Exegetical and Hermeneutical Commentary of Hebrews 13:8

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

8. Jesus Christ the same ] Rather, “is the same” (comp. Heb 1:12). The collocation “Jesus Christ” is in this Epistle only found elsewhere in Heb 13:21 and Heb 10:10. He commonly says “Jesus” in the true reading (Heb 2:9, Heb 3:1, Heb 6:20, &c.) or “Christ” (Heb 3:6; Heb 3:14, Heb 5:5, &c.). He also has “the Lord” (Heb 2:3), “our Lord” (Heb 7:14), and “our Lord Jesus” (Heb 13:20). “Christ Jesus,” which is so common in St Paul, only occurs as a very dubious various reading in Heb 3:1.

yesterday, and to day, and for ever ] See Heb 7:24. The order of the Greek is “yesterday and to-day the same, and to the ages.” See Heb 1:12; Mal 3:6; Jas 1:17. The unchangeableness of Christ is a reason for not being swept about by winds of strange teaching.

Fuente: The Cambridge Bible for Schools and Colleges

Jesus Christ the same yesterday … – As this stands in our common translation, it conveys an idea which is not in the original. It would seem to mean that Jesus Christ, the unchangeable Saviour, was the end or aim of the conduct of those referred to, or that they lived to imitate and glorify him. But this is by no means the meaning in the original. There it stands as an absolute proposition, that Jesus Christ is the same yesterday, today, and forever; that is, that he is unchangeable. The evident design of this independent proposition here is, to encourage them to persevere by showing that their Saviour was always the same; that he who had sustained his people in former times, was the same still, and would be the same forever. The argument here, therefore, for perseverance is founded on the immutability of the Redeemer. If he were fickle, vacillating, changing in his character and plans; if today he aids his people, and tomorrow will forsake them; if at one time he loves the virtuous, and at another equally loves the vicious; if he formed a plan yesterday which he has abandoned today; or if he is ever to be a different being from what he is now, there would be no encouragement to effort. Who would know what to depend on? Who would know what to expect tomorrow? For who could have any certainty that he could ever please a capricious or a vacillating being? Who could know how to shape his conduct if the principles of the divine administration were not always the same? At the same time, also, that this passage furnishes the strongest argument for fidelity and perseverance, it is an irrefragable proof of the divinity of the Saviour. It asserts immutability – sameness in the past, the present, and to all eternity but of whom can this be affirmed but God? It would not be possible to conceive of a declaration which would more strongly assert immutability than this.

Fuente: Albert Barnes’ Notes on the Bible

Verse 8. Jesus Christ the same yesterday] In all past times there was no way to the holiest but through the blood of Jesus, either actually shed, or significantly typified. To-day – he is the lamb newly slain, and continues to appear in the presence of God for us. For ever-to the conclusion of time, he will be the way, the truth, and the life, none coming to the Father but through him; and throughout eternity, , it will appear that all glorified human spirits owe their salvation to his infinite merit. This Jesus was thus witnessed of by your guides, who are already departed to glory. Remember HIM; remember them; and take heed to yourselves.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Though this hath no term of connection, yet it may be referred either to what precedeth or followeth it; for the apostle is not here dropping aphorisms, but pressing on the subjects of Christs kingdom known duties. It is here interposed as a weighty reason of the duty foregoing, to remember their guides, imitate their faith, and consider the end of their conversation, for they taught, believed in, conversed with, and at last were perfected by, Jesus Christ; so that they might be saved by him as their guides were, there being no other way to blessedness, but by

Jesus Christ the same, & c., Joh 14:6. Or a reason enforcing what followeth, that since Jesus Christ is the same, as in his person, so in his doctrine, faith, and conversation, which he enjoineth on his subjects, they should not be carried about with divers and strange doctrines. Jesus Christ personal is immutable in his care and love to his mystical body, and all the members of it, throughout all times and ages, he never leaves nor forsakes them; so Christ doctrinal, in his faith, law, and rule of conversation, Eph 4:20,21. The pure, full, and entire religion of Christ is unchangeable, being simply, indivisibly, and constantly the same throughout all measures of time, Mat 5:18; 2Co 11:3,4; Ga 1:6,7; Eph 4:4,5; 1Pe 1:23,25.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. This verse is not, as someread it, in apposition with “the end of their conversation”(Heb 13:7), but forms thetransition. “Jesus Christ, yesterday and to-day (is) the same,and (shall be the same) unto the ages (that is, unto all ages).”The Jesus Christ (the full name being given, to mark withaffectionate solemnity both His person and His office)who supported your spiritual rulers through life even untotheir end “yesterday” (in times past), being at once”the Author and the Finisher of their faith” (Heb12:2), remains still the same Jesus Christ “to-day,”ready to help you also, if like them you walk by “faith” inHim. Compare “this same Jesus,” Ac1:11. He who yesterday (proverbial for the past time)suffered and died, is to-day in glory (Re1:18). “As night comes between yesterday and to-day, and yetnight itself is swallowed up by yesterday and to-day,so the “suffering” did not so interrupt the glory of JesusChrist which was of yesterday, and that which is to-day, as not tocontinue to be the same. He is the same yesterday, before Hecame into the world, and to-day, in heaven. Yesterdayin the time of our predecessors, and to-day in our age”[BENGEL]. So the doctrineis the same, not variable: this verse thus forms thetransition between Heb 13:7;Heb 13:9. He is always “thesame” (Heb 1:12). The samein the Old and in the New Testament.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Jesus Christ, the same yesterday, and today, and for ever. Who is the substance of the word spoken by the above mentioned rulers, the author and object of their faith, and the end in which their conversation terminated. These words may be expressive of the duration of Christ: he was “yesterday”, which does not design the day immediately foregoing, nor some little time past, but ancient times, formerly, of old; and though it does not extend to eternity, which is true of Christ, yet may be carried further than to the days of his flesh here on earth, even to the whole Old Testament dispensation; yea, to the beginning of the world, when he existed not only as the eternal Word, the everlasting “I am”, but as the Saviour and Redeemer of his people; during which dispensation he frequently appeared in an human form, and was the sum of all promises and prophecies, and the substance of all types and shadows, and the spiritual food of his people: and he is “today” under the Gospel dispensation; in his person as God-man, and in his offices as prophet, priest, and King: and will be so “for ever”: he will never die more; his kingdom is an everlasting kingdom, and his priesthood an unchangeable one. Moreover, these words may regard the immutability of Christ; who is unchangeable in his person, perfections, and essence, as God; and in his love to his people; and in the fulness of his grace, and in the efficacy of his blood, and in the virtue of his sacrifice and righteousness: it may be observed, that , translated “the same”, answers to , “he”, a name of God, Ps 102:27 and which is used in Jewish writings x for a name of God; and so it is among the Turks y: and it is expressive of his eternity, immutability, and independence; and well agrees with Christ, who is God over all, blessed for ever.

x Seder Tephillot, fol. 2. 1. & 4. 1. Ed. Basil. fol. 6. 2. & 7. 1. Ed. Amstelod. Zehar in Exod. fol. 35. 4. Maimonides in Misn. Succa, c. 4. sect. 5. y Smith de Moribus Turc. p. 40.

Fuente: John Gill’s Exposition of the Entire Bible

Jesus Christ is the same yesterday and today, yea and forever ( ). There is no copula in the Greek. Vincent insists that be supplied between and , “Jesus is Christ,” but it more naturally comes after as the Revised Version has it. The old adverb is rare in the N.T. (John 4:52; Acts 7:28; Heb 13:8). Here it refers to the days of Christ’s flesh (Heb 2:3; Heb 5:7) and to the recent work of the leaders (13:7). “Today” (, 3:15) is the crisis which confronts them. “Forever” ( ) is eternity as well as the Greek can say it. Jesus Christ is eternally “the same” (1:12) and the revelation of God in him (1:1f.) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

Fuente: Robertson’s Word Pictures in the New Testament

Jesus Christ the same [ ] . The A. V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is : “Jesus Christ is the same,” etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is THE CHRIST – the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus ‘s messiahship (comp. ch. 10 29). Hence the writer says, “hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts – CHRIST. Rend. therefore” Jesus is Christ. ” Observe that our writer rarely uses the formula Jesus Christ. In ch. 10 10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see vers. 5, 9), and in Heb 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse.

Fuente: Vincent’s Word Studies in the New Testament

1) “Jesus Christ the same,” (iesous christos ho autos) “Jesus Christ is the same,” exists the same, unchangeable in nature and Divine attributes. It is he who is worthy of being remembered, followed, and obeyed, beyond the example of the best of men, Psa 102:27; Heb 1:12; Heb 7:24-25.

2) “Yesterday,” (echteis) “The eternal one of yesterday,” the Alpha, the Omega, the great, “I am,” eternal one. There was never a yesterday when he did not exist! He was, is, and always will be the same, never different from one day to the next, Heb 1:12; Joh 8:58; Exo 3:14.

3) “And today,” (kai semeron) “And the existing eternal one today,” at this moment. To John he revealed himself as the one who is, was, and is to come, as well as the Alpha and Omega, the one alive forevermore, Rev 1:4; Rev 1:8; Rev 1:18.

4) “And forever,” (kai eis tous aionas) And he exists into the eternal ages; as the one who has the “keys of hell and of death,” he is alive forevermore, never to die again, Rev 1:18; Rev 4:9-10; Rev 5:14; Joh 10:27; Joh 10:29.

Fuente: Garner-Howes Baptist Commentary

8. Jesus Christ the same, etc. The only way by which we can persevere in the right faith is to hold to the foundation, and not in the smallest degree to depart from it; for he who holds not to Christ knows nothing but mere vanity, though he may comprehend heaven and earth; for in Christ are included all the treasures of celestial wisdom. This then is a remarkable passage, from which we learn that there is no other way of being truly wise than by fixing all our thoughts on Christ alone.

Now as he is dealing with the Jews, he teaches them that Christ had ever possessed the same sovereignty which he holds at this day; The same, he says, yesterday, and today, and forever. By which words he intimates that Christ, who was then made known in the world, had reigned from the beginning of the world, and that it is not possible to advance farther when we come to him. Yesterday then comprehends the whole time of the Old Testament; and that no one might expect a sudden change after a short time, as the promulgation of the Gospel was then but recent, he declares that Christ had been lately revealed for this very end, that the knowledge of him might continue the same for ever.

It hence appears that the Apostle is not speaking of the eternal existence of Christ, but of that knowledge of him which was possessed by the godly in all ages, and was the perpetual foundation of the Church. It is indeed certain that Christ existed before he manifested his power; but the question is, what is the subject of the Apostle. Then I say he refers to quality, so to speak, and not to essence; for it is not the question, whether he was from eternity with the Father, but what was the knowledge which men had of him. But the manifestation of Christ as to its external form and appearance, was indeed different under the Law from what it is now; yet there is no reason why the Apostle could not say truly and properly that Christ, as regarded by the faithful, is always the same. (281)

(281) Stuart takes the same view with Calvin in this point — that the eternal existence of Christ is not what is here taught, but that he as a Mediator is unchangeably the same. See Appendix E 3. — Ed.

Fuente: Calvin’s Complete Commentary

B.

Doctrine and worship. Heb. 13:8-16.

Text

Heb. 13:8-16

Heb. 13:8 Jesus Christ is the same yesterday and today, yea and forever. Heb. 13:9 Be not carried away by divers and strange teachings: for it is good that the heart be established by grace; not by meats, wherein they that occupied themselves were not profited. Heb. 13:10 We have an altar, whereof they have no right to eat that serve the tabernacle. Heb. 13:11 For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. Heb. 13:12 Wherefore Jesus also, that He might sanctify the people through his own blood, suffered without the gate. Heb. 13:13 Let us therefore go forth unto Him without the camp, bearing His reproach. Heb. 13:14 For we have not here an abiding city, but we seek after the city which is to come. Heb. 13:15 Through Him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to His name. Heb. 13:16 But to do good and to communicate forget not; for with such sacrifices God is well pleased.

Paraphrase

Heb. 13:8 Jesus Christ, yesterday and today, is the same powerful, gracious, and faithful Saviour, and will continue to be so forever.

Heb. 13:9 Be not tossed about with discordant and foreign doctrines, taught by unauthorized teachers, concerning the efficacy of the Levitical sacrifices: For it is good that your courage in suffering and death be established on Gods free pardon of sin through the sacrifice of Christ, and not on the Levitical sacrifices made of animals designed for meats, by which they have not been profited in respect of pardon who continually offer them.

Heb. 13:10 That ye must not seek the pardon of sin through the sacrifices of animals appointed for meat, ye may know by this, that we have a sacrifice for sin of which they have no right to eat, who, to obtain pardon, worship in the tabernacle with the sacrifices of eatable animals appointed for sin-offerings.

Heb. 13:11 This was showed figuratively in the law: For of those animals whose blood is brought as a sin-offering into the holy places by the high-priest, the bodies are burnt without the camp as things unclean, of which neither the priests nor the people were allowed to eat.

Heb. 13:12 Therefore Jesus also, who was typified by these sin-offerings, that He might be known to sanctify the people of God with His own blood presented before the throne of God in heaven as a sin-offering, suffered without the gate of Jerusalem, as the bodies of the sin-offerings were burnt without the camp.

Heb. 13:13 Well then, let us go forth, after His example, from the city of our habitation to the place of our punishment, bearing the reproach laid on Him; the reproach of being malefactors.

Heb. 13:14 The leaving our habitation, kindred, and friends, need not distress us; for we have not here an abiding city, but we earnestly seek one to come; namely, the city of the living God, of which I spake to you, Chap. Heb. 12:22.

Heb. 13:15 And though persecuted by our unbelieving brethren, through Him, as our High-priest, let us offer up the sacrifice of praise continually to God for His goodness in our redemption, namely the fruit of our lips, by confessing openly our hope of pardon through Christ, to the glory of Gods perfections.

Heb. 13:16 But, at the same time, to do good works, and to communicate of your substance to the poor, do not forget; for with such sacrifices God is especially delighted. See Php. 4:18.

Comment

Jesus Christ is the same yesterday and today, yea and forever

Jesus Christ is the same, for there is no need for him to change.

a.

He is the same in His love and His saving power.

b.

The Christ that sits at Gods right hand is as immutable as the Father Who promised Abraham.

Yesterday He came from the Father to do the will of God and finished it, Today He serves as Priest before God on mans behalf.

a.

He has not changed in His attitude toward sin.

b.

He hates evil and loves man as always.

c.

Some try to define the time element, when today began, but this is beside the point. Yea and forever refers to the ages.

a.

This is for the eternity to come.

b.

Change with us is constant, but our Lord is wonderfully perfect.

c.

Perfection cannot change for the better.

Be not carried away by divers and strange teachings

The Christian has Christ Who is unchanging truth; therefore, He should avoid all other teachings.

a.

Those who have latter day revelations always conflict with other latter day teachers as well as with the scripture.

b.

Gods revealed Word is able to furnish us completely, so what more can a strange teaching do? See 2Ti. 3:15-17. If we are anchored in Christ we will not be carried like a ship into a sea of false doctrine, with waves of error. Paul warns about winds of doctrines. Eph. 4:14.

for it is good that the heart be established by grace

The heart of man by the grace of God may be established.

a.

This is in contrast to the worldly ones who are drifting, shifting, to one pleasure, doctrine, etc.

b.

Strange doctrines, foreign to the truth, will never establish one.

This verse suggests the anchoring of the soul, as seen in Chapter Six.

not by meats, wherein they that occupied themselves were not profited.

This refers to the meats used in sacrifices, which no longer
is a method for atonement.

a.

Christ was the perfect Sacrifice, made once and for all, so no other sacrifice is needed.

b.

The kingdom of God is not meat and drink, says Paul in Rom. 14:17. Only one sacrifice profits the sinner, and that is Christs.

We have an altar

What is our altar? Several opinions are listed here.

a.

Some say that this is a general statement, and no particular thing is meant. It is only imagery.

b.

Christ is the altar, some say.

c.

Others suggest the Lords table.

d.

Some say the heavenly place where Christ offers the virtue of His own blood.

e.

The cross on which Christ was crucified is suggested.

f.

It signifies the divine nature of Christ on which the human nature is supposed to have been offered.

g.

One suggests it refers to the one in the old tabernacle. Christ is in no place called an altar, neither is the cross.

a.

The altar was the place where the victim was placed, so what could be referred to but the cross?

b.

It is the cross where blood was shed for the remission of our sins.

c.

Very likely he does not refer to the Christian at all.

The author is referring to an Old Testament altar, for the next expression has no meaning otherwise.

whereof they have no right to eat that which serve the tabernacle.

If the altar was the Lords table, this would be a good proof for closed communion. This is an allusion to the Old Testament custom.

a.

Those who served the tabernacle could eat of the sacrifices.

b.

The exception was on the Day of Atonement. The bodies which gave the blood carried into the Holy of holies were burned without the camp. See Lev. 6:26; Lev. 6:30; Lev. 4:7; Lev. 4:18; Lev. 4:21; Lev. 16:15; Lev. 16:27-28.

These animals were not eaten for meat as were others.

For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin are burned without the camp.

Other animals were consumed for food. See 1Co. 9:13; 1Co. 10:18. The great sacrifice on the Day of Atonement was burned outside the camp. Lev. 16:27.

Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the gate

Jesus was not offered in the temple at Jerusalem, but outside the city wall.

a.

His blood was taken into the heavenly sanctuary, so He fits the type completely except for the burning.

b.

The burning had nothing to do with the atonement, for it is the blood that atones.

Those who retain the old sacrifice in preference to this of Christ lose the sanctification in Christs blood.

Let us therefore go forth unto Him

Going is our responsibility; the sacrifice awaits. We must leave the tabernacle to follow Jesus Christ.

a.

If no atonement is in the blood of bulls and goats, why stay in the shadow of the tabernacle?

b.

Out on the hill of Calvary is the place for the sinner to go.

without the camp.

The types of Hebrews are those of the tabernacle, and this alludes to the sacrifice without the camp.
Newell says it refers to all those religious developments by whatever name called. It reveals where Christ is and His followers are, as to this world and its religions.
Christ went out of the city of Jerusalem to be sacrificed. This is nearer the truth than Newells idea.

bearing His reproach

The Christian is not promised an easy time, but reproach should be expected.

a.

It is prophesied, 2Ti. 3:12, by Paul.

b.

Jesus said it would come to His disciples. Joh. 16:2.

The first Christian martyr suffered for the reproach of Christ outside the city.

for we have not here an abiding city

If we stay in Jerusalem, it will be dissolved like all the world. 2Pe. 3:8-13; Matthew 24, We must turn our eyes from our cities, for they are only temporary.

Something Paul had in mind, the destruction of Jerusalem, which came about nine years afterward.

but we seek after the city which is to come

Revelation speaks of that city. Revelation 21.

Peter speaks of it in 2Pe. 3:8-13.

The author has previously spoken of it in Heb. 11:10; Heb. 11:16.

Through Him then let us offer up a sacrifice of praise to God continually

Instead of frequent sacrifices like the Jew, let us offer our sacrifice through Jesus Christ.

a.

We need no order of priests who blasphemously undertake to do that work for men which Christ has done.

b.

This sacrifice is praise to God, not a begging for a forgiveness. Peter comments on the Christians sacrifice, 1Pe. 2:5. Continually is a good word. The kingdom of Christ has no sacred days or season, no special sanctuaries, for God is approached always through Christ.

Sacrifice of praise most men feel alludes to the Levitical term for thank-offering. See Lev. 7:12; Lev. 7:15.

that is, the fruit of lips which make confession to His name Whose name?

a.

We praise God continually, so a confession is surely in order.

b.

Many verses suggest confessing Christ, so likely His name is meant here. Mat. 10:32; Rom. 10:9-10.

In a world pressing on to judgment, glorying in men, let us rejoice, praise God, for who would want to neglect so great a salvation?

But to do good and to communicate forget not

Doing good, helping others, will come naturally with a life of continual praise. See Rom. 12:13; Gal. 6:6; Heb. 6:10; Psa. 50:23. Jesus set the proper example before us, for he went about doing good. Act. 10:38. This is an essential factor in salvation. Mat. 25:34-46.

for with such sacrifices God is well pleased.

There are three reasons why it is pleasing:

a.

God works in harmony with Gods nature.

b.

It indicates a good state of mind.

c.

It is beneficial to others.

If we wish to sacrifice to God, we must pray to God and serve our fellow man.

Study Questions

2829.

How can Jesus be considered the same always?

2830.

Has He changed in character?

2831.

Has His work changed?

2832.

What are the three time elements named?

2833.

Why is the author declaring this great truth?

2834.

Were the changing Hebrews being challenged to follow the unchanging Christ?

2835.

If perfection were changed, what would be its condition?

2836.

If Christ is Truth, what results when people follow other teachers?

2837.

What is meant by carried away?

2838.

What is meant by divers?

2839.

Why do people go to strange doctrines?

2840.

Are such warnings few in the Word of God?

2841.

What will keep a person from drifting into strange doctrines?

2842.

What is meant by established?

2843.

In what should we be established?

2844.

How can grace do it?

2845.

What is it that is to be established?

2846.

Could the establishing idea be similar to the anchoring referred to in Chapter Six?

2847.

What does the author say that cannot establish us?

2848.

What is meant by meats?

2849.

If Christs sacrifice is sufficient, is there further need for sacrifices?

2850.

What is meant by occupied themselves?

2851.

Who may be referred to by the expression, occupied themselves?

2852.

State some explanations for the expression, we have an altar.

2853.

What is our altar? Who is meant by our?

2854.

Could he be pointing out the weakness of the Jewish altar rather than suggesting a Christian altar?

2855.

Give weaknesses of each.

2856.

Who could eat what?

2857.

What tabernacle is referred to?

2858.

Could the priests eat the sacrifices?

2859.

When could they not eat?

2860.

Could he be saying, They who serve earthly tabernacles have no right to the Christians altar?

2861.

What was done with animals sacrificed on the Day of Atonement that differed from sacrifices on other days?

2862.

What is meant by, without the camp?

2863.

Do we have any clue for this request?

2864.

Is our sacrifice eaten?

2865.

Show the similarities between the Old Testament sin offering and our sin offering.

2866.

What is meant by, suffered without the gate?

2867.

Where was Jesus offered?

2868.

Where was His blood taken?

2869.

Give scriptures that teach that His blood was considered to be taken into heaven.

2870.

Does the burning of the Old Testament type serve as a type of Christ?

2871.

Did the burning have anything to do with the sacrifice?

2872.

Where does he exhort the Christians to go?

2873.

Can we have the merit if we do not go?

2874.

Do we go to the tabernacle or to the hill of Calvary?

2875.

What camp is referred to?

2876.

Explain bearing His reproach.

2877.

Can we ever bear reproaches?

2878.

Did Jesus prophesy reproaches for His followers?

2879.

What city is referred to?

2880.

Do you think he refers specifically to the city of Jerusalem?

2881.

Was he prophesying the destruction of Jerusalem?

2882.

Is he speaking of Jews here as in Heb. 13:7 when he says we have an altar?

2883.

What will happen to any city of the world according to II Peter?

2884.

How soon was Jerusalem destroyed after this text?

2885.

Identify the city to come. What do we know about it?

2886.

Who is meant by the expression by Him?

2887.

How can we offer up sacrifices?

2888.

Do we need an earthly priest?

2889.

What kind of a sacrifice are we to offer?

2890.

Is this to be periodic?

2891.

Is this room for complaint in this sacrifice?

2892.

For what should we praise God?

2893.

Could it allude to the Levitical thank offering? Lev. 7:12; Lev. 7:15

2894.

What is to be the fruit of our lives?

2895.

Whose Name is to be confessed?

2896.

What part does confession have in the praise?

2897.

Should we consider confession of faith as a step of salvation never to be taken again?

2898.

Will we have time to glory in men if we are praising God as we should?

2899.

Who is our great example in doing good?

2900.

Will this be natural for us if we are Christ-like?

2901.

Compare other verses, such as Rom. 12:13; Gal. 6:6; Heb. 6:10.

2902.

Is it essential to salvation? See Mat. 25:34-46.

2903.

What do you understand by communicate?

2904.

What does he conclude about this kind of service?

2905.

Has he stated that service is twofoldone to God and one to others?

Fuente: College Press Bible Study Textbook Series

(8) Jesus Christ the same . . .Rather, Jesus Christ is yesterday and to-day the same; yea, also for ever. Their earlier guides have passed away (Heb. 13:7); their Lord and Saviour abides the same for ever. He who is the subject of all Christian teaching is the same, therefore (Heb. 13:9) be not carried away by divert teachings. Thus, this verse stands connected both with what precedes and with what follows. Yesterday carries the thought back to the lifetime of the teachers now no more; what the Saviour was to them, that will He be to their survivors. The whole period since He sat down on the right hand of God (Heb. 10:12-13) is covered by this word. What He was yesterday and to-day He will be for ever. (See Heb. 1:11-12.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. What is (Heb 13:7) that end or outcome? It is Jesus Christ, the immutable. His double name is given in solemn emphasis. The eternity of his sameness consists in this, that the today is an ever movable standpoint. Take whatever to-day you please, and Christ was the same yesterday, and will be the same to-morrow, and so on forever.

Fuente: Whedon’s Commentary on the Old and New Testaments

Heb 13:8 is ordinarily comprehended in one with Heb 13:7 . Expositors then find in the utterance either, as Bleek, Ebrard, Bisping, and others, an adducing of the motive for the emulation of the faithful leaders enjoined at Heb 13:7 ; or, as Zeger, Grotius, Schulz, Kurtz, and others (comp. already Theophylact), the encouraging assurance that, as to these leaders, so also to the readers, provided they only take the faith of these leaders as a model for themselves, the gracious aid of Christ of which, however, there was no mention in Heb 13:7 will not be wanting; or finally, as Carpzov, [124] the more precise information as to that in which their faith had consisted. More correctly, however, on account of the antithetic correspondence between , Heb 13:8 , and , Heb 13:9 , are the words, Heb 13:8 , taken as constituting the foundation and preparation for the injunction of Heb 13:9 . Jesus Christ is for ever the same; the Christian therefore must give no place in his mind and heart to doctrines which are opposed to Christ, His nature and His requirements.

] Designation of the past, present, and future; exhaustive unfolding of the notion . The expression is rhetorical; is consequently not to be further expounded, in such wise that we must think of the time of the former teachers (Schlichting, Grotius, Hammond, Limborch, Bleek, de Wette, Bisping, Delitzsch, Maier, Kluge, Kurtz, Hofmann, Woerner, al .), or of the time before the appearing of Christ (Bengel, Cramer, Stein), or to the whole time of the Old Covenant (Calvin, Pareus, al .), or even to the eternal pre-existence of Christ (Ambrose, de Fide , v. 1. 25; Seb. Schmidt, Nemethus, and others).

is the subject, and ( sc . , not ) the common predicate to all three notes of time. Wrongly Paulus: “Jesus is the God-anointed One; yesterday and to-day is He altogether the same” which must have read: . But mistaken also the Vulgate, Oecumenius, Luther, Vatablus, Zeger, Calvin, and others, in that they interpunctuate after : Jesus Christ yesterday and to-day; the same also in eternity . For that which is to be accentuated is not the eternity of Christ , as would be the case by means of the taken alone, but the eternal unchangeableness of Christ .

[124] “Imitamini vestrorum praefectorum fidem, nimirum hanc: Jesus Christus heri, hodie et semper Deus est.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Heb 13:8-15 . Exhortation to hold aloof from unchristian doctrines and ritual observances.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2344
THE GLORY OF CHRIST

Heb 13:8. Jesus Christ the same yesterday, and to-day, and for ever [Note: This was preached on occasion of the death of the Hon and Rev. William Bromley Cadogan, late Vicar of St. Giles, Reading, on Jan. 29, 1797. But it may well be treated as a general subject:thus,

The creature is frail and changeable But the Lord Jesus Christ is from eternity to eternity the same.
I.

The immutability of Christ

(This may be treated under the five several heads here specified.)
II.

Our duty in relation to him

1.

Seek above all things the knowledge of him

The preaching of Christ is all our duty, Act 3:20; Act 8:5; Act 9:20; and to acquire the knowledge of him is yours, Joh 17:3. Php 3:7-8.

2.

Guard against every thing that may divert you from him

Hold fast the instructions which have led you to Christ, ver. 7; but on no account listen to strange doctrines that would lead you from him, ver. 9. Whoever be taken from you, Christ remains; and you must cleave unto him with full purpose of heart. But beware of false teachers, such as there are and ever have been in the Church: for, whatever they may press upon you, there is nothing that deserves your attention but Christ crucified, 1Co 2:2.

3.

Improve to the uttermost your interest in him

Seek to realize every thing that is spoken of Christ, and to make him your all in all. Joh 1:16. Gal 2:20. Col 3:1-4.].

IN this present state, wherein the affairs both of individuals and of nations are liable to continual fluctuation, the mind needs some principle capable of supporting it under every adverse circumstance that may occur. Philosophy proffers its aid in vain: the light of unassisted reason is unable to impart any effectual relief: but revelation points to God; to God, as reconciled to us in the Son of his love: it directs our views to him who changeth not; and who, under all the troubles of life, invites us to rely on his paternal care. Every page of the inspired writings instructs us to say with David, When I am in trouble I will think upon God. Are we alarmed with tidings of a projected invasion, and apprehensive of national calamities? God speaks to us as to his people of old [Note: Isa 8:12-14.], Say ye not, A confederacy, to all to whom this people shall say, A confederacy, neither fear ye their fear, nor be afraid; but sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be to you for a sanctuary. Are we agitated by a sense of personal danger? that same almighty Friend expostulates with us [Note: Isa 51:12-13.], Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man that shall be as grass, and forgettest the Lord thy Maker? Are we, as in the present instance, afflicted for the Church of God? has God taken away the pastor, who fed you with knowledge and understanding? and is there reason to fear, that now, your Shepherd being removed, the sheep may be scattered, and grievous wolves may enter in among you, not sparing the flock; yea, that even of your own selves some may arise, speaking perverse things, to draw away disciples after them [Note: Act 20:29-30.]? Behold! such was the state of the Hebrews, when this epistle was written to them: and the Apostle, studious to fortify them against the impending danger, exhorts them to remember their deceased pastors, following their faith, and considering the blessed way in which they had terminated their career. Moreover, as the most effectual means of preserving them from being carried about with any strange doctrines, different from what had been delivered to them, he suggests to them this thought, That Jesus Christ, who had been ever preached among them, and who was the one foundation of all their hopes, was still the same; the same infinitely gracious, almighty, and ever-blessed Saviour. Remember, says be, them which have had the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation: Jesus Christ the same yesterday, and to-day, and for ever.

These last words were chosen by your late worthy minister, as his subject on the first day of this year, and, as I am informed, were particularly recommended to you as your motto for the year ninety-seven. On this, as well as other accounts, they seem to claim peculiar attention from us: and, O that the good Spirit of God may accompany them with his blessing, while we endeavour to improve them, and to offer from them such considerations as may appear suited to you, under your present most afflictive circumstances!
Your late faithful, loving, and much beloved pastor is no more: he that was, not in profession merely, but in truth, a guide to the blind, a light of them which were in darkness, an instructor of the foolish, and a teacher of babes; he that for so many years spent all his time, and found all his delight, in imparting the knowledge of salvation both to old and young; he, I say, is taken from you; and your loss is unspeakably severe. But is all gone? No. He that formed him by his grace, raised him up to be a witness, and sent him to preach the Gospel to you for a season, remains the same; he has still the residue of the Spirit, and can send forth ten thousand such labourers into his vineyard, whensoever it shall please him. Though the creature, on whose lips you have so often hung with profit and delight, is now no more, yet the Creator, the Redeemer, the Saviour of the world is still the same; Jesus Christ is the same yesterday, and to-day, and for ever: he is the same in the dignity of his personthe extent of his powerthe virtue of his sacrificethe tenderness of his compassionand in fidelity to his promises.

I.

In the dignity of his person

The terms yesterday, to-day, and for ever, are expressive of a true and proper eternity: they do not import merely a long duration, but an existence that never had a beginning, nor shall ever have an end. In this view they are frequently applied to Jehovah, to distinguish him from any creature, how exalted soever he might be. When God revealed his name to Moses, that name whereby he was to be made known to the Israelites, he called himself I AM: say to them, I AM hath sent me unto you: and St. John expressly distinguishing the Father both from Jesus Christ, and from the Holy Spirit, calls him the person who is, and was, and is to come. Now this august title is given repeatedly to Jesus Christ, both in the Old and New Testament. The very words of our text evidently refer to the 102d Psalm, where the psalmist, indisputably speaking of Jehovah, says, Thou art the same, and thy years shall have no end. And lest there should be the smallest doubt to whom this character belongs, the author of this epistle quotes the words in the very first chapter [Note: Heb 1:12.], insists upon them as immediately applicable to the Messiah, and adduces them in proof, that Christ was infinitely superior to any created being, even God blessed for evermore. Our Lord himself on various occasions asserted his claim to this title: to the carnal Jews, who thought him a mere creature like themselves, he said, Before Abraham was, I AM. And when he appeared to John in a vision, he said, I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty [Note: Rev 1:8.]. Behold then the dignity of our Lord and Saviour! His goings forth have been from everlasting [Note: Mic 5:2.]: he was set up from everlasting; from the beginning, or ever the earth was [Note: Pro 8:23.]. We must say of him, in the words of David, From everlasting to everlasting thou art God. And is this a matter of small importance? Does the Christian feel no interest in this truth? Yea, is it not the very foundation of all his comforts? He may be deemed a bigot for laying such a stress on the divinity of Christ: but having once tasted the bitterness, and seen the malignity of sin, he is well persuaded, that the blood of a creature could never have availed to expiate his guilt, nor could any thing less than the righteousness of God himself, suffice for his acceptance in the day of judgment. Know then, believer, that Jesus Christ is the same yesterday, to-day, and for ever: he is the eternal and immutable Jehovah: he is worthy of all thy love, of all thy trust, of all thy confidence. Thou needest never be afraid of thinking too highly of him: when thou honourest him as thou honourest the Father, then thou regardest him in the manner that becomes thee: when thou bowest the knee before him, and confessest him him as thy Sovereign Lord, then thou most effectually glorifiest God the Father [Note: Php 2:10-11.]. Remember then, under all the trying dispensations thou mayest meet with, and, most of all, under the bereavement which thou art now so bitterly lamenting, that he, in whom thou hast believed, is an all-sufficient Saviour; and that when thou lookest to him for any blessing whatsoever, thou mayest cry with confident assurance, My Lord, and my God. The ministers of the Church are not suffered to continue by reason of death. That tongue which lately was as a tree of life, under the shadow of which you sat with great delight, and the fruit whereof was sweet unto your taste, now lies silent in the tomb. Our departed friend has experienced that change, which sooner or later awaits us all: he will ere long experience a still further change, when his corruptible shall put on incorruption, and his mortal, immortality; when his body, that now lies mouldering in the dust, shall be raised like unto Christs glorious body, and shine above the sun in the firmament for ever and ever: he is not to-day what he was yesterday: nor shall be for ever what he now is. This honour of eternal, immutable self-existence, belongs not to the highest archangel; for though the angels may be subject to no further change, it was but yesterday that they were first created. To Christ alone belongs this honour; and with him there is no variableness, neither shadow of turning.

II.

As Jesus Christ is eternally the same in the dignity of his person, so is he also in the extent of his power.

We are informed, both in the psalm from whence the text is taken, and in the first chapter of this epistle, where it is cited, that Jesus Christ was the Creator of the universe; Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. And from the first moment of its existence he has upheld it by the word of his power. In the days of his flesh, he still exercised the same omnipotence: Whatsoever the Father did, that did the Son likewise. On ten thousand occasions he wrought the most stupendous miracles, and shewed that every created being was subject to his will. He not only cleansed the lepers, and caused the blind to see, the deaf to hear, and the lame to walk, but he raised the dead, cast out devils, and controlled the very elements, saying to the wind, Be still; and to the waves, Be calm. Nor, in this, did he act as one that had received a delegated authority; but as one who had an essential, and unalienable light to exercise universal dominion. Though, as man, he acknowledged subjection to his Father, and, as mediator, spake and acted in his Fathers name, yet, in all his miracles, he put forth a virtue inherent in himself; he made his own will the rule and measure of his conduct, and stamped the impression of divinity on all his actions. And is he not still the same? What he was yesterday, will he not also be to-day, and for ever? Is there any disorder of the soul or body, that he cannot heal? Are any lusts so raging, that he cannot calm them, or so inveterate, that he cannot root them out? Cannot he that formed the rude and indigested chaos into order and beauty, create our souls anew? Cannot he that said, Let there be light, and there was light, transform our corrupted hearts into the Divine image in righteousness and true holiness? Cannot he that triumphed over all the principalities and powers of hell, bruise Satan under our feet also? In short, is there any thing too hard for him? No, he is still the same: he, to whom all power in heaven and in earth has been committed, still holds the reins of government, and ordereth all things after the counsel of his own will. What comfort may not this afford you under your present affliction! It pleased him for a season to set over you a faithful pastor, by whom he has called hundreds into his fold, and turned multitudes from the error of their ways. But though your honoured minister was the instrument, he was only an instrument; he was but an axe in the hands of him that heweth therewith, an earthen vessel in which was deposited the heavenly treasure, and by whom Christ communicated to you his unsearchable riches: The excellency of the power was altogether Christs. And has the power ceased, because the instrument is laid aside? Is the Lords ear heavy, that he cannot hear? or is his hand shortened, that he cannot save? O remember, that though the stream is cut off, the fountain still remains; and every one of you may go to it, and receive out of your Redeemers fulness grace for grace. Yea, who can tell? That same almighty arm that raised him up to be a faithful witness for the truth, that enabled him to despise the pleasures and honours of the world, and to devote himself wholly to the great work of the ministry, can do the same for his successor. You well know, that he, whose loss we bemoan, was not always that able and excellent minister that he afterwards proved. Be not then hasty, if all things be not at first agreeable to your mind: exercise meekness, patience, forbearance: seek to obtain nothing by force or faction: let the whole of your conduct be conciliating, and worthy of your Christian profession: above all, continue instant in prayer: beg that the Lord of the harvest, who alone can send forth faithful labourers into his harvest, will pour out in a more abundant measure his grace upon him, who by the good providence of God is about to take the charge of you; and then I do not say, that God will at all events grant your requests; but this I say with confidence, that your prayers shall not fall to the ground; and that, if God, on the whole, will be most glorified in that way, your petitions shall be literally fulfilled, and the spirit of Elijah shall rest on Elisha.

III.

A third point, which it is of infinite importance to us to be acquainted with, is, that Christ is ever the same in the virtue of his sacrifice.

Though he was not manifested in human flesh till four thousand years had elapsed, yet his sacrifice availed for the salvation of thousands during the whole of that period. The sacrifice, which Abel offered, did not obtain those distinguished tokens of divine acceptance on account of its intrinsic worth, but because the offerer looked forward by faith to that great Sacrifice, which in the fulness of times was to be presented to God upon the cross, even to him, who, in purpose and effect, was the Lamb slain from the foundation of the world. As for all other sacrifices, they had no value whatsoever, but as they typified that one offering of the body of Jesus Christ once for all. When we see the high-priest and the elders of Israel putting their hands upon the scape-goat, and transferring to him all the sins of the whole congregation of Israel, that they might be carried into the land of oblivion, then we behold the efficacy of Christs atonement. It is not to be imagined that the blood of bulls or of goats could take away sinno: in every instance where the conscience of a sinner was really purged from guilt, the pardon was bestowed solely through the blood of him, who, through the eternal Spirit, offered himself without spot to God. And is not that, which throughout all the Mosaic dispensation, and from the very beginning of the world, availed for the remission of sins, still as efficacious as ever to all who trust in it? or shall its virtue ever be diminished? Could David, after the commission of crimes, which make the ears of every one that heareth them to tingle, cry, Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow; and may not the most abandoned sinner now hope for mercy through the blood of sprinkling? Could Saul, that blasphemer, that injurious and persecuting zealot, say of Christ, He has loved me, and given himself for me? Could he say, I obtained mercy, that in me, the chief of sinners, Jesus Christ might shew forth all long-suffering, for a pattern to them who shall hereafter believe on him to life everlasting? And shall any one be left to doubt whether there be hope for him? Surely we may still say with the same confidence that the Apostles declared it in the days of old, We have redemption through his blood, even the forgiveness of sins: he is the propitiation, not for our sins only, but also for the sins of the whole world: through him all that believe shall be justified from all things: the blood of Jesus Christ cleanseth from all sin. How sweetly have many of you experienced the truth of these declarations, when your dear minister has been insisting on this favourite topic, and Christ has been set forth crucified, as it were, before your eyes! How many of you, while lying at Bethesdas pool, have embraced the opportunity afforded you, and plunged beneath that water to the healing of your souls! Some others perhaps among you have been long hesitating, as it were, upon the brink, and doubting and questioning your right to wash in it: ah! chide your unbelief: know that the fountain was opened for sin, and for uncleanness. Look not then so much at the malignity of your offences, as at the infinite value of Christs atonement: and under every fresh contracted guilt, go to the fountain, wash in it, and be clean. Let there not be a day, if possible not an hour, wherein you do not make fresh application to the blood of Jesus: go to that to cleanse you, as well from the iniquity of your most holy things, as from the more heinous violations of Gods law; thus shall your hearts be ever sprinkled from an evil conscience, and your conscience itself be purged from dead works to serve the living God. There are some of you indeed, it is to be feared, who have hitherto disregarded the invitations given you, and are yet ignorant of the virtue of this all-atoning sacrifice: you have unhappily remained dry and destitute of the heavenly dew, which has long fallen in rich abundance all around you. How long you may continue favoured with such invitations, God alone knows: but O that you might this day begin to seek the Lord! He that once died on Calvary, still cries to you by my voice, Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else. Now then, obey his voice: say to him, Draw me, that I may come unto thee; draw me, and I will run after thee. Thus shall you be numbered among those, who are redeemed to God by his blood, and shall join, to all eternity, with your departed minister, and all the glorified saints, in singing, To him that loved us, and washed us from our sins in his own blood, to him be glory and dominion for ever and ever, Amen.

IV.

It will be a further consolation to us to reflect that Jesus Christ is the same in the tenderness of his compassion

It was Christ who led the people of Israel through the wilderness, and who directed them by his servant Moses. This appears from the express declaration of St. Paul. We are told that the Israelites tempted God in the desert, saying, Can he give bread also, and provide flesh for his people? And St. Paul, speaking of them, says, Neither tempt ye CHRIST, as some of them also tempted, and were destroyed of the destroyer [Note: 1Co 10:9.]. Now the tender compassion which Christ exercised towards his people in the wilderness, is made a frequent subject of devout acknowledgment in the Holy Scriptures. Isaiah says, In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old [Note: Isa 63:9.]. Moses himself, who both experienced and witnessed his compassion, describes it in terms as beautiful as imagination can conceive. See Deu 32:9-12. The Lords portion is his people; Jacob is the lot of his inheritance. He found him in a desert land, and in the waste howling wilderness: he led him about; he instructed him; he kept him as the apple of his eye. Then comes the image of which I speak: but in order to enter fully into its meaning, it will be proper to observe, that the eagle, when teaching her young to fly, flutters over them, and stirs them up to imitate her; she even thrusts them out of the nest, that they may be forced to exert their powers; and if she see them in danger of falling, she flies instantly underneath them, catches them on her wings, and carries them back to their nest. In reference to this it is added, As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him. Can any thing present a more beautiful idea to the mind? Can any image whatever more forcibly impress us with admiring thoughts of Christs tenderness and compassion? Such was Jesus in the days of old: and is he not the same at this day? Will he not still carry the lambs in his bosom, and gently lead them that are with young? Can we produce in the annals of the world one single instance, wherein he brake the bruised reed, or quenched the smoking flax? Has he not invariably brought forth judgment unto victory, and perfected his own strength in his peoples weakness? Who amongst us has ever sought his face in vain? With whom has he ever refused to sympathize? Will not he who wept with the sisters of the deceased Lazarus; will not he that had compassion on the multitude because they were as sheep not having a shepherd; will not he that wept over the murderous and abandoned city, now weep over a disconsolate widow, a deserted people, and especially over those, who have not known the day of their visitation, and whose eyes have never yet seen the things belonging to their peace? Is he become an High-priest that cannot be touched with a feeling of our infirmities; or that, notwithstanding he has been in all points tempted like as we are, has no disposition to succour his tempted people? Unbelief and Satan may suggest such thoughts to our minds; but who must not attest that they are false? Who is not constrained to acknowledge, that he is gracious and full of compassion, slow to anger, and of great mercy? Here then again let the drooping souls rejoice: ye, who are poor in this world, have lost a friend; a kind, compassionate friend, who, according to his ability, and often beyond his ability, exerted himself to relieve your wants. Ye, who are of a broken and contrite spirit, ah! what a friend have ye lost! how would the departed saint listen to all your complaints, and answer all your arguments, and encourage you to look to Jesus for relief! what a delight was it to him to strengthen your weak hands, and confirm your feeble knees, and to say to your fearful hearts, Be strong, fear not, your God will come and save you! Ye, afflicted and tossed with tempest, and not comforted, whatever your distresses were, surely ye have lost a brother, a friend that sticketh closer than a brother. But though his benevolent heart can no more expand towards you, has your Lord forgotten to be gracious? Has Jesus shut up his tender mercies? No: to him you may still carry your complaints: he bids the weary and heavy-laden to come unto him: he has received gifts, not for the indigent only, but for the rebellious: nor shall one of you be sent empty away. Whom did he ever dismiss, in the days of his flesh, without granting to him the blessing he desired? So now, if ye will go unto him, he will satiate every weary soul, and replenish every sorrowful soul: he will give you beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness, that God may be glorified.

V.

The last observation we proposed to make, was that Christ is the same in his fidelity to his promises

We have before shewn, that he led his people through the wilderness: he had promised to cast out all their enemies, and to give them a land flowing with milk and honey. And behold, Joshua, at the close of a long life, and after an experience of many years, could make this appeal to all Israel: Ye know in all your hearts [Note: Jos 23:14.], and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof. The same fidelity did Jesus manifest, whilst he sojourned upon earth: the Father had committed to him a chosen people to keep: and Jesus with his dying breath could say, Those whom thou gavest me I have kept, and none of them is lost. He promised to his disconsolate disciples, that he would pour out his Spirit upon them; and that the Comforter, whom he would send, should far more than compensate for the loss of his bodily presence: and how speedily did he perform his promise! Thus, in every succeeding age, have his people found him faithful. He has given exceeding great and precious promises to his Church, not one jot or tittle of which have ever failed. They who have rested on his word, have never been disappointed. Enthusiasts indeed, who have put their own vain conceits in the place of his word, and have presumed to call their own feelings or fancies by the sacred appellation of a promise, have often met with disappointments; nor can they reasonably expect any thing else: but they who rest upon the clear promises of the Gospel, and wait for the accomplishment of them to their own souls, shall not be ashamed or confounded world without end. Let any creature upon earth seek first the kingdom of God and his righteousness, and shall he be left wholly destitute with respect to temporal comforts? No: he perhaps may be severely tried for a season; but ere long he shall have all needful things added unto him. Let a sinner whose sins have been of a scarlet or crimson dye, make application to the Lord for mercy; and shall he ever be cast out? No, in no wise, provided he come simply trusting in the Saviours righteousness. Let any seek deliverance from the snares of Satan, by whom he has been led captive at his will; and shall he be left in bondage to his lusts? Most surely not, if he will rely on Him who has said, Sin shall not have dominion over you, because ye are not under the law, but under grace. Now it may be, that many of you have been promising yourselves much spiritual, perhaps also some temporal, advantage, from your deceased minister: and behold! in an instant, all your hopes are blasted: the creature, though so excellent, proves in this respect but a broken reed. But if you will look to Christ, you cannot raise your expectations too high: he is the same yesterday, to-day, and for ever: you may rely on him, for body and for soul, for time and for eternity: he will be to you a sun and a shield; he will give you both grace and glory; nor will he withhold any good thing from them that walk uprightly. If he see it necessary that for a season you should be in heaviness through manifold temptations, he will make your trials to work for good; and your light and momentary afflictions shall work out for you a far more exceeding and eternal weight of glory: only commit your souls to him in well-doing, and he will keep you by his Almighty power, through faith, unto salvation.

In the improvement which we would make of this subject

We beg leave once more to notice the words that immediately precede the text; Remember them that have had the rule over you, that have spoken unto you the word of God; whose faith follow, considering the end of their conversation. We may appear indeed, in this, to draw your attention from Christ, and to fix it on the creature. But we shall still keep in view our main subject; and at once consult the scope of the context, the peculiarity of this occasion, and the feelings of your hearts.
First then, Remember him who has had the rule over you, and has preached unto you the word of God. Surely I need not say much to enforce this part of the exhortation: he is deeply engraven on your hearts, nor will the remembrance of him be soon effaced from your minds. Many of you would have even plucked out your own eyes and have given them unto him, if by so doing you could have conferred upon him any essential benefit: yea, I doubt not, there are many in this assembly that would gladly, very gladly, have laid down their lives in his stead, that so great a blessing as he was, might yet have been continued to the Church of God. It cannot be but that the poor must long remember their generous and constant benefactor. Many of the children too, I trust, whom he so delighted to instruct, will remember him to the latest period of their lives. Above all, the people, who looked up to him as their spiritual father, to whom they owed their own souls, will bear him in remembrance. They will never forget how holily, justly, and unblameably he behaved himself among them, and how he exhorted and comforted and charged every one of them, as a father doth his children, that they would walk worthy of God, who hath called them unto his kingdom and glory. Deservedly will his name be reverenced in this place for ages; for he was a burning and a shining light; and had so uniformly persisted in well-doing, that he had utterly put to silence the ignorance of foolish men, and made religion respectable in the eyes of the most ungodly.
Let me proceed then in the next place to say, Follow his faith. What his faith was, you well know. Christ was the one foundation of all his hopes. He desired to be found in Christ, not having his own righteousness, but that which is by the faith of Christ, the righteousness which is of God by faith. And as he trusted in no other for his own salvation, so he preached no other amongst you. He had determined, like St. Paul, to know nothing amongst you but Jesus Christ, and him crucified. Every discourse he preached tended immediately or remotely to glorify Christ amongst you: if he preached the law, it was that, as a schoolmaster, it might lead you to Christ: if he insisted upon obedience, it was, that you might glorify Christ by your bodies and your spirits which are Christs. In short, Christ was, as well in his ministrations as in the inspired writings, the Alpha and Omega, the beginning and the ending, the first and the last. Were he preaching to you at this moment, I am persuaded he would have no other theme; yea, if to the end of the world he were continued to preach unto you, you would hear of nothing but Christ, the same yesterday, to-day, and for ever. It was this which made his ministry so acceptable unto you: it was this which God rendered useful to the conversion and consolation of multitudes amongst you. By the faith of Christ he lived, and in the faith of Christ he died. Almost the last words he uttered were these, Weep not for me; I am very happy, I die in the faith of the Lord Jesus. I have been anticipated in one remarkable circumstance which I had intended to mention to you; and I am unwilling to omit it now, because there may be some here who were not present this morning. Indeed it is so applicable to my subject, and so illustrative of the character of your dear pastor, that I may well be excused if I repeat what you have already heard. That blessed man, though he possessed a very considerable share of human learning, valued no book in comparison of the Scriptures: when therefore he found his dissolution approaching, he desired his dear partner to read a portion of the word of God: she immediately read to him, first the 23d Psalm, and afterwards the 8th chapter of Proverbs. In the last verse but one of that chapter, she came to these words; Whoso findeth me, findeth life, and shall obtain favour of the Lord. Immediately, without waiting for her to conclude the chapter, he cried, Stop, stop, now shut up the book; that is enough for me. Blessed man! he had sweetly experienced the truth of those words; he had found life in Christ Jesus; he had obtained favour of the Lord; and he knew that he was going to dwell with his Lord for ever. Such was his faith. He held fast Christ as his wisdom, his righteousness, his sanctification, and his complete redemption. He made Christ his all, and in all. But while he trusted in Christ alone for his justification before God, no man living ever more forcibly inculcated the necessity of good works, or, I may truly add, practised them with more delight. He was also a firm friend to the Established Church, and inculcated on all occasions submission to the constituted authorities of this kingdom. He considered obedience to the powers that be, as an essential part of his duty to God: he looked upon earthly governors as ministers ordained of God; and inculcated obedience to them as a duty, not merely for wrath, but also for conscience sake. As then ye have been followers of his faith and practice while living, so be ye imitators of him now that he is withdrawn from you: be ye followers of him, as he was of Christ. And be careful, not to be carried about with divers and strange doctrines, either in religion or politics: but hold fast that ye have received, that no man take your crown. If there be any here, who have never yet been partakers of the like precious faith with him, O that I might this day prevail with them to become obedient to the faith! My dear brethren, you will assuredly find, that the only means of holiness in life, or of peace in death, or of glory in eternity, is, the knowledge of Christ: there is no other name under heaven given among men whereby we can be saved from sin and misery in this world, or from everlasting destruction in the world to come; no other name, I say, but the name of Jesus Christ. I must therefore entreat you now to reflect on those things, which hitherto ye have heard without effect; and I pray God, that the seed, which has lain buried in the earth, may spring up speedily, and bring forth fruit an hundred-fold.
I add now in the last place, Consider the end of your departed ministers conversation. You have heard how peaceful and resigned he was in the prospect of death, and what an assured and glorious hope of immortality he enjoyed. Mark the perfect man, says David, and behold the upright; for the end of that man is peace: this you have seen verified in him. But carry your thoughts a little further: follow him within the vail: behold him united to that blessed assembly of saints and angels: see him freed from the bondage of corruption, arrayed in the unspotted robe of his Redeemers righteousness, crowned with a royal diadem, seated on a throne of glory, tuning his golden harp, and with a voice as loud and as melodious as any saint in heaven, singing, Salvation to God and to the Lamb. Is there so much as one of you that can think of this, and not exclaim, Let me die the death of the righteous, and let my last end be like his! Let the thought of these things, my brethren, encourage you to persevere: the conflict cannot be very long; but how glorious the triumph! Consider this, I beseech you; that you may fight the good fight of faith, and quit yourselves like men. Go on, strong in the grace that is in Christ Jesus; and doubt not, but that you shall find the grace of Christ as sufficient for you as it has been for him; and that what Christ has been to others in former ages, he will be to you, the same yesterday, to-day, and for ever.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

8 Jesus Christ the same yesterday, and to day, and for ever.

Ver. 8. Jesus Christ, the same ] This was the sum of their sermons, and is the substance of their and your faith; which therefore you must stick to, standing fast in the street which is called Straight,Act 9:11Act 9:11 , and not whirred about with various and strange doctrines.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 .] Jesus Christ is yesterday and to-day the same, and for ever (as to the construction , is the predicate to all three times, not as vulg. (not Syr., if at least Etheridge’s version of it is to be trusted), “Jesus Christus heri et hodie: ipse et in scula;” Ambr [78] (passim), Calvin, al. As to the connexion , the verse stands as a transition from what has passed to what follows. ‘It was Christ whom these preached, : Christ who supported them to the end, being the author and finisher of their faith; and He remains still with regard to you ( , , , altern. in Thl. Similarly Chrys. alt.) the same : be not then carried away’ &c. As to the meaning of the words, (the common and also Attic form, whereas is Epic, Ionic, and Attic) refers to the time past, when their passed away from them; to the time present, when the Writer and the readers were living.

[78] Ambrose, Bp. of Milan , A.D. 374 397

In our E. V., this verse, by the omission of the copula ‘is,’ appears as if it were in apposition with “the end of whose conversation:” and in the carelessly printed polyglott of Bagster, the matter is made worse, by a colon being substituted for the period after “conversation.” Observe , not common with our Writer: only e. g. Heb 13:21 , where he wishes to give a solemn fulness to the mention of the Lord: Jesus, the Person, of whom we have been proving, that He is , the Anointed of God. Cf. also ch. Heb 10:10 ).

Fuente: Henry Alford’s Greek Testament

Hebrews

THE UNCHANGING CHRIST

Heb 13:8 .

How far back does this ‘yesterday’ go? The limit must be found by observing that it is ‘Jesus Christ’ who is spoken of – that is to say, the Incarnate Saviour. That observation disposes of the reference of these words to the past eternity in which the eternal Word of God was what He is to-day. The sameness that is referred to here is neither the sameness of the divine Son from all eternity, nor the sameness of the medium of revelation in both the old and the new dispensations, but the sameness of the human Christ to all generations of His followers. And the epoch referred to in the ‘yesterday’ is defined more closely if we observe the previous context, which speaks of the dying teachers who have had the rule and have passed away. The ‘yesterday’ is the period of these departed teachers; the ‘to-day’ is the period of the writer and his readers. But whilst the words of my text are thus narrowly: limited, the attribute, which is predicated of Christ in them, is something more than belongs to manhood, and requires for its foundation the assumption of His deity. He is the unchanging Jesus because He is the divine Son. The text resumes at the end of the Epistle, the solemn words of the first chapter, which referred the declaration of the Psalmist to ‘the Son’ – ‘Thou art the same, and thy years shall not fail.’ That Son, changeless and eternal by divine immutability, is Jesus Christ, the incarnate Redeemer. This text may well be taken as our motto in looking forward, as I suppose we are all of us more or less doing, and trying to forecast the dim outlines of the coming events of this New Year. Whatever may happen, let us hold fast by that confidence, ‘Jesus Christ is the same yesterday, and today, and for ever.’ I. I apply these words, then, as a New-Year’s motto, in two or three different directions, and ask you to consider, first, the unchanging Christ in His relation to our changeful lives. The one thing of which anticipation may be sure is that nothing continues in one stay. True, ‘that which is to be hath already been’; true, there is ‘nothing new under the sun’; but just as in the physical world the infinite variety of creatures and things is all made Out of a few very simple elements, so, in our lives, out of a comparatively small number of possible incidents, an immense variety of combinations results, with the effect that, while we may be sure of the broad outlines of our future, we are all in the dark as to its particular events, and only know that ceaseless change with characterise it. So all forward looking must have a touch of fear in it, and there is only one thing that will enable us to front the else intolerable certainty of uncertainty, and that is, to fall back upon this thought’ of my text, ‘Jesus Christ is the same yesterday, and to-day, and for ever.’ The one lesson of our changeful lives ought to be for each of us the existence of that which changes not. By the very law of contrast, and by the need of finding sufficient reason for the changes, we are driven from the contemplation of the fleeting to the vision of the permanent. The waves of this stormy sea of life ought to fling us all high and dry on the safe shore. Blessed are they who, in a world of passing phenomena, penetrate to the still centre of rest, and looking over all the vacillations of the things that can be shaken, can turn to the Christ and say, Thou who movest all things art Thyself unmoved; Thou who changest all things, Thyself changest not. As the moon rises slow and silvery, with its broad shield, out of the fluctuations of the ocean, so the one radiant Figure of the all sufficient and immutable Lover and Friend of our souls should rise for us out of the billows of life’s tossing ocean, and come to us across the seal Brother! let the fleeting proclaim to you the permanent; let the world with its revolutions lead you up to the thought of Him who is the same for ever. For that is the only thought on which a man can build, and, building, be at rest. The yesterday of my text may either be applied to the generations that have passed, and then the ‘to-day’ is our little life; or may be applied to my own yesterday, and then the to-day is this narrow present. In either application the words of my text are full of hope and of joy. In the former they say to us that no time can waste, nor any drawing from the fountain can diminish the all-sufficiency of that divine Christ in whom eighteen centuries have trusted and been ‘lightened, and their faces were not ashamed.’ The yesterday of His grace to past generations: is the prophecy of the future and the law for the present. There is nothing that any past epoch has ever drawn from Him, of courage and confidence, of hope and wisdom, of guidance and strength, of love and consolation, of righteousness and purity, of brave hope and patient endurance, which He does not stand by my side ready to give to me too to-day, ‘As we have heard, so have we seen in the city of the Lord of Hosts,’ and the old Christ of a thousand years ago is the Christ of to-day, ready to help, to succour, and to make us like Himself. In the second reference, narrowing the ‘yesterdays’ to our own experiences, the words are full of consolation and of hope. ‘Thou hast been my Help; leave me not, neither forsake me,’ is the prayer that ought to be taught us by every remembrance of what Jesus Christ has been to us. The high-water mark of His possible sweetness does not lie in some irrevocable past moment of our lives. We never have to say that we have found a sufficiency in Him which we never shall find any more. Remember the time in your experience when Jesus Christ was most tender, most near, most sweet, most mysterious, most soul-sufficing for you, and be sure that He stands beside you, ready to renew the ancient blessing and to surpass it in His gift. Man’s love sometimes wearies, Christ’s never; man’s basket may be emptied, Christ’s is fuller after the distribution than it was before. This fountain can never run dry. Not until seven times, but Until seventy times seven – perfection multiplied into perfection, and that again multiplied by perfection once more – is the limit of the inexhaustible mercy of our Lord, and all in which the past has been rich lives in the present. Remember, too, that this same thought which heartens us to front the inevitable changes, also gives dignity, beauty, poetry, to the small prosaic present. ‘Jesus Christ is the same to-day.’ We are always tempted to think that this moment is commonplace and insignificant. Yesterday lies consecrated in memory; to-morrow, radiant in hope; but to-day is poverty- stricken and prose. The sky is farthest away from us right over our heads; behind and in front it seems to touch the earth. But if we will only that all that sparkling lustre and all that more than mortal tenderness of pity and of love with which Jesus Christ has irradiated and sweetened any past is verily here with us amidst the commonplaces and insignificant duties of the dusty to-day, then we need look back to no purple distance, nor forward to any horizon where sky and earth kiss, but feel that here or nowhere, now or never, is Christ the all-sufficient and unchanging Friend. He is faithful. He cannot deny Himself. II. So, secondly, I apply these words in another direction. I ask you to think of the relation between the unchanging Christ and the dying helpers. That is the connection in which the words occur in my text. The writer has been speaking of the subordinate and delegated leaders and rulers in the Church ‘who have spoken the word of God’ and who have passed away, leaving a faith to be followed, and a conversation the end of which is to be considered. And, turning from all these mortal companions, helpers, guides, he bids us think of Him who liveth for ever, and for ever is the teacher, the companion the home of our hearts, and the goal of our love. All other ties – sweet, tender, infinitely precious, have been or will be broken for you and me. Some of us have to look back upon their snapping; some of us have to look forward. But there is one bond over which the skeleton fingers of Death have no power, and they fumble at that knot in vain. He separates us from all others; blessed be God! he cannot separate us from Christ. ‘I shall lose Thee though I die’; and Thou, Thou diest never. God’s changeful providence comes into all our lives, and ports dear ones, making their places empty, that Christ Himself may fill the empty places, and, striking away other props, though the tendrils that twine round them bleed with the wrench, in order that the plant may no longer trail along the ground, but twine itself round the Cross and climb to the Christ upon the throne. ‘In the year that King Uzziah died, I saw the Lord sitting on a throne.’ The true King was manifested when the earthly, shadowy monarch was swept away. And just as, on the face of some great wooded cliff, when the leaves drop, the solemn strength of the everlasting rock gleams out pure, so when our dear ones fall away, Jesus Christ is revealed, ‘the same yesterday, and to-day, and for ever.’ ‘They tautly were many, because they were not suffered to continue by reason of death.’ ‘This Man continueth ever.’ He lives, and in Him all loves and companionships live unchanged.

III. So, further, we apply, in the third place, this thought to the relation between the unchanging Christ and decaying institutions and opinions. The era in which this Epistle was written was an era of revolution no great that we can scarcely imagine its apparent magnitude. It was close upon the final destruction of the ancient system of Judaism an external institution. The temple was tottering o its fall, the nation was ready to be scattered, and the writer, speaking to Hebrews, to whom that crash seemed to be the passing away of the eternal verities of God, bids them lift their eyes above all the chaos and dust of dissolving institutions and behold the true Eternal, the ever-living Christ. He warns them in the verse that follows nay text not to be carried about with divers and strange doctrines, bat to keep fast to the unchanging Jesus. And so these words may well come to us with lessons of encouragement, and with teaching of duty and steadfastness, in an epoch of much unrest and change – social, theological, ecclesiastical- such as that in which our lot is cast. Man’s systems are the shadows on the hillside. Christ is the everlasting solemn mountain itself, Much in the popular conception and representation of Christianity is in the act of passing. Let it go; Jesus Christ is the same yesterday, and to-day, and for ever. We need not fear change within the limits of His Church or of His world. For change there means progress, and the more the human creations and embodiments of Christian truth crumble and disintegrate, the more distinctly does the solemn, single, unique figure of Christ the Same, rise before us. There is nothing in the world’s history to compare with the phenomenon which is presented by the unworn freshness of Jesus Christ after all these centuries. All other men, however burning and shining their light, flicker and die out into extinction, and but for a season can the world rejoice in any of their beams; but this Jesus dominates the ages, and is as fresh to-day, in spite of all that men say, as He was eighteen centuries ago. They toll us He is losing His power; they tell us that mists of oblivion are wrapping Him round, as He moves slowly to the doom which besets Him in common with all the great names of the world. The wish is father to the thought. Christ is not done with yet, nor has the world done with Him, nor is He less available for the necessities of this generation, with its perplexities and difficulties, than He was in the past. His sameness is consistent with an infinite unfolding of new preciousness and new powers, as new generations with new questions arise, and the world seeks for fresh guidance. ‘I write no new commandment unto you’; I preach no new Christ unto you, ‘again, a new commandment I write unto you,’ and every generation will find new impulse, new teaching, new shaping energies, social and individual, ecclesiastical, theological, intellectual, in the old Christ who was crucified for our offences and raised again for our justification, and remains ‘the same yesterday, and to-day, and for ever.’ IV. Lastly, look at these words in their application to the relation between the unchanging Christ and the eternal life of heaven. The ‘for ever’ of my text is not to be limited to this present life, but it runs on into the remotest future, and summons up before us the grand and boundless prospect of an eternal unfolding and reception of new beauties in the old earthly Christ. For Him the change between the ‘to-day’ of His earthly life and the ‘for ever’ of His ascended glory made no change in the tenderness of His heart, the sweetness of His smile, the nearness of His helping hand. The beloved apostle, when he saw Him for the first time after He was ascended, fell at His feet as dead, because the attributes of His nature had become so glorious. But when the old hand, the same hand that had been pierced with the nails on the Cross, though it now held the seven stars, was laid upon him, and the old voice, the same voice that had spoken to him in the upper room, and in feebleness from the Cross,’ though it was now as the ‘sound of many waters,’ said to him, ‘Fear not, I am the first and the last; I am He that liveth and was dead and am alive for ever more’; John learned that the change from the Cross to the throne touched but the circumference of his Master’s Being, and left the whole centre of His love and brotherhood wholly unaffected.

Nor will the change for us, from earth to the close communion of the heavens, bring us into contact with a changed Christ. It will be but like the experience of a man starting from the outermost verge of the solar system, where that giant, planet welters, away out in the darkness and the cold, and travelling inwards ever nearer and nearer to the central light, the warmth becoming more fervent, the radiance becoming more wondrous, as he draws closer and closer to the greatness which he divined when he was far away, and which he knows better when he is beside it. It will be the same Christ, the Mediator, the Revealer in heaven, whom we here dimly saw and knew to be the Sun of our souls through the clouds and mists of earth.

That radiant and eternal sameness will consist with continual variety, and an endless streaming forth of new lustres and new powers. But through all the growing proximity and illumination of the heavens He will be the same Jesus that we knew upon earth; still the Friend and the Lover of our souls. So, dear friends, if you and I have Him for our very own, then we do not need to fear change, for change will be progress; nor loss, for loss will be gain; nor the storm of life, which will drive us to His breast; nor the solitude of death, for our Shepherd will be with us there. He will be ‘the same for ever’; though we shall know Him more deeply; even as we shall be the same, though ‘changed from glory into glory.’. If we have Him, we may be sure, on earth, of a ‘to-morrow,’ which ‘shall be as this day, and much more abundant.’ If we have Him, we may be sure of a heaven in which the sunny hours of its unending day will be filled with fruition and ever new glories from the old Christ who, for earth and heaven, is ‘the same yesterday, and to-day, and for ever.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

Jesus Christ. App-98.

the same. Greek. ho autos. This is the translated in the Septuagint of the Hebrew ‘attah hu, a Divine title. See Psa 102:27. Compare Mal 3:6.

Fuente: Companion Bible Notes, Appendices and Graphics

8.] Jesus Christ is yesterday and to-day the same, and for ever (as to the construction, is the predicate to all three times, not as vulg. (not Syr., if at least Etheridges version of it is to be trusted), Jesus Christus heri et hodie: ipse et in scula; Ambr[78] (passim), Calvin, al. As to the connexion, the verse stands as a transition from what has passed to what follows. It was Christ whom these preached, : Christ who supported them to the end, being the author and finisher of their faith; and He remains still with regard to you ( , , , altern. in Thl. Similarly Chrys. alt.) the same: be not then carried away &c. As to the meaning of the words, (the common and also Attic form, whereas is Epic, Ionic, and Attic) refers to the time past, when their passed away from them; to the time present, when the Writer and the readers were living.

[78] Ambrose, Bp. of Milan, A.D. 374-397

In our E. V., this verse, by the omission of the copula is, appears as if it were in apposition with the end of whose conversation: and in the carelessly printed polyglott of Bagster, the matter is made worse, by a colon being substituted for the period after conversation. Observe , not common with our Writer: only e. g. Heb 13:21, where he wishes to give a solemn fulness to the mention of the Lord: Jesus, the Person, of whom we have been proving, that He is , the Anointed of God. Cf. also ch. Heb 10:10).

Fuente: The Greek Testament

Heb 13:8. , Jesus Christ) A solemn appellation: The sum of the Gospel, which is to be held by faith. Not only the doctrine concerning Christ is intended, but Jesus Christ Himself, of whom the doctrine of faith treats. Those who have gone before us in the path of salvation died in that faith, which is supported by the word of GOD.- , yesterday and to-day) , yesterday and to-day, occur in their proper (strict) signification, without a figure, in 1Sa 20:27 : but the apostle speaks in a larger (nobler) sense. Jesus Christ, who was yesterday, is the same to-day; yesterday, before His sufferings and death; to-day, in glory; comp. ch. Heb 1:3; Rev 1:18. As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the suffering did not so interrupt the glory of Jesus Christ which was of yesterday, so to speak, and that glory which is of to-day, that it did not continue to be the same. These expressions have the force of a proverb, yesterday, yesterday and the day before, yesterday and to-day, yesterday and to-morrow: Isa 30:33; Deu 4:42; 2Sa 15:20; Sir 38:23; and in this general sense of the apostle, yesterday and to-day resemble a proverb, so as to denote any past and present time, which was denoted especially in the discussion brought to this point. Jesus Christ is the same, yesterday-before He came into the world, before His passion, before His ascension-and to-day, in heaven; yesterday and to-day in the former and latter (second) part of this exhortation: yesterday in the time of our earlier and later predecessors, and to-day in our own age. In whatever way it may be understood, Artemonius, p. 347, cannot join together a short yesterday and long ages ().- ) Some place a comma before it, but improperly. This is the sentiment of the apostle: Jesus Christ is always the same; He who was yesterday, is the SAME TO-DAY, nay, for ever (to all AGES): [Always the same Saviour and the same Teacher.-V. g.] Also, the true doctrine, delivered to you by your teachers, is always the same, not variable, Heb 13:7; Heb 13:9. He Himself is always the same: ch. Heb 1:12, Thou art the same: The same in the Old and New Testament; ch. Heb 12:2, note. See also 1Co 3:11; Php 3:16. He is unchangeable, and never dies, although teachers die.- ) and for ever, Heb 13:20, ch. Heb 7:3; Heb 7:16; Heb 7:24-25.

Fuente: Gnomon of the New Testament

Heb 13:8-16

EXHORTATION TO STABILITY IN

CHRISTIAN DOCTRINE AND PRACTICE;

AND TO AVOID BEING CARRIED AWAY

FROM THE FAITH OF THE GOSPEL

Heb 13:8-16

Heb 13:8 —Jesus Christ the same yesterday, to-day, and forever.-This expression is not in apposition with the phrase, the end of their conversation,” as our translators seem to have thought, but a proposition on a wholly distinct and separate subject. The object of the Apostle is to lead and encourage his brethren not to be carried away from the faith which was once for all delivered to the saints,” by various and strange doctrines; but to be firm and resolute in their Christian profession. And as the basis of his exhortation and argument, he reminds them that Jesus Christ, the Leader and Perfecter of the faith, is himself the same yesterday, today, and forever, without even the shadow of change. (James 1: 17.) And as is the Leader, so also he insists should be his followers.

Heb 13:9 —Be not carried about with divers and strange doctrines.-The corrected reading of the critical note is more in harmony with the context, and is doubtless correct: Be not carried away by various and strange doctrines.” The admonition is general, and may refer to any doctrines, whether of Jewish or Gentile origin, that are inconsistent with the Doctrine of Christ, though the sequel shows that the former are particularly intended. The metaphor seems to be taken from a ship that is carried out of its course by means of violent winds.

Heb 13:9 —For it is a good thing that the heart be established with grace;-That is, by means of the gracious truths and influences of the Gospel. This is good for us; and it is also good and acceptable in the sight of God our Savior; for being thus rooted and grounded in love, we are no longer liable to be tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive (Eph 4:14) ; but having a hope strong and steadfast reaching even into that within the vail, we can with it, as an anchor of the soul, calmly smile on all the ills and misfortunes of life, knowing that we have in heaven for ourselves a better and enduring possession. This confirmation of the heart, then, by the grace of God, gives us stability of character, fixedness of purpose, consolation in our misfortunes, and makes us like Christ, kind, gentle, and benevolent to all.

Heb 13:9 —not with meats,-What meats? Those offered in sacrifice, and of which the worshipers were allowed to partake, say Bleek, Lune- mann, Macknight, Scott, Clarke, and some others: those which were distinguished as clean and unclean merely as articles of food, say Calvin, Tholuck, Delitzsch, Alford, and most other commentators. But why make any such distinction as the above? For my own part I see no propriety in doing so. That certain portions of certain sacrifices were allowed to be eaten by certain persons, is plain from such passages as Lev 6:26-30 Lev 7:11-15, etc. These rules were still rigidly observed and enforced by the Jewish Rabbis; and there was therefore danger that the judaizing party among the Hebrew Christians would succeed in blending these divers and strange doctrines with the plain and simple rules of the Christian religion. And it is equally obvious that, on the other hand, the same judaizing party were then busily engaged in sowing the seeds of discord among the churches, with regard to clean and unclean meats. (Romans 14.) It was therefore necessary that the Apostle should, as far as possible, correct all such mistakes about meats and drinks, and other carnal ordinances which had been imposed on the people till the time of reformation; but which never did and never could make anyone perfect, so far as respects his moral consciousness. And consequently those who walked in them were not profited by them. See notes on Heb 9:9-10. Against all such doctrines, therefore, in reference to meats and drinks, Paul here earnestly cautions the Hebrew brethren. For as he says to the Romans, The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit. (Rom 14:17.)

Heb 13:10 —We have an altar, etc.-Two queries naturally arise with regard to this verse. First, what is meant by the word altar? and second, what connection has this verse with what precedes and with what follows ?

In reply to the first, it is alleged (1) that the word altar in this connection represents no definite object whatever; but that the Apostle uses it merely for the sake of the imagery, so as to give consistency to th*e figurative expressions which he here employs (Michaelis, Tholuck) ; (2) that it means Christ himself (Suicer, Wolf); (3) that it means the Lords Table (Bohme, Ebrard); (4) that it denotes the heavenly place on which Christ now offers the virtue of his own blood to the Father for us (Bretschneider) ; (5) that it means the cross on which Christ was crucified (Delitzsch, Alford) ; and (6) that it signifies the Divine nature of Christ on which his human nature is supposed to have been offered, and by means of which it was sanctified and made available. To me it seems evident that the altar is here used by metonymy for Christ himself, who was sacrificed for us; so that to partake of this altar is simply to partake of the sacrifice of Christ. So Paul reasons in reference to the sacrifices of the Old Economy. Behold Israel, he says, after the flesh: are not they who eat of the sacrifices partakers of the altar? (1Co 10:18.) And again he says, Do ye not know that they who minister about holy things live of the things of the temple? and they who wait at the altar are partakers with the altar? (1Co 9:13.) To eat of the altar is therefore manifestly to eat of the sacrifice which is offered on the altar. And that the sacrifice in this case was the sacrifice of Christ, is evident from the context, as well as from many parellel passages. See, for example, Joh 6:53-55. Of this sacrifice, they have no right to eat who serve the Tabernacle. For they who would partake of it must do so in faith (Joh 6:47 Joh 20:31; Act 16:31) ; but those Jews who served the Tabernacle, did not of course believe in Jesus as the Lamb of God that taketh away the sins of the world; and consequently they had no right to partake of his sacrifice.

This, then, will enable us to understand readily the proper import of the second query, touching the connection of this verse with what precedes and follows. The Jews boasted of their exclusive right to partake of their own consecrated sacrifices. This doubtless made a strong and deep impression on the minds of some of the weaker brethren; and they were in this way in danger of being misled by the false teachings of the judaizing party. But as an offset to all their vain speculations about meats and drinks, and carnal ordinances, Paul here reminds his brethren, that we Christians have also our exclusive rights and privileges; that we too have a sacrifice of which to partake as well as the Jews; a sacrifice of infinite value, and which is quite sufficient to satisfy the desires of all who lawfully partake of it. From this, however, the unbelieving Jews were all debarred according to their own ritual, as our author now proceeds to show.

Heb 13:11 —For the bodies of those beasts, etc.-The point made by the Apostle is simply this; the Jews were not allowed to eat the flesh of any sin-offering whose blood was carried into the Sanctuary by the High Priest. The flesh of all such victims had to be carried without the camp, and there consumed by fire. No sin-offering, says Moses, whereof any of the blood is brought into the Tabernacle of the congregation to reconcile withal in the Holy Place, shall be eaten; it shall be burnt in the fire. (Lev 6:30.) According to this law, then, as the Apostle now goes on to show, the Jews, as Jews, were all prohibited from partaking of the sacrifice of Christ.

Heb 13:12 —Wherefore Jesus also, that he might sanctify the people, etc.-To suffer without the gate was the same as to suffer without the camp; for Jerusalem was then the metropolis and camp of Israel. And as the blood of Jesus was taken by himself into the heavenly Sanctuary to make an atonement for the people, so also, according to the law of the sin-offering, it was necessary that he should bear our sins on his own body without the camp. All therefore who would partake of the benefits of his sacrifice, must do so without the gate. They must forsake the camp of Israel, leaving Judaism behind them, and take upon them the reproach of Jesus, if they would be made partakers of the benefits of his death.

Heb 13:13 —Let us go forth therefore unto him without the camp,- Since it is true, that Jesus himself voluntarily suffered for our sake, without the gate of Jerusalem, all the pain, shame, and reproach of the cross; and since it is furthermore true that his sacrifice is really the only one that can meet and satisfy the wants and desires of our souls, let us therefore courageously follow him without the pale of Jerusalem, which is but as it were a temporary camp that will soon be broken up; and let us manfully bear the reproach of Christ whatever it may be. This he now proceeds to show will result in much gain and but little loss to us.

Heb 13:14 —For here we have no continuing city,-It is vain to seek refuge in Jerusalem which, according to prophecy, will soon become a heap of ruins (Matthew 24) ; and in no other city on Earth, can we find a secure and permanent habitation. But if we leave Jerusalem with all its errors and corruptions, and follow Christ without the gate, we will thereby secure for ourselves a place in the heavenly Jerusalem, the city which hath the foundations, whose Architect and Builder is God. See notes on 11: 10, 16. If then ye be reproached for the name of Christ, happy are ye. (1Pe 4:14.)

Heb 13:15 —By him therefore let us offer, etc.-Instead of falling back to Judaism, and offering sacrifices required by the Law, let us rather through (dia) Jesus, as the great High Priest of our confession, offer to God continually the sacrifice of praise and thanksgiving. For as Peter says to the strangers scattered throughout Pon- tus, Galatia, Cappadocia, Asia, and Bithynia, we are all living stones, built up a spiritual house, a holy priesthood, to offer upspiritual sacrifices, acceptable to God through Jesus Christ. (1Pe 2:5.) The sacrifice of praise in our text has reference particularly to the voluntary peace and thank offerings of the Law. (Lev 7:11-25.) To these allusion is also frequently made in the Psalms of David. In Psa 50:14, for example, Jehovah says to Israel, Offer unto God thanksgiving, and pay thy vows unto the Most High. And in the twenty-third verse of the same beautiful ode, he says, Whoso offereth praise glorifieth me; and to him that or- dereth his conversation aright, I will show the salvation of God.

Heb 13:16 —But to do good, etc.-It is not enough to praise God with our lips; we should also honor him with our substance, by doing good to all men as he gives us opportunity. We should, as far as in us lies, feed the hungry, clothe the naked, instruct the ignorant, and assist in converting the world to Christ. There seems to be a proneness in our selfish nature to neglect these practical duties, and hence the exhortation not to forget them. Imitate Christ who went about doing good. (Act 10:38.)

Heb 13:16 —for with such sacrifices God is well pleased.-Such sacrifices are pleasing to God (1) because they are in harmony with his own nature and administration. He opens his hand liberally, and supplies the wants of every living thing. (Psa 145:16.) (2) Because they indicate in us a state of mind and heart, that is well pleasing in his sight; provided they proceed from proper motives. And hence on the day of judgment, our characters will be tested by this law of benevolence. (Mat 25:34-35.) And (3) because they are of benefit to others. A very great change would soon be wrought in society, if all Christians would but act faithfully as good stewards of the manifold grace of God.

Commentary on Heb 13:8-16 by Donald E. Boatman

Heb 13:8 –Jesus Christ is the same yesterday and today, yea and forever

Jesus Christ is the same, for there is no need for him to change.

a. He is the same in His love and His saving power.

b. The Christ that sits at Gods right hand is as immutable as the Father Who promised Abraham.

Yesterday He came from the Father to do the will of God and finished it, Today He serves as Priest before God on mans behalf.

a. He has not changed in His attitude toward sin.

b. He hates evil and loves man as always.

c. Some try to define the time element, when today began, but this is beside the point.

Yea and forever refers to the ages.

a. This is for the eternity to come.

b. Change with us is constant, but our Lord is wonderfully perfect.

c. Perfection cannot change for the better.

Heb 13:9 –Be not carried away by divers and strange teachings

The Christian has Christ Who is unchanging truth; therefore, He should avoid all other teachings.

a. Those who have latter day revelations always conflict with other latter day teachers as well as with the scripture.

b. Gods revealed Word is able to furnish us completely, so what more can a strange teaching do? See 2Ti 3:15-17. If we are anchored in Christ we will not be carried like a ship into a sea of false doctrine, with waves of error. Paul warns about winds of doctrines. Eph 4:14.

Heb 13:9 –for it is good that the heart be established by grace

The heart of man by the grace of God may be established.

a. This is in contrast to the worldly ones who are drifting, shifting, to one pleasure, doctrine, etc.

b. Strange doctrines, foreign to the truth, will never establish one.

This verse suggests the anchoring of the soul, as seen in Chapter Six.

Heb 13:9 –not by meats, wherein they that occupied themselves were not profited.

This refers to the meats used in sacrifices, which no longer

is a method for atonement.

a. Christ was the perfect Sacrifice, made once and for all, so no other sacrifice is needed.

b. The kingdom of God is not meat and drink, says Paul in Rom 14:17. Only one sacrifice profits the sinner, and that is Christs.

Heb 13:10 –We have an altar

What is our altar? Several opinions are listed here.

a. Some say that this is a general statement, and no particular thing is meant. It is only imagery.

b. Christ is the altar, some say.

c. Others suggest the Lords table.

d. Some say the heavenly place where Christ offers the virtue of His own blood.

e. The cross on which Christ was crucified is suggested.

f. It signifies the divine nature of Christ on which the human nature is supposed to have been offered.

g. One suggests it refers to the one in the old tabernacle.

Christ is in no place called an altar, neither is the cross.

a. The altar was the place where the victim was placed, so what could be referred to but the cross?

b. It is the cross where blood was shed for the remission of our sins.

c. Very likely he does not refer to the Christian at all.

The author is referring to an Old Testament altar, for the next expression has no meaning otherwise.

Heb 13:10 –whereof they have no right to eat that which serve the tabernacle.

If the altar was the Lords table, this would be a good proof for closed communion. This is an allusion to the Old Testament custom.

a. Those who served the tabernacle could eat of the sacrifices.

b. The exception was on the Day of Atonement. The bodies which gave the blood carried into the Holy of holies were burned without the camp. See Lev 6:26; Lev 6:30; Lev 4:7; Lev 4:18; Lev 4:21; Lev 16:15; Lev 16:27-28.

These animals were not eaten for meat as were others.

Heb 13:11 –For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin are burned without the camp.

Other animals were consumed for food. See 1Co 9:13; 1Co 10:18. The great sacrifice on the Day of Atonement was burned outside the camp. Lev 16:27.

Heb 13:12 –Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the gate

Jesus was not offered in the temple at Jerusalem, but outside the city wall.

a. His blood was taken into the heavenly sanctuary, so He fits the type completely except for the burning.

b. The burning had nothing to do with the atonement, for it is the blood that atones.

Those who retain the old sacrifice in preference to this of Christ lose the sanctification in Christs blood.

Heb 13:13 –Let us therefore go forth unto Him

Going is our responsibility; the sacrifice awaits. We must leave the tabernacle to follow Jesus Christ.

a. If no atonement is in the blood of bulls and goats, why stay in the shadow of the tabernacle?

b. Out on the hill of Calvary is the place for the sinner to go.

Heb 13:13 –without the camp.

The types of Hebrews are those of the tabernacle, and this alludes to the sacrifice without the camp.

Newell says it refers to all those religious developments by whatever name called. It reveals where Christ is and His followers are, as to this world and its religions.

Christ went out of the city of Jerusalem to be sacrificed. This is nearer the truth than Newells idea.

Heb 13:13 –bearing His reproach

The Christian is not promised an easy time, but reproach should be expected.

a. It is prophesied, 2Ti 3:12, by Paul.

b. Jesus said it would come to His disciples. Joh 16:2.

The first Christian martyr suffered for the reproach of Christ outside the city.

Heb 13:14 –for we have not here an abiding city

If we stay in Jerusalem, it will be dissolved like all the world. 2Pe 3:8-13; Matthew 24, We must turn our eyes from our cities, for they are only temporary. Something Paul had in mind, the destruction of Jerusalem, which came about nine years afterward.

Heb 13:14 –but we seek after the city which is to come

Revelation speaks of that city. Revelation 21.

Peter speaks of it in 2Pe 3:8-13.

The author has previously spoken of it in Heb 11:10; Heb 11:16.

Heb 13:15 –Through Him then let us offer up a sacrifice of praise to God continually

Instead of frequent sacrifices like the Jew, let us offer our sacrifice through Jesus Christ.

a. We need no order of priests who blasphemously undertake to do that work for men which Christ has done.

b. This sacrifice is praise to God, not a begging for a forgiveness. Peter comments on the Christians sacrifice, 1Pe 2:5. Continually is a good word. The kingdom of Christ has no sacred days or season, no special sanctuaries, for God is approached always through Christ.

Sacrifice of praise most men feel alludes to the Levitical term for thank-offering. See Lev 7:12; Lev 7:15.

Heb 13:15 –that is, the fruit of lips which make confession to His name

Whose name?

a. We praise God continually, so a confession is surely in order.

b. Many verses suggest confessing Christ, so likely His name is meant here. Mat 10:32; Rom 10:9-10.

In a world pressing on to judgment, glorying in men, let us rejoice, praise God, for who would want to neglect so great a salvation?

Heb 13:16 –But to do good and to communicate forget not

Doing good, helping others, will come naturally with a life of continual praise. See Rom 12:13; Gal 6:6; Heb 6:10; Psa 50:23. Jesus set the proper example before us, for he went about doing good. Act 10:38. This is an essential factor in salvation. Mat 25:34-46.

Heb 13:16 –for with such sacrifices God is well pleased.

There are three reasons why it is pleasing:

a. God works in harmony with Gods nature.

b. It indicates a good state of mind.

c. It is beneficial to others.

If we wish to sacrifice to God, we must pray to God and serve our fellow man.

Study Questions

2829. How can Jesus be considered the same always?

2830. Has He changed in character?

2831. Has His work changed?

2832. What are the three time elements named?

2833. Why is the author declaring this great truth?

2834. Were the changing Hebrews being challenged to follow the unchanging Christ?

2835. If perfection were changed, what would be its condition?

2836. If Christ is Truth, what results when people follow other teachers?

2837. What is meant by carried away?

2838. What is meant by divers?

2839. Why do people go to strange doctrines?

2840. Are such warnings few in the Word of God?

2841. What will keep a person from drifting into strange doctrines?

2842. What is meant by established?

2843. In what should we be established?

2844. How can grace do it?

2845. What is it that is to be established?

2846. Could the establishing idea be similar to the anchoring referred to in Chapter Six?

2847. What does the author say that cannot establish us?

2848. What is meant by meats?

2849. If Christs sacrifice is sufficient, is there further need for sacrifices?

2850. What is meant by occupied themselves?

2851. Who may be referred to by the expression, occupied themselves?

2852. State some explanations for the expression, we have an altar.

2853. What is our altar? Who is meant by our?

2854. Could he be pointing out the weakness of the Jewish altar – rather than suggesting a Christian altar?

2855. Give weaknesses of each.

2856. Who could eat what?

2857. What tabernacle is referred to?

2858. Could the priests eat the sacrifices?

2859. When could they not eat?

2860. Could he be saying, They who serve earthly tabernacles have no right to the Christians altar?

2861. What was done with animals sacrificed on the Day of Atonement that differed from sacrifices on other days?

2862. What is meant by, without the camp?

2863. Do we have any clue for this request?

2864. Is our sacrifice eaten?

2865. Show the similarities between the Old Testament sin offering and our sin offering.

2866. What is meant by, suffered without the gate?

2867. Where was Jesus offered?

2868. Where was His blood taken?

2869. Give scriptures that teach that His blood was considered to be taken into heaven.

2870. Does the burning of the Old Testament type serve as a type of Christ?

2871. Did the burning have anything to do with the sacrifice?

2872. Where does he exhort the Christians to go?

2873. Can we have the merit if we do not go?

2874. Do we go to the tabernacle or to the hill of Calvary?

2875. What camp is referred to?

2876. Explain bearing His reproach.

2877. Can we ever bear reproaches?

2878. Did Jesus prophesy reproaches for His followers?

2879. What city is referred to?

2880. Do you think he refers specifically to the city of Jerusalem?

2881. Was he prophesying the destruction of Jerusalem?

2882. Is he speaking of Jews here as in Heb 13:7 when he says we have an altar?

2883. What will happen to any city of the world according to II Peter?

2884. How soon was Jerusalem destroyed after this text?

2885. Identify the city to come. What do we know about it?

2886. Who is meant by the expression by Him?

2887. How can we offer up sacrifices?

2888. Do we need an earthly priest?

2889. What kind of a sacrifice are we to offer?

2890. Is this to be periodic?

2891. Is this room for complaint in this sacrifice?

2892. For what should we praise God?

2893. Could it allude to the Levitical thank offering? Lev 7:12; Lev 7:15

2894. What is to be the fruit of our lives?

2895. Whose Name is to be confessed?

2896. What part does confession have in the praise?

2897. Should we consider confession of faith as a step of salvation never to be taken again?

2898. Will we have time to glory in men if we are praising God as we should?

2899. Who is our great example in doing good?

2900. Will this be natural for us if we are Christ-like?

2901. Compare other verses, such as Rom 12:13; Gal 6:6; Heb 6:10.

2902. Is it essential to salvation? See Mat 25:34-46.

2903. What do you understand by communicate?

2904. What does he conclude about this kind of service?

2905. Has he stated that service is twofold-one to God and one to others?

Fuente: Old and New Testaments Restoration Commentary

Vulg., Jesus Christus heri et hodie, ipse et in seculum; Jesus Christ, yesterday and to-day, (where it placeth the comma,) and he [is] the same for ever. So Beza; Jesus Christ yesterday, and to-day, and he is the same for ever. Others, better, Jesus Christus heri et hodie, idem etiam est in secula. So the Syriac, , is the same, and for ever. [3]

[3] EXPOSITION. This is a distinct sentence, in which the substantive verb is understood. It is often read as if in grammatical construction with the preceding verse, and Jesus Christ were the end there mentioned. But the different cases of the two words in the Greek show that this is a mistake. Turner. Ebrard understands it as a motive to enforce the exhortation in verse 7, enjoinining the imitation of deceased rulers in the church, and adopts the interpretation of Calvin, The same Christ, trusting in whom those died, still lives to-day, and is also our consolation. ED.

Heb 13:8. Jesus Christ the same yesterday, to-day, and forever. Two things are to be considered in these words: first, the occasion of them; and then their sense and meaning. And as unto the occasion of their use in this place, some think that they refer to what went before, in confirmation of it; some unto what follows after, as a direction in it; and some observe their usefulness unto both these ends. But this will be the more clearly discovered when the sense of them is agreed upon. For to me they appear as a glorious light which the apostle sets up to guide our minds in the consideration of his whole discourse, that we may see whence it all proceeds, and whereunto it tends. He is the Alpha and Omega, the first and the last, the beginner and finisher of our faith, as we shall see.

There are various interpretations of the words; of these especially, yesterday and to-day. By to-day, all understand the present time, or the time during the dispensation of the gospel. By yesterday, Enjedinus says that a short time before is intended; that which was of late, namely, since the birth of Christ, at most; which was not long before. He is followed by Schlichtingius and all the Socinians. Than this there cannot be a more absurd sense given of the words For when we say of any one that he is of yesterday, , it is spoken of him in contempt. We are of yesterday, and know nothing, Job 8:9. But the design of the apostle is to utter that which tends to the honor of Christ, and not unto his diminution. And the Scripture expressions of him unto this purpose are constantly of another nature. He was in the beginning, he was with God, and he was God; The LORD possessed me in the beginning of his way; Whose goings forth are from of old, from everlasting. The same Holy Spirit doth not say of him he is of yesterday, a new god, whom their fathers knew not. Nor is such an intimation of any use unto the purpose of the apostle. Grotius, and he that follows him, would have yesterday to denote the time wherein the rulers before mentioned did live, as today is the present time of these Hebrews. But this sense also is jejune, and nothing to the mind of the apostle, invented only for an evasion from the testimony supposed to be here given unto the eternity of the person of Christ; which I wonder the other did not observe, who follows not Grotius in such things.

Yesterday, say some, is used here not only for all time that is past, but unto the spring of it in eternity; as to-day signifies the whole course of time to the end of the world; and for ever, that everlasting state that doth ensue. Neither is this unconsonant unto what the Scripture affirms of Christ in other places. See the exposition on Heb 1:10-12.

By yesterday, some understand the time of the old testament, that dispensation of God and his grace that was now ceased, and become like the day that is past. And a day it was, Hebrews 3; and it was now as yesterday. And so to-day denotes the times of the gospel. Neither is there any thing in this interpretation that is uncompliant with the analogy of faith.

But clearly to comprehend the mind of the Holy Ghost herein, sundry things are to be observed; as,

1. That it is the person of Jesus Christ that is spoken of. Nor is this whole name, Jesus Christ, ever used unto any other purpose but to signify his person. It is false, therefore, that it is here taken metonymically for his doctrine, or the gospel; nor is such a sense any way to the purpose of the apostle.

2. Where the person of Christ is intended, there his divine nature is always included; for Christ is God and man in one person.

3. The apostle speaks not of the person of Christ absolutely, but with respect unto his office, and his discharge of it; or he declares who and what he was therein.

4. It is from his divine person, that, in the discharge of his office, he was , the same. So it is said of him, Heb 1:12, But thou art the same; that is, eternal, immutable, indeficient. See the exposition of that place.

5. Being so in himself, he is so in his office from first to last; so that, although divers alterations were made in the institutions of divine worship, and there were many degrees and parts of divine revelation, yet in and through them all Jesus Christ was still the same. Wherefore,

6. There is no need to affix a determinate, distinct sense, as unto the notation of time, unto each word, as yesterday, to-day, and for ever; the apostle designing, by a kind of proverbial speech, wherein respect is had unto all seasons, to denote the eternity and immutability of Christ in them all. To the same purpose he is said to be , , , Rev 1:4; he who is, and who was, and who is to come.

7. This, then, is the sense of these words: Jesus Christ, in every state of the church, in every condition of believers, is the same unto them, being always the same in his divine person; and will be so unto the consummation of all things. He is, he ever was, all and in all unto the church. He is the same, the author, object, and finisher of faith; the preserver and rewarder of them that believe, and that equally in all generations.

Our last inquiry is concerning the connection of these words with the other parts of the apostles discourse, and what is the use of the interposition of this assertion in this place. And it is agreed that it may have respect either unto what goes before, or what follows after, or unto both. And this we may comply with; though, as I observed before, there is a great appearance that it stands absolutely by itself, as directing believers, on all occasions of duty such as he insists on, whither they should retreat and repair in their minds for direction, relief, and supportment; namely, unto Jesus Christ, who is always the same for these ends. Whatever difficulties they may meet withal in the duties of their evangelical profession, let them but remember who it is that is concerned in them and with them, and it will give them both strength and encouragement.

But the words have a seasonable respect unto what goeth before, and what follows after them. In the preceding verse (for we have no reason to look higher in this series of duties, independent one on another) the Hebrews are enjoined to persevere in the faith of their first apostolical teachers, and to have the same faith in themselves as they had. Now, whereas they had by their faith a blessed and victorious end of their whole conversation, they might consider, that Jesus Christ, who is always the same in himself, would likewise be the same to them, to give them the like blessed end of their faith and obedience. As he was when they believed in him, so he is now unto them; because he is in himself always the same, and forever. No greater encouragement could be given them unto diligence in this duty:

You shall find Christ unto you what he was unto them.As unto that part of his discourse which follows, it is a dehortation from strange doctrines and the observation of Judaical ceremonies. And unto both parts of it this declaration of the nature and office of Christ is subservient. For here a rule is fixed as unto trial of all doctrines, namely, the acknowledgment of Christ in his person and office; which in the like case is given us by the apostle 1Jn 4:2-3. Let this foundation be laid, Whatever complies with the revelation hereof is true and genuine; what doth not, is various and strange. And as unto the other part of the dehortation, To what end,saith the apostle, should men trouble themselves with the distinction of meats, and the like Mosaical observances, whereas in the time wherein they were enjoined they were in themselves of no advantage, though for a season they had their especial ends? for it was Christ alone that even then was all unto the church, as unto its acceptance with God.

And so I hope we have restored these words unto their sense and use. And we may observe, that,

Obs. 1. The due consideration of Jesus Christ, especially in his eternity, immutability, and indeficiency in his power, as he is always the same, is the great encouragement of believers in their whole profession of the faith, and all the difficulties they may meet withal upon the account thereof.

Obs. 2. As no changes formerly made in the institutions of divine worship altered any thing in the faith of the church with respect unto Christ, for he was, and is still the same; so no necessitudes we may meet withal in our profession, by oppression or persecution, ought in the least to shake us, for Christ is still the same, to protect, relieve, and deliver us.

Obs. 3. He that can in the way of his duty on all occasions retreat unto Jesus Christ, and the due consideration of his person in the discharge of his office, will not fail of relief, supportment, and consolation.

Obs. 4. A steadfast cleaving unto the truth concerning the person and office of Christ, will preserve us from hearkening to various and strange doctrines perverting our souls. And,

Obs. 5. Jesus Christ from the beginning of the world was the object of the faith of the church; that is, from the giving of the first promise. And,

Obs. 6. It is the immutability and eternity of Jesus Christ in his divine person that renders him a meet object of the faith of the church in the discharge of his office.

All which truths are contained in this assertion of the apostle, with the occasion and use of it in this place.

Fuente: An Exposition of the Epistle to the Hebrews

Blessed Immutability!

Everything changes. Nothing remains the same. Sometimes the changes are delightful. Sometimes they are almost unbearable. But change is inevitable. Winter turns to spring, spring to summer, summer to fall, and fall to winter again. Everything changes. Nothing stays the same. In this world there is nothing solid, stable, and substantial. Everything we grasp is air. Everything we seek is vanity. Everything we build upon is sand. Everything in this world that gives us joy will, in time, cause our hearts to break with grief! Vanity of vanities; all is vanity! That is not the cry of hopelessness and despair. That is just a statement of fact. Vanity of vanities; all is vanity!

Is there no solid rock upon which to stand? Is there no immovable anchor by which we can find stability? Is there no sure foundation upon which to build? Blessed be God there is one! Jesus Christ the same yesterday, and today, and forever. The Lord Jesus Christ never changes! He upon whom we have set our hearts, he who is the Object of our faith, he who sits upon the throne of the universe, never changes. Our Lord Jesus Christ is immutable. He cannot change or be changed. He is always the same. What does this mean?

Yesterday and Today

All that our Lord Jesus Christ was yesterday, he is today. All that he was in the yesterday of eternity past, he is today. Was he the object of his Fathers delight before ever the world was made (Pro 8:30)? Then he is the Fathers delight today. Was he the Bearer and Dispenser of all the blessings of life and grace before the world began (Eph 1:3-6; 2Ti 1:9)? Then he has all life and grace in himself today, to give it to whomsoever he will.

All that he was yesterday, in his life upon the earth, he is today. He was tender, kind, sympathetic and approachable then. And he is exactly the same now. He was the one in whom God was well pleased then. And he is the one, the only one, in whom God is well pleased now. He was made of God unto us wisdom, righteousness, sanctification, and redemption then. And he is made the same to us now.

All that he was in the yesterday of more than 2000 years since he ascended to the throne of glory, he is today. Did he take dominion over the universe as King? He is still reigning today. Did he send down his Spirit upon his church? He is still sending down he Spirit today. Did he do mighty works yesterday? He is still doing mighty things today.

All that Christ ever has been to his people yesterday he is to his people today. All that Christ ever did for his people yesterday he does for his people today. And the only reason you and I ever look back to a yesterday that appears to be better than today is that we fail to trust Jesus Christ who is the same yesterday, and today, and forever. If we did not fail to trust him, today would be but a new revelation and a larger experience of the grace revealed and experienced yesterday. All that Christ was yesterday he is today.

And Forever

Our all-glorious Christ is the same yesterday, and today, and forever! All that he is and has been he will forever be; and all that he will be forever, he is at this moment. All that he is to your soul and mine, he will be forever. And all that he will forever be, he is right now!

Try to grasp this. All that Christ will be in the fullest revelation of his glory and grace in heaven, all the inconceivable closeness of love and communion, all the indescribable excellence of our union with him in heaven, all that he can in eternity be to me, he is to me, and to all Gods elect, right now! Amid all the changes that take place in this world and in our hearts, here is a message from God containing joy and strength which nothing can take away Jesus Christ the same yesterday, and today, and forever.

Today

Today I love that word. Jesus Christ is immutable today! Today if ye will hear his voice, harden not your hearts. I want you to know, trust, and love Christ today. Look not to yourself, your fickle feelings, or your unstable works. Trust him who changes not. Build upon this sure foundation, and you shall live forever. Jesus Christ the same yesterday, and today, and forever.

Read Heb 13:7. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. The apostle admonishes us to remember those men who have preached the gospel to us and to follow their examples of faith and faithfulness, keeping our hearts and minds fixed upon Jesus Christ the same yesterday, and today, and forever. If we would believe God, obey the gospel, and be faithful, we must ever look to Christ (Heb 12:1-3).

Look at Heb 13:9. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them which have been occupied therein. The admonition here is to doctrinal steadfastness. If our hearts are established with grace, firmly fixed upon the doctrine of the grace of God, our hearts must be fixed upon the immutable Christ.

Do you see how everything is built upon, flows from, and points to Christ? Christ is the source of all, the foundation of all, the center of all, the object of all, and the end of all. In the life of a believer, in all true doctrine, in all true faith, in all the church of God, Christ is all. And he is immutable. He never changes!

Fuente: Discovering Christ In Selected Books of the Bible

The Unchanging Christ

Jesus Christ is the same yesterday and to-day, yea and for ever.Heb 13:8.

1. The author of this Epistle wrote some thirty-five years after the crucifixion, almost at the climax of a time of change, when his fellow-Hebrews were isolated and disheartened. They had cast off the exclusive religion of the Temple with its splendid ritual and its ties of family and race, and instead had what must often have seemed the disappointing insignificance of Christian ceremonial and the separation from many an association both of personal love and of national patriotism. Persecution was surrounding them: the gravest dangers, the most insistent terrors, seemed to be at hand. And the eschatological hope on which some may have built had not been fulfilled. Christ had not returned in glory; and there were no signs of His return or His triumph. The religious atmosphere of the Hebrew Christians was charged with doubt and disappointment and loneliness. It was at such a time that a teacher, a man of their own, with the love and inspiration of the Old Covenant behind him, had the courage not only to point out that the Law was in its essence transitory and the Gospel the fulfilment of the whole purpose of Gods creative act and mans historic development, but also to declare that the crucified Nazarene, made a shame among men, was the same through whom in the beginning the worlds were made, and who through all His suffering life on earth, His rejection and death, and the absence from His people which now tried their faithyes, He was the same yesterday, to-day, and for ever. If it is bold to say those words now, it was almost incredibly bold to say them then, when Christianity had won no great visible triumphs, but was embodied only in a small, despised, lonely sect.

2. The words of the text are not the words of a bigoted opponent of salutary change. They are not the great formula which is to disguise the little policy of mere obscurantism. The author of the Epistle to the Hebrews must have sustained among his brethren the difficult and suspected rle of a religious innovator. He was the author and advocate of a new theology. All this adds immensely to the significance of his declaration. He lays hold of the fixed factor in Christianity, that which is the indispensable postulate of every sound theology, and the verifying element in all theologies; and he offers it as the justification of his novel teaching, and the palladium of Christian faith. The Temple, he tells his Jewish fellow-disciples, will perish; all that the Temple symbolizes and enables will pass away: Jerusalem will be desolate, and the religion of national privilege, which has found its centre there, will come to an end; but this demolition of sacred institutions and time-honoured traditions will not touch the core of their faith, nay, it will enable them to realize more truly what that core of their faith really is. They will find that the springs of spiritual life are in no system, but in the person of the Lord, in whom every system must find meaning, apart from whom all systems are nothing.

I

A Changing World and an Unchanging Christ

1. We scarcely need an inspired book to remind us of those laws of change which are written alike upon the earth and upon the firmament that overarches it. No wonder that Oriental mystics have come to look upon the things that address our senses as shows and phantasms, for we are never permitted to forget their transiency. How the face of the world has changed, and will still change! Life is but a thin green strip that unites two unexplored deserts; that which lies behind is silence, and that which lies before is death. The solid stars are but shadows, and could we watch them long enough, they would vanish like the shadows which lie for a few brief hours across our streets. The suns in the vault of heaven are bubbles of gas on those mystic and unmeasured tides of force which flow through space, and were our life less ephemeral we should see them collapse and pass away. In comparison with the fleeting phenomena which environ us, Christ is the enduring substance, the reality which persists unchanged through all change. They shall perish, but thou remainest.

By the very law of contrast, and by the need of finding sufficient reason for the changes, we are driven from the contemplation of the fleeting to the vision of the permanent. Blessed are they who, in a world of passing phenomena, penetrate to the still centre of rest, and looking over all the vacillations of the things that can be shaken, can turn to the Christ and say, Thou who movest all things art Thyself unmoved; Thou who changest all things, Thyself changest not. As the moon rises slow and silvery, with its broad shield, out of the fluctuations of the oceans, so the one radiant Figure of the all-sufficient and immutable Lover and Friend of our souls should rise for us out of the billows of lifes tossing ocean, and come to us across the seas.

The Same. Among the medival mystics that term was in use as a title for the Eternal. They called Him the Same. They spoke of knowing the Same, of taking refuge in the Same. Amidst the restless drift and flux of phenomena they saw in God, and rightly saw, the anchorage they craved. And for us also, in the Son of God, eternal as the Father in His majesty and in His mercy, there is rest and refuge in the thought that He, this Lord Christ Jesus, now and for ever, is the Same.1 [Note: H. C. G. Moule, in The Record, Jan. 27, 1911, p. 88.]

2. But is not permanence opposed to progress? Our thinking to-day is denominated by the idea of evolution, by the belief in progress. Does not even the mention of a principle of permanence in the Christian Church provoke a suspicion of, and an antagonism to, stagnation of thought, fixity of doctrine, and bondage to the dead past? It may be pointed out that this principle of permanence is not a creed or code, a ritual or a polity, but a Person; and that personal identity does not exclude development in self-manifestation. Just because Jesus Christ is the same yesterday and to-day, yea and for ever, is continuity of progress in Christian, thought and life possible. On the one hand, the living Christ may and does communicate Himself more fully in the spread of His gospel and the growth of His Kingdom upon earth; and on the other hand, our apprehension of the meaning of His Person, and our appreciation of the worth of His work, may and do develop. Within this principle of permanence there is this twofold possibility of progress.

So, if we have Christ for our very own, then we do not need to fear change, for change will be progress; nor loss, for loss will be gain; nor the storm of life, which will drive us to His breast; nor the solitude of death, for our Shepherd will be with us there. He will be the same for ever; though we shall know Him more deeply; even as we shall be the same, though changed from glory into glory. If we have Him, we may be sure, on earth, of a to-morrow, which shall be as this day, and much more abundant. If we have Him, we may be sure of a heaven in which the sunny hours of its unending day will be filled with fruition and ever-new glories from the old Christ who, for earth and heaven, is the same yesterday and to-day, yea and for ever.

Much in the popular conception and representation of Christianity is in the act of passing. Let it go; Jesus Christ is the same yesterday and to-day, yea and for ever. We need not fear change within the limits of His Church or of His world. For change there means progress, and the more the human creations and embodiments of Christian truth crumble and disintegrate, the more distinctly does the solemn, single, unique figure of Christ the Same, rise before us. There is nothing in the worlds history to compare with the phenomenon which is presented by the unworn freshness of Jesus Christ after all these centuries. All other men, however burning and shining their light, flicker and die out into extinction, and but for a season can the world rejoice in any of their beams; but this Jesus dominates the ages, and is as fresh to-day, in spite of all that men say, as He was at the beginning.1 [Note: A. Maclaren.]

One of the strongest pieces of objective evidence in favour of Christianity is not sufficiently enforced by apologists. Indeed, I am not aware that I have ever seen it mentioned. It is the absence from the biography of Christ of any doctrines which the subsequent growth of human knowledgewhether in natural science, ethics, political economy or elsewherehas had to discount. This negative argument is really almost as strong as the positive one from what Christ did teach. For when we consider what a large number of sayings are recorded ofor at least attributed toHim, it becomes most remarkable that in literal truth there is no reason why any of His words should ever pass away in the sense of becoming obsolete. Contrast Jesus Christ in this respect with other thinkers of like antiquity. Even Plato, who, though some four hundred years before Christ in point of time, was greatly in advance of Him in respect of philosophic thought, is nowhere in this respect as compared with Christ. Read the Dialogues, and see how enormous is the contrast with the Gospels in respect of errors of all kinds reaching even to absurdity in respect of reason, and to sayings shocking to the moral sense. Yet this is confessedly the highest level of human reason on the lines of spirituality, when unaided by alleged Revelation 1 [Note: G. J. Romanes, Thoughts on Religion, 157.]

II

The Unchanging Christ is a Living Christ

1. The great glory of our Christian faith is that we have not to do with a dead Christ, but with a Christ who is living still, and who is to all disciples to-day just what He was to disciples who saw and heard Him twenty centuries ago. His biography is not the biography of one who sleeps now, and has slept for ages, in a Syrian tomb; it is the biography of an earthly life that is continued in the heavens, the life of a Divine Redeemer who is alive for evermore, the same in love and power as once He was, the unchanged and unchangeable One. The sinful to-day find Him the same Forgiver as of old; the ignorant find Him the same Teacher, the sorrowful the same Comforter, the despairing the same Deliverer, as He ever was. And what He is to-day the same He will be found to be when heaven comes. Every disciple, seeing Him as He is, will recognize at once the same Jesus who loved him, and whom he loved, long before.

Whatever may have been the original grounds of the faith of the great majority of Christian people, their faith has been verified in their own personal experience. They trusted in Christ for the remission of sins, and they have been liberated from the sense of guilt; for deliverance from sin, and the chains of evil habits have been broken or loosened, and the fires of evil passion have been quenched or subdued. They trusted in Christ for a firmer strength to resist temptation and to live righteously, and the strength has come. They have received from Himthey are sure of ita new life, a life akin to the life of God. They have been drawn into a wonderful personal union with Christ Himself; in Christ they have found God, and have passed into that invisible and eternal order which is described as the kingdom of God. Whatever uncertainties there may be about the historical worth of the four narratives which profess to tell the story of Christs earthly ministry, their faith in Him is firm, because they know by their experience that the Living Christ is the Lord and Saviour of men. For Christian faith it is enough to know the Living Christ; a knowledge of Christ after the fleshin His place in the visible and earthly orderis not indispensable. But for the perfect strength and joy of the Christian life we must know both the Christ who lived and died in the Holy Land eighteen hundred years ago, and the Christ who, ever since His resurrection, has been saving and ruling men.1 [Note: R. W. Dale, The Living Christ and the Four Gospels.]

2. It is necessary in these days to lay some stress upon the fact that Jesus Christ is still a living force and available for human needs. There has been one evil result of recent historical criticism of the Gospels. Men have too often come to the conclusion that Jesus Christ is some Person buried away in the infinitely distant past, and that they have to go back and grope for Him there if they would discover Him at all. Now, that is not so. The real cry of the Christian Church is not Back to Jesus Christ. It is no question of going back. The real cry is, We would see Jesus, and see Him now, and hear Him speak in the language of to-day. And the real need of the Church and of the world to-day is to come into touch with what is called sometimes the living Christ. The Christ of to-day must be One who has become part and parcel of our human environment, who is still a force, the effect of which we can feel for ourselvesa Christ who is for us not merely a memory, not merely a sacred figure with a halo round it that we can bow down before in reverence, but a power that touches us, and that we can touch, and of which we can have real and experimental knowledge.

It seems to be specially necessary to-day to insist on what was so evident to the Apostolic Churchthat the living, loving, mighty saving Presence of which believers were conscious was no other than the Jesus who had lived, taught, wrought, and died on earth. There are not a few on the one hand who hold firmly the trustworthiness of the gospel story, and find help, comfort, and hope in the facts there recorded, but to whom the living Christ is a vague abstraction. Let them but bring together the historical reality and the personal experience, let them realize that the grace of God that here and now saves them is the same Jesus whose words and works the Gospels record, and surely there will be a clearer vision of, and a closer communion with, and a richer communication from, the Saviour and the Lord. Some there are on the other hand who are conscious of the guidance, enlightenment, and inspiration of the Divine Presence, whom they call the living Christ; but they do not make their consciousness as distinct and attractive and compelling as it might be if the object of their faith appeared to them in the full and clear reality of the historical Jesus. The mystical and the historical, to use current terms, in the Christian apprehension must be blended if the Christian experience is to be as wide and deep as it may become. Thus the living Christ will make the historical Jesus a present reality, and the historical Jesus give to the living Christ a distinct content.

Let time bring with it what it may, we are assured of Christs fidelity. Let other hopes die out in disappointment, the hope of my spirit endures. Let me learn what painful lessons I may about my feeble purposes and uncertain heart; broken with penitence, sad and ashamed at so many resolutions unfulfilled, weary with wicked and fruitless wandering from His good care, I shall find Him ready as ever to pardon, gracious as ever to restore. In temptation we learn strange and humbling lessons about ourselves; the lusts we thought subdued conceive and bring forth sin; we fall; but He is the same, calm as ever to soothe, strong as ever to subdue. Our wisdom sometimes proves our folly; but Christ is wise as ever to teach us, ready again to guide our erring thoughts. Yesterday we found Him precious; when for the first time we stood by the graveside He comforted us, the resurrection and the life. He is the same to-day, solacing our newest grief. Yesterday we heard His voice; His name was on the lips of those who spoke to us the Word of God. The teachers have gone, or we have outgrown them. But He is still the same; if the teachers are gone, the Truth is with us. The living Word of God, who speaks from the lips of counsellors, is Himself our Counsellor. What changes need we now fear? We may be troubled, but we cannot be daunted; surprised, but not unmanned. The deep reality of life abides the same: Jesus Christ the same to-day as yesterday.1 [Note: A. Mackennal, Christs Healing Touch, 282.]

3. Thus, amid all the changing views and varying theories about Christ, our Lord, the living Person still remains the same. As the supreme Revelation of God, as the supreme Revelation of man, and as the Saviour, He stands unaltered through the vicissitudes of the ages. And it is just this permanence of the living, unchanging Christ that is the pledge and guarantee of the life of Christianity. Other religions have faded and passed away. Once, so the legend goes, along the winding shore of the blue gean Sea the mournful cry was heard, Great Pan is dead. And the deities of classic Greece departed from their thrones, and the oracles left the temples, and the sprites of mountain and woodland were seen no more for ever. A religion died. And later again, far away in the desolate North, there sounded another yet more bitter cry, Baldur is deadBaldur the Good, the Beautiful. And amid the terrific conflict of the twilight of the gods the old Scandinavian deities perished in their turn, and another religion died. Yes, many religion have died. But Christianity does not die and cannot die. For the life of Christianity is the Living Onethe abiding, the unchanging, the imperishable OneJesus Christ, the same yesterday and to-day, yea and for ever.

The Evangelic Jesus cannot be a mere ideal; for an ideal cannot enkindle love. He is a historic person, and He lived among men as the Evangelists have portrayed Him. But He is more than that. It is impossible to love one who is remote from us, and has never been in present and personal contact with us; and therefore Jesus is more than a historic person who dwelt in Palestine long ago. He is the Living Lord, the Eternal Saviour, who was manifested, according to the Scriptures, in the days of His flesh, and still, according to His promise, visits the souls that put their trust in Him and makes His abode with them. Here lies the supreme and incontrovertible evidence of the historicity of the Gospels. The final decision rests not with the critics but with the saints; and their verdict is unanimous and unfaltering. They know the Divine Original, and they attest the faithfulness of the portrait.2 [Note: D. Smith, The Historic Jesus, 117.]

The mysterious union of human souls with the Living Christ, which constitutes the strength of the Christian Church, has been proved by signs and wonders. It has been proved by the days in which the Church lost her sense of Divine fellowship and became cold and unbelieving; then the Church sank into an irreligious and worldly institution, helpless, hopeless, and corrupt. It has been proved by the days of revival, when the Church returned unto her first love and faith; then she arose in her might and conquered new provinces of the world, radiant, strong, triumphant. If the Church as a body, and her members as single disciples, declare that their weakness has arisen from the absence of Christ, driven away by unbelief, and their strength has alone come from Christ when He returned in the power of His Spirit, what can be said against such witness? and why should it not be accepted as true? There is such a thing as the mirage of the desert, which has mocked the dying traveller; and the history of religion affords fantastic notions which have been the craze of society for a day and have vanished away. No one with a serious face can make any comparison between these passing delusions and the faith of Christ. There is also the oasis where the grass is green and the palm trees stand erect in their beauty, and the reason thereof is the unfailing spring which rises from the heart of the earth and yields its living water to the traveller as he journeys across the desert from the land which he has left to the land which he has never seen. That spring is the Spirit of the living Christ, who was dead, and is alive for evermore; who remaineth from age to age the strength and hope of the race into which He was born and for which He died.1 [Note: J. Watson, The Life of the Master, 407.]

III

The Unchanging Christ is a Christ of Infinite Variety

When we look upon Christ in Himself, as the Person, the living Reality that has been operating through the ages, nothing indeed appears more permanent and certain. But again when we look upon Christ as reflected in the thoughts of menwhen we consider mens notions about Him, their feelings about Him, their ideas about His Personthe sameness breaks up into something infinitely variable. The Christ who here confronts us is a changing Christ. He is never quite alike for any two intelligences. He varies from man to man, and from age to age. What a difference there is, for example, between the Christ of John Chrysostom and the Christ of John Calvin! What a difference between the Christ of medival Scholasticism and the Christ of twentieth-century Modernism! What a difference between the Christ of the Russian peasant, and of the German theologian, and of the average business man of London or New York! The note that most forcibly strikes us, at any rate at first, is this note of difference. The outline of that gracious Figure seems continually to waver. It is never the sameno, never quite the same. We see in Jesus something other than our fathers saw; and those who come after us will probably find much in Him that we, sharp-sighted though we think ourselves, have not discovered. And yet, behind all superficial differences and divergences, the Lord who claims us is indeed the same. The clouds take many shapes about the summit of the mountain, are here to-day and gone to-morrow, but the mountain for ever stands. And so, behind the glimmering mists of human fancy, behind our uncertain wisdom and our fluctuating formulas, behind our notions of Christ and our notions of other peoples notions of Christ, the great Reality eternally abides. The living Person does not change. That Jesus whose life has been the inspiration, whose truth the illumination, whose death the salvation of uncounted millions; that Jesus whose marvellous attractiveness has cast its sweet spell alike upon an ancient and upon a modern world; that Jesus whom Peter preached and Francis followed, whom mystics saw in visions and whom saints have lovedHe alters not. He is the First and the Last, the Beginning and the Ending, the same yesterday and to-day, yea and for ever.

When I introduce my little one to the Saviour I am introducing her to a lifelong friend. Marvellous, and ever-growingly marvellous to me, is my Lords adaptability, or should I rather say, our Lords susceptibility, to a little child. How He can accommodate Himself to the little span of their comprehension, and weave Himself into their desires and enthusiasms and hopes! But more beautiful still is it to watch how His stride enlarges with their years, and how He shares with them the pilgrims sandals and the pilgrims staff when life becomes a grave crusade. He is the same yesterday and to-day, when we begin to shoulder responsibility, and to take up the burden of our prime. And when we reach the summit of our years, and the decline begins, and we march down through the afternoon towards the west where the clouds are homing for the nightwhen old age comes, with all its regret and fears, He will be as finely susceptible and responsive to our need as in those playful, careless hours of the dawning, when first He called our names.1 [Note: 1 J. H. Jowett.]

Whateer may change, in Him no change is seen,

A glorious sun, that wanes not, nor declines;

Above the clouds and storms He walks serene,

And on His peoples inward darkness shines.

All may departI fret not nor repine,

While I my Saviours am, while He is mine.

He stays me falling; lifts me up when down;

Reclaims me wandering; guards from every foe;

Plants on my worthless brow the victors crown,

Which in return before His feet I throw,

Grieved that I cannot better grace His shrine

Who deigns to own me His, as He is mine.

While here, alas! I know but half His love,

But half discern Him, and but half adore;

But when I meet Him in the realms above,

I hope to love Him better, praise Him more,

And feel, and tell, amid the choir divine,

How fully I am His, and He is mine!2 [Note: H. F. Lyte, Poems Chiefly Religious, 76.]

The Unchanging Christ

Literature

Barry (A.), Sermons Preached in Westminster Abbey, 109.

Dudden (F. H.), Christ and Christs Religion, 29.

Edwards (H.), The Spiritual Observatory, 38.

Greer (D. H.), From Things to God, 14.

Henson (H. H.), Westminster Sermons, 127.

Hutton (W. H.), A Disciples Religion, 227.

Kingsley (C.), All Saints Day Sermons, 285.

Knight (G. H.), Abiding Help for Changing Days, 91.

McFadyen (J. E.), Thoughts for Silent Hours, 13.

Mackennal (A.), Christs Healing Touch, 276.

Maclaren (A.), Expositions: Hebrews, etc., 285.

Maclaren (A.), The Unchanging Christ, 1.

Meyer (F. B.), The Way into the Holiest, 212.

Raleigh (A.), From Dawn to the Perfect Day, 361.

Ryle (J. C), The Christian Race, 179.

Sampson (E. F.), Christ Church Sermons, 236.

Selbie (W. B.), Aspects of Christ, 225.

Selby (T. G.), The Unheeding God, 365.

Spurgeon (C. H.), New Park Street Pulpit, iv. (1859), No. 41.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, xv. (1869), No. 848.

Spurr (F. C.), Jesus Christ To-day, 1.

Stone (S. J.), Parochial Sermons, 106.

Thompson (J.), Words of Hope and Cheer, 81.

Vince (C.), The Unchanging Saviour, 1.

Waller (C. H.), Silver Sockets, 69.

British Congregationalist, Nov. 15, 1906 (J. H. Jowett).

Christian Commonwealth, xxxi. (1911) 313 (R. J. Campbell).

Christian World Pulpit, xxxv. 49 (J. Culross); xxxvi. 291 (A. Rowland); lx. 246 (G. Gladstone); lxvii. 266 (H. W. Clark); lxxiv. 246 (J. E. Rattenbury); lxxiv.275 (A. E. Garvie); lxxvii. 283 (R. C. Gillie); lxxxiii. 301 (J. S. Reece).

Church Family Newspaper, Jan. 2, 1914 (F. B. Macnutt).

Church of England Pulpit, liii. 122 (H. H. Henson).

Homiletic Review, xxxix. 414 (J. I. Vance); lxv. 411 (F. F. Shannon).

Record, Oct. 16, 1908 (G. Nickson); Jan. 27, 1911 (H. C. G. Moule).

Sermon Year Book, ii. 151 (H. D. M. Spence).

Fuente: The Great Texts of the Bible

Heb 1:12, Psa 90:2, Psa 90:4, Psa 102:27, Psa 102:28, Psa 103:17, Isa 41:4, Isa 44:6, Mal 3:6, Joh 8:56-58, Jam 1:17, Rev 1:4, Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18

Reciprocal: Gen 43:12 – double Exo 3:14 – I AM hath Exo 3:15 – my memorial Exo 38:1 – General Psa 9:7 – But Psa 93:2 – thou Psa 102:12 – thou Isa 30:33 – of old Isa 43:13 – before Isa 46:4 – even to your Lam 5:19 – remainest Mic 5:2 – whose Hab 1:12 – thou not Hab 3:6 – his Joh 1:1 – the beginning Joh 1:15 – he was Joh 8:58 – Before Rom 16:26 – everlasting 2Co 1:19 – was not 2Co 1:20 – all Phi 2:6 – in Col 1:17 – he 1Ti 6:16 – only 2Ti 1:3 – with Heb 7:24 – he continueth Rev 4:8 – which

Fuente: The Treasury of Scripture Knowledge

ALWAYS THE SAME

Jesus Christ, the same yesterday, and to-day, and for ever.

Heb 13:8

You will observe the accuracy of the words and the exact force of the expression. It is not yesterday, and to-day, and to-morrow, though that would be the natural sequence; but all the past is a yesterday; and the oldest among us will best appreciate the word.

I. The past.To read the yesterday of Jesus, we must go back to that time, before the corner-stone of this world was laid, when, in far anticipation of all the ruin that should befall us, He planned His advent of love and blessingThen said IO where is that then?what millions of ages back!Then said I, Lo, I come!

II. The present.And what to-day? The same; exactly the same. We are often apt to depreciate the present in the prospect of the future. There is no diminution here. No change. With the identical love that brought Him to our world, He loves His own now. And His work, His power, His willingness, His grace, are unchanged. As he called then so He calls nowCome unto Me.

III. The future.Yesterday, and to-day, and for ever. Has it ever happened to you to sayI think there was a time when God loved mewhen I was a little child. There have been periods in my life when I felt God was very near to me. I could not doubt His love then. I believe Him now to be near. Will he be near me when I am dying? Will He always be near me?? Doubt not. Jesus lives! If you feel that doubt in Jesus, you have not yet read Him rightly. That Sun is always rising to its zenith, and never sets. Jesus Christ, the same yesterday, and to-day, and for ever.

(SECOND OUTLINE)

THE CHANGELESS CHRIST

I. Changeless in His teaching.

II. Changeless in His Person.

III. Changeless in His work.

His work saves, for He is the Saviour; remember, first and chiefest, the Saviour. Not the great Moralist, Teacher, Thinker, though with a moral life which lights up every page of the Gospel narrative, so sublime and perfect. Not the great Examplar, though the Hero, the Saviour, the Comforter, Who lives and breathes in every verse at once touching and eloquent of our New Testament; though the Hero, and Saviour, and Comforter is at once perfect, flawless. Not the Moralist, Teacher, or Exemplar, but first and chiefest the Saviour, the Redeemer. Here, though the world never saw before, will never see again, like teacher, like examplar, here is the real source of His changeless power, of His limitless influence over the souls of men and women.

Dean Spence-Jones.

Illustration

Can you tell me who Jesus was? asked Napoleon at St. Helena. The question, having been declined by Bertrand, Napoleon proceeded: Well, I will tell you. Alexander, Csar, Charlemagne, and myself have founded great empires. But upon what did the creations of our genius depend? Upon force. Jesus alone founded His empire on love, and to this day millions will die for Him. I think I know something of human nature; and I tell you that all these were men; and I am a man. No other is like Him. Jesus Christ was more than a man. Christ alone has succeeded in so raising the mind of man toward the unseen that he becomes insensible to the barrier of time and space. Across the chasm of eighteen hundred years, Jesus Christ makes a demand which is, above all others, difficult to satisfy. He asks for the human heart. He will have it entirely to Himself. He demands it unconditionally, and forthwith His demand is granted. In defiance of time and space, the soul of man, with all its powers and faculties, becomes an annexation to the empire of Christ. All who sincerely believe in Him experience this remarkable supernatural love towards Him. This phenomenon is unaccountable; altogether beyond the scope of mans creative powers. Time, the great destroyer, is powerless to extinguish this sacred flame. Time can neither exhaust its strength, nor put a limit to its range. This is what strikes me most. I have often thought of it. This it is which proves to me quite convincingly the Divinity of Jesus Christ.

(THIRD OUTLINE)

THE VITALITY OF CHRISTIANITY

The words, yesterday, and to-day, and for ever, were no doubt used by the author of the Epistle in the proverbial sense at that time given to them. They declared that from the ages to the ages Christ changeth not, that from eternity to eternity Jesus Christ is the same. But they may serve also to throw us back in mind to the time at which they were written, a time when in one sense they were literally and vividly true; when so far as the Christian knowledge of Christ was concerned, the whole of the Christian past was but as yesterday.

I. We find it difficult to realise with any fulness the conditions of Christian life in those days, and the advantage and disadvantage to the Christian preacher and the Christian convert of the recent character of the events on which the one based his teaching, the other his conviction. The Christian of those days would have found it much more difficult to forecast the Christian faith and practice, the Christian difficulties and the Christian advantages of a time eighteen hundred years after him, when events, vividly fresh to him, should have become matters of far-off history. At the natural creation germs were sown which have developed according to the laws imposed upon them, and have produced the marvels that surround us. The revelation of Christ planted a spiritual germ, the developments of which have been manifold, bewildering in the diversity of their character. As the spirit is vastly freer than the body, so the spiritual germ expands to all appearance unfettered, free, so far as we can see, from everything resembling the stringent laws which govern the growth of the natural organism.

II. While Jesus Christ remains the same for ever, mans ideas of Jesus Christ have varied greatly, and vary greatly still.To different ages Jesus Christ has been different; different in power, in operation, in nature; to different men, nay, to the same man at different stages of the mans development; He is different still. But all the time, while men have been forming feeble and varying conceptions of Him, He has been the same. What age has been least feeble and least wide of the truth in its conception of that which is inconceivable, what men or what school of the present age are most near to the truth, it is beyond the power of man to know.

III. It is one of the most powerful of the incidental arguments for Christianity, that it has gone through almost every possible phase, and yet we may fairly claim that it is possessed of greater vitality at this present time than it ever possessed before. It has been all things to all men, and yet it has not changed. It has decked itself in splendour, and has fitted itself to the cabin of the slave. It has filled the whole soul of the man of mighty intellect, and has satisfied the mind of low degree. It has fired the hearts of martial kings to great resolves, and has guided the nameless poor to humble deeds of mercy and love. The whole of our science of theology has grown out of it, a science second to none in difficulty and grandeur, and yet the very fulness of its blessing and its power has been poured upon those to whom theology is an empty name. It has for each the message which each needs, and how diverse are those messages in their form and in their operation; but how surely is it the same spirit which worketh all in all. We speak of the changes through which Christianity has passed, but they are chiefly changes of garb. There have been times, no doubt, of dark and prevailing ignorance, but even in the darkest times there have been those who possessed the one true knowledge, the love of God which passeth knowledge.

Bishop G. F. Browne.

Fuente: Church Pulpit Commentary

Heb 13:8. This verse continues the thought begun in the preceding one, telling us what was the end or object or motive of the faithful lives of the rulers, namely, the Lord Jesus Christ. Since He is the same yesterday, and today, and forever, to have Him as the motive of one’s life would insure a life of faithfulness till death.

Fuente: Combined Bible Commentary

Heb 13:8. This verse is closely connected with the preceding, though not in the way the Authorised Version (with a colon, or sometimes a comma, at the end of Heb 13:7) indicates, as it is also with what follows. It is a general truth. Jesus Christ is, the same yesterday (when our fathers lived and struggled), today (now that we live and struggle), and throughout the ages. He was the chief theme of the Gospel they preachedso the word of God generally means in the New Testament. His power and love and grace are all unchanging and exhaustless.

Fuente: A Popular Commentary on the New Testament

These words may be understood three ways; with respect to the person of Christ to the office of Christ, and to the doctrine of Christ.

1. With respect to the person of Christ, he is eternal and immutable in every state of the church, and in every condition of believers he is the same, and always will be the same in his divine person; he is, ever was, and ever will be, all in all unto his church.

2. He is the same yesterday, today, and forever: not only in respect of his person, but in regard of his office. The virtue of the legal sacrifice expired with the offering, but the precious oblation of Christ hath an everlasting efficacy to obtain full pardon for believers; his blood is as powerful to propitiate God, as if it were this day shed upon the cross.

3. He is the same yesterday, today, and forever; in regard of his doctrine, that remains unchangeable and irrevocable. The gospel is the last revelation of the mind of God, made know by Jesus Christ, that ever will be laid before the world: such therefore as reject him and his doctrine, reject the last remedy, the only remedy, and must needs perish, without any possiblity of recovery.

Learn from the whole, that our Lord Jesus Christ was from the beginning of the world the immutable object of his church’s faith; and the consideration of Jesus Christ in his eternity, immutability, and all-sufficiency of his power, as he is always the same, is the great encouragement of believers in the profession of their faith, and a mighty support under all the difficulties they meet with upon the account thereof: Jesus Christ, the same yesterday, today, and forever.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 13:8-9. Men may die, but Jesus Christ is the same yesterday, to-day, and for ever From everlasting to everlasting: the same in his person and offices, in his love and power, in his truth and grace; the same object of faith; and the same in all respects, to all believers, in all ages; and therefore be steadfast in the faith and hope of the gospel: and be not carried about with divers, , various, and strange doctrines Doctrines inconsistent with each other, and differing from that one faith in our one unchangeable Lord, and strange to the ears and hearts of all that abide in him. For it is a good thing Of great importance to our own peace of mind, to the glory of God, and the edification of others; it is honourable, pleasant, and profitable, for the heart to be established In the faith and hope of the gospel; with grace The influence of the Divine Spirit received through Christ; not with meats With Jewish ceremonies of any kind, which indeed can never establish the heart; and which have not profited To the purifying of the conscience from guilt, or increasing their holiness; them that have been occupied therein How exact and scrupulous soever they have been in observing them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

13:8 {5} Jesus Christ the same yesterday, and to day, and for ever.

(5) He repeats the sum of the doctrine, that is, the only ground of all precepts of conduct, and that is this: That we ought to quiet and content ourselves in Christ only: for there has never been any man saved without the knowledge of him, neither is there today, nor shall there be ever.

Fuente: Geneva Bible Notes

Jesus Christ is the content of the message that the leaders had preached to these hearers (cf. Heb 13:7). [Note: Philip E. Hughes, A Commentary . . ., pp. 570-71.] That message and its hero is what this writer had urged his readers not to abandon. The leaders had preached the Word of God to these readers, and that preaching culminated in Jesus Christ.

"Jesus is not the object of faith [in this verse or in Hebrews, according to this writer], but the supreme model of it." [Note: G. W. MacRae, "Heavenly Temple and Eschatology in the Letter to the Hebrews," Semeia 12 (1978):194.]

 

"’Yesterday’ the original leaders preached Jesus Christ, even as the writer does now; the present time can tolerate no other approach to the grace of God (Heb 2:9). ’Forever’ recalls the quality of the redemption secured by Jesus Christ (Heb 5:9; Heb 9:12; Heb 9:14-15; Heb 13:20) and of the priesthood of Christ (Heb 7:24-25): it is ’eternal.’" [Note: Lane, Hebrews 9-13, p. 530.]

Another less probable interpretation of this verse sees Jesus as the leader who is perpetually available in contrast to the leaders who had preached to these readers but who were now dead. [Note: Bruce, The Epistle . . ., p. 395.] Jesus had also died and gone to heaven (cf. Heb 12:2). His example of faithfulness, as expounded in this epistle, should be a continuing encouragement to all believers. He is as faithful to His promises now as He ever was, and He always will be faithful to them.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)