse is joined to the previous context. Sometimes people become so enamored with some godly man or his teaching that they are devastated when that man dies. The author is not diminishing the value of sound teachers, but he is saying that after the teachers die, Jesus Christ remains solid, steady, and unchanging. He 13:8 also relates to the following context, in the sense that the unchanging Jesus Christ and His sacrifice for our sins is the perpetual antidote to false teaching. “Jesus Christ, and Him crucified” (1Co 2:2) was the sum and substance of Paul’s teaching. That must be our focus, also. In Hebrews 1, the author cited from Psalm 102 some verses that referred to God, but he applies them to Jesus Christ. In contrast to the earth and the heavens, he states (He 1:11, 12-note)

“They will perish, but You remain; and they all will become old like a garment, and like a mantle You will roll them up; like a garment they will also be changed, but You are the same, and Your years will not come to an end.”

F. F. Bruce (Commentary on the Epistle to the Hebrews [Eerdmans], p. 395) points out other instances of words that were originally addressed to the God of Israel, but are “taken over and applied to Jesus without any sense of incongruity.” He adds (pp. 395-396),

Yesterday Jesus “offered up prayers and supplications with strong crying and tears unto him that was able to save him from death” (He 5:7-note); today He represents His people in the presence of God, a high priest who is able to sympathize with them in their weakness, because He was “in all points tempted like as we are, yet without sin” (He 4:15-note); for ever He lives, this same Jesus, “to make intercession for them” (He 7:25-note). His help, His grace, His power, His guidance are permanently at His people’s disposal; why then should they lose heart? (Hebrews 13:7-14 The Antidote for False Teaching)

Jesus Christ is the same - Praise God that some things (Some One) do not change. We should take care to remember...and imitate their faith which was in the unchanging Jesus. Let us fix our eyes on the unchanging Solid Rock, Jesus (Click for Scripture chain & chart on Christ as the Rock/Stone - would make a great Sunday School series)...

Yesterday - The day of the apostles

Today - The day of the writing of the letter to the Hebrews

Forever - Throughout eternity (this includes yesterday and today!)

Do not be carried away (3911) (paraphero from para = past, by , beyond + phero = bring, bear) is literally to bear or lead along and so means to be carried off as by the force of the wind or a stream of water, but in this passage referring to figuratively being led away from the path of truth. The idea is that of misleading someone from the true or right way and thus leading them astray. The present imperative with a negative indicates that some of his readers were already being led astray by the erroneous teachings. The thrust of this command is "Stop being carried away." As Vincent observes "The present tense indicates a present and active danger."

Paraphero is used 4 times in the NT - Mk. 14:36; Lk. 22:42; Heb. 13:9; Jude 1:12

Why not? Because of the truth of God the Son's attribute of immutability. He is the immutable, unchangeable anchor of our souls -- stop letting other "isms" carry you away.

The readers were tempted to go back to Jewish legalistic practices of keeping strict dietary laws. See  Col 2:23 (in context of Col 2:16, 17, 18, 19, 20, 21, 22, 23, Mt 15:9, Mk 7:7,Ep 4:14)

Varied (4164) (poikilos) means existence in various kinds or modes, diversified, manifold, variegated, many colored. Poikilos was used to describe the skin of a leopard, the different-colored veining of marble or an embroidered robe and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music.

Poikilos - 10 times in the NT - Matt. 4:24; Mk. 1:34; Lk. 4:40; 2 Tim. 3:6; Tit. 3:3; Heb. 2:4; 13:9; Jas. 1:2; 1 Pet. 1:6; 4:10

Strange (3581) (xenos - cp xenophobia = fear of strangers) means not being previously known and hence unheard of and unfamiliar, foreign, alien, surprising or strange. Robertson says xenos can convey the sense of unheard of. He goes on to add that...

The new is not always wrong any more than the old is always right (Mt 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. Gal. 1:6, 7, 8, 9; 2Ti 3:16)

Xenos - 14 times in the NT - Mt 25:35, 38, 43, 44; 27:7; Acts 17:18, 21; Ro 16:23; Ep 2:12, 19; He 11:13; Heb 13:9; 1Pe 4:12; 3Jn 1:5

Vincent writes that...

These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching.

Teachings (1322) (didache from didasko = to give instruction in a formal or informal setting with the highest possible development of the pupil as the goal; English = didactic = intended to teach, particularly in having moral instruction as an ulterior motive) is a noun which describes the activity of teaching (instruction). See studies on related words - Teach (teaching, taught) (1321) didasko and Teaching (instruction) (1319) didaskalia. In the passive sense didache speaks of the content of what is taught  or the doctrine. Didache or "the teaching" was that instruction which elucidated the meaning of the facts which were proclaimed. The idea of didache then is to  impart knowledge to or instruct someone, for example in how to do something, etc. Teaching or doctrine is that which communicates to another the knowledge of that which heretofore that person was ignorant or ill informed, in the present context diverse, foreign (to the Bible) instruction.

Didache - 30 times in the NT - Matt. 7:28; 16:12; 22:33; Mk. 1:22, 27; 4:2; 11:18; 12:38; Lk. 4:32; Jn. 7:16f; 18:19; Acts 2:42; 5:28; 13:12; 17:19; Rom. 6:17; 16:17; 1 Co. 14:6, 26; 2 Tim. 4:2; Titus 1:9; Heb. 6:2; 13:9; 2 Jn. 1:9f; Rev. 2:14f, 24

Wuest writes that these varied and strange teachings...

refer to the various phases of one radical error; the denial of the Messiahship of Jesus, and of His Messianic sacrifice as superseding Judaism. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Matthew Poole comments that...

the doctrine of Christ being immutable, it is necessary to exhort his subjects from deserting it, which the apostle does here; that they should not be wheeling or whirling about with an unstable and inconstant motion of judgment, faith, and practice concerning such human doctrines which are vain rules to lead one to God, such as are different in nature from Christ, one and the same rule, and those very numerous and various, strange and untrue, taught by false apostles and teachers, taken out of Gentilism (secular teaching) and Judaism, and added to the Gospel by them, as necessary, together with Christ, to justification and salvation (see Mt 15:9 2Co 11:3 Eph 4:14 2Th 2:10, 12 1Ti 4:1, 2, 3 2Ti 4:3, 4 2Pe 2:1, 18, 19 Jude 1:12. (Matthew Poole's Commentary on the New Testament )

The doctrine of Immutability (He 13:8) teaches us that at the heart of an ever-changing universe & various winds of doctrine is an unchanging God. "He is the still point in a turning world."

Change and decay in all around I see,
O Thou who changest not, abide with me.

Steven Cole makes the critically important point that...

False teaching is a perpetual danger for God’s people. The author warns, “Do not be carried away by varied and strange teachings” (He 13:9).

We live in a day when evangelical Christians minimize the importance of sound doctrine and even speak against it as something that divides us and goes against Christ’s commands to love one another. The emphasis today is on coming together where we can agree, rather than dividing over doctrines where we disagree. To say, “I’m right and you’re wrong” over doctrinal matters smacks of pride and intolerance. It will earn you the unwelcome labels of “fundamentalist” or “separatist.” The concept that any religious teaching may be universally true or false runs counter to the modern mindset.

We view religious or spiritual views as a matter of preference, not of truth. Pastor Leith Anderson told of a visitor to his church who said that he liked Reformed Theology, the inerrancy of Scripture—and reincarnation. Although Anderson explained that reincarnation is unbiblical, the man didn’t alter his theology (cited in Gene Edward Veith, Postmodern Times: A Christian Guide to Contemporary Thought and Culture [Crossway Books], pp. 175-176). Truth was reduced to personal preference: “I like vanilla, you like chocolate. But neither is right or wrong.”

A 1991 George Barna survey found that only 23 percent of evangelical Christians expressed a strong belief in absolute truth. Among the American public the number jumped to 28 percent! (Cited by James Dobson, Dec., 1991 newsletter.) If only one-fourth of evangelicals hold a strong belief in absolute truth, then the idea of avoiding false teaching is not going to be of much concern. But the New Testament is filled with warnings against false doctrine. Jesus warned, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Mt. 7:15-note). Paul warned the Ephesian elders to be on guard for savage wolves, and then added (Acts 20:30), “and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” He warned the Galatians about men who were preaching a false gospel (Gal. 1:6, 7, 8, 9). In Colossians, he warned against being taken captive by philosophy and those who imposed rules about food and drink and the observance of certain days (Col 2:8-note, Col 2:16-note). His pastoral letters frequently mention sound doctrine and warn against false teaching (1Ti 1:6, 7; 4:1, 2, 3; 6:3, 4, 5; 2Ti 2:16, 17, 18-note, 2Ti 2:25-note; 3:6-9; 4:3, 4; Titus 1:10, 11-note, Titus 1:12, 13-note, Titus 1:14, 15-note, Titus 1:16-note). (See also, 2Pe 2:1, 2f-note; 1Jn 2:18, 19, 20, 21, 22, 23, 24, 25, 26; 3:7; 4:1, 2, 3, 4, 5, 6; 2Jn 7, 8, 9, 10, 11; Jude; Rev 2:1f-note, Re 3:1f-note.)

Although the Hebrews knew exactly what the author was referring to in our text, we do not. It may have been Jewish regulations about clean or unclean foods, or some Jewish sacrificial ceremony, such as eating the Passover lamb, that was supposed to have benefited the partakers. The force of the imperative indicates that some were already being carried away with this teaching and needed to stop. Perhaps it was the same thing that the author referred to in Hebrews 9:9, 10, where he said that various sacrifices offered could not make the worshiper perfect in conscience, “since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.”

John Owen (An Exposition of Hebrews [The National Foundation for Christian Education], p. 436) points out that the Jews put so much weight on these foods because they were associated with the Jewish altar. Taking them away declared that their altar, which was the center of their religion, was of no more use. The Judaizing Christians thought that somehow the use of such food had a place in establishing or confirming the heart, perhaps even in the matter of salvation. But such practices were of no benefit because they pulled the Jews away from the only means of salvation, namely, God’s grace in Christ.

The main point to note here is that Satan has always infiltrated the church with false teaching that invariably dilutes or digresses from God’s grace in Jesus Christ. If we buy into the modern idea that doctrinal truth is a personal preference of minimal importance, we join these early Hebrews, in danger of being “carried away by varied and strange teaching.” To deny the vital importance of sound doctrine makes us prime targets for the enemy’s attacks.  (Hebrews 13:7-14 The Antidote for False Teaching)

FOR IT IS GOOD FOR THE HEART TO BE STRENGTHENED BY GRACE, NOT BY FOODS: kalon gar chariti bebaiousthai (PPN) ten kardian ou bromasin: (Acts 20:32; 2Corinthians 1:21; Galatians 6:1; 2Thessalonians 2:17; 2Timothy 2:1,2-note) (Not by foods - He 9:9,10-note; Lev 11:1-47; Dt 14:3-21; Acts 10:14, 15, 16; Romans 14:2,6,17; 1Co 6:13; 8:8; Col 2:16, 17, 18, 19, 20, 21, 22, 23-note; 1Ti 4:3, 4, 5; Titus 1:14,15-note)

Commenting on the phrase it is good for the heart to be strengthened by grace, Pastor Cole writes that...

Invariably, false teaching goes astray on the doctrine of God’s grace. The error of the Judaizers, whom Paul confronted in Galatians, was to add the need to be circumcised to the doctrine of salvation by grace through faith alone. They could have argued that circumcision was a God-given command that predated the law. But Paul said that to add circumcision or anything else to the gospel of God’s grace is to incur eternal damnation (Gal. 1:6, 7, 8, 9)! To add human works or merit or indulgences or penance to Christ’s death on the cross as necessary for salvation is to commit the Galatian heresy. As the Reformers clearly taught, we are saved by grace alone through faith alone in Christ alone. We dare not add human works to God’s all-sufficient grace.

But this idea of works salvation is ingrained in the fallen human heart. I’ve talked with people who have sat under my preaching for months, and when I ask them why God should let them into heaven, they reply, “Well, I’ve always tried to be a good person and not hurt anyone.” God’s grace means that He chose us totally apart from and in spite of anything in us (Rom. 11:5-6). Even saving faith is His gift (Phil. 1:29). As Paul wrote (Eph. 2:8-9), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” So all of our salvation, including our faith, is God’s gift according to His unmerited favor. Thus the author shows the centrality of Jesus Christ and His sacrificial death by showing that He is unchanged and that His grace is at the heart of sound doctrine. (Hebrews 13:7-14 The Antidote for False Teaching)

To speak metaphorically, believers should eat "grace flakes" for breakfast, not special "mystery" diets that claim to increase one's "spirituality". In the year 2008, there is a movement in evangelicalism which seems to me to be a bit on the mystical/experiential side and is wanting for the plumbline of sound doctrine. Be wary when you hear teaching that emphasizes feelings over sound doctrine! On the other hand, our orthodoxy far from being dull, drab or dead, should be the exact opposite. Let our Christian faith be like one news station advertises "Fair and balanced"!

Poole comments that this grace reflects...

the free love of God put out in Christ, for regeneration and preservation of souls unto life eternal, carried in the simple doctrine of Christ, which is always the same, 2Th 2:16, 17 1Pe 5:10 (Ibid)

Good (2570)(kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis on that which is beautiful, handsome, excellent, surpassing, precious,  commendable, admirable. Kalos describes that which is inherently excellent or intrinsically good and/or that which provides some special or superior benefit.  In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). The New Testament uses of kalos are similar to the secular Greek -- outwardly fair, as the stones of the temple (Lk 21:5); well adapted to its purpose, as salt ("salt is good" Mk 9:50); competent for an office, as deacons ("good servant of Christ Jesus" 1Ti 4:6); a steward ("serving one another, as good stewards of the manifold grace of God", 1Pe 4:10-note); a good soldier (2Ti 2:3-note); expedient, wholesome ("it is better for you to enter life crippled" Mk 9:43, 45, 47); morally good, noble, as works ("Let your light shine before men in such a way that they may see your good works" Mt 5:16-note); conscience ("we are sure that we have a good conscience", He 13:18-note). The phrase it is good, i.e., a good or proper thing ("It is good not to eat meat or to drink wine",

Heart  (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will.  No outward obedience is of the slightest value unless the heart turns to God.

MacArthur adds that

To be strengthened - to be stabilized.

Strengthened (950)(bebaioo from  bébaios = sure, fixed, standing firm on the feet, steadfast, maintaining firmness or solidity. In classical Greek from the 5th cent. B.C. bebaios acquires the meaning of firm, durable, unshakeable, sure, reliable, certain; and in the legal sphere, valid, legal <> bebaios is derived from baino = fit to tread on = having a firm foundation) is a verb which means to make sure or certain, to prove valid or reliable or to verify and (in legal language) to guarantee.

Bebaioo describes an increase in inner strength (with passive voice implying from outside source) with the implication that the result is a greater firmness of character or attitude in one's heart.

Bebaioo - 8 uses in the NT - Mk. 16:20; Ro 15:8; 1Co. 1:6, 8; 2Co 1:21; Col 2:7; Heb 2:3; 13:9. Note that at least 5/8 uses of "bebaioo" (confirm, establish, strengthen) are somehow related to a work of God or Christ (see Ro 15:8-note, 1Co 1:8, 2Co 1:21, Col 2:7-note, Heb 13:9) and so too in this verse.

Vincent comments that

There is an emphasis on heart as well as on grace. These strange teachings all emphasised externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in ch. 9:9, 14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See ch. 3:8, 10, 12, 15; 4:7, 12; 8:10; especially 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: ch. 10:22; comp. 1 Th. 3:13; 2 Tim. 2:22.

Grace (5485)(charis) in my opinion is a word that is somewhat difficult to define and any definition I attempt will fall far short of the wealth of meaning found in this great Biblical word! That said, one of the most familiar short definitions of grace is "God's unmerited favor."  (Lewis Sperry Chafer). Sadly, the working definition of grace for many believers goes little beyond this basic simple definition.

Grace is the "mace" that allows us to kill the flesh, putting to death the deeds of the flesh by the power of the indwelling Holy Spirit (Ro 8:13-note). Don't try to kill the lusts of the flesh with dead works...they effect nothing except possibly a veneer of pride and possibly a transient "cooling" of the passions. Only by grace do we enter. Only by grace do we stand against the enemy our flesh which continuously "strategizes" and wages war against our soul (1Pe 2:11-note, Gal 5:16-note, Ga 5:17-note)

The gravity of grace flows into the humble of heart. James writes that

He (God) gives a greater grace. Therefore it says, "GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE (from Pr 3:34)." (Jas 4:6)

The stiff necked soul who stands proudly before God receives no benefit from God’s grace. Legalism in all forms, including as adherence to external food rules, impedes the flow of grace. As Wuest suggests the writer is referring to "the system of ceremonial observances...(which) emphasizes externalism."

R Kent Hughes writes that...

Actually, the grace we imbibe comes directly from the cross of Christ, for in v10 the preacher adds, “We have an altar from which those who minister at the tabernacle have no right to eat,” referring to the cross because in a Christian context the sacrifice must be on the cross—the sacrificial altar of our faith. Our spiritual food is nothing less than the life of Christ! Therefore, do not get mixed up with strange teaching such as that leading to spiritual diets. Our nourishment comes from grace, which comes directly from the altar—the Cross of Christ. This meal goes to the humble! (Hughes, R. K. Hebrews: An Anchor for the Soul. Volume 1.  Crossway Books; Volume 2 or Logos)

A straightforward reading suggests that the writer is making a general reference to the food regulations (clean and unclean) that God had specified to the Moses in the Law (eg, Lev 11:1, 2, 3f, 9, 13, 20, 24, etc). Earlier our writer had emphasized that the dietary regulations were merely “external” rules

since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation (“to bring matters to a satisfactory state” = introduction of the New Covenant which displaces the Old Covenant). (He 9:10-note).

Jamieson commenting on not by foods writes...

not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Co 8:8, 13; 6:13; Ro 14:17-note, an exact parallel to this verse: these are some of the “divers and strange doctrines” of the previous sentence. Christ’s body offered once for all for us, is our true spiritual “meat” to “eat” (Heb 13:10-note), “the stay and the staff of bread” (Isa 3:1), the mean of all “grace.”

THROUGH WHICH THOSE WHO WERE THUS OCCUPIED WERE NOT BENEFITED: en ois ouk ophelethesan (3PAPI) oi peripatountes (PAPMPN):

Occupied (4043) (peripateo from peri = about, around + pateo = walk, tread) means literally to walk around, to go here and there in walking, to tread all around.  To walk about is often used to express habitual practice or general conduct of life (Cp Ro 6:4-note; 2Co 10:3-note; Ep 2:10-note; Col 3:7-note; Col 4:5-note) The present use is figurative referring to how one conduct his or her life (what "occupies" their time).

Not (ou) signifies absolute negation. No exceptions. Not one iota of spiritual benefit, no matter how much more "spiritual" one might "feel"! Feelings are deceiving. Legalism is always vanity and futility like chasing after the wind. Pursue Christ, not the shadows that point to Christ. Ceremonialism and ritualism will always fail edify and build up one's spiritual life (no "strengthening of one's heart" transpires!).

Benefited (5623) (opheleo from ophelos = increase, profit <> opheleia = benefit profit) means to provide assistance, with emphasis upon the resulting benefit, in this case none!

Opheleo - 15 times in the NT - Matt. 15:5; 16:26; 27:24; Mk. 5:26; 7:11; 8:36; Lk. 9:25; Jn. 6:63; 12:19; Rom. 2:25; 1 Co. 13:3; 14:6; Gal. 5:2; Heb. 4:2; 13:9

The purpose of ministry is to establish God’s people in God's grace, centered in God's Word and empowered by God's Spirit, so that they will not be blown around by every wind of doctrine (Ep 4:11-note, Ep 4:12, 13, 14-note). Undoubtedly, some recipients of this letter were considering going back to Jewish laws governing diet and foods. In this passage the writer gives a clear warning that these dietary regulations would not profit them spiritually because they never profited the Jews spiritually! The dietary laws impressed people, but they were only shadows of the reality that we have in Christ.

Paul encountered similar strange teachings in Colossae where he warned that...

These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. (Colossians 2:23-note, cp Col 2:16, 17-note, Col 2:18, 19-note, Col 2:20, 21, 22-note).

Jamieson on not profited writes...