Verse-by-Verse Bible Commentary
Hebrews 13:8

Clarke's Commentary

Verse Hebrews 13:8. 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, εις τους αιωνας, 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.

Bridgeway Bible Commentary

Sacrifices, Jewish and Christian (13:7-16)

Some of the Jewish members of the church had an additional misunderstanding concerning the offering of animal sacrifices, and as a result faced a further temptation to return to their old religion. Misguided Jewish teachers had apparently taught them that because they no longer offered animal sacrifices, they no longer received the special benefit that came through eating the food of those sacrifices. The writer bluntly warns his readers not to listen to such teaching, but to follow the teaching of those who first taught them the gospel. The gospel has not changed, and Jesus Christ whom their leaders follow has not changed. He is the same now as he was when they first believed, and he will still be the same in the future (7-9).
Sacrificial feasts belong to the old Israelite religion and cannot be introduced into Christianity. If people join in eating sacrifices offered on the Jewish altar, they cannot join in receiving benefits from the sacrifice offered on the Christian ‘altar’, meaning the death of Christ (10).

In those Israelite sacrifices where the blood was brought into the tabernacle, the remains of the sacrifice were not eaten, but were burnt outside the camp (Leviticus 4:5-7,Leviticus 4:11-12; Leviticus 6:30). The writer sees this as a picture of Jesus who was crucified ‘outside the camp’ (i.e. outside Jerusalem), and whose blood was used to bring forgiveness and cleansing of sin (11-12). Those Jews who still wish to be members of the earthly Jerusalem (i.e. the old Jewish religion) cannot belong to Christ and his heavenly kingdom. They must come out of the ‘camp’ of Judaism and share the shame of Christ through being insulted by their fellow Jews as Christ was (13-14). The sacrifices they then offer will not be dead animals, but sincere praise to God and practical kindness to their fellows (15-16).

Coffman's Commentaries on the Bible

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

THE CHANGELESS CHRIST

Christ is the changeless one, and this universal truth is called into view at this place for the purpose of persuading the readers that the same Christ who had preserved a previous generation in their trials would no less preserve and bless them in theirs. The profound fact of the unchanging Christ will reward a more particular attention to it.

Why is Christ changeless? Because he is God (see under Hebrews 1:8), and changelessness is an attribute of deity. God said, "For I, Jehovah, change not" (Malachi 3:5). Also, because Christ is perfect, there can be no change; for to change perfection is to mar it.

What consolation for Christian hearts is the changelessness of Christ! Soon or late in every life, there appears the great emotion to "hold to God’s unchanging hand." True, change can be quite desirable and exciting for the young and inexperienced; but when swift and basic changes accompany the failure of earthly prospects, the loss of health, the death of loved ones, or the onset of age, the soul of man seeks a haven of rest and finds it in the unchanging love of Jesus. When revolutionary fires sweep the earth, kingdoms rise and wane, or tides of evil engulf nations and civilizations, then the changeless Christ shines as the pole star in a firmament of darkness, an unchanging hope in a sea of troubles.

The changelessness of Christ means that the system he delivered is also changeless. The gospel is the same; the plan of redemption is changeless; Christ’s rules for the church, its government, doctrine, purpose, and hope — all, like Christ who gave them, are changeless. His wise and benevolent purpose for humanity, his great love, his assurance of the resurrection and life eternal — all are the same. Why? He is the same yesterday and today, yea and forever!

How fortunate, then, are Christians who may find amidst the "wreck of atoms and the crush of worlds" the changeless and invariable glory of the Son of God! His throne is eternal; he was present, and a participant, in creation itself. The heavens are the work of his hands; they can, and will, perish; but he changes not. They shall wear out like an old garment, and he shall change them and roll them up; but in the words of this author in Hebrews 1:12, concerning Christ, "Thou art the same, and thy years shall not fail."

Barnes' Notes on the Whole Bible

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.

Calvin's Commentary on the Bible

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.

Smith's Bible Commentary

Chapter 13

Chapter 13, closing out the book.

Let brotherly love continue. Don't forget to entertain strangers: for some have entertained angels without knowing it ( Hebrews 13:1-2 ).

Interesting. I believe it. I don't think I have ever really entertained angels, not to my knowledge. I have never really thought, "Oh, I wonder if that was an angel." I haven't really had that kind of an experience. I would not challenge it. There are stories about angels and all, but I guess in some ways I am a skeptic to a lot of rumors that go around. And yet, I surely do not dismiss the possibility, because it is here in the scripture that it is possible that angels could come disguised as people and we wouldn't even know it. That would be sort of awesome.

Remember them that are in bonds, as bound with them ( Hebrews 13:3 );

Now this is one of the reasons why I think Paul was perhaps the author of Hebrews, because he was in jail so much. And when he was in jail he was encouraging the people to remember him, pray for him and all; pray for him in his bonds. And here he is encouraging those to remember those that are in prison as bound with them.

and those which suffer adversity, as being yourselves also in the body ( Hebrews 13:3 ).

He taught in I Corinthians 12 , we are all one body in Christ and when one member suffers, they all suffer. So, if one within the body of Christ is suffering adversity, be in prayer, remember them, because we are all one body.

Now, I personally feel very guilty that I do not spend more time in prayer for the Christians in Russia. You see, I, like you, have been such a victim of propaganda; everybody in Russia is a horrible atheist. There are no good people in Russia. They are Russians, how can they be good when they are wanting to destroy us? But that is not so. In Russia there are many beautiful, godly people who have really suffered for their faith. In Siberia multitudes of people there suffering for their faith in Jesus Christ. And you know, I rarely think about praying for them, yet they are all one body with me in Christ. They are a part of the same family. They are really my brothers and sisters in Jesus, and yet, I really don't pray for them very often. I don't think of praying for them. And that is wrong. They should be on our prayer list. And the thing that really convicts me is when I get letters smuggled out from a group there in Siberia who listened to translations of my tapes in their Bible studies and they write and tell what a blessing it is and how that they pray for Calvary Chapel every day. And I think, "Oh God. I forget to pray for them and they are really going through it, and here I am living in these conditions so blessed of Thee and they're praying for me and I forget to pray for them and that is not right."

Remember those that are in bonds, those that are in prison in China, in Siberia for their faith in Jesus Christ. Those that are in the church that are suffering behind the Iron Curtain, remember them in your prayers, hold them up, because we are all one body, and when one member suffers, they all suffer.

Marriage is honorable in all, the bed undefiled ( Hebrews 13:4 ):

There is a proper place for close, intimate, sexual relationship within the bonds of marriage; the bed is undefiled. God has purposed that it be a beautiful experience whereby two lives might be made one.

but whoremongers and adulterers God will judge. Let your manner of living be without covetousness; and be content with such things as ye have ( Hebrews 13:4-5 ):

Paul the apostle said, "Godliness with contentment is really being rich. I've learned in whatever state I am to be content." Here again, "Be content with what things that you have."

for he hath said, I will never leave you, nor forsake you ( Hebrews 13:5 ).

I've got so much. I've got Jesus. Be content with what you have. If you've got the Lord, you've got everything. He is everything. He is our resource. He is all that we need. For He said, "I will never leave you nor forsake you."

So that we may boldly say, The Lord is my helper, I will not fear what man is going to do unto me ( Hebrews 13:6 ).

Oh I love that! "If God be for us," Paul said, "who can be against us?" ( Romans 8:31 ). The Lord is my helper, I will not fear what man might do.

When Asa, the king of Judah, came to the throne, the Ethiopians invaded the land with a tremendous army. Hopelessly outnumbered, he prayed unto the Lord, and said, "O God, it is nothing for You to help, those who are strong, or those who have no power. Help us, O Lord, for in Your name we are going to go out against this huge army. Don't let man prevail against You" ( 2 Chronicles 14:11 ). I like that. There is a lot of wisdom in that prayer. "God, it doesn't make any difference to You if we have a huge army or no army; we need Your help. We don't have any power. We need Your help. It is in Your name we are going to go out against them. Don't let Your name get whipped. Don't let man, Lord, whip You. We're on Your side." It's not, "Hey God, please get on our side; help our program." "God, we're just getting on Your side and don't let man prevail against You." The Lord is on my side, I will not fear what man is going to do to me. The Lord is my helper, my strength.

Remember them which have the rule over you ( Hebrews 13:7 ),

And this is spiritually, those who are spiritually responsible for your spiritual welfare. Remember them,

who have spoken unto you the word of God: whose faith follow, considering the end of their manner of life ( Hebrews 13:7 ).

I mean the end of the godly life, the end of a life following Jesus Christ; considering the end of that kind of a life.

"So remember them which have the rule over you, have spoken to you the word of God; whose faith follow."

And then this interesting verse,

Jesus Christ is the same yesterday, to day, and for ever. Be not carried about with divers and strange doctrines: for it is a good thing that your heart be established with grace; not with meats, which have not profited them that have been occupied therein ( Hebrews 13:8-9 ).

So, that our faith be established in grace, not in works, doctrines that would stress the works of man, the works of righteousness that we might do. You know, the things that I can eat and can't eat and so forth. "Don't be carried about by divers and strange doctrines," really referring here to men like Herbert W. Armstrong who tells you the types of meat you should eat and shouldn't eat and so forth. That your righteousness becomes a manner of keeping the law and the Sabbath law and so forth. It is a good thing that your heart be established with grace and not with outward ordinances, the meats, which have never profited anybody that got all involved in those things.

We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp ( Hebrews 13:10-11 ).

When they would use an animal, the carcass of the animal that they used for the sin offerings, they always took them outside the camp and cremated them; burned them outside of the camp.

Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate ( Hebrews 13:12 ).

That is why in Jerusalem I do not feel that the church that the Catholics have built over the supposed site of the cross of Christ is legitimate. It is within the city. Jesus was taken without the gate. That's why I think that the area of the Garden Tomb across from Herod's gate, across a block or so away is probably the more legitimate sight of the crucifixion of Jesus, because it is outside of the Damascus Gate.

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

Let us go forth therefore unto him without the camp ( Hebrews 13:13 ),

That is, without the camp of Judaism, without the law of Israel, and without that religious system; let's go outside of it.

that we might bear his reproach. For here we have no continuing city, but we do seek one to come ( Hebrews 13:13-14 ).

We are like Abraham who was searching for the city which has foundation, whose maker and builder is God. We have no permanent residence here. We are pilgrims and strangers on the earth. We are just passing through. We do seek that permanent city, the city of God, where we shall dwell with Him.

By him [that is, Jesus] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name ( Hebrews 13:15 ).

With these sacrifices, God is well pleased. He spoke of His displeasure with the sacrifices that they were bringing. He said, "I'm sick of your offerings." "Sacrifice and offering thou wouldst not, but a body thou hast prepared me," prophecy concerning Jesus. Now, here is the sacrifice that is acceptable to God: our praises, the fruit of our lips. Rather than taking a little goat to the priest to be slain or something, let's just give thanks to God. Let's just praise the Lord. Spend time in praising the Lord, that is the sacrifice that is well pleasing unto Him.

But to do good and to communicate don't forget ( Hebrews 13:16 ):

That is, to help those that are in need.

for with such sacrifices ( Hebrews 13:16 )

Another way we can sacrifice is in the giving to others.

God is well pleased. Obey those that have the rule over you ( Hebrews 13:16-17 ),

Here we were told earlier to remember those that had the rule, and now, obey them that have the rule over you.

and submit yourselves: as they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you ( Hebrews 13:16-17 ).

John wrote and said, "I had no greater joy than to know that my children walk in truth." And I think that is the story of every pastor. No greater joy than to know that your children walk in truth.

Pray for us: for we trust that we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner ( Hebrews 13:18-19 ).

In other words, "Pray for me and I really ask you to do this that I might be restored sooner, because remember those that are in bonds, that are in prison. I want to come to you, so I want your prayers that I might be able to come sooner to you."

Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will ( Hebrews 13:20-21 ),

This is a beautiful benediction, "The God of peace that brought again from the dead the Lord Jesus, that great shepherd of the sheep." Jesus said, "I am the good shepherd; I give my life for the sheep" ( John 10:11 ). He's a great shepherd of the sheep. May He make you fully matured. The word perfect in Greek literally is fully matured, in every good work to do His will.

working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. Now I beg you, brothers, allow the word of exhortation [or receive the word of exhortation]: for I have written a letter unto you in few words. Know ye that our brother Timothy has been set free ( Hebrews 13:21-23 );

He probably was in prison with the author and now has been set free.

with whom, if he comes shortly, I will see you. Greet all them that have the rule over you, and all the saints. They of Italy greet you ( Hebrews 13:23-24 ).

This letter was written from Italy, probably from the prison in Rome and probably one of Paul's Roman epistles.

Grace be with you all. Amen ( Hebrews 13:25 ).

Fabulous book of Hebrews, so much, so rich.

When we get into James, he is going to exhort us, "Be ye doers of the Word and not hearers only, deceiving yourself" ( James 1:22 ). We've been given a lot of exhortation in these two chapters this evening. It would be well for you to go and read them again; review them once more. Review again the exhortations; praying for those that are in bonds as being bound with them. Remember those who are suffering for their witness for Jesus Christ, because we are all one body. Don't forget to communicate to those that are in need; give a helping hand. Great exhortations!

Now let's not just be hearers of the Word and say, "Ya, we really ought to pray for those in Siberia," let's pray for them. Let's put Christianity into action. Be doers of the Word and not hearers only. We don't want to deceive ourselves.

May the Lord be with you as you put your faith into practice, as you put into practice the things of the Word, as you begin to walk obediently to the injunctions of the scriptures. May the Lord be with you, and may the Lord bless you. And may He guide you and keep you in His love, fill you with His peace, cause your heart and life to overflow the richness of His goodness as you walk in the consciousness of His presence day by day this week. May your life be deepened in the Lord and in the things of the Spirit as we deny the flesh to take up our cross and follow Him. In Jesus' name. "

Contending for the Faith

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

In the middle of Paul’s teaching about specific points of living the Christian life, he presents this profound thought about Jesus. The most important point of this statement is the steadfastness of Jesus Christ. Paul’s readers know that Jesus is the Christ, the Messiah, and the Son of God; however, some of them are now apparently ready to relinquish this faith and return to Judaism, thus denying the Messiahship of Jesus. This action is what Paul speaks of concerning those who have disrespected Jesus and His covenant:

Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (10:29).

The statement about Jesus’ being unchangeable is Paul’s final plea to his readers to persevere in their faithfulness to Jesus Christ and His doctrine. It also presents the best possible argument that can be made to encourage one to remain steadfast to Jesus. This sentence emphasizes the importance of holding to their faith in Jesus’ doctrine because He is the same now as He was the first time they were taught about Him. He is forever unchangeable. Paul points this fact out at the beginning of this epistle and now again near the end. Earlier Paul says of Jesus, "And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail" (1:12). The simple message is that since Jesus is the same, a Christian is essentially abandoning Him if he does not remain steadfast to the doctrine of Christ. The James, the brother of the Lord, also emphasizes that God never changes but remains constant when he says, "with whom is no variableness, neither shadow of turning" (1:17). Paul teaches the same message regarding Jesus in different letters. When he writes to the churches of Galatia, he strongly emphasizes the need to be steadfast in the gospel and not to relinquish it, not to change doctrines regardless of who may teach the new message:

I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed (Galatians 1:6-9).

Paul’s thoughts are clear: they are to persevere in faithfulness to Jesus, their leader. They should imitate Jesus in being steadfast. "With our Divine Saviour there is no changeableness. His perfections are always the same—infinite in their glory; therefore let your submission to his authority, and your adherence to his truth, be firm and unwavering" (Bloomfield 550).

Dr. Constable's Expository Notes

1. Pastoral reminders 13:1-21

This section consists of parenesis: reminders of what the readers already knew or were doing or of what they knew they should avoid. As in the Mosaic Law, moral directions (Hebrews 13:1-6) precede religious instructions (Hebrews 13:7-19).

Dr. Constable's Expository Notes

Instructions regarding religious duties 13:7-19

"Within the structure of Hebrews 13:7-19, Hebrews 13:7-9 and Hebrews 13:17-19 constitute the literary frame for the central unit of explanatory parenesis in Hebrews 13:10-16." [Note: Lane, Hebrews 9-13, p. 526.]

Dr. Constable's Expository Notes

Jesus Christ is the content of the message that the leaders had preached to these hearers (cf. Hebrews 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 (Hebrews 2:9). ’Forever’ recalls the quality of the redemption secured by Jesus Christ (Hebrews 5:9; Hebrews 9:12; Hebrews 9:14-15; Hebrews 13:20) and of the priesthood of Christ (Hebrews 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. Hebrews 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.

Barclay's Daily Study Bible

Chapter 13

THE MARKS OF THE CHRISTIAN LIFE ( Hebrews 13:1-6 )

13:1-6 Let brotherly love be always with you.

As he comes to the close of the letter, the writer to the Hebrews turns to practical things. Here he outlines five essential qualities of the Christian life.

(i) There is brotherly love. The very circumstances of the early Church sometimes threatened brotherly love. The very fact that they took their religion as seriously as they did was in one sense a danger. In a Church which is threatened from the outside and desperately in earnest in the inside, there are always two dangers. First, there is the danger of heresy-hunting. The very desire to keep the faith pure tends to make men eager to track down and eliminate the heretic and the man whose faith has gone astray. Second, there is the danger of stern and unsympathetic treatment of the man whose nerve and faith have failed. The very necessity of unswerving loyalty in the midst of a heathen and a hostile world tends to add rigorousness to the treatment of the man who in some crisis had not the courage to stand for his faith. It is a great thing to keep the faith clean; but when the desire to do so makes us censorious, harsh and unsympathetic, brotherly love is destroyed and we are left with a situation which may be worse than the one we tried to avoid. Somehow or other we have to combine two things--an earnestness in the faith and a kindness to the man who has strayed from it.

(ii) There is hospitality. The ancient world loved and honoured hospitality. The Jews had a saying: "There are six things the fruit of which a man eats in this world and by which his horn is raised in the world to come." And the list begins: "Hospitality to the stranger and visiting the sick." The Greeks gave Zeus, as one of his favourite titles, the title Zeus Xenios, which means Zeus, the god of strangers. The wayfaring man and the stranger were under the protection of the king of the gods. Hospitality, as Moffatt says, was an article of ancient religion.

Inns were filthy, ruinously expensive, and of low repute. The Greek had always a shrinking from hospitality given for money; inn-keeping seemed to him an unnatural affair. In The Frogs of Aristophanes, Dionysus asks Heracles, when they are discussing finding a lodging, if he knows where there are fewest fleas. Plato in The Laws speaks of the inn-keeper holding travellers to ransom. It is not without significance that Josephus says that Rahab, the harlot who harboured Joshua's scouts in Jericho, kept an inn. When Theophrastus wrote his character sketch of the reckless man, he said that he was fit to keep an inn or run a brothel; he put both occupations on the same level.

In the ancient world there was a rather wonderful system of what were called "guest friendships." Throughout the years families, even when they had lost active touch with each other, had an arrangement that at any time needful they would make accommodation available for each other. This hospitality was even more necessary in the circle of the Christians. Slaves had no home of their own to which to go. Wandering preachers and prophets were always on the roads. On the ordinary business of life, Christians had journeys to make. Both their price and their moral atmosphere made the public inns impossible. There must in those days have been many isolated Christians fighting a lonely battle. Christianity was, and still should be, the religion of the open door. The writer to the Hebrews says that those who have given hospitality to strangers have sometimes, all unaware, entertained the angels of God. He is thinking of the time when the angel came to Abraham and Sarah to tell them of the coming of a son ( Genesis 18:1 ff.) and of the day when the angel came to Manoah to tell him that he would have a son ( Judges 13:3 ff.).

(iii) There is sympathy for those in trouble. It is here we see the early Christian Church at its loveliest. It often happened that the Christian landed in prison and worse. It might be for his faith; it might be for debt, for the Christians were poor; it might be that they were captured by pirates or brigands. It was then that the Church went into action.

Tertullian in The Apology writes: "If there happen to be any in the mines, or banished to the islands, or shut up in prisons for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession." Aristides the heathen orator said of the Christians: "If they hear that any one of their number is imprisoned or in distress for the sake of their Christ's name, they all render aid in his necessity and, if he can be redeemed, they set him free." When Origen was young it was said of him: "Not only was he at the side of the holy martyrs in their imprisonment and until their final condemnation but, when they were led to death, he boldly accompanied them into danger."

Sometimes Christians were condemned to the mines which was almost like being sent to Siberia. The Apostolic Constitutions lay it down: "If any Christian is condemned for Christ's sake to the mines by the ungodly, do not overlook him but from the proceeds of your toil and sweat send him something to support himself and to reward the soldier of Christ." The Christians sought out their fellow Christians even in the wilds. There was actually a little Christian Church in the mines at Phaeno.

Sometimes Christians had to be ransomed from robbers and brigands. The Apostolic Constitutions lay it down: "All monies accruing from honest labour do ye appoint and apportion to the redeeming of the saints ransoming thereby slaves and captives and prisoners, people who are sore abused or condemned by tyrants." When the Numidian robbers carried off their Christian friends, the Church at Carthage raised the equivalent of L1,000 to ransom them and promised more. There were actually cases where Christians sold themselves as slaves to find money to ransom their friends.

They were even prepared to bribe their way into gaol. The Christians became so notorious for their help to those in gaol that at the beginning of the fourth century the Emperor Licinius passed new legislation that "no one was to show kindness to sufferers in prison by supplying them with food and that no one was to show mercy to those starving in prison." It was added that those who were discovered so doing would be compelled to suffer the same fate as those they tried to help.

These instances are taken from Harnack's Expansion of Christianity and many others could be added. In the early days no Christian in trouble for his faith was ever neglected or forgotten by his fellow Christians.

(iv) There is purity. First, the marriage bond is to be universally respected. This may mean either of two almost opposite things. (a) There were ascetics who despised marriage. Some even went the length of castrating themselves to secure what they thought was purity. Origen, for instance, took that course. Even a heathen like Galen, the physician, noted of the Christians that "they include men and women who refrain from cohabiting all their lives." The writer to the Hebrews insists against these ascetics that the marriage bond is to be honoured and not despised. (b) There were those who were ever liable to relapse into immorality. The writer to the Hebrews uses two words. The one denotes adulterous living; the other denotes all kinds of impurity, such as unnatural vice. Into the world the Christians brought a new ideal of purity. Even the heathen admitted that. Galen, in the passage we have already quoted, goes on: "And they also number individuals who, in ruling and controlling themselves and in their keen pursuit of virtue, have attained a pitch not inferior to that of real philosophers." When Pliny, the governor of Bithynia, examined the Christians and reported back to Trajan, the Emperor, he had to admit, even although he was looking for a charge on which to condemn them, that at their Lord's Day meeting: "They bound themselves by an oath not for any criminal end but to avoid theft or robbery or adultery, never to break their word nor repudiate a deposit when called upon to refund it." In the early days the Christians presented such a purity to the world that not even their critics and their enemies could find a fault in it.

(v) There is contentment. The Christians must be free from the love of money. He must be content with what he has, and why should he not be for he possesses the continual presence of God? Hebrews quotes two great Old Testament passages-- Joshua 1:5 and Psalms 118:6 --to show that the man of God needs nothing more because he has with him always the presence and the help of God. Nothing that man can give him can improve on that.

THE LEADERS AND THE LEADER ( Hebrews 13:7-8 )

13:7-8 Remember your leaders, the men who spoke the word of God to you. Look back on how they made their exit from this life and imitate their faith. Jesus Christ is the same yesterday and today and for ever.

Implicit in this passage is a description of the real leader of men.

(i) The real leader of the Church preaches Christ and thereby brings men to him. Leslie Weatherhead somewhere tells of a public schoolboy who decided to enter the ministry. He was asked when he had come to that decision and said it was after hearing a certain sermon in his school chapel. He was asked the name of the preacher and his answer was that he had no memory of the preacher's name. All he knew was that he had shown him Jesus. The duty of the real preacher is to obliterate himself and show men nothing but Christ.

(ii) The real leader of the Church lives in the faith and thereby brings Christ to men. A saint has been defined as "a man in whom Christ lives again." The duty of the real preacher is not so much to talk to men about Christ as to show them Christ in his own life. Men listen not so much to what he is saying as to what he is.

(iii) The real leader, if need be, dies in loyalty. He shows men how to live and is prepared to show them how to die. Jesus, having loved his own, loved them to the end; and the real leader, having loved Jesus, loves him to the end. His loyalty never stops halfway.

(iv) Thereby the real leader leaves to those who come after two things--an example and an inspiration. Quintilian, the Roman master of oratory, said: "It is a good thing to know, and always to keep turning over in the mind, the things which were illustriously done of old." Epicurus advised his disciples continuously to remember those of old time who lived with virtue.

If there is one thing more than another that the world and the Church need in every generation, it is leadership like that.

Then the writer to the Hebrews moves on to another great thought. It is in the nature of things that all earthly leaders must come and go. They have their part in the drama of life and then the curtain comes down. But Jesus Christ is the same yesterday and today and for ever. His pre-eminence is permanent; his leadership is for ever. Therein lies the secret of earthly leadership; the real leader is the man who is himself led by Jesus Christ. He who walked the ways of Galilee is as powerful as ever to smite evil and to love the sinner; and, as then he chose twelve to be with him and sent them out to do his work, so now he is still seeking those who will bring men to him and him to men.

THE WRONG AND THE RIGHT SACRIFICE ( Hebrews 13:9-16 )

13:9-16 Do not let yourselves be carried away by subtle and strange teachings, for it is a fine thing to have your heart made strong by grace not by the eating of different kinds of food, for they never did any good to those who took that line of conduct. We have an altar from which those who serve in the tabernacle have no right to eat. For the bodies of the animals, whose blood is taken by the High Priest into the Holy Place as an offering for sin, are burned outside the camp. That was why Jesus suffered outside the gate, so that he might make men fit for the presence of God by his own blood. So then let us go to him outside the camp, bearing the same reproach as he did, for here we have no abiding city but arc searching for the city which is to come. Through him, therefore, let us continually bring to God a sacrifice of praise, I mean, the fruit of lips which continually acknowledge their faith in his name. Do not forget to do good and to share everything, for God is well pleased with a sacrifice like that.

It may be that no one will ever discover the precise meaning behind this passage. Clearly there was some false teaching going on in the Church to which this letter was written. The writer to the Hebrews did not need to describe it; his readers knew all about it, because some of them had succumbed to it and all were in danger of it. As to what it was, we can only guess.

We may start with one basic fact. The writer to the Hebrews is convinced that real strength comes to a man's heart only from the grace of God and that what people eat and drink has nothing to do with their spiritual strength. So then in the Church to which he was writing there were some who placed too much importance on laws about food. There are certain possibilities.

(i) The Jews had rigid food laws, laid down at length in Leviticus 11:1-47. They believed they could serve and please God by eating and by not eating certain foods. Possibly there were some in this Church who were ready to abandon their Christian liberty and once again put themselves under the yoke of Jewish rules and regulations about food, thinking that by so doing they were going to add strength to their spiritual life.

(ii) Certain Greeks had very definite ideas about food. Long ago Pythagoras had been like that. He believed in reincarnation, that a man's soul passed from body to body until finally it merited release. That release could be hastened by prayer and meditation and discipline and asceticism; and so the Pythagoreans were vegetarians. There were people called Gnostics who were much the same. They believed that matter was altogether bad and that a man must concentrate on spirit which is altogether good. They therefore believed that the body was altogether bad and that a man ought to discipline it and treat it with the greatest austerity. They cut down food to the bare minimum and they, too, abstained from meat. There were any number of Greeks who thought that by what they ate or refused to eat they were strengthening their spiritual life and releasing their soul.

(iii) Neither of these things seems quite to fit. This eating and drinking has something to do with the body of Jesus. The writer to the Hebrews goes back to the regulations for the Day of Atonement. According to these regulations, the body of the bullock which was an offering for the sins of the High Priest and the body of the goat which was an offering for the sins of the people must be totally consumed with fire in a place outside the camp ( Leviticus 16:27). They were sin offerings and the point is that even if the worshippers had wished to eat their flesh they could not do so. The writer to the Hebrews sees Jesus as the perfect sacrifice. The parallel for him is complete because Jesus, too, was sacrificed "outside the gate" that is, outside the city wall of Jerusalem. Crucifixions were always carried out outside a town. Jesus, then, was a sin-offering for men; and it follows that, just as none could eat of the flesh of the sin-offering on the Day of Atonement, no one can eat of his flesh.

It may be that here we have the clue. There may have been a little group in this Church who, either at the sacrament or at some common meal where they consecrated their food to Jesus, claimed that they were in fact eating the body of Christ. They may have persuaded themselves that because they had consecrated their food to Christ, his body had entered into it. That was indeed what the religious Greeks believed about their gods. When a Greek sacrificed he was given back part of the meat. Often he made a feast for himself and his friends within the temple where the sacrifice had been made; and he believed that when he ate the meat of the sacrifice, the god to whom that meat had been sacrificed was in it and entered into him. It may well be that certain Greeks had brought their own ideas into Christianity with them; and talked about eating the body of Christ.

The writer to the Hebrews believed with all the intensity of his being that no food can bring Christ into a man and that Christ can enter into him only by grace. It is quite likely that we have here a reaction against an overstressing of the sacraments. It is a notable fact that the writer to the Hebrews never mentions the sacraments; they do not seem to come into his scheme at all. It is likely that, even thus early, there were those who took a mechanical view of the sacraments, forgetting that no sacrament in the world avails anything by itself and that its only use is that in it the grace of God meets the faith of man. It is not the meat but the faith and the grace which matter.

This queer argument has set the writer to the Hebrews thinking. Christ was crucified outside the gate. He was exiled from men and numbered with the transgressors. Therein the writer to the Hebrews sees a picture. We, too, have to sever ourselves from the life of the world and be willing to bear the same reproach as Christ bore. The isolation and the humiliation may come to the Christian as they came to his Saviour.

Hebrews goes further. If the Christian cannot again offer the sacrifice of Christ, what can he offer? The writer says he can offer certain things.

(i) He can offer his continual praise and thanks to God. The ancient peoples sometimes argued that a thank-offering was more acceptable to God than a sin-offering, for when a man offered a sin-offering he was trying to get something for himself, while a thank-offering was the unconditional offering of the grateful heart. The sacrifice of gratitude is one that all may and should bring.

(ii) He can offer his public and glad confession of his faith in the name of Christ. That is the offering of loyalty. The Christian can always offer to God a life that is never ashamed to show whose it is and whom it serves.

(iii) The Christian can offer deeds of kindness to his fellow men. In fact that was something which a Jew knew well. After A.D. 70 the sacrifices of the Temple came to an end when the Temple was destroyed. The Rabbis taught that with the Temple ritual gone, theology, prayer, penitence, the study of the law and charity were sacrifices equivalent to the ancient ritual. Rabbi Jochanan ben Zakkai comforted himself in those sorrowful days by believing that "in the practice of charity he still possessed a valid sacrifice for sin." An ancient Christian writer says: "I expected that thy heart would bear fruit and that thou wouldst worship God, the Creator of all, and unto him continually offer thy prayers by means of compassion; for compassion shown to men by men is a bloodless sacrifice and holy unto God." After all, Jesus himself said: "As you did it to one of the least of these my brethren, you did it to me" ( Matthew 25:40). The best of all sacrifices to bring to God is the gift of help to one of his children in need.

OBEDIENCE AND PRAYER ( Hebrews 13:17-20 )

13:17-20 Obey your leaders and submit to them, for they sleeplessly watch over your souls, conscious that they will have to give account of their trust. This do that they may carry out this task with joy and not with grief, for, if you grieve them, there would be no profit to you either in that. Keep on praying for us, for we believe that we have a clear conscience, for we wish in all things to live in such a way that our conduct will be fair. I urge you to do this all the more that I may the more quickly be enabled to return to you.

The writer to the Hebrews lays down the duty of the congregation to its present leaders and its absent leader.

To the present leaders the duty of the congregation is obedience. A Church is a democracy but not a democracy run mad; it must give obedience to those whom it has chosen as its guides. That obedience is not to be given in order to gratify the leaders' sense of power or to increase their prestige. It is to be given so that at the end of the day the leaders may be seen to have lost none of the souls committed to their care. The greatest joy of the leader of any Christian fellowship is to see those whom he leads established in the Christian way. As John wrote: "No greater joy can I have than this, to hear that my children follow the truth" ( 3 John 1:4). The greatest sorrow of the leader of any Christian fellowship is to see those whom he leads growing further away from God.

To the absent leader the duty of the congregation is that of prayer. It is a Christian duty always to bear our absent loved ones to the throne of God's grace and daily to remember there all who bear the responsibility of leadership and authority. When Stanley Baldwin became Prime Minister of Great Britain, his friends thronged round to congratulate him. He said: "It is not your congratulations I need; it is your prayers."

We must give our respect and our obedience to those set in authority over us in the Church when they are present with us, and when they are absent we must remember them in our prayers.

A PRAYER, A GREETING AND A BLESSING ( Hebrews 13:20-24 )

13:20-24 May the God of peace, who brought up from among the dead the great shepherd of the sheep with the blood of the eternal covenant, it is our Lord Jesus I mean, equip you with every good thing that you may do his will and may he create in you through Jesus Christ that which is well-pleasing in his sight. To him be glory for ever and ever. Amen.

The great prayer of Hebrews 13:20-21 draws a perfect picture of God and of Jesus.

(i) God is the God of peace. Even in the most troublous and distressing situation, he can bring peace to men's souls. In any fellowship where there is division, it is because men have forgotten God and only the remembrance of his presence can bring back the lost peace. When a man's mind and heart are distracted and he is torn in two between the two sides of his own nature, it is only by giving his life into the control of God that he can know peace. It is only the God of peace who can make us at peace with ourselves, at peace with each other and at peace with himself.

(ii) God is the God of life. It was God who brought Jesus again from the dead. His love and power are the only things which can bring a man peace in life and triumph in death. It was to obey the will of God that Jesus died and that same will brought him again from the dead. For the man who obeys the will of God there is no such thing as final disaster; even death itself is conquered.

(iii) God is the God who both shows us his will and equips us to do it. He never gives us a task without also giving us the power to accomplish it. When God sends us out, he sends us equipped with everything we need.

The picture of Jesus is also threefold.

(i) Jesus is the great shepherd of his sheep. The picture of Jesus as the good shepherd is very precious to us but, strangely enough, it is one that Paul never uses and that the writer to the Hebrews uses only here. There is a lovely legend of Moses which tells of a thing he did when he had fled from Egypt and was keeping the flocks of Jethro in the desert. A sheep of the flock wandered far away. Moses patiently followed it and found it drinking at a mountain stream. He came up to it and put it upon his shoulder. "So it was because you were thirsty that you wandered away," said Moses gently and, without any anger at the toil the sheep had caused him, he carried it home. When God saw it, he said: "If Moses is so compassionate to a straying sheep, he is the very man I want to be the leader of my people." A shepherd is one who is ready to give his life for his sheep; he bears with their foolishness and never stops loving them. That is what Jesus does for us.

(ii) Jesus is the one who established the new covenant and made possible the new relationship between God and man. It was he who took away the terror and showed us the love of God.

(iii) Jesus is the one who died. To show men what God was like and to open the way to him, cost the life of Jesus. Our new relationship to God cost his blood.

The letter finishes with some personal greetings. The writer to the Hebrews half apologises for its length. If he had dealt with these vast topics the letter would never have ended at all. It is short--Moffatt points out that you can read it aloud in less than an hour--in comparison with the greatness of the eternal truths with which it deals.

What the reference to Timothy means no one knows, but it sounds as if he, too, had been in prison for the sake of Jesus Christ.

And so the letter closes with a blessing. All through it has been telling of the grace of Christ which opens the way to God and it comes to an end with a prayer that that wondrous grace may rest upon its readers.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Hebrews 13:8

Gill's Exposition of 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 ο αυτος, translated "the same", answers to הוא, "he", a name of God, Psalms 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.

Henry's Complete Commentary on the Bible

      1 Let brotherly love continue.   2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.   3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.   4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.   5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.   6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.   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.   8 Jesus Christ the same yesterday, and to day, and for ever.   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 that have been occupied therein.   10 We have an altar, whereof they have no right to eat which serve the tabernacle.   11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.   12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.   13 Let us go forth therefore unto him without the camp, bearing his reproach.   14 For here have we no continuing city, but we seek one to come.   15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.   16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.   17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

      The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel.

      I. To brotherly love (Hebrews 13:1; Hebrews 13:1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the children of God. 1. It is here supposed that the Hebrews had this love one for another. Though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love. Faith works by love. The true religion is the strongest bond of friendship; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love. Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father the more they will grow in love to one another for his sake.

      II. To hospitality: Be not forgetful to entertain strangers for his sake,Hebrews 13:2; Hebrews 13:2. We must add to brotherly kindness charity. Here observe, 1. The duty required--to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons, especially those who know themselves to be strangers here and are seeking another country, which is the case of the people of God, and was so at this time: the believing Jews were in a desperate and distressed condition. But he seems to speak of strangers as such; though we know not who they are, nor whence they come, yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The motive: Thereby some have entertained angels unawares; so Abraham did (Genesis 18:1-32), and Lot (Hebrews 19:1-38), and one of those that Abraham entertained was the Son of God; and, though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself. Matthew 25:35, I was a stranger, and you took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares.

      III. To Christian sympathy: Remember those that are in bonds,Hebrews 13:3; Hebrews 13:3. Here observe,

      1. The duty--to remember those that are in bonds and in adversity. (1.) God often orders it so that while some Christians and churches are in adversity others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain: they must fell the sufferings of their brethren.

      2. The reason of the duty: As being yourselves in the body; not only in the body natural, and so liable to the like sufferings, and you should sympathize with them now that others may sympathize with you when your time of trial comes; but in the same mystical body, under the same head, and if one member suffer all the rest suffer with it,1 Corinthians 12:26. It would be unnatural in Christians not to bear each other's burdens.

      IV. To purity and chastity, Hebrews 13:4; Hebrews 13:4. Here you have, 1. A recommendation of God's ordinance of marriage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it. It is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone. He married and blessed the first couple, the first parents of mankind, to direct all to look unto God in that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle. It is honourable as a means to prevent impurity and a defiled bed. It is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful but inordinate affections. 2. A dreadful but just censure of impurity and lewdness: Whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences here, and set their sins in order before them for their deep humiliation (and conscience, when awakened, will be very severe upon such sinners), or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin.

      V. To Christian contentment, Hebrews 13:5; Hebrews 13:6. Here observe, 1. The sin that is contrary to this grace and duty--covetousness, an over eager desire of the wealth of this world, envying those who have more than we. This sin we must allow no place in our conversation; for, though it be a secret lust lurking in the heart, if it be not subdued it will enter into our conversation, and discover itself in our manner of speaking and acting. We must take care not only to keep this sin down, but to root it out of our souls. 2. The duty and grace that is contrary to covetousness--being satisfied and pleased with such things as we have; present things, for past things cannot be recalled, and future things are only in the hand of God. What God gives us from day to day we must be content with, though it fall short of what we have enjoyed heretofore, and though it do not come up to our expectations for the future. We must be content with our present lot. We must bring our minds to our present condition, and this is the sure way to contentment; and those who cannot do it would not be contented though God should raise their condition to their minds, for the mind would rise with the condition. Haman was the great court-favourite, and yet not contented--Ahab on the throne, and yet not contented--Adam in paradise, and yet not contented; yea, the angels in heaven, and yet not contented; but Paul, though abased and empty, had learned in every state, in any state, therewith to be content. 3. What reason Christians have to be contented with their lot. (1.) God hath said, I will never leave thee, nor forsake thee,Hebrews 13:5; Hebrews 13:6. This was said to Joshua (Joshua 1:5; Joshua 1:5), but belongs to all the faithful servants of God. Old-Testament promises may be applied to New-Testament saints. This promise contains the sum and substance of all the promises. I will never, no, never leave thee, nor ever forsake thee. Here are no fewer than five negatives heaped together, to confirm the promise; the true believer shall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of help from God: So that we may boldly say, The Lord is my helper; I will not fear what man shall do unto me,Hebrews 13:6; Hebrews 13:6. Men can do nothing against God, and God can make all that men do against his people to turn to their good.

      VI. To the duty Christians owe to their ministers, and that both to those that are dead and to those that are yet alive.

      1. To those that are dead: Remember those that have had the rule over you,Hebrews 13:7; Hebrews 13:7. Here observe,

      (1.) The description given of them. They were such as had the rule over them, and had spoken to them the word of God; their guides and governors, who had spoken to them the word of God. Here is the dignity to which they were advanced--to be rulers and leaders of the people, not according to their own will, but the will and word of God; and this character they filled up with suitable duty: they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God.

      (2.) The duties owing to them, even when they were dead.

      [1.] "Remember them--their preaching, their praying, their private counsel, their example."

      [2.] "Follow their faith; be stedfast in the profession of the faith they preached to you, and labour after the grace of faith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course!" Now this duty of following the same true faith in which they had been instructed the apostle enlarges much upon, and presses them earnestly to it, not only from the remembrance of their faithful deceased guides, but from several other motives.

      First, From the immutability and eternity of the Lord Jesus Christ. Though their ministers were some dead, others dying, yet the great head and high priest of the church, the bishop of their souls, ever lives, and is ever the same; and they should be stedfast and immovable, in imitation of Christ, and should remember that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old-Testament day, in the gospel day, and will be so to his people for ever.

      Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of falling in with.

      a. They were divers and various (Hebrews 13:9; Hebrews 13:9), different from what they had received from their former faithful teachers, and inconsistent with themselves.

      b. They were strange doctrines: such as the gospel church was unacquainted with foreign to the gospel.

      c. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God which fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart always fluctuating and unsettled.

      d. They were mean and low as to their subject. They were about external, little, perishing things, such as meats and drinks, c.

      e. They were unprofitable. Those who were most taken with them, and employed about them, got no real good by them to their own souls. They did not make them more holy, nor more humble, nor more thankful, nor more heavenly.

      f. They would exclude those who embraced them from the privileges of the Christian altar (Hebrews 13:10; Hebrews 13:10): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe,

      (a.) The Christian church has its altar. It was objected against the primitive Christians that their assemblies were destitute of an altar; but this was not true. We have an alter, not a material altar, but a personal one, and that is Christ; he is both our altar, and our sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession.

      (b.) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things, spiritual strength and growth, and holy delight and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our passover is sacrificed for us (1 Corinthians 5:7), and it follows, therefore let us keep the feast. The Lord's supper is the feast of the gospel passover.

      (c.) Those who adhere to the tabernacle or the Levitical dispensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they serve the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar; and this part of the argument he first proves and then improves.

      [a.] He proves that this servile adherence to the Jewish state is a bar to the privileges of the gospel altar; and he argues thus:--Under the Jewish law, no part of the sin-offering was to be eaten, but all must be burnt without the camp while they dwelt in tabernacles, and without the gates when they dwelt in cities: now, if they will still be subject to that law, they cannot eat at the gospel-altar; for that which is eaten there is furnished from Christ, who is the great sin-offering. Not that it is the very sin-offering itself, as the papists affirm; for then it was not to be eaten, but burnt; but the gospel feast is the fruit and procurement of the sacrifice, which those have no right to who do not acknowledge the sacrifice itself. And that it might appear that Christ was really the antitype of the sin-offering, and, as such, might sanctify or cleanse his people with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not been fit either for sacred or civil society! And this shows how sin, which was the meritorious cause of the sufferings of Christ, is a forfeiture of all sacred and civil rights, and the sinner a common plague and nuisance to all society, if God should be strict to mark iniquity. Having thus shown that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar, he proceeds,

      [b.] To improve this argument (Hebrews 13:13-15; Hebrews 13:13-15) in suitable advices. First, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Secondly, Let us be willing to bear his reproach, be willing to be accounted the offscouring of all things, not worthy to live, not worthy to die a common death. This was his reproach, and we must submit to it; and we have the more reason because, whether we go forth from this world to Christ or no, we must necessarily go forth in a little time by death; for here we have no continuing city. Sin, sinners, death, will not suffer us to continue long here; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, Hebrews 13:14; Hebrews 13:14. Thirdly, Let us make a right use of this altar; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our high priest, and offer them up by him, Hebrews 13:15; Hebrews 13:16. Now what are the sacrifices which we must bring and offer on this altar, even Christ? Not any expiatory sacrifices; there is no need of them. Christ has offered the great sacrifice of atonement, ours are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer up to God continually. In this are included all adoration and prayer, as well as thanksgiving; this is the fruit of our lips; we must speak forth the praises of God from unfeigned lips; and this must be offered only to God, not to angels, nor saints, nor any creature, but to the name of God alone; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity: To do good, and to communicate, forget now; for with such sacrifices God is well pleased,Hebrews 13:16; Hebrews 13:16. We must, according to our power, communicate to the necessities of the souls and bodies of men; not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds; and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great high priest; and with such sacrifices as these, adoration and alms thus offered up, God is well pleased; he will accept the offering with pleasure, and will accept and bless the offers through Christ.

      2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers (Hebrews 13:17; Hebrews 13:17) and the reasons of that duty: (1.) The duty--to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people's loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin will be upon their own heads.

Spurgeon's Verse Expositions of the Bible

'The Unchangeable Christ' and 'The Immutability of Christ'

The Unchangeable Christ

A Sermon

(No. 2358)

Intended for Reading on Lord's-Day, April 29th, 1894,

Delivered By

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

On Thursday Evening, February 23rd, 1888.

"Jesus Christ the same yesterday, and to day, and for ever."-- Hebrews 13:8 .

LET me read to you the verse that comes before our text. It is a good habit always to look at texts in their connection. It is wrong, I think, to lay hold of small portions of God's Word, and take them out of their connection as you might pluck feathers from a bird; it is an injury to the Word; and, sometimes, a passage of Scripture loses much of its beauty, its true teaching, and its real meaning, by being taken from the context. Nobody would think of mutilating Milton's poems so, taking a few lines out of Paradise Lost, and then imagining that he could really get at the heart of the poet's power. So, always look at texts in the connection in which they stand. The verse before our text is this, "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: Jesus Christ the same yesterday, and to day, and for ever."

Observe, then, that God's people are a thoughtful people. If they are what they ought to be, they do a great deal of remembering and considering; that is the gist of this verse. If they are to remember and to consider their earthly leaders, much more are they to recollect that great Leader, the Lord Jesus, and all those matchless truths which fell from his blessed lips. I wish, in these days, that professing Christians did remember and did consider a great deal more; but we live in such a flurry, and hurry, and worry, that we do not get time for thought. Our noble forefathers of the Puritanic sort were men with backbone, men of solid tread, independent and self-contained men, who could hold their own in the day of conflict; and the reason was because they took time to meditate, time to keep a diary of their daily experiences, time to commune with God in secret. Take the hint, and try and do a little more thinking; in this busy London, and in these trying days, remember and consider.

My next remark is, that God's people are an imitative people, for we are told here that they are to remember them who are their leaders, those who have spoken to them the Word of God, "whose faith follow, considering the end of their conversation." There is an itching, nowadays, after originality, striking out a path for yourself. When sheep do that, they are bad sheep. Sheep follow the shepherd; and, in a measure, they follow one another when they are all together following the shepherd. Our Great Master never aimed at originality; he said that he did not even speak his own words, but the words that he had heard of his Father. He was docile and teachable; as the Son of God, and the servant of God, his ear was open to hear the instructions of the Father, and he could say, "I do always those things that please him." Now, that is the true path for a Christian to take, to follow Jesus, and, in consequence, to follow all such true saints as may be worthy of being followed, imitating the godly so far as they imitate Christ. The apostle puts it, "whose faith follow." Many young Christians, if they were to pretend to strike out a path for themselves, must infallibly fall into many sorrows, whereas by taking some note of the way in which more experienced and more instructed Christians have gone, they will keep by the way of the footsteps of the flock, and they will also follow the footprints of the Shepherd. God's people are a thoughtful people, and they are an imitative and humble people, willing to be instructed, and willing to follow holy and godly examples.

One good reason, however, for imitating saints is given in our text; it is because our Lord and his faith are always the same: "Jesus Christ the same yesterday, and to day, and for ever." You see, if the old foundation shifted, if our faith was always changing, then we could not follow any of the saints who have gone before us. If we have a religion specially for the nineteenth century, it is ridiculous for us to imitate the men of the first century, and Paul and the apostles are just old fogies who are left behind in the far-distant ages. If we are to go on improving from century to century, I cannot point you to any of the reformers, or the confessors, or the saints in the brave days of old, and say to you, "Learn from their example," because, if religion has altogether changed and improved, it is a curious thing to say, but we ought to set an example to our ancestors. Of course, they cannot follow it because they have gone from the earth; but as we know so much better than our fathers, we cannot think of learning anything from them. As we have left the apostles all behind, and gone in for something quite new, it is a pity that we should not forget what they did, and what they suffered, and think that they were just a set of simpletons who acted up to their own light, but then they had not the light we have in this wonderful nineteenth century! O beloved, it almost makes my lips blister to talk after the present evil fashion, for grosser falsehood never could be uttered than the insinuation that we have shifted the everlasting foundations of our faith. Verily, if these foundations were removed, we might ask in many sense, "What shall the righteous do? Whom shall they copy? Whom shall they follow? The landmarks having gone, what remains to us of the holy treasury of example with which the Lord enriches those who follow Christ?"

I. Coming to our text, "Jesus Christ the same yesterday, and to day, and for ever," my first observation is, that JESUS CHRIST HIMSELF IS ALWAYS THE SAME. He is, was, and will be always the same.

Changes of position and of circumstances there have been in our Lord, but he is always the same in his great love to his people, whom he loved or ever the earth was. Before the first star was kindled, before the first living creature began to sing the praise of its Creator, he loved his Church with an everlasting love. He spied her in the glass of predestination, pictured her by his divine foreknowledge, and loved her with all his heart; and it was for this cause that he left his Father, and became one with her, that he might redeem her. It was for this cause that he went with her through all this vale of tears, discharged her debts, and bore her sins in his own body on the tree. For her sake he slept in the tomb, and with the same love that brought him down he has gone up again, and with the same heart beating true to the same blessed betrothment he has gone into the glory, waiting for the marriage-day when he shall come again, to receive his perfected spouse, who shall have made herself ready by his grace. Never for a moment, whether as God over all, blessed for ever, or as God and man in one divine person, or as dead and buried, or as risen and ascended, never has he changed in the love he bears to his chosen. He is "Jesus Christ the same yesterday, and to day, and for ever."

Therefore, beloved brethren, he has never changed in his divine purpose towards his beloved Church. He resolved in eternity to become one with her, that she might become one with him; and, having determined upon this, when the fulness of time had come, he was born of a woman, made under the law, he took upon him the likeness of sinful flesh, "and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Yet he never abandoned his purpose, he set his face like a flint to go up to Jerusalem; even when the bitter cup was put to his lips, and he seemed to stagger for a moment, he returned to it with a strong resolve, saying to his Father, "If it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt." That purpose is strong upon him now; for Zion's sake he will not hold his peace, and for Jerusalem's sake he will not rest, until her righteousness goeth forth as brightness, and her salvation as a lamp that burneth. Jesus is still pressing on with his great work, and he will not fail nor be discouraged in it. He will never be content till all whom he has bought with blood shall become also glorified by his power. He will gather all his sheep in the heavenly fold, and they shall pass again under the hand of him that telleth them, every one of them being brought there by the great Shepherd who laid down his life for them. Beloved, he cannot turn from his purpose; it is not according to his nature that he should, for he is "Jesus Christ the same yesterday, and to day, and for ever."

He is also "the same yesterday, and to day, and for ever," in the holding of his offices for the carrying out of his purpose, and giving effect to his love. He is a Prophet still. Men try to set him on one side. Science, falsely so-called, comes forward, and bids him hold his tongue; but "the sheep follow him, for they know his voice; and a stranger will they not follow, but will flee from him: for they know not the voice of strangers." The teachings of the New Testament are as sound and true to-day as they were eighteen hundred years ago; they have lost none of their value, none of their absolute certainty; they stand fast like the everlasting hills. Jesus Christ was a Prophet, and he is "the same yesterday, and to day, and for ever."

He is the same, too, as a Priest. Some now sneer at his precious blood; alas, that it should be so! But, to his elect, his blood is still their purchase-price, by this they overcome, through the blood of the Lamb they win the victory; and they know that they shall praise it in heaven, when they have washed their robes, and made them white in the blood of the Lamb. They never turn away from this great Priest of theirs, and his wondrous sacrifice, once offered for the sins of men, and perpetually efficacious for all the blood-bought race; they glory in his everlasting priesthood before the Father's throne. In this we do rejoice, yea, and will rejoice, that Jesus Christ is our Priest, "the same yesterday, and to day, and for ever."

And as King he is ever the same. He is supreme in the Church. Before thee, O Jesus, all thy loyal subjects bow! All the sheaves make obeisance to thy sheaf; the sun and moon and all the stars obey and serve thee, thou King of kings, and Lord of lords. Thou art Head over all things to thy Church, which is thy body. Beloved, if there be any other office which our Lord has assumed for the accomplishment of his divine purposes, we may say of him, concerning every position, that he is "the same yesterday, and to day, and for ever."

So also, once more, he is the same in his relationship to all his people. I like to think that, as Jesus was the Husband of his Church ages ago, he is her Husband still, for he hateth putting away. As he was the Brother born for adversity to his first disciples, he is our faithful Brother still. As he was a Friend that sticketh closer than a brother to those who were sorely tried in the medieval times, he is equally a Friend to us upon whom the ends of the earth have come. There is no difference whatever in the relationship of the Lord Jesus Christ to his people at any time. He is just as ready to comfort us to-night as he was to comfort those with whom he dwelt when here below. Sister Mary, he is as willing to come down to your Bethany, and help you in your sorrow about Lazarus, as he was when he came to Martha and Mary whom he loved. Jesus Christ is just as ready to wash your feet, my brother, after another day's weary travel through the foul ways of this world; he is as willing to take the basin, and the pitcher, and the towel, and to give us a loving cleansing, as he was when he washed his disciples' feet. Just what he was to them he is to us. Happy is it if you and I can truly say, "What he was to Peter, what he was to John, what he was to the Magdalen, that is Jesus Christ to me, 'the same yesterday, and to day, and for ever.'"

Beloved, I have seen men change; oh, how they change! A little frost turns the green forest to bronze, and every leaf forsakes its hold, and yields to the winter's blast. So fade our friends, and the most attached adherents drop away from us in the time of trial; but Jesus is to us what he always was. When we get old and grey-headed, and others shut the door on men who have lost their former strength, and can serve their turn no longer, then will he say, "Even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you," for he is "Jesus Christ, the same yesterday, and to day, and for ever." Thus much, beloved, with regard to Jesus himself; he is ever the same.

II. Now let us go a step farther. JESUS CHRIST IS ALWAYS THE SAME IN HIS DOCTRINE.

This text must refer to the doctrine of Christ, since it is connected with imitating the saints' faith: "Whose faith follow, considering the end of their conversation: Jesus Christ the same yesterday, and to day, and for ever. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace." From the connection it is evident that our text refers to the teaching of Christ, who is "the same yesterday, and to day, and for ever." This is not according to the "development" folly. Theology, like every other science, is to grow, watered by the splendid wisdom of this enlightened age, fostered by the superlative ability of the gentlemen of light and leading of the present time, so much superior to all who came before them!

We think not so, brethren; for the Lord Jesus Christ was the perfect revelation of God. He was the express image of the Father's person, and the brightness of his glory. In previous ages, God had spoken to us by his prophets but in these last days he has spoken to us by his Son. Now as to that which was a complete revelation, it is blasphemous to suppose that there can be any more revealed than has been made known in the person and work of Jesus Christ the Son of God. He is God's ultimatum; last of all, he sends his Son. If you can conceive a brighter display of God than is to be seen in the Only-begotten, I thank God that I am unable to follow you in any such imagination. To me, he is the last, the highest, the grandest revelation of God; and as he shuts up the Book that contains the written revelation, he bids you never dare to take from it, lest he should take your name out of the Book of life, and never dare to add to it, lest he should add unto you the plagues that are written in this Book.

At this time, the salvation of our Lord Jesus Christ is the same as it was in all ages. Jesus Christ still saves sinners from the guilt, the power, the punishment, and the defilement of sin. Still, "there is none other name under heaven given among men whereby we must be saved." Jesus Christ still makes all things new; he creates new hearts and right spirits in the sons of men, and engraves his law upon the tablets which once were stone, but which he has turned into flesh. There is no new salvation; some may talk as if there were, but there is not. Salvation means to you to-day just what it meant to Saul of Tarsus on the way to Damascus; if you think it has another meaning, you have missed it altogether.

And, again, salvation by Jesus Christ comes to men in the same way as ever it did. They have to receive it now by faith; in Paul's day, men were saved by faith, and they are not now saved by works. They began in the Spirit in the apostolic age, and we are not now to begin in the flesh. There is no indication in the Book, and there is no indication in the experiences of God's children, that there is ever to be any alteration as to the way in which we receive Christ, and live by him. "By grace are ye saved, through faith, and that not of yourselves; it is the gift of God," the gift of God to-day as much as ever it was, for Jesus Christ "is the same yesterday, and to day, and for ever."

Once more, this salvation is just the same as to the persons to whom it is sent. It is to be preached now, as ever, to every creature under heaven; but it appeals with a peculiar power to those who are guilty, and who confess their guilt, to hearts that are broken, to men who are weary and heavy laden. It is to these that the gospel comes with great sweetness. I have quoted to you before those strange words of Joseph Hart,--

"A sinner is a sacred thing,

The Holy Ghost hath made him so."

He is; the Saviour is only for sinners. He did not come to save the righteous, he came to seek and to save the lost, and still "to you is the word of this salvation sent;" and this declaration still stands true, "This man receiveth sinners, and eateth with them." There is no change in this statement, "the poor have the gospel preached to them," and it comes to those who are farthest off from God and hope, and inspires them with divine power and energy.

Beloved, I can bear witness that the gospel is the same in its effects upon the hearts of men. Still it breaks, and still it makes whole; still it wounds, and still it heals; still it kills, and still it quickens; still it seems to hurl men down to hell in their terrible experience of the evil of sin, but still it lifts them up into an ecstatic joy, till they are exalted almost to heaven when they lay hold upon it, and feel its power in their souls. The gospel that was a gospel of births and deaths, of killing and making alive, in the days of John Bunyan, has just the same effect upon our hearts to this day, when it comes with the power that God has put into it by his Spirit. It produces the same results, and has the same sanctifying influence as it ever had.

Looking beyond the narrow stream of death, we can say that the eternal results produced by the gospel of the Lord Jesus Christ are the same as they ever were. The promise is this day fulfilled to those who receive him as much as to any who went before; life eternal is their inheritance, they shall sit with him upon his throne; and, on the other hand, the threatening is equally sure of fulfilment: "These shall go away into everlasting punishment." "He that believeth not shall be damned." Christ has made no change in his words of promise or of threatening, nor will his followers dare to do so, for his doctrine is "the same yesterday, and to day, and for ever."

If you were to try to think over this matter, and imagine for a minute that the gospel really did shift and change with the times, it would be very extraordinary. See, here is the gospel for the first century; make a mark, and note how far it goes. Then there is a gospel for the second century; make another mark, but then remember that you must change the colour to another shade. Either these people must have altered, or else a very different effect must have been produced in the same kind of minds. In eternity, when they all get to heaven by these nineteen gospels, in the nineteen centuries, there will be nineteen sets of people, and they will sing nineteen different songs, depend upon it, and their music will not blend. Some will sing of "free grace and dying love", while others will sing of "evolution." What a discord it would be, and what a heaven it would be, too! I should decline to be a candidate for such a place. No, let me go where they praise Jesus Christ and him alone, singing, "Unto 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." That is what the first-century saints sing; ay, and it is what the saints of every century will sing, without any exception; and there will be no change in this song for ever. The same results will flow from the same gospel till heaven and earth shall pass away, for Jesus Christ is "the same yesterday, and to day, and for ever."

III. We may sound the same note again, for a moment, because JESUS CHRIST IS THE SAME AS TO HIS MODES OF WORKING: "Jesus Christ the same yesterday, and to day, and for ever."

How did Jesus Christ save souls in the olden time? "It pleased God by the foolishness of preaching to save them that believe;" and if you will look down through church history, you will find that, wherever there has been a great revival of religion, it has been linked with the preaching of the gospel. When the Methodists began to do so much good, what did they call the men who made such a stir? "Methodist preachers", did they not say? That was always the name, "Here comes a Methodist preacher." Ah, my dear friends, the world will never be saved by Methodist doctors, or by Baptist doctors, or anything of the sort; but multitudes will be saved, by God's grace, through preachers. It is the preacher to whom God has entrusted this great work. Jesus said, "Preach the gospel to every creature." But men are getting tired of the divine plan; they are going to be saved by the priest, going to be saved by the music, going to be saved by theatricals, and nobody knows what! Well, they may try these things as long as ever they like; but nothing can ever come of the whole thing but utter disappointment and confusion, God dishonoured, the gospel travestied, hypocrites manufactured by thousands, and the church dragged down to the level of the world. Stand to your guns, brethren, and go on preaching and teaching nothing but the Word of God, for it pleases God still, by the foolishness of preaching, to save them that believe; and this text still stands true, "Jesus Christ the same yesterday, and to day, and for ever."

But remember that there must always be the prayers of the saints with the preaching of the gospel. You must have often noticed that passage in the Acts concerning the new converts on the Day of Pentecost, "They continued stedfastly in the apostles' doctrine": they thought a great deal about doctrine in those days. "And fellowship": they thought a good deal of being in church-fellowship in those days. "And in breaking of bread": they did not neglect the blessed ordinance of the Lord's supper in those days: "In breaking of bread." And then what follows? "And in prayers." Some say nowadays, that prayer-meetings are religious expedients pretty well worn out. Ah, dear me! What a religious expedient that was that brought about Pentecost, when they were assembled with one accord in one place, and when the whole church prayed, and suddenly the place was shaken, and they heard the sound as of a rushing mighty wind, that betokened the presence of the Holy Ghost! Well, you may try to do without prayer-meetings if you like; but my solemn conviction is that, as these decline, the Spirit of God will depart from you, and the preaching of the gospel will be of small account. The Lord will have the prayers of His people to go with the proclamation of his gospel if it is to be the power of God unto salvation, and there is no change in this matter since Paul's day, Jesus Christ is "the same yesterday, and to day, and for ever." God is still to be enquired of by the house of Israel to do it for them, and he still grants blessings in answer to believing prayer.

Remember, too, that the Lord Jesus Christ has always been inclined to work by the spiritual power of his servants. Nothing comes out of a man that is not first in him. You will not find God's servants doing great things for him, unless God works mightily in them, as well as by them. You must first yourself be endued with power from on high, or else the power will not manifest itself in what you do. Beloved, we want our church members to be better men and better women; we want baby-Christians to become men-Christians; and we want the men-Christians among us to be "strong in the Lord, and in the power of his might." God will work by his servants when they are adapted to his service; and he will make his instruments fit for his work. It is not in themselves that they have any strength; their weakness becomes the reason why his strength is seen in them. Still, there is an adaptation, there is a fitness for his service, there is a cleanness that God puts upon his instruments before he works mighty things by them; and Jesus Christ is "the same yesterday, and to day, and for ever," in this matter, too.

All the good that is ever done in the world is wrought by the Holy Ghost; and as the Holy Spirit honours Jesus Christ, so he puts great honour upon the Holy Spirit. If you and I try, either as a church or as individuals, to do without the Holy Spirit, God will soon do without us. Unless we reverently worship him, and believingly trust in him, we shall find that we shall be like Samson when his locks were shorn. He shook himself as he had done aforetime; but when the Philistines were upon him, he could do nothing against them. Our prayer must ever be, "Holy Spirit, dwell with me! Holy Spirit, dwell with thy servants!" We know that we are utterly dependent upon him. Such is the teaching of our Master, and Jesus Christ is "the same yesterday, and to day, and for ever."

IV. I do not want to weary you, my dear brethren; but may I be helped, just for a few moments, to speak on a fourth point! JESUS CHRIST HAS EVER THE SAME RESOURCES, for he is "the same yesterday, and to day, and for ever."

I will repeat what I said, Jesus Christ has ever the same resources. We sit down, sometimes, very sorrowful, and we say, "The times are very dark." I do not think that we can very well exaggerate their darkness; and they are full of threatening omens, and I do not think that any of us can really exaggerate those omens, they are so terrible. But still is it true, "The Lord liveth, and blessed be my rock."

Does the Church feel her need of faithful men The Lord can send us as many as ever. When the Pope ruled everywhere, nobody thought, I should imagine, that the first man to speak out for the old faith would be a monk; they thought they had taken stock of all the men that God had at his command, and they certainly did not think that he had one of the leaders of the Reformation in a monastery; but there was Martin Luther, "the monk that shook the world," and though men dreamed not what he would do, God knew all about him. There was Calvin, also, writing that famous book of his Institutes. He was a man full of disease, I think he had sixty diseases at once in his body, and he suffered greatly. Look at his portrait, pale and wan; and as a young man he was very timid. He went to Geneva, and he thought he was called to write books; but Farel said to him, "You are called to lead us in preaching the gospel here in Geneva." "No," said Calvin, for he shrank from the task; but Farel said, "The blast of the Almighty God will rest upon you unless you come out, and take your proper place." Beneath the threat of that brave old man, John Calvin took his place, prompt and sincere in the work of God, in life and in death never faltering. Then there was Zwingle over there at Zurich, he had come out, too, and Oecolampadius, and Melancthon, and their fellows,--who ever expected them to do what they did? Nobody. "The Lord gave the word, great was the company of them that published it." And so, to-day, he has only to give the word, and you shall see starting up all over the world earnest preachers of the everlasting gospel, for he has the same resources as ever. He is "Jesus Christ, the same yesterday, and to day, and for ever."

He has also the same resources of grace. The Holy Spirit is quite as able to convert men, to quicken, enlighten, sanctify, and instruct. There is nothing which he has done which he cannot do again; the treasures of God are as full and as running over now as they were in the beginning of the Christian age. If we do not see such great things, where lies the restraining force? It is in our unbelief. "If thou believest, all things are possible to him that believeth." Ere this year has gone, God can make a wave of revival break over England, Scotland, and Ireland, from one end to the other, ay, and he can deluge the whole world with the gospel if we will but cry to him for it, and he wills to do it, for he is "the same yesterday, and to day, and for ever," in the resources of his grace.

V. So I close my sermon with this fifth head, on which I will be very short indeed, JESUS CHRIST IS EVER THE SAME TO ME: "yesterday, and to day, and for ever." I will not talk about myself except to help you to think about yourselves. How long have you known the Lord Jesus Christ? Perhaps, only a short time; possibly, many years. Do you remember when you first knew him? Can you point out the spot of ground where Jesus met you? Now, what was he to you at first? I will tell you what he was to me.

Jesus was to me at first my only trust. I leaned on him very hard then, for I had such a load to carry. I laid myself and my load down at his feet; he was all in all to me. I had not a shred of hope outside of him, nor any trust beyond himself, crucified and risen for me. Now, dear brothers and sisters, have you got any further than that? I hope not; I know that I have not. I have not a shadow of a shade of confidence anywhere but in Christ's blood and righteousness. I leaned on him very hard at the first; but I lean harder now. Sometimes, I faint away into his arms; I have died into his life; I am lost in his fulness, he is all my salvation and all my desire. I am speaking for myself; but I think that I am speaking for many of you, too, when I say that Jesus Christ is to me "the same yesterday, and to day, and for ever." His cross, before my failing eyes, shall be my dying comfort as it is my living strength.

What was Jesus Christ to me at the first? He was the object of my warmest love; was it not so with you also? Was he not chief among ten thousand, and altogether lovely? What charms, what beauties, were there in that dear face of his! And what a freshness, what a novelty, what a delight, which set all our passions on a flame! It was so in those early days when we went after him into the wilderness. Though all the world around was barren, he was all in all to us. Very well, what is he to-day? He is fairer to us now than ever he was. He is the one gem that we possess; our other jewels have all turned out to be but glass, and we have flung them from the casket, but he is the Koh-i-noor that our souls delights in; all perfections joined together to make one absolute perfection; all the graces adorning him, and overflowing to us. Is not that what we say of him? "Jesus Christ the same yesterday, and to day, and for ever."

What was Jesus Christ to me at the first? Well, he was my highest joy. In my young days, how my heart did dance at the sound of his name! Was it not so with many of you? We may be huskier in voice, and heavier in body, and slower in moving our limbs, but his name has as much charm for us as ever it had. There was a trumpet that nobody could blow but one who was the true heir, and there is nobody who can ever fetch the true music out of us but our Lord to whom we belong. When he sets me to his lips, you would think that I was one of the trumpets of the seven angels; but there is no one else who can make me sound like that. I cannot produce such music as that by myself; and there is no theme that can ravish my heart, there is no subject that can stir my soul, until I get to him. I think it is with me as it was with Rutherford, when the Duke of Argyle called out, as he began to preach about Christ, "Now, man, you are on the right string, keep to that." The Lord Jesus Christ knows every key in our souls, and he can wake up our whole being to harmonies of music which shall set the world ringing with his praises. Yes, he is our joy, our everything, "the same yesterday, and to day, and for ever."

Let us go forward, then, to the unchanging Saviour, through the changing things of time and sense; and we shall meet him soon in the glory, and he will be unchanged even there, as compassionate and loving to us when we shall get home to him, and see him in his splendour, as he was to his poor disciples when he himself had not where to lay his head, and was a sufferer amongst them.

Oh, do you know him? Do you know him? Do you know him? If not, may he this night reveal himself to you, for his sweet mercy's sake! Amen.

The Immutability of Christ

A Sermon

(No. 170)

Delivered on Sabbath Morning, January 3, 1858, by the

REV. C.H. SPURGEON

at the Music Hall, Royal Surrey Gardens.

"Jesus Christ the same yesterday, and to-day, and for ever."-- Hebrews 13:8

IT IS WELL that there is one person who is the same. It is well that there is one stable rock amidst the changing billows of this sea of life; for how many and how grievous have been the changes of this year? How many of you who commenced in affluence, have by the panic, which has shaken nations, been reduced almost to poverty? How many of you, who in strong health marched into this place on the first Sabbath of last year, have had to come tottering here, feeling that the breath of man is in his nostrils, and wherein is he to be accounted of? Many of you came to this hall with a numerous family, leaning upon the arm of a choice and much loved friend. Alas! for love, if thou wert all and naught beside, O earth! For ye have buried those ye loved the best. Some of you have come here childless, or widows, or fatherless, still weeping your recent affliction. Changes have taken place in your estate that have made your heart full of misery. Your cups of sweetness have been dashed with draughts of gall; your golden harvests have had tares cast into the midst of them, and you have had to reap the noxious weed along with the precious grain. Your much fine gold has become dim, and your glory has departed; the sweet frames at the commencement of last year became bitter ones at the end. Your raptures and your ecstacies were turned into depression and forebodings. Alas! for our changes, and hallelujah to him that hath no change.

But greater things have changed than we; for kingdoms have trembled in the balances. We have seen a peninsula deluged with blood, and mutiny raising its bloody war whoop. Nay, the whole world hath changed; earth hath doffed its green, and put on its somber garment of Autumn, and soon expects to wear its ermine robe of snow. All things have changed. We believe that not only in appearance but in reality, the world is growing old. The sun itself must soon grow dim with age; the folding up of the worn-out vesture has commenced; the changing of the heavens and the earth has certainly begun. They shall perish; they all shall wax old as doth a garment; but for ever blessed be him who is the same, and of whose years there is no end. The satisfaction that the mariner feels, when, after having been tossed about for many a day, he puts his foot upon the solid shore, is just the satisfaction of a Christian when, amidst all the changes of this troublous life, he plants the foot of his faith upon such a text as this--"the same yesterday, and to-day, and for ever." The same stability that the anchor gives the ship, when it hath at last got the grip of some immovable rock, that same stability doth our hope give to our spirits, when, like an anchor, it fixes itself in a truth so glorious as this--"Jesus Christ the same yesterday, and to-day, and for ever."

I shall first try this morning to open the text by a little explanation; then I shall try to answer a few objections, which our wicked unbelief will be quite sure to raise against it; and afterward I shall try to draw a few useful, consoling, and practical lessons from the great truth of the immutability of Jesus Christ.

I. First, then, we open the text by a little EXPLANATION--"Jesus Christ the same yesterday, and to-day, and for ever." He is the same in his person. We change perpetually; the bloom of youth gives place to the strength of manhood, and the maturity of manhood fades away into the weakness of old age. But "Thou hast the dew of thy youth." Christ Jesus, whom we adore, thou art as young as ever! We came into this world with the ignorance of infancy; we grow up searching, studying, and learning with the diligence of youth; we attain to some little knowledge in our riper years; and then in our old age we totter back to the imbecility of our childhood. But O, our Master! thou didst perfectly foreknow all mortal or eternal things from before the foundations of the world, and thou knowest all things now, and for ever thou shalt be the same in thine omniscience. We are one day strong, and the next day weak--one day resolved, and the next day wavering--one hour constant, and the next hour unstable as water. We are one moment holy, kept by the power of God; we are the next moment sinning, led astray by our own lusts; but our Master is for ever the same; pure and never spotted; firm, and never changing--everlastingly Omnipotent, unchangeably Omniscient. From him no attribute doth pass away; to him no parallax, no tropic, ever comes; without variableness or shadow of a turning, he abideth fast and firm. Did Solomon sing concerning his best beloved, "His head is as the most fine gold: his locks are bushy and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedar ?" Surely we can even now conclude the description from our own experience of him; and while we endorse every word which went before, we can end the description by saying, "His mouth is most sweet, yea he is altogether lovely. His matchless beauty is unimpaired; he is still 'the chief among ten thousand'--fairest of the sons of men." Did the divine John talk of him when he said--"His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword; and his countenance was as the sun shineth in his strength." He is the same; upon his brow there is ne'er a furrow; his locks are gray with reverence, but not with age; his feet stand as firm as when they trod the everlasting mountains in the years before the world was made--his eyes as piercing when, for the first time he looked upon a new-born world. Christ's person never changes. Should he come on earth to visit us again, as sure he will, we should find him the same Jesus; as loving, as approachable, as generous, as kind, and though arrayed in nobler garments than he wore when first he visited earth, though no more the Man of Sorrows and griefs acquaintance, yet he would be the same person, unchanged by all his glories, his triumphs, and his joys. We bless Christ that amid his heavenly splendors his person is just the same, and his nature unaffected.. "Jesus Christ the same yesterday, to-day, and for ever."

Again: Jesus Christ is the same with regard to his Father as ever. He was his Father's well-beloved Son before all worlds; he was his well-beloved in the stream of baptism; he was his well-beloved on the cross; he was his well-beloved when he led captivity captive, and he is not less the object of his Father's infinite affection now than he was then. Yesterday he lay in Jehovah's bosom, God, having all power with his Father--to-day he stands on earth, man, with us, but still the same, for ever--he ascends on high, and still he is his Father's son--still by inheritance, having a more excellent name than angels--still sitting far above all principalities and powers, and every name that is named. O Christian, give him thy cause to plead; the Father will answer him as well now as he did aforetime. Doubt not the Father's grace. Go to thine Advocate. He is as near to Jehovah's heart as ever--as prevalent in his intercession. Trust him, then, and in trusting him thou mayest be sure of the Father's love to thee.

But now there is a yet sweeter thought. Jesus Christ is the same to his people as ever. We have delighted, in our happier moments, in days that have rolled away, to think of him that loved us when we had no being; we have often sung with rapture of him that loved us when we loved not him.

"Jesus sought me when a stranger,

Wandering from the fold of God;

He to save my soul from danger

Interposed his precious blood."

We have looked back, too, upon the years of our troubles and our trials; and we can bear our solemn though humble witness that he has been true to us in all our exigencies, and has never failed us once. Come, then, let us comfort ourselves with this thought--that though to-day he may distress us with a sense of sin, yet his heart is just the same to us as ever. Christ may wear masks that look black to his people, but his face is always the same; Christ may sometimes take a rod in his hand instead of a golden scepter, but the name of his saint is as much engraved upon the hand that grasps the rod as upon the palm that clasps the scepter. And oh, sweet thought that now bursts upon our mind! Beloved, can you concede how much Christ will love you when you are in heaven? Have you ever tried to fathom that bottomless sea of affection in which you shall swim, when you shall bathe yourself in seas of heavenly rest? Did you ever think of the love which Christ will manifest to you, when he shall present you without spot, or blemish, or any such thing before his Father's throne? Well, pause and remember that he loves you at this hour a. much as he will love you then; for he will be the same for ever as he is to-day, and he is the same to-day as he will be for ever. This one thing I know: if Jesus' heart is set on me he will not love me one atom better when this head wears a crown, and when this hand shall, with joyous fingers, touch the strings of golden harps, than he does now, amid all my sin and care and woe. I believe that saying which is written--"As the Father hath loved me, even so have I loved you;" and a higher degree of love we can not imagine. The Father loves his Son infinitely, and even so to-day, believer, doth the Son of God love thee. All his heart flows out to thee. All his life is thine; all his person is thine. He can not love thee more; he will not love thee less. The same yesterday, to-day, and for ever.

But let us here recollect that Jesus Christ is the same to sinners to-day as he was yesterday. It is now eight years ago since I first went to Jesus Christ. Come the sixth of this month, I shall then be eight years old in the gospel of the grace of Jesus; a child, a little child therein as yet. I recall that hour when I heard that exhortation--"Look unto me and be ye saved, all the ends of the earth, for I am God, and beside me there is none else." And I remember, how with much trembling and with a little faith I ventured to approach the Saviour's feet. I thought he would spurn me from him. "Sure," said my heart, "if thou shouldst presume to put thy trust in him as thy Saviour, it would be a presumption more damnable than all thy sins put together. Go not to him; he will spurn thee." However, I put the rope about my neck, feeling that if God destroyed me for ever, he would be just. I cast the ashes on my head, and with many a sigh I did confess my sin; and then, when I ventured to draw nigh to him, when I expected that he would frown, he stretched out his hand and said, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." I came like the prodigal, because I was forced to come. I was starved out of that foreign country where, in riotous living I had spent my substance, and I saw my Father's house a great way off; little did I know that my Father's heart was beating high with love to me. O rapturous hour, when Jesus whispered I was his, and when my soul could say, "Jesus Christ is my salvation." And now I would refresh my own memory by reminding myself that what my Master was to me yesterday that he is to-day; and if I know that as a sinner I went to him then and he received me, if I have never so many doubts about my saintship I can not doubt but what I am a sinner; so to thy cross, O Jesus, I go again, and if thou didst receive me then, thou wilt receive me now; and believing that to be true, I turn round to my fellow-immortals, and I say, "He that received me, he that received Manasseh, he that received the thief upon the cross, is the same to-day as he was then. Oh! come and try him! Come and try him! Oh! ye that know your need of him, come ye to him; ye that have sold for nought your heritage above may have it back unbought, the gift of Jesus' love. Ye that are empty, Christ is as full today as ever. Come! fill yourselves here. Ye that are thirsty, the stream is flowing; ye that are black, the fountain still can purify; ye that are naked, the wardrobe is not empty.

"Come, guilty souls, and flee away,

To Christ, and heal your wounds;

Still 'tis the gospel's gracious day,

And now free grace abounds"

I can not pretend to enter into the fullness of my text as I could desire, but one more thought. Jesus Christ is the same to-day as he was yesterday in the teachings of his Word. They tell us in these times that the improvements of the age require improvements in theology. Why, I have heard it said that the way Luther preached would not suit this age. We are too polite! The style of preaching, they say, that did in John Bunyan's day, is not the style now. True, they honor these men; they are like the Pharisees; they build the sepulchers of the prophets that their fathers slew, and so they do confess that they are their father's own sons, and like their parents. And men that stand up to preach as those men did, with honest tongues, and know not how to use polished courtly phrases, are as much condemned now as those men were in their time; because, say they, the world is marching on, and the gospel must march on too. No, sirs, the old gospel is the same; not one of her stakes must be removed, not one of her cords must be loosened. "Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Theology hath nothing new in it except that which is false. The preaching of Paul must be the preaching of the minister to-day. There is no advancement here. We may advance in our knowledge of it; but it stands the same, for this good reason, that it is perfect, and perfection can not be any better. The old truth that Calvin preached, that Chrysostom preached, that Paul preached, is the truth that I must preach to-day, or else be a liar to my conscience and my God. I can not shape the truth. I know of no such thing as the paring off the rough edges of a doctrine. John Knox's gospel is my gospel. That which thundered through Scotland must thunder through England again. The great mass of our ministers are sound enough in the faith, but not sound enough in the way they preach it. Election is not mentioned once in the year in many a pulpit; final perseverance is kept back; the great things of God's law are forgotten, and a kind of mongrel mixture of Arminianism and Calvinism is the delight of the present age. And hence the Lord hath forsaken many of his tabernacles and left the house of his covenant; and he will leave it till again the trumpet gives a certain sound. For wherever there is not the old gospel we shall find "Ichabod" written upon the church walls ere long. The old truth of the Covenanters, the old truth of the Puritans, the old truth of the Apostles, is the only truth that will stand the test of time, and never need to be altered to suit a wicked and ungodly generation. Christ Jesus preaches to-day the same as when he preached upon the mount; he hath not changed his doctrines; men may ridicule and laugh, but still they stand the same--semper idem written upon every one of them. They shall not be removed or altered.

Let the Christian remember that this is equally true of the promises. Let the sinner remember this is just as true of the threatenings. Let us each recollect that not one word can be added to this Sacred Book, nor one letter taken away from it; for as Christ Jesus is yet the same, so is his Gospel, the same yesterday, to-day and for ever.

I have thus briefly opened the text, not in its fullest meanings, but still enough to enable the Christian at his own leisure to see into that depth without a bottom--the immutability of Christ Jesus the Lord.

II. And now comes in one of crooked gait, with hideous aspect--one that hath as many lives as a cat, and that can not be killed any how, though many a great gun hath been shot against him. His name is old Mr. Incredulity--unbelief; and he begins his miserable oration by declaring, "How can that be true? 'Jesus Christ the same yesterday, and to-day, and for ever.' Why, yesterday Christ was all sunshine to me--to-day I am in distress!" Stop, Mr. Unbelief, I beg you to remember that Christ is not changed. You have changed yourself; for you have said in your very accusation that yesterday you rejoiced, but to-day you are in distress. All that may happen, and yet there may be no change in Christ. The sun may be the same always, though one hour may be cloudy and the next bright with golden light; yet there is no proof that the sun has changed. 'Tis even so with Christ.

"If today he deigns to bless us

With a sense of pardoned sin,

He to-morrow may distress us,

Make us feel the plague within.

All to make us,

Sick of self and fond of him."

There is no change in him.

"Immutable his will,

Though dark may be my frame,

His loving heart is still

Unchangeably the same.

My soul through many changes goes,

His love no variation knows"

Your frames are no proof that Christ changes: they are only proof that you change.

But saith old Unbelief again--"Surely God has changed if you look at the old saints of ancient times. What happy men they were! How highly favored of their God! How well God provided for them! But now, sir, when I am hungry, no ravens come and bring me bread and meat in the morning, and bread and meat in the evening. When I am thirsty, no water leaps out of the rock to supply my thirst. It is said of the children of Israel that their clothes waxed not old; but I have a hole in my coat today, and where I shall get another garment I know not. When they marched through the desert he suffered no man to hurt them; but, sir, I am continually beset by enemies. It is true of me as it says in the Scriptures, 'And the Ammonites distressed Israel at the coming in of the year;' for they are distressing me. Why, sir, I see my friends die in clouds; there are no fiery chariots to carry God's Elijahs to heaven now. I lost my son; no prophet lay upon him and gave him life again; no Jesus met me at the city gates, to give me back my son from the gloomy grave. No sir, these are evil times; the light of Jesus Christ has become dim; if he walks among the golden candlesticks, yet, still it is not as he used to do. And worse than that, sir, I have heard my father talk of the great men that were in the age gone by: I have heard the names of Romaine, and Toplady, and Scott; I have heard of Whitfields and of Bunyans; and even but a few years ago I heard talk of such men as Joseph Irons--solemn and earnest preachers of a full gospel. But where are those men now? Sir, we have fallen upon an age of drivellings; men have died out, and we have only a few dwarfs left us; there are none that walk with the giant tramp and the colossal tread of the mighty fathers, like Owen, and Howe, and Baxter, and Charnock. We are all little men. Jesus Christ is not dealing with us as he did with our fathers. Stop, Unbelief, a minute: let me remind thee that the ancient people of God had their trials too. Know ye not what the apostle Paul says? "For thy sake we are killed all the day long." Now, if there be any change it is a change for the better; for you have not yet "resisted unto blood, striving against sin."

But remember that does not affect Christ; for neither nakedness, nor famine, nor sword, has separated us from the love of God, which is in Christ Jesus our Lord. It is true that you have no fiery chariot; but then the angels carry you to Jesus' bosom, and that is as well. It is true no ravens bring you food; it is quite as true you get your food somehow or other. It is quite certain that no rock gushes out with water; but still your water has been sure. It is true your child has not been raised from the dead; but you remember that David had a child that was not raised any more than yours. You have the same consolation that he had: "I shall go to him; he shall not return to me." You say that you have more heart-rendings than the saints had of old. It is your ignorance that makes you say so. Holy men of old said, "Why art thou cast down, O my soul? Why art thou disquieted within me?" Even prophets had to say--"Thou hast made me drunken with wormwood, and broken my teeth with gravel stones." O, you are mistaken: your days are not more full of trouble than the days of Job; you are not more vexed by the wicked than was Lot of old, you have not more temptations to make you angry than had Moses; and certainly your way is not half so rough as the way of your blessed Lord. The very fact that you have troubles is a proof of his faith fulness; for you have got one half of his legacy, and you will have the other half. You know that Christ's last will and testament has two portions in it. "In the world ye shall have tribulation:" you have got that. The next clause is--"In me ye shall have peace." You have that too. "Be of good cheer; I have overcome the world." That is yours also.

And then you say that you have fallen upon a bad age with regard to ministers. It may be so; but remember, the promise is true still. "Though I take away from thee bread and water, yet will I never take away thy pastors." You have still such as you have--still some that are faithful to God and to his covenant, and who do not forsake the truth, and though the day may be dark, yet it is not so dark as days have been; and besides remember, what you say to-day is just what your forefathers said. Men in the days of Toplady looked back to the days of Whitfield; men in the days of Whitfield looked back to the days of Bunyan; men in the days of Bunyan wept because of the days of Wycliffe, and Calvin, and Luther; and men then wept for the days of Augustine and Chrysostom. Men in those days wept for the days of the Apostles; and doubtless men in the days of the Apostles wept for the days of Jesus Christ; and no doubt some in the days of Jesus Christ were so blind as to wish to return to the days of prophesy, and thought more of the days of Elijah than they did of the most glorious day of Christ. Some men look more to the past than the present. Rest assured, that Jesus Christ is the same to-day as he was yesterday, and he will be the same for ever.

Mourner, be glad! I have heard of a little girl who, when her father died, saw her mother weeping immoderately. Day after day, and week after week, her mother refused to be comforted; and the little girl stepped up to her mother, and putting her little hand inside her mothers hand, looked up in her face, and said. "Mamma is God dead? Is God dead, mamma?" And her mother thought, "Surely, no." The child seemed to say, "Thy maker is thy husband; the Lord of hosts is his name. So you may dry your tears, I have a father in heaven, and you have a husband still." O! ye saints that have lost your gold and your silver; ye have got treasure in heaven, where no moth nor rust doth corrupt, where no thieves break through and steal! Ye that are sick to-day, ye that have lost health, remember the day is coming when all that shall be made up to you, and when ye shall find that the flame has not hurt you, it has but consumed your dross and refined your gold. Remember, Jesus Christ is "the same today, yesterday, and for ever."

III. And now I must be brief in drawing one or two sweet conclusions from that part of the text.

First, then, if he be the same to-day as yesterday, my soul, set not thine affections upon these changing things, but set thine heart upon him. O my heart, build not thine house upon the sandy pillars of a world that soon must pass away, but build thy hopes upon this rock, which, when the rain descends, and floods shall come, shall stand immovably secure. O my soul, I charge thee, lay up thy treasure in this secure granary. O my heart, I bid thee now put thy treasure where thou canst never lose it. Put it in Christ; put all thine affections in his person, all thy hope in his glory, all thy trust in his efficacious blood, all thy joy in his presence, and then thou wilt have put thyself and put thine all where thou canst never lose anything, because it is secure. Remember, O my heart, that the time is coming when all things must fade, and when thou must part with all. Death's gloomy night must soon put out thy sunshine; the dark flood must soon roll between thee and all thou hast. Then put thine heart with him who will never leave thee; trust thyself with him who will go with thee through the black and surging current of death's stream, and who will walk with thee up the steep hills of heaven and make thee sit together with him in heavenly places for ever. Go, tell thy secrets to that friend that sticketh closer than a brother. My heart, I charge thee, trust all thy concerns with him who never can be taken from thee, who will never leave thee, and who will never let thee leave him, even "Jesus Christ, the same yesterday, and to-day, and for ever." That is one lesson.

Well, then, the next. If Jesus Christ be always the same, then, my soul, endeavor to imitate him. Be thou the same, too. Remember that if thou hadst more faith, thou wouldst be as happy in the furnace, as on the mountain of enjoyment. Thou wouldst be as glad in famine, as in plenty; thou wouldst rejoice in the Lord when the olive yielded no oil, as well as when the vat was bursting and overflowing its brim. If thou hadst more confidence in thy God, thou wouldst have far less of tossings up and down; and if thou hadst greater nearness to Christ thou wouldst have less vacillation. Yesterday thou couldst pray with all the power of prayer; perhaps if thou didst always live near thy Master, thou mightest always have the same power on thy knees. One time thou canst bid defiance to the rage of Satan, and thou canst face a frowning world; to-morrow thou wilt run away like a craven. But if thou didst always remember him who endured such contradiction of sinners against himself, thou mightest always be firm and stedfast in thy mind. Beware of being like a weathercock. Seek of God, that his law may be written on your hearts as if it were written on stone, and not as if it were written in sand. Seek, that his grace may come to you like a river, and not like a brook that fails. Seek, that you may keep your conversation always holy; that your course may be like the shining light that tarries not, but that burneth brighter and brighter, until the fullness of the day. Be ye like Christ--ever the same.

Again: if Christ be always the same, Christian, rejoice! Come what may, thou art secure.

"Let mountains from their seats be hurled

Down to the deeps, and buried there;

Convulsions shake the solid world;

Our faith shall never need to fear."

If kingdoms should go to rack, the Christian need not tremble! Just for a minute imagine a scene like this. Suppose for the next three days the sun should not rise; suppose the moon should be turned into a clot of blood, and shine no more upon the world; imagine that a darkness that might be felt, brooded over all men; imagine, next, that all the world did tremble in an earthquake, till every tower, and house, and hut fell down: imagine, next, that the sea forgot its place, and leaped upon the earth; and that the mountains ceased to stand, and began to tremble from their pedestals; conceive after that, that a blazing comet streamed across the sky--that the thunder bellowed incessantly--that the lightnings, without a moment's pause, followed one the other; conceive, then, that thou didst behold divers terrible sights, fiendish ghosts, and grim spirits; imagine, next, that a trumpet, waxing exceeding loud, did blow; that there were heard the shrieks of men dying and perishing; imagine, that in the midst of all this confusion, there wee to be a found a saint. My friend, "Jesus Christ, the same yesterday, to-day, and for every, would keep him as secure amidst all these horrors, as we are to-day. Oh! rejoice! I have pictured the worst that can come. Then you would be secure. Come what may then, you are safe, while Jesus Christ is the same.

And now, last of all, if Jesus Christ be "the same yesterday, to-day, and for ever," what sad work this is for the ungodly! Ah! sinner, when he was on earth, he said, "Their worm dieth not, and their fire is not quenched." When he stood upon the mount, he said, "It were better to enter life halt or maimed, than having two hands, and two eyes to be cast into hell-fire." As a man on earth, he said that the goats should be on the left, and that he would say to them, "Depart, ye cursed." Sinner, he will be as good as his word. He has said, "He that believeth not shall be damned." He will damn you if you believe not, depend upon it. He has never broken a promise yet; he will never break a threatening. That same truth which makes us confident to-day that the righteous shall go away into everlasting life, should make you quite as confident that unbelievers shall go into eternal misery. If he had broken his promise, he might break his threatening; but as he has kept one, he will keep the other. Do not hope that he will change, for change he will not. Think not that the fire which he said was unquenchable, will, after all, be extinguished. No, within a few more years, my hearer, if thou dost not repent, thou wilt find that every jot and every letter of the threatenings of Jesus will be fulfilled; and, mark thee, fulfilled in thee. Liar, he said, "All liars shall have their portion in the lake that burns with fire and brimstone." He will not deceive you. Drunkard, he has said, "Ye know that no drunkard hath eternal life." He will not belie his word. You shall not have eternal life. He has said, "The nations that forget God shall be cast into hell." All ye that forget religion, moral people you may be, he will keep his word to you; he will cast you into hell. O "kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little; blessed are an they that put their trust in him. Come, sinner, bow thy knee; confess thy sin and leave it; and then come to him; ask him to have mercy upon thee. He will not forget his promise--"Him that cometh unto me I will in no wise cast out." Come and try him. With all your sins about you, come to him now. "Believe on the Lord Jesus, and thou shalt be saved;" for this is my Master's gospel, and I now declare it--"He that believeth and is immersed shall be saved; he that believeth not shall be damned. God grant you grace to believe, through Jesus Christ our Lord. Amen.

Kelly Commentary on Books of the Bible

The apostle now resumes his great theme, Christ called a Priest of God for ever after the order of Melchisedec. He alludes, in the beginning of our chapter, to the historical facts of Genesis. We must bear in mind that Melchisedec was a man like any other. There, is no ground, in my judgment, for the thought of anything mysterious in the facts as to his person. The manner in which scripture introduces him is such as to furnish a very striking type of Christ. There is no necessity for considering anything else, but that the Spirit of God, forecasting the future, was pleased to conceal the line of Melchisedec's parentage, or descendants if any, of their birth or death. He is suddenly ushered upon the scene. He has not been of by the reader before; he is never heard of again in history. Thus the only time when he comes into notice he is acting in the double capacity here spoken of: King of righteousness as to his name, King of Salem as to his place, blessing Abraham on his return from the victory over the kings of the Gentiles in the name of the Most High God, and blessing the Most High God the possessor of heaven earth in the name of Abraham.

The apostle does not dwell on the detailed application of His Melchisedec priesthood, as to the object and character of its exercise. He does not draw attention here to the account, that there was only blessing from man to God, and from God to man. He does not reason from the singular circumstance that there was no incense, any more than sacrifice. He alludes to several facts, but leaves them. The point to which he directs the reader is the evident and surpassing dignity of the case the unity too of the Priest and the priesthood; and this for an obvious reason.

The time for the proper exercise of the Melchisedec priesthood of Christ is not yet arrived. The millennial day will see this. The battle which Abraham fought, the first recorded one in scripture, is the type of the last battle of this age. It is the conflict which introduces the reign of peace founded on righteousness, when God will manifest Himself as the Most High God, possessor of heaven and earth. This is, as is well known, the special characteristic of the millennium. Heaven and earth have not been united, nor have they been in fact possessed for the blessing of man by the power of God, since sin severed between the earth and that which is above it, and the prince of the power of the air perverted all, so that what should have been, according to God's nature and counsels, the source of every blessing, became rather the point from which the guilty conscience of man cannot but look for judgment. Heaven, therefore, by man's own conviction, must be arrayed in justice against earth because of sin, But the day is coming when Israel shall be no more rebellious, and the nations shall be no longer deceived, and Satan shall be dethroned from his bad eminence, and all idols shall flee apace, and God shall be left the undisputed and evidently Most High, the possessor of heaven and earth. In that day it will be the joy of Him who is the true Melchisedec, to bring out not the mere signs, but the reality of all that can be the stay and comfort of man, and all that sustains and cheers, the patent proof of the beneficent might of God, when "no good thing will he withhold from them that walk uprightly."

But meanwhile, confessedly, the Spirit of God directs attention, not to the exercise, but to the order of the Melchisedec Priest. If we have to wait for the exercise at a future day, the order is as true and plain now as it ever can be. Indeed, at no time will its order be more apparent than at present; for I think there can be little doubt to any unbiassed Christian who enters with intelligence into the Old Testament prophecies, that there is yet to be an earthly sanctuary, and, consequently, earthly priests and sacrifices for Israel in their own land; that the sons of Zadok, as Ezekiel lets us know, will perpetuate the line at the time when the Lord shall be owned to be there, in the person of the true David their King, blessing His people long distressed but now joyful on earth. But this time is not yet come. There is nothing to divert the heart from Christ, the great High Priest in the heavens. No doubt all will be good and right in its due season then. Meanwhile Christianity gives the utmost force to every type and truth of God. The undivided place of Christ is more fully witnessed now, when there are no others to occupy the thought or to distract the heart from Him as seen by faith in glory on high.

Hence the apostle applies the type distinctly now, as far as the "order" of the priesthood goes. We hear first of Melchisedec (King of righteousness), next of Salem or peace; without father, without mother, without genealogy. Unlike others in Genesis, neither parents are recorded, nor is there any hint of descent from him. In short, there is. no mention of family or ancestors, "having neither beginning of days, nor end of life" neither is recorded in scripture; "but made like unto the Son of God, abideth a priest continually."

The next point proved is the indisputable superiority of the Melchisedec priesthood to that of Aaron, of which the Jews naturally boasted. After all, the telling fact was before them that, whoever wrote the epistle to the Hebrews, it was not a Christian who wrote the book of Genesis, but Moses; and Moses bears witness to the homage which Abram rendered to Melchisedec by the payment of tithes. On the other hand, the priests, Aaron's family, among the sons of Levi, "have a commandment to take tithes of the people according to the law, that is of their brethren, though they come out of the loins of Abraham." Thus Melchisedec, "whose descent is not of Aaron nor of Levi," like Jesus, "received tithes of Abraham, and blessed him that had the promises!" "And without all contradiction the less is blessed of the better." No argument could be more distinct or conclusive. The other descendants of Abraham honoured the house of Aaron as Levitical priests; but Abraham himself, and so Levi himself, and of course Aaron, in his loins honoured Melchisedec. Thus another and a higher priesthood was incontestably acknowledged by the father of the faithful. "And, as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him."

This leads to another point; for the change of the priesthood imports a change of the law. "If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" This change was clearly taught in the book of Psalms. It was not only that there had been at the beginning such a priest, but that fact became the form of a glorious anticipation which the Holy Ghost holds out for the latter day. Psalms 110:1-7, which, as all the Jews owned, spoke., throughout its greater part at least, of the Messiah and His times, shows us Jehovah Himself by an oath, which is afterwards reasoned on signifying that another priest should arise after a different order from that of Aaron. "The priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest." Thus the Pentateuch and the Psalms bore their double testimony to a Priest superior to the Aaronic.

Further, that this Priest was to be a living one, in some most singular manner to be an undying Priest, was made evident beyond question, because in that Psalm it is said, "He testifieth, Thou art a priest for ever after the order of Melchisedec." This was also a grand point of distinction. Where could they find such a Priest? where one competent to take up that word "for ever"? Such was the Priest of whom God spoke. "For," says he, "there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof (for the law made nothing perfect)." He uses in the most skilful manner the change of the priest, in order to bring along with it a change of the law, the whole Levitical system passing away "but [there is] the bringing in of a better hope." Such is the true sense of the passage. "For the law made nothing perfect" is a parenthesis. By that hope, then, "we draw nigh unto God."

But again the solemn notice of Jehovah's oath is enlarged on. "Inasmuch as not without an oath he was made priest: (for those priests were made without an oath" no oath ushers in the sons of Aaron "but he with an oath by him that said as to him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) by so much was Jesus made a surety of a better covenant."

And, finally, he sums up the superiority of Christ in this, that "they truly were many priests, because they were not suffered to continue by reason of death: but he, because of his continuing for ever, hath the priesthood intransmissible." There was but one such Priest.

In every point of view, therefore, the superiority of the Melchisedec priest was demonstrated over the line of Aaron. The fulfilment of the Melchisedec Order is found in Christ, and in Him alone. The Jews themselves acknowledge that Psalms 110:1-7 must be fulfilled in Christ, in His quality of Messiah. Nothing but stupid, obstinate, unbelieving prejudice, after the appearance of the Lord Jesus, could have suggested any other application of the Psalm. Before Jesus came, there was no question of it among the Jews. So little was it a question, that our Lord could appeal to its acknowledged meaning, and press the difficulty His person created for unbelief. By their own confession the application of that Psalm was to the Messiah, and the very point that Jesus urged upon the Jews of His day was this how, if He were David's Son, as they agreed, could He be his Lord, as the Psalmist David confesses? This shows that, beyond question, among the Jews of that day, Psalms 110:1-7 was understood to refer to the Christ alone. But if so, He was the Priest after the order of Melchisedec, as well as seated at Jehovah's right hand a cardinal truth of Christianity, the import of which the Jews did not receive in their conception of the Messiah. Hence throughout this epistle the utmost stress is laid on His being exalted in heaven Yet there was no excuse for a difficulty on this score. Their own Psalm, in its grand prophetic sweep, and looking back on the law, pointed to the place in which Christ is now seated above; and where it is of necessity He should be, in order to give Christianity its heavenly character.

The doctrine follows: "Wherefore he is able also to save them to the uttermost." He does not mean by this the worst of sinners, but saving believers to the uttermost, bringing through every difficulty those "that come unto God by him." A priest is always in connection with the people of God, never as such with those that are outside, but a positive known relation with God "seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." This statement is so much the more remarkable, because in the beginning of this epistle he had pointed out what became God. It 'became Him that Christ should suffer. It became us to have a Priest, "holy, harmless, undefiled, made higher than the heavens."

What infinite thoughts are those that God's word gives; as glorifying for Himself as elevating for our souls! Yet who beforehand would have anticipated either? It became God that Christ should go down to the uttermost; it became us that He should be exalted to the highest. And why? Because Christians are a heavenly people, and none but a heavenly Priest would suit them. It became God to give Him to die; for such was our estate by sin that nothing short of His atoning death could deliver us; but, having delivered us, God would make us to be heavenly. None but a heavenly Priest would suffice for the counsels He has in hand. "Who needeth not daily," therefore says He, "as those high priests, to offer up sacrifice, first for his own sins, and then for the people's." He always keeps up the evidence of the utter inferiority of the Jewish priest, as well as of the accompanying state of things, to that of Christianity. "For this he did once, when he offered up himself. For the law maketh men priests which have infirmity; but the word of the oath which was since the law, a Son perfected (or consecrated) for ever." This was the very difficulty that the Jew pleaded; but now, in point of fact, it was only what the Psalm of Messiah insisted on, the law itself bearing witness of a priest superior to any under the law. Holy Scripture then demanded that a man should sit down at the right hand of God. It was accomplished in Christ, exalted as the great Melchisedec in heaven. If they were Abraham's children, and not his seed only, surely they would honour Him.

Hence, in Hebrews 8:1-13, the apostle draws his conclusion. "Now of the things that are being spoken of this is a summary: We have such an high priest, who is set down on [the] right hand of the throne of the Majesty in the heavens; a minister of the holies, and of the true tabernacle, which the Lord pitched, and not man." InHebrews 1:1-14; Hebrews 1:1-14 it is written, that "having by himself made purification of our sins, he sat down on the right hand of the Majesty on high." The point there is personal glory. No other seat was suitable to such a One. He sat down there as of His own right and title, but nevertheless making a part of His divine glory to be witnessed in, as indeed His person was necessary to make His blood efficacious to the purging of our sins. But in chapter 8. He sits there not merely as the proof of the perfectness with which He has purged our sins by Himself alone, but as the Priest; and accordingly it is not merely said "on high," but "in the heavens." Such is the emphasis. Accordingly observe the change of expression. He has been proved to be a divine person, and the true royal priest of whom not Aaron only but Melchisedec was the type. Hence the right hand of the throne is introduced, but, besides, "of the Majesty in the heavens." So that, let the Jews say what they might, there was only found what answered to their own scriptures, and what proved the incontestable superiority of the great Priest whom Melchisedec shadowed out, and of whom it was now for the Christian justly to boast. He is "minister of the holies and of the true tabernacle, which the Lord pitched, and not of man." Now the tone becomes bolder with them, and shows clearly that the Jew had but an empty form, a foreshadow of value once, but now superseded by the true antitype in the heavens.

Here, too, he begins to introduce what a. priest does, that is, the exercise of his functions. "For every high priest is constituted to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not even be a priest, seeing that there are priests that offer gifts according to the law: who serve the representation and shadow of heavenly things, as Moses was oracularly told when about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was shown to thee in the mountain. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant." Thus, before he enters on the subject of the sacrifices at length, he takes notice of the covenants, and thence he draws a conclusion from the well-known prophecy in Jeremiah, where God declares that the days were coming when He would make a new covenant. What is the inference from that? He presses the fact of a new principle, as well as an institution established on better promises, upon the Jews. For why should there be a new covenant, unless because the first was faulty or ineffectual! What was the necessity for a new covenant if the old one would do as well? According, to the Jews it was quite impossible, if God had once established a covenant, He could ever change; but the apostle replies that their own prophet is against their theory. Jeremiah positively declares that God will make a new covenant. He argues that the word "new" puts the other out of date, and this to make room for a better. A new covenant shows that the other must have thereby become old, and therefore is decaying and ready to vanish away.

All this is a gradual undermining the wall until the whole structure is overthrown. He is labouring for this, and with divine skill accomplishes it, by the testimonies of their own law and prophets. He does not require to add more to the person and facts of Christ than the Old Testament furnishes, to prove the certainty of Christianity and all its characteristic truths with which he occupies himself in this epistle. I say not absolutely all its great truths. Were it a question of the mystery of Christ the Head, and of the church His body, this would not be proved from the Old Testament, which does not reveal it at all. It was hid in God from ages and generations. There are types that suit the mystery when it is revealed, but of themselves they never could make it known, though illustrating particular parts when it is. But whether we look at the heavenly supremacy of Christ over the universe, which is the highest part of the mystery, or at the church associated with Him as His body, composed of both Jew and Gentile, where all distinction is gone, no wit of man ever did or could possibly draw this beforehand from the Old Testament. Indeed, not being revealed of old, according to the apostle, it is altogether a mistake to go to the Old Testament for that truth.

Hence in Hebrews we never find the body of Christ as such referred to. We have the church, but even when the expression "church" occurs, it is the church altogether vaguely, as inHebrews 2:12; Hebrews 2:12, or viewed in the units that compose it not at all in its unity. It is the assembly composed of certain individuals that make it up, regarded either as brethren, as in the second chapter ("In the midst of the church will I sing praise unto thee"), or as the church of the first-born ones, as in Hebrews 12:1-29, persons who drew their title from Christ the first-born Heir. There we have those that compose the church, in allusion to Christ, contrasted with the position of Israel as a nation, because of the nearness which they possess by the grace of Christ known on high.

It may be observed, too, that the Holy Ghost appears but little in this epistle. Not of course that one denies that He has His own proper place, for all is perfect as to each person of the Trinity and all else, but never to this end. For a similar reason we never find life treated in the epistle, nor righteousness. It is not a question of justification here. We hear of sanctification often, but even what is thus spoken of throughout is rather in connection with separation to God and the work of Christ, than the continuous energy of the Holy Ghost, except, as far as I remember, in one practical passage "Follow peace with all men, and holiness, without which no man shall see the Lord." In other cases the epistle to the Hebrews speaks of sanctification by God's call, and Christ's blood. I refer to the fact just to exemplify on the one hand the true bearing of the epistle, and what I believe will be discovered in it, and on the other hand to guard against the mistake of importing into it, or trying to extract from it, what is not there.

Hebrews 9:1-28 brings us into the types of the Levitical ritual, priesthood and sacrifice. Before developing these, the apostle refers to the tabernacle itself in which these sacrifices were offered. "There was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called holy. And after the second veil, the tabernacle which is called holy of holies; which had the golden censer, and the ark of the covenant overlaid round about with gold." Carefully observe that it is the tabernacle, never the temple. The latter is not referred to, because it represents the millennial glory; the former is, because it finds its proper fulfilment in that which is made good in the Christian scheme now. This supposes the people of God not actually settled in the land, but still pilgrims and strangers on the earth; and the epistle to the Hebrews, we have already seen, looks emphatically and exclusively at the people of God as not yet passed out of the wilderness; never as brought into the land, though it might be on the verge; just entering, but not actually entered. There remains, therefore, a sabbath-keeping for the people of God. Thither they are to be brought, and there are means for the road to keep us moving onward. But meanwhile we have not yet entered on the rest of God. It remains. Such is a main point, not ofHebrews 4:1-16; Hebrews 4:1-16 only, but of the epistle. It was the more urgent to insist on it, because the Jews, like others, would like to have been settled in rest here and now. This is natural and pleasant to the flesh, no doubt; but it is precisely what opposes the whole object of God in Christianity, since Christ went on high till He come again, and therefore the path of faith to which the children of God are called.

Accordingly, then, as suiting this pilgrim-path of the Christian, the tabernacle is referred to, and not the temple. And this is the more remarkable, because his language is essentially of the actual state of what was going on in the temple; but he always calls it the tabernacle. In truth, the substratum was the same, and therefore it was not only quite lawful so to call it, but if he had not, the design would have been marred. But this shows the main object of the Spirit of God in directing us for the type that applies to the believer now to an unsettled pilgrim-condition, not to Israel established in the land of promise.

To what, then, is the allusion to the sanctuary applied? To mark that as yet the veil was unrent. "Into the second [goes] the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way of the holies was not yet made manifest, while as yet the first tabernacle was standing: which is a figure for the present time according to which are offered both gifts and sacrifices that could not, as pertaining to the conscience, make him that did the religious service perfect; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation." With all this Christianity is contrasted. "But Christ being come a high priest of good things to come, by the better and more perfect tabernacle, not made with hands, that is, not of this creation, nor by blood of goats and calves, but by his own blood entered in once into the holies, having obtained eternal redemption." Here the words "for us" had better be left out. They really mar the sense, because they draw attention not to the truth in itself so much as its application to us, which is not the point in Hebrews 9:1-28, but rather ofHebrews 10:1-39; Hebrews 10:1-39. Here it is the grand truth itself in its own character. What is the value, the import., of the sacrifice of Christ viewed according to God, and as bearing on His ways? This is the fact. Christ has gone into the presence of God," having obtained eternal redemption." For whom it may be is another thing, of which he will speak by-and-by. Meanwhile we are told that He has obtained (not a temporary, but) "eternal redemption." It is that which infinitely exceeds the deliverance out of Egypt, or any ceremonial atonement ever wrought by a high priest for Israel. Christ has obtained redemption, and this is witnessed by the token of the veil rent from top to bottom. The unrent veil bore evidence on its front that man could not yet draw near into the holiest that he had no access into the presence of God. This is of the deepest importance. It did not matter whether it was a priest or an Israelite. A priest, as such, could no more draw near into the presence of God in the holiest than any of the common people. Christianity is stamped by this, that, in virtue of the blood of Christ, once for all for every believer the way is made manifest into the holiest of all. The veil is rent: the believer can draw near, as is shown in the next chapter; but meanwhile it is merely pointed out that there is no veil now, eternal redemption being obtained.

Thus does the apostle reason on it: "For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh" (which the Jew would not contest): "how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to do religious service to the living God? And for this cause he is mediator of the new covenant, that by means of death, for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance." Thus the power of what Christ had wrought was now brought in for future ends; it was not merely retrospective, but above all in present efficacy while the Jews refuse Christ.

The allusion in the last clause to the eternal inheritance (for everything is eternal in the Hebrews, standing in decided contrast with Jewish things which were but for a season) leads the Holy Spirit to take up the other meaning of the same word, which was and is rightly enough translated covenant. At first sight every one may have been surprised, especially those that read the New Testament in the language in which God wrote it, at the double meaning of the word which is here translated "covenant." It ( διαθήκη ) means "testament" as well as "covenant." In point of fact the English translators did not know what to make of the matter; for they give sometimes one, sometimes the other, without any apparent reason for it, except to vary the phrase. In my judgment it is correct to translate it both ways, never arbitrarily, but according to context. There is nothing capricious about the usage. There are certain surroundings which indicate to the competent eye when the word "covenant" is right and when the word "testament" is better.

It may then be stated summarily, in few words, unless I am greatly mistaken, that the word should always be translated "covenant" in every part of the New Testament, except in these two verses; namely, Hebrews 9:16-17. If, therefore, when you find the word "testament" anywhere else in the authorized version, you turn it into "covenant" in my opinion you will not do amiss. If in these two verses we bear in mind that it really means "testament," growing out of the previous mention of the "inheritance," I am persuaded that you will have better understanding of the argument. In short, the word in itself may mean either; but this is no proof that it may indifferently or without adequate reason be translated both ways. The fact is, that love of uniformity may mislead some, as love of variety misled our English translators too often. It is hard to keep clear of both. Every one can understand, when once we find that the word means almost always covenant," how great the temptation is to translate it so in but two other occurrences, especially as before and after it means "covenant" in the same passage. But why should it be "testament" in these two verses alone, and "covenant" in all other places? The answer is, that the language is peculiar and precise in these same two verses, requiring not a covenant but a testament, and therefore the sense of testament here is the preferable one, and not covenant. The reasons will be given in a moment.

First of all, as has been hinted, that which suggests "testament" is the end of verse 15 "They which are called might receive the promise of eternal inheritance." How is it that anybody ordinarily gets an inheritance? By a testament, to be sure, as every one knows. Such has been the usual form in all countries not savage, and in all ages. No figure therefore would be more natural than that, if God intended certain persons called to have an inheritance, there should be a testament about the matter. Accordingly advantage is taken of an unquestionable meaning of the word for this added illustration, which is based on the death of Christ, "Where a testament is, there must also of necessity be the death of the testator." That the word ( διαθέμενος ) in this connection means "testator" appears to me beyond just question. I am not aware that it is, nor do I believe that it could be, ever used in such a sense as "covenanting victim," for which some contend. It often means one who arranged or disposed of property, or anything else, such as a treaty or covenant.

Let us next apply the word "covenant" here, and you will soon see the insuperable difficulties into which you are plunged. If you say," For where a covenant is, there must also of necessity be the death of the covenanter" the person. Now is it an axiom, that a covenant-maker must die to give it force? It is quite evident, on the contrary, that this is not only not the truth which all recognize when stated, but altogether inconsistent with the Bible, with all books, and with all experience. In all the covenants of scripture the man that makes it has never to die for any such end. Indeed both should die; for it usually consists of two parties who are thus bound, and therefore, were the maxim true, both ought to die, which is an evident absurdity.

The consequence is, that many have tried (and I remember making efforts of that kind myself, until convinced that it could not succeed) to give ὁ διαθέμονος , in the English Bible rightly rendered "the testator," the force of the covenanting victim. But the answer to this is, that there is not a single writer in the language, not sacred only but profane, who employs it in such a sense. Those therefore that so translate our two verses have invented a meaning for the phrase, instead of accepting its legitimate sense as attested by all the monuments of the Greek tongue; whereas the moment that we give it the meaning assigned here rightly by the better translators, that is, the sense of "testator" and "testament," all runs with perfect smoothness, and with striking aptitude.

He is showing us the efficacy of Christ's death. He demonstrates its vicarious nature and value from the sacrifices so familiar to all then, and to the Jew particularly, in connection with the covenant that required them Now his rapid mind seizes, under the Spirit's guidance, the other well-known sense of the word, namely, as a testamentary disposition, and shows the necessity of Christ's death to bring it into force. It is true that victims were sometimes slain in ratifying a covenant, and thus were the seal of that covenant; but, first, they were not essential; and, secondly and chiefly, ὁ διαθέμενος , the covenanter or contracting party had in no case to die in order to make the contract valid. On the other hand it is notoriously true, that in no case can a testament come into execution without the testator's death a figure that every man at once discerns. There must be the death of him who so disposes of his property in order that the heir should take it under his testament. Which of these two most commends itself as the unforced meaning of the passage it is for the reader to judge. And observe that it is assumed to be so common and obvious a maxim that it could not be questioned. "For where a testament is, there must also of necessity be the death of the testator." The addition of this last clause as a necessary condition confirms the sense assigned. Had he merely referred to the covenant ( i.e. the sense of the word which had been used before), what would be the aim of the "also?" It is just what he had been speaking of throughout, if covenant were still meant. Apply it to Christ's death as the testator, and nothing can be plainer or more forcible. The death of Christ, both in the sense of a victim sacrificed, and of a testator, though a double figure, is evident to all, and tends to the self-same point. "For a testament is of force after men are dead (or, in case of dead men, ἐπὶ νεκροῖς ): since it is never of force when the testator liveth."

But now, returning from this striking instance of Paul's habit of going off at a word ( διαθήκη ), let us resume the regular course of the apostle's argument. "Whereupon neither the first [covenant] was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself, and all the people, saying, "This [is] the blood of the covenant which God hath enjoined unto you. And he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are according to the law purged with blood; and without shedding, of blood is no remission. It was therefore necessary that the representations of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into holies made with hands, figures of the true; but into heaven itself, now to appear before the face of God for us."

Thus distinctly have we set before us the general doctrine of the chapter, that Christ has suffered but once, and has been offered but once; that the offering cannot be severed from the suffering. If He is to be often offered, He must also often suffer. The truth on the contrary is, that there was but one offering and but one suffering of Christ, once for all; in witness of the perfection of which He is gone into the presence of God, there to appear for us. Thus it will be observed, at the end of all the moral and experimental dealings with the first man (manifested in Israel), we come to a deeply momentous point, as in God's ways, so in the apostle's reasoning. Up to this time man was the object of those ways; it was simply, and rightly of course, a probation. Man was tried by all sorts of tests from time to time God knew perfectly well, and even declared here and there, the end from the beginning; but He would make it manifest to every conscience, that all He got from man in these His varied dealings was sin. Then comes a total change: God takes up the matter Himself, acting in view of man's sin; but in Jesus, in the very Messiah for whom the Jews were waiting, he has put away sin by the sacrifice of Himself, and has accomplished this mighty work, as admirably befitting the goodness of God, as it alone descends low enough to reach the vilest man, and yet deliver him with a salvation which only the more humbles man and glorifies God. For now God came out, so to speak, in His own power and grace, and, in the person of Christ on the cross, put away sin abolished it from before His face, and set the believer absolutely free from it as regards judgment.

"But now once in the consummation of the ages," this is the meaning of "the end of the world;" it is the consummation of those dispensations for bringing out what man was. Man's worst sin culminated in the death of Christ who knew no sin; but in that very death He put away sin. Christ, therefore, goes into heaven, and will come again apart from sin. He has nothing more to do with sin; He will judge man who rejects Himself and slights sin. as He will appear to the salvation of His own people. "And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation."

It is perfectly true that, if we think of Christ, He was here below absolutely without sin; but He who was without sin in His person, and all His life, had everything to do with sin on the cross, when God made Him to be sin for us. The atonement was at least as real as our sin; and God Himself dealt with Christ as laying sin upon Him, and treating Him, the Great Substitute, as sin before Himself, that at one blow it might be all put away from before His face. This He has done, and done with. Now accordingly, by virtue of His death which rent the veil, God and man stand face to face. What, then, is man's actual estate? "As it is appointed unto men once to die," wages of sin, though not all, "but after this the judgment," or the full wages of sin, "so Christ was once offered to bear the sins of many;" this He has finished; "and unto them that look for Him shall He appear the second time without sin unto salvation." He will have nothing more to do with sin. He has so absolutely swept it away for those who believe on Him, that when He comes again, them will be no question of judgment, as far as they are concerned, but only of salvation, in the sense of their being cleared from the last relic or result of sin, even for the body. Indeed it is only the body that is here spoken of. As far as the soul is concerned, Christ would not go up to heaven until sin was abrogated before God. Christ is doing nothing there to take away sin; nor when He comes again will He touch the question of sin, because it is a finished work. Christ Himself could not add to the perfectness of that sacrifice by which He has put away sin. Consequently, when He comes again to them that look for Him, it is simply to bring them into all the eternal results of that great salvation.

In Hebrews 10:1-39 he applies the matter to the present state of the believer. He had shown the work of Christ and His coming again in glory. What comes in between the two? Christianity. And here we learn the direct application. The Christian stands between the cross and the glory of the Lord Jesus. He rests confidingly on the cross, that only valid moral basis before God; at the same time he is waiting for the glory that is to be revealed. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins." No Jew could or ought to pretend to such purgation as its result.

I should like to ask whether (or how far) all the believers here assembled can take this as their place with simplicity. You, as a Christian, ought to have the calm settled consciousness that God, looking on you, discerns not one spot or stain, but only the blood of Jesus Christ His Son that cleanses from all sin. You ought to have the consciousness that there is no judgment for you with God by-and-by, however truly He, as a Father, judges you now on earth. How can such a consciousness as this be the portion of the Christian? Because the Holy Ghost bears this witness, and nothing less, to the perfectness of the work of Christ. If God's word be true, and to this the Spirit adheres, the blood of Christ has thus perfectly washed away the sins of the believer. I mean his sins now; not sin as a principle, but in fact, though it be only for faith. "The worshippers once purged should have had no more conscience of sins." It is not implied that they may not sin, or that they have no consciousness of their failure, either past or present. "Conscience of sins" means a dread of God's judging one because of his sins. For this, knowing His grace in the work of Christ for them, they do not look; on the contrary, they rest in the assurance of the perfection with which their sins are effaced by the precious blood of Christ.

This epistle insists on the blood of Christ, making all to turn on that efficacious work for us. It was not so of old, when the Israelite brought his goat or calf. "In those sacrifices," referring to the law to which some Hebrew Christians were in danger of going back, "there is a remembrance made again of sins every year. For it is not possible that the blood of bulls and of goats should take away sins." Therefore all such recurring sacrifices only call sins to remembrance; but what the blood of Christ has done is so completely to blot them out, that God Himself says, "I will remember them no more.

Accordingly he now turns to set forth the contrast between the weakness and the unavailingness of the Jewish sacrifices, which, in point of fact, only and always brought up sins again, instead of putting them away as does the sacrifice of Christ. In the most admirable manner he proves that this was what God was all along waiting for. First of all, "Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God." There we find these two facts. First, in God's counsels it was always before Him to have One more than man though a man to deal with this greatest of all transactions. There was but One that could do God's will in that which concerned man's deepest wants. Who was this One? Jesus alone. As for the first Adam and all his race, their portion was only death and judgment, because he was a sinner. But here is One who proffers Himself to come, and does come. "In the volume of the book it is written of me" a book which none ever saw but God and His Son. There it was written, "Lo, I come to do thy will, O God." Redemption was the first thought of God a counsel of His previous to the dealings with man which made the necessity of redemption felt. God meant to have His will done, and thereby a people for Himself capable of enjoying His presence and His nature, where no question of sin or fall could ever enter.

First, He makes a scene where sin enters at once. Because His people had no heart for His promises, He imposed a system of law and ordinances that was unjudged in them, which provoked the sin. and made it still more manifest and heinous. Then comes forth the wondrous counsel that was settled before either the sin of man, or the promises to the fathers, or the law which subsequently put man to the test. And this blessed person, single-handed but according to the will of God, accomplishes that will in offering Himself on the cross.

So it is said here, "Lo, I come to do thy will, O God. He taketh away the first" (that is, the law), "that he may establish the second" (that is, God's will, often unintelligently confounded by men with the law, which is here set in the most manifest contradistinction). Next the apostle, with increasing boldness, comes to the proof from the Old Testament that the legal institution as a whole was to be set aside. "He taketh away the first." Was this Paul's doctrine? There it was in the Psalms. They could not deny it to be written in the fortieth psalm. "Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do, thy will, O God." All he does is to interpret that will, and to apply it to what was wrought on the cross. "By the which will" (not man's, which is sin, but God's) "we are sanctified through the offering of the body of Jesus Christ once for all."

This leads to a further contrast with the action of the Aaronic priest. "Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God." Jesus sits down in perpetuity. This is the meaning of the phrase, not that He will sit there throughout all eternity. Εἰς τὸ διηνεκές does not express eternity (which would be εἰς τὸν αἰῶνα , or some such form of words) but "for continuance." He sits there continually, in contrast with the Jewish priest, who was always rising up in order to do fresh work, because there was fresh sin; for their sacrifices never could absolutely put away sin. The fact was plain that the priest was always doing and doing, his work being never done; whereas now there is manifested, in the glorious facts of Christianity, a Priest sat down at God's right hand, a Priest that has taken His place there expressly because our sins are blotted out by His sacrifice If there was any place for the priest, one might have supposed, to be active in his functions, it would be in the presence of God, unless the sins were completely gone. But they are completely gone; and therefore at God's right-hand sits down He who is its witness.

How could this be disputed by one who simply believed Psalms 110:1-7? For there is seen not only the proof that the Messiah is the One whom God pronounced by an oath "a priest for ever after the order of Melchisedec," but the glorious seat He has taken at the right-hand of God is now worked into this magnificent pleading. Christianity turns everything to account. The Jew never understood his law until the light of Christ on the cross and in glory shone upon it. So here the Psalms acquire a meaning self-evidently true, the moment Christ is brought in, who is the truth, and nothing less. Accordingly we have the third use of the seat Christ has taken. In the first chapter we saw the seat of personal glory connected with atonement; in the eighth chapter it is the witness of His priesthood, and where it is. Here it is the proof of the perpetual efficacy of the sacrifice of Christ. We shall find another use before we have done, which I hope to notice in its place.

But the Holy Ghost's testimony is not forgotten. As it was God's will and the work of Christ, so the Holy Ghost is He who witnesses to the perfectness of it. It is also founded on one of their own prophets. "This is the covenant," says he, "that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin."

Then we hear of the practical use of all. "Having therefore, brethren, boldness to enter into the holies by the blood of Jesus, by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our hope [for so it should be] without wavering (for he is faithful that promised); and let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching." But the higher the privilege, the greater the danger of either despising or perverting it.

In Hebrews 6:1-20, we saw that the Spirit of God brings in a most solemn warning for those who turn their back on the power and presence of the Holy Ghost, as bearing witness of Christianity. Here the apostle warns those that turn their back on Christ's one sacrifice. It is evident that in these we have the two main parts of Christianity. The foundation is sacrifice; the Power is of the Holy Ghost. The truth is, that the Holy Ghost is come down for the purpose of bearing His witness; and he that deserts this for Judaism, or anything else, is an apostate and lost man. And is he better or safer that slights the sacrifice of the Son of God, and goes back either to earthly sacrifices or to lusts of flesh, giving a loose rein to sin, which is expressly what the Son of God shed His blood to put away? He who, having professed to value the blessing of God abandons it, and rushes here below into the sins of the flesh knowingly and deliberately, is evidently no Christian at all. Accordingly it is shown that such an one becomes an adversary of the Lord, and God will deal with him as such. As in chapter 6 he declares that he is persuaded better things of them, than that they would abandon the Holy Ghost; so here he expected better things than that they would thus dishonour the sacrifice of Christ In that case, he says, God was not unrighteous to forget their work and labour of love; in this case, he lets them know that he had not forgotten the way in which they had suffered for Christ. There it was more particularly the activity of faith; here it is the suffering of faith.

This leads into the life of faith, which was a great stumbling-block to some of these Christian Jews. They could not understand how it was they should come into greater trouble than before. They had never known so great and frequent and constant trial. It seemed as if everything went against them. They had looked for advance and triumph and peace and prosperity everywhere; on the contrary, they had come into reproach and shame, partly in their own persons, partly as becoming the companions of others who so suffered. But the apostle takes all this difficulty by the horns, as good as telling them, that their having suffered all this was simply because it is the right road. These two things, the cross on earth and glory on high, are correlative. As they are companions, so do they test a walk with God; one is faith, the other is suffering. This, he maintains, has always been so; it is no novelty he is preaching. Accordingly the epistle to the Hebrews, while it does put the believer in association with Christ, does not, for all this, dissociate him from whatever is good in the saints of God in every age. Hence the apostle takes care to keep up the real link with the past witnesses for God in faith and suffering, not in ordinances.

In the beginning ofHebrews 11:1-40; Hebrews 11:1-40 we are told what faith is. It is "the substance of things hoped for, the evidence of things not seen." It is no definition of what it is to believe, but a description of the qualities of faith. "For by it the elders obtained a good report." How could any believers put a slight upon it? "Through faith we understand that the worlds were framed by the word of God;" a simple but a most sublime truth, and one that man never really found out that we are entirely dependent on faith for after all. The wise men of the present day are fast giving up the truth of creation. They do not believe that God called all things into being. The greater number of them may use the word "creation," but it must never be assumed that they mean what they say. It is wise and necessary to examine closely what they mean. Never was there a time when men used terms with a more equivocal design than at the present moment. Hence they apply some terms to the work of God in nature similar to what they apply to His work in grace. The favourite thought is "development;" and so they hold a development or genesis of matter, not a creation: matter continually progressing, in various forms, until at last it has progressed into these wise men of our day. This is precisely what modern research amounts to. It is the setting aside of God, and the setting up of man; it is the precursor of the apostasy that is coming, which again will issue in man taking the place of God, and becoming the object of worship, instead of the true Creator. Nor is it that redemption only is denied, but creation also; so that there is very great importance in maintaining the rights and the truth of God in creation.

Therefore it is well to stand clear of all men's schemes and thoughts, ever rising up more and more presumptuously, because they mainly consist of some slight in one way or another on the word of God. A simple word of scripture settles a thousand questions. What the wise men of antiquity, the Platos and Aristotles, never knew what the modern sages blunder about, without the slightest reason, after all the word of God has made the possession of every child of His. "In the beginning God created the heavens and the earth."

There is no indulgence of human curiosity. We do not know the steps of His work, until we come to the preparation of an abode for man. Nothing can be more admirable than this reserve of God. We are not told the details of what preceded the great week when God made the man and the woman. I am not going to enter into any statement of facts as to this now, but there is no truth in its own place more important than that with which the apostle commences in this chapter, namely, that "through faith we understand that the worlds were framed by the word of God." It is not only that we believe it, but we understand it thereby. There is nothing more simple; at the same time it is just one of those questions that God has answered, and this so as to settle the mind perfectly, and fill the heart with praise. Man never did nor could settle it without the word of God. There is nothing here below so difficult for the natural mind; and for the simple reason that man can never rise above that which is caused. The reason is obvious because he is caused himself. Therefore is it that men so naturally slip into, or rest on, second causes. He is only one of a series of existing objects, and consequently never can rise above that in his own nature. He may infer that there must be; but he never can say that there is. Reason is ever drawing conclusions; God is, and reveals what is. I may, of course, see what is before my eyes, and. may so far have sensible evidence of what exists now; but it is only God who can tell me that He in the beginning caused to be that which now is. God alone who spake it into being can pronounce upon it. This is just what the believer receives, feeds on, and lives accordingly.

Through faith we understand that the worlds were framed by the word of God." It is possible that the word "worlds," which is a Hebraistic word, belonging to the Alexandrian Jews particularly, may embrace dispensations; but undoubtedly the material world is included in it. It may mean the worlds governed by dispensations; but still that the idea of the whole universe is in it cannot be fairly contested by competent minds. "The worlds were framed by the word of God, so that things which are seen" which would not be the case if it was only a dispensation "were not made of things which do appear."

Having laid this as the first application of faith, the next question is when man fell, how was he to approach God? The answer is, by sacrifice. This then is brought before us. "By faith Abel offered a more excellent sacrifice than Cain."

The third point is how to walk with God, and this again is by faith. Thus in every case it is faith. It owns the creation; it recognizes sacrifice as the only righteous means of being accepted with God the only means of approaching Him worthily. Faith, again, is the only principle of walk with God; as it is, again, the only means of realizing the judgment of God coming on all around us.

Here, it is plain, we have the chief lineaments of revealed truth. That is to say, God is owned in His glory, as Creator of all by His word. Then, consequent on the fall, comes the ground of the believer's acceptance; then his walk with God, and deliverance from His judgment of the whole scene, in the midst of which we actually are. Faith brings God into everything. (Verses 1-7.)

But then comes far more definite instruction, and, beginning with Abraham, the details of faith. The father of the faithful was the one first called out by promise. At first it was (ver. 8) but the promise of a land; but when in the land he received the promise of a better country, that is, a heavenly, which raised his eyes to the city on high, in express contrast with the earthly land. When he dwelt in Mesopotamia, he had a promise to bring him into Canaan; and when he got there, he had a promise of what was higher to lead his heart above. At the end of his course there was a still heavier tax on him. Would he give up the one that was the type of the true Seed, the progenitor, and the channel of the promised blessing, yea, of the Blesser? He knew that in Isaac his seed was to be called. Would he give up Isaac? A most searching and practical question, the very unseen hinge in God Himself on which not Christianity only, but all blessing, turns for heaven and earth, at least as far as the fallen creation is concerned. For what did the Jews wait in hope? For Christ, on whom the promises depend. And of what did Christianity speak? Of Christ who was given up to death, who is risen and gone above, in whom we find all the blessing promised, and after a better sort. Thus it is evident that the introduction of the last trial of Abraham was of all possible moment to every one that stood in the place of a son of Abraham. The severest and final trial of Abraham's faith was giving up the son, in whom all the promises were infolded, to receive him back on a resurrection ground in figure. It was, parabolically, like that of Christ himself. The Jews would not have Him living. The Christians gained Him in a far more excellent way after the pattern of resurrection, as Abraham at the close received Isaac as it were from the dead.

Then we have the other patriarchs introduced, yet chiefly as regards earthly hopes, but not apart from resurrection, and its connection with the people of God here below. On these things I need not now dwell farther than to characterize all, from Abraham inclusively, as the patience of faith. (Verses 8-22.)

Then, having finished this part of the subject, the apostle turns to another characteristic in believers the mighty power of faith which knows how to draw on God, and breaks through all difficulties. It is not merely that which goes on quietly waiting for the accomplishment of the counsels of God. This it was of all consequence to have stated first. And for this simple reason: no place is given herein to man's importance. Had the energetic activity of faith been first noticed, it would have made more of man; but when the heart had been disciplined in quiet endurance, and lowly expectancy from God, then he could be clothed with the energy of the Spirit. Both are true; and Moses is the type of the latter, as Abraham of the former. Accordingly we find everything about Moses. as well as done by him, extraordinary. His deliverance was strange; still more his decision and its results. He goes out, deliberately and knowingly, just at the time of life when a man is most sensitive to the value of a grand sphere of influence, as well as exercise of his powers, wherein, too, he could have ordinarily exerted all in favour of his people. Not so Moses. He acted in faith, not policy. He made nothing of himself, because he knew they were God's people. Accordingly he became just the more the vessel of divine power to the glory of God. He chose "rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompence of the reward." And what then? "By faith he forsook Egypt, not fearing the wrath of the king." This was in the ways of God the necessary moral consequence of his self-abnegation.

"Through faith he instituted the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned." These two last verses bear witness to the grace of God in redemption. In the blood of the Lamb, sprinkled on the door-posts of Israel, we see the type of God's judgment of their sins; next, in the passage of the Red sea, the exhibition of His power, which, in the most conspicuous way, saved them, and destroyed for ever their enemies. But whether the one or the other, all was by faith.

But mark another striking and instructive feature of this chapter. No attention is paid here to the march through the wilderness, any more than to the establishment in the land, still less to the kingdom. We have just the fact of their passing through the Red sea, and no more; as we have the fall of Jericho, and no more. The intention here was not to dwell either on the scene in which their waiting was put to the test, the wilderness, or on anything that could insinuate the settled position of Israel in the land. As to the pathway through the wilderness, it had been disposed of inHebrews 4:1-16; Hebrews 4:1-16. The grounds why Canaan could not consistently be made prominent in this epistle as a present thing, but only as a hope, we have already seen.

This deeply interesting chapter closes with the reason why those who had thus not only lived but died in faith did not get the promise: "God having provided some better thing for us, that they without us should not be made perfect." What was this "better thing"? Can there be a doubt that Christianity is meant? that good portion which shall not be taken away from those who cleave to the Crucified, who is now exalted in heaven? One can well understand that the apostle would leave his readers to gather thus generally what it must have been. God then has provided some better thing for us. He has brought in redemption in present accomplishment, and at the same time He has given scope for a brighter hope, founded on His mighty work on the cross, measured by Christ's glory as its present answer at the right hand of God. Hence He crowns the noble army of witnesses with Christ Himself. "Wherefore seeing we also are compassed about with so great a cloud of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race that is set before us, looking off unto Jesus the captain and completer of faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."

This is a different way of looking at His session there. In all the other passages of the epistle the meaning of the word is, that He took His seat, or simply sat down there. It is the fact that there He sat down; but in this place it will be observed that His taking His seat there is the reward of the life of faith. As the result of enduring the cross, having despised the shame, the word for sitting down here has a remarkably beautiful shade of meaning different from what is given in all the other occurrences. Its force implies that it is not merely what He did once, but what He is also doing still. Attention is drawn to the permanence of His position at the right hand of God. Of course it is true that Jesus took His seat there, but more is conveyed in the true form of the text ( κεκάθικεν ) here.

This, however, only by the way. Beyond question the Lord is regarded as the completer of the whole walk of faith in its deepest and, morally, most glorious form. Instead of having one person illustrating one thing, another person another, the Lord Jesus sums up the perfection of all trial in His own pathway, not as Saviour only, but in the point of view of bearing witness in His ways for God here below. Who ever walked in faith as He? For indeed He was a man as really as any other, though infinitely above man.

From this practical lessons of great value are drawn. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children." Thus the first part of the chapter shows us simply what God holds out to the new man; but the epistle to the Hebrews never looks at the Christian simply in the new man, but rather as a concrete person. From the beginning to the end of it the Christian in Hebrews is not thus dealt with apart from the old nature, as we may see him regarded in the ordinary epistles of Paul, where the old and the new man are most carefully separated. It is not the case in the epistles of James and Peter, with which so far the epistle to the Hebrews agrees. The reason I take to be, that the apostle meets the Jewish believer where he is, as much as possible giving credit for what was really true in the Old Testament saints, and so in the Jewish mind. Now it is evident that in the Old Testament the distinction was not made between flesh and spirit in the way in which we have it brought out in the general doctrine of Christianity.

The apostle is dealing with the saints as to their walk; and as he had shown how Christ alone had purged the sins of the believer, and how He is on high, as the Priest in the presence of God, to intercede for them in their weakness and dangers; so now, when he is come to the question of the walk of faith, Christ is the leader of that, walk. Accordingly, this is an appeal to the hearts. which cleave to Christ the rejected King, and Holy Sufferer, who is now in glory above. He necessarily completes all as the pattern for the Christian. But then there are impediments as well as sin, by which the enemy would keep us from the race set before us; whilst God carries on His discipline in our favour. And the apostle shows that we need not only a perfect pattern in the walk of faith, but chastenings by the way. This, he says, must be from a father who loves his true and faulty children: others enjoy no such care. First of all, it is love that calls us to the path that Christ trod; next, it is love that chastens us. Christ never needed this, but we do. He reasons that, while our parents only chastise us the best way they can (for after all their judgment might not be perfect), the Father of spirits never fails. He has but one settled purpose of goodness about us; He watches and judges for our good, and nothing but our good. He has set His mind upon making us, patterns of His holiness. It is what He carries on now. Fully does He allow, as connected with this, that the chastening seems not joyous but grievous. We begin with His love, and shall end in it without end. He only removes obstructions, and maintains our communion with Himself; surely this ought to settle every question for the believer. If we know His perfect love and the wisdom of it, we have the best answer to silence every murmuring thought or wish of the heart.

There is nothing more serious than to set grace against holiness. Nowhere does the apostle give the smallest occasion for such a thought. So here he tells them to "follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man lack the grace of God." It is not a question of the law, which a Jew might naturally conceive to be the standard of the will of God now as of old for Israel. How easily we even forget that we are not Jews but Christians! Reason can appreciate not grace but law; and so people are apt, when things go wrong, to bring in the law. It is quite legitimate to employ it in an à fortiori way, as the apostle does in Ephesians 6:1-24. For assuredly if Jewish children honoured their father and mother on legal grounds, much more ought Christian children on grounds of grace.

Another great call was, to beware "lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright." Thus you see, either corrupt passion on the one hand or profanity on the other, are unsparingly condemned by the grace of God. If the law could show little mercy in such a case, the grace of God views all sin as intolerable.

This leads him, from speaking of Esau's case, to add as a known fact, that afterward, when he desired to have inherited the blessing he was rejected (for he found no place of repentance), though he sought it carefully with tears. That is, he sought carefully with tears the blessing given to Jacob; but there was no room left for repentance, simply in the sense of change of mind; for, I suppose, the word here has that sense, which sometimes, no doubt, it has. In its ordinary usage, it has a much deeper force. Every change of mind is far from being repentance, which doctrinally means that special and profound revolution in the soul when we take God's part against ourselves, judging our past ways, yea, what we are in His sight. This Esau never sought; and there never was one who did seek and failed to find it. Esau would have liked well to have got or regained the blessing; but this was given of God otherwise, and he had forfeited it himself. Arranged all beforehand, neither Isaac's partiality nor Jacob's deceit was able to divert the channel. His purpose utterly failed to secure the blessing for his profane but favourite son. He saw his error at last, and put his seal on God's original appointment of the matter.

And here we are favoured with a magnificent picture of Christianity in contrast with Judaism. We are not come to Sinai, the mountain that burned with fire, nor unto blackness, and darkness, and tempest, and a voice more terrible than that of the elements. To what then are we come? To mount Zion. And what is its distinctive character as here introduced? If we examine the historical facts as found in the Old Testament story, what is it rises up before all eyes as to Zion? When does it first appear? After the people had been tried and found wanting; after the priests had wrought, if possible, greater corruption; after the king of Israel's choice had reduced them to the lowest degradation. 'It was therefore a crisis after the most painful accumulation of evils that weighed on the heart of Israel. But if people and priest and king were proved thus vain, God was there, and His grace could not fail. Their abject ruin placed them just in the circumstances that suited the God of all grace. At that very moment therefore the tide begins to turn. God brings forward His choice, David, when the miserable end of Saul and Jonathan saw the Philistines triumphant, and Israel disheartened as they had scarce been beyond that moment. The hill of Zion up to this time had been the constant menace of the enemy against the people of the Lord; but in due time, when David reigned, it was wrested out of the hands of the Jebusites, and became the stronghold of Jerusalem, the city of the king. Thenceforward how it figures in the Psalms and prophets! This then is the monument for such as we are. Let blinded Jews turn their sightless eyeballs to the mountain of Sinai. Let men who can see only look there, and what will be found? Condemnation, darkness, death. But what at Zion? The mighty intervention of God in grace yea, more than that, forgiveness, deliverance, victory, glory, for the people of God.

For not merely did David receive from Jehovah that throne, but never were the people of God lifted out of such a state of distress and desolation, and placed on such a height of firm and stable triumph as under that one man's reign. He had beyond all mere men known sorrow and rejection in Israel; yet he himself not only mounted the throne of Jehovah, but raised up His people to. such power and prosperity as, was never reached again. For although outwardly, no doubt, the prosperity lasted in the time of Solomon, it was mainly the fruit of David's suffering, and power, and glory. God honoured the son for the father's sake. It remained for a brief season; but even then it soon began to show rents down. to the foundations, which became apparent too, too quickly in Solomon's son. With Zion then the apostle justly begins. Where is the mountain that could stand out so well against Sinai? What mountain in the Old Testament so much speaks of grace, of God's merciful interference for His people when all was lost?

Rightly then we begin with Zion, and thence may we trace the path of glory up to God Himself, and down to the kingdom here below. Impossible to rise higher than the Highest, whence therefore the apostle descends, to consequences. Indeed we may say that the whole epistle to the Hebrews is just this: we start from the foundation of grace up to God Himself in the heavens; and thence springs the certainty that the stream of grace is not exhausted, and that undoubtedly it will issue in unceasing blessing by-and-by for the earth, and for the people of Israel above all, in the day of Jehovah.

Accordingly we have a remarkable line of blessing pursued for our instruction here. "Ye are come unto mount Zion," which was the highest Old Testament point of grace on earth. Others doubtless could speak of their Ararat, their Olympus, their Etna; but which boasted of the true God that loved His people in the way that Zion could? But would a Jew infer hence that it was only the city of David he was speaking of? Let him learn his error. "And unto the city of the living God, (not of dying David,) the heavenly Jerusalem" (not the earthly capital of Palestine). This I take to be a general description of the scene of glory for which Abraham looked. He could know nothing of the mystery of the church, Christ's body, nor of her bridal hopes; but he did look for what is called here the "heavenly Jerusalem," that city "whose maker and builder is God." In this phrase there is no allusion whatever to the church; nor indeed anywhere in the Hebrews is there any reference to its distinctive portion in union with its Head. When it says that Abraham looked for the city, it means a blessed and ordered scene of glory on high, which eclipsed the Holy Land before his eyes. This, however, does not mean the church, but rather the future seat of general heavenly bliss for the glorified saints.

Then he adds: "And to myriads of angels, the general assembly" for such is the true way to divide the verse "and to the church of the firstborn," etc. This proves that the city of the heavenly Jerusalem does not mean the church, because here they are certainly distinguished from each other, which therefore completely settles all the argument that is often founded on Abraham's looking for a heavenly city. It was not the church, I repeat, but what God prepares above for those who love Him. True, the apostle John uses this very city as the figure of the bride. But this essential difference separates between the city for which Abraham looked and the bride so symbolised in the Apocalypse. When the apostle Paul, speaks of "the city of the living God, the heavenly Jerusalem," he means the scene of future heavenly blessedness; whereas when John speaks of the new Jerusalem descending out of heaven from God, he means, not where but what we are to be. The difference is very great. The epistle sets before us the seat of glory prepared on high; the Revelation speaks of the bride represented as a glorious golden city with figures beyond nature. The one is what may be called the objective glory; the other is the subjective condition of those that compose the bride, the Lamb's wife.

Having brought its to see the "church of the firstborn which are written in heaven," the apostle next can only speak of "God the Judge of all." He describes Him thus in His judicial character. The reason appears to be, because he is going to tell us of the Old Testament saints. They had known God in His providence and dealings on the earth, though looking for a Messiah and His day. Hence, therefore, he now introduces us "to the spirits of just men made perfect." These evidently are the elders of olden times. None but the Old Testament saints, as a class, can all be in the separate state: not the church, or New Testament saints, for we shall not all sleep; nor the millennial saints, for none of them will die. The reference is therefore plain and sure.

Then we hear of "Jesus, the mediator of the new covenant" the pledge of Israel's full and changeless blessing. Lastly, he points "to the blood of sprinkling, that speaketh better than Abel:" the assurance that the earth shall be delivered from its long sorrow and slavery.

Thus the chain of blessedness is complete. He has shown its the symbolic mount Of grace in Zion, contrasted with Sinai the mountain of law. If the one figured the imposed measure of man's responsibility, which can only but most justly condemn him, in the other we behold the mountain of God's grace after all was lost. Then follows the heavenly glory, to which grace naturally leads; then the natural inhabitants of the heavenly land, namely, the angels "and to myriads of angels, the general assembly." Then he shows us others higher than these, by a divine call "and to the church of the firstborn, which are written in heaven." They do not belong to heaven like the angels; but God had an eternal purpose, which brought them by an extraordinary favour there. And then, in the centre of all, we have God Himself. But having looked up to Him who is above all, he speaks of the highest group next to God in His judicial character, namely, the Old Testament saints. Then he descends to a new or fresh covenant (not καινῆς , as elsewhere, but νέας ), the recently inaugurated covenant for the two houses of the ancient people. Although the blood on which that covenant was founded may be now long shed, when the covenant comes into force for them will it not be as fresh as the day the precious Victim died and shed His blood? The reference here I cannot but regard as exclusively to the two houses of Israel. And as thus were shown the people immutably blessed (for salt shall not be wanting to that covenant) in the scene that will soon come, we finally hear of the earth itself joyful in the curse removed for ever. It is "the blood that speaketh better than Abel." For the martyred saint's blood the earth cried to God for vengeance; but Christ's blood proclaims mercy from God, and the millennial day will be the glorious witness of its depth, and extent, and stability, before the universe.

The rest of the chapter brings in, accordingly, the closing scene, when the Lord comes to shake everything, and establish that blessed day. But although it will be the shaking of all things, not of earth only but also heaven, yet, marvellous to say, such confidence of heart does grace give, that this, which may be regarded as the most awful threat, turns into a blessed promise. Think of the shaking of heaven and earth being a promise! Nothing but absolute establishment of heart in God's grace could have gazed on a destroyed universe, and yet call it a "promise." But it is the language for us to learn and speak, as we are called to rest on God and not on the creature.

The last chapter (Hebrews 13:1-25) follows this up with some practical exhortations as to brotherly love continuing; then as to kindness to strangers, or hospitality; finally, as to pity for those in bonds. "Be mindful of those in bonds, as bound with them; and of those which suffer adversity." Again he insists upon the honour and purity of the marriage tie, and the abhorrence that God has for those that despise and corrupt it, and the sure judgment which will come upon them. He presses a conversation without covetousness, and a spirit of content, founded on our confidence in the Lord's care.

At the same time he exhorts the believers as to their chiefs, that is, those who guided them spiritually. It is I likely that the Hebrew believers were somewhat unruly. And their relation to their leaders he puts forward in various forms. First, they were to remember those that once ruled them. Those were now gone from the scene of their trials and labours, of "whom, considering the issue of their conversation, imitate the faith."

This naturally leads the apostle to bring before them One that never ends "Jesus Christ [is] the same yesterday, and today, and for ever." Why should His saints be carried away with questions about meats and drinks? He is the same unchangingly and evermore, as He has ever been. "Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established in grace." See how this word, this thought, always predominates in the epistle. Why turn back to "meats, which have not profited them that have been occupied therein?"

Had they been taunted with having no altar, possessing nothing so holy and so glorious in its associations? It was only owing to the blindness of Israel. For, says he, "we have an altar," yea, more than that, an altar, "whereof they have no right to eat which serve the tabernacle." You that go after the tabernacle (as he persists in calling it, even though now the temple) have no title to our altar, with its exhaustless supplies. To us Christ is all.

But this becomes the occasion of a remarkable allusion, on which I must for a moment dwell. He draws attention to the well-known rites of the atonement day; at any rate, if not of that day exclusively, wherever there was a beast the body of which was burnt without the camp, and the blood carried within the veil. Do you not discern in this striking combination the distinctive features of Christianity? Alas! it is not the dulness of Jewish prejudice only, but exactly what is denied by every system of which men boast in Christendom. For these very features did Judaism despise the gospel. But let not the Gentile boast, no less unbelieving no less arrogant, against true Christianity. Christendom precisely takes the middle ground of Judaism between these two extremes. The mean looks and sounds well, but is utterly false for the Christian. The two extremes, offensive to every lover of the viâ media of religious rationalism, must be combined in Christianity and the Christian man, if he is to maintain it unimpaired and pure. The first is, that in spirit the Christian is now brought by redemption, without spot or guilt, into the presence of God. If you believe in Christ at all, such is your portion nothing less. If I know what Christ's redemption has accomplished for all who believe, I must know that God has given me this. He honours the work of Christ, according to His estimate of its efficacy, as it is only according to His counsels about us for Christ's glory. Of this we saw somewhat inHebrews 10:1-39; Hebrews 10:1-39. And what is the effect of it? As a Christian I am now free, by God's will, to go in peace and assurance of His love into the holiest of all yes, now. I speak, of course, of our entrance there only in spirit.

As to the outer man also, we must learn to what we are called now. The apostle argues that, just as the blood of the beast was brought into the holiest of all, while the body of the same animal was taken outside the camp and burnt, so this too must be made good in our portion. If I have an indisputable present title of access into the holiest of all, I must not shrink from the place of ashes outside the camp. He that possesses the one must not eschew the other. In these consists our double present association by faith, while on the earth. The apostle earnestly insists on them both. We belong to the holiest of all, and we act upon it, if we iet rightly, when we worship God; nay, when we draw near to God in prayer at all times. Brought nigh to God by the blood of Jesus, we have perfect access, so that there is nothing between God and us; for Christ suffered once to bring us to God, as He intercedes that we may have communion. with Him in this place of nearness. Our being brought to God supposes, and is founded on the fact, that our sins are gone perfectly by His one offering; otherwise no madness is greater than indulging such a thought. If it be not the truth, it would be the height of presumption indeed. But far from this, it is the simple fact Of the gospel. "He suffered once for sins, the just for the unjust," says another apostle, "that he might bring us" not to pardon, nor to peace, nor to heaven, but "to God." Compare alsoEphesians 2:1-22; Ephesians 2:1-22. We are brought, then, washed from our sins, to God, and, according to this epistle, into the holiest of all, where He displays Himself. The real presumption, therefore, is to pretend to be a Christian, and yet to doubt the primary fundamental truth of Christianity as to this.

But the bodies of those beasts were burnt without the camp: my place, so far as I in the body am concerned, is one of shame and suffering in this world.

Are those two things true of you? If you have and prize one alone, you have only got the half of Christianity yea, of its foundations. Are they both true of you? Then you may bless God that He has so blessed you, and given you to know as true of yourself that which, if not so known, effectually prevents one from having the full joy and bearing the due witness as an unworldly and simple-hearted servant of Christ here below. It is true, He does not always call at once into the place of reproach and suffering. He first brings us into the joy and nearness of His presence. He satisfies us with the perfectness with which Christ has washed us from our sins in His blood, and has made us kings and priests to His God and Father. But having done this, He points us to the place of Christ without the camp. "Let us go forth therefore unto him without the. camp, bearing his reproach." This was the very thing that these Jewish Christians were shrinking, from, if not rebelling against. They had not made up their minds to suffer: to be despised was odious in their eyes. Nor is it pleasant to nature. But the apostle lets them know that if they understood their true blessing, this was the very part of it that was inseparably bound up with their present nearness to God, as set forth typically by the central and most important rite of the Jewish system. This is the meaning of the blood carried within, and of the body burnt without.

Let us then seek to combine these two things perfect nearness to God, and the place of utter scorn in the presence of man. Christendom prefers the middle course; it will have neither the conscious nearness, to God, nor the place of Christ's reproach among men. All the effort of Christendom is first to deny the one, and then to escape from the other. I ask my brethren here if they are looking to God strenuously, earnestly, for themselves and for their children, not to allow but to oppose as their adversary every thing that tends to weaken either of these truths, which are our highest privilege and our truest glory as Christians here below. What a surprise to the Hebrew believers to find such truths as these so strikingly shown out in type even in the Jewish system!

But the apostle goes farther, as indeed was due to truth. These characteristics he proves to be really found in Christ Himself. He is evidently gone into the holiest of all in His own person. But how? What had immediately preceded this, The cross. Thus the cross and heavenly glory must go together. The gracious Lord gives and designs that we should take His own place both in heaven and here. "Let us go forth therefore unto him without the camp." This is just the closing practical word of the epistle to the Hebrews. God was going openly to set aside the Jewish system, as it had already been judged morally in the cross of Christ. When the Messiah was crucified, Judaism was in principle a dead thing: if it was in any sense kept up, it was no more than a decent time before its burial. But now God sends His final summons, founded on their own ritual, to His people who were hankering after the dead, instead of seeing the Living One on He as it were repeats, "Let the dead bury the dead." The Romans will do the last sad offices. But as for you who believe in Jesus, wait not for the Romans; let Judaism be nothing but a corpse, which does not concern you. "Let us go forth therefore unto him without the camp, bearing his reproach."

This was a final call; and how gracious! If God had reserved the epistle to the Hebrews until after He sent forth His armies and burned up their city, destroying their polity root and branch, it might have been retorted that the Christians valued the Jewish ritual as loner as it was available, and only gave it up when earthly temple and sacrifice and priest were gone. But God took care to summon His children outside to abandon the whole system before it was destroyed. They were to leave the dead to bury their dead; and they did so. But Christendom has wholly failed to profit by the call, and is doomed to perish by a judgment yet more solemn and wide-spread than that which swept away the ancient temple.

Another point follows, connected with what we have had before us, and demanding our attention. Instead of pining after that which is about to be destroyed, or repining at the call to go out to the place of Christ's shame on earth, Christianity, which replaces Judaism now, may well cause us to offer "the sacrifice of praise to God continually." There are two kinds of sacrifice to which we are now called. "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, confessing his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased." That may have a higher character, these a lower; but even the highest is never to supersede or make us forgetful of the lowest.

Then comes a second exhortation as to their guides, or leading men among the brethren. (Compare Acts 15:22.) Obey your leaders, and submit yourselves; for they watch for your souls, as those that shall give account." There is no sanction here, of course, of the vulgar and outrageous error that pastors give an account of the souls of their flock. It is an idea that superstition hatched, for the purpose of spuriously exalting a clerical order. The meaning is, that spiritual guides shall give an account of their own behaviour in watching over other souls; for it is a work that calls for much jealousy over self, patience with others, painstaking labour, lowliness of mind, and that hearty love which can bear all, endure all, believe all. There is then the solemn admonition of the account they are to render by-and-by. They watch as those that shall give an account. Now is the time for self-denying labour, and endurance in grace; by-and-by the account must be given to the Lord that appointed them. And the apostle would that their work of watching might be done with joy, and not groaning for this would be unprofitable for the saints.

But even the apostle felt his own need of the prayers of the faithful, not because he had gone wrong, but because he was conscious of no hindrance to his work from a had conscience. "Pray for us: for we trust we have a good conscience; in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner."

Then he commends the saints to God. "Now the God of peace, that brought again from the dead our Lord Jesus, the great Shepherd of the sheep, in virtue of the blood of the everlasting covenant, perfect you in every good work to do his will, working in you that which is well-pleasing in his sight "through Jesus Christ; to whom be glory for the ages of the ages."

Finally, he beseeches his brethren to hear the word of exhortation. Such is pre-eminently the bearing of this epistle to those who had no such frequent opportunities of profiting by his teaching as the Gentile churches. We can understand, therefore, both the delicacy that thus entreated them, and the meaning of the added words, "for also in few words I have written to you." Nor does it seem so natural for any as the great apostle to inform them of his child and fellow-labourer: "Know that the brother Timothy is set at liberty; with whom, if he come pretty soon, I will see you. Salute all your leaders, and all the saints. They from Italy salute you. Grace be with you all. Amen."

Thus the apostle closes this most striking and precious epistle, brimful to overflowing with that which had an especial and very touching interest to a Jew, but nevertheless needed as certainly by us, and as rich in instruction for us in this day as for those at any time that has passed away. For let me say this as a parting word, and I say it advisedly, because of circumstances that might well be before our hearts, no deliverance, however enjoyed, no place of death to law, world, or sin, no privilege of union with Christ, will enable a soul to dispense with the truths contained in this epistle to the Hebrews. We are still walking here below; we are in the place therefore where infirmity is felt, where Satan tempts, where we may fail through unwatchfulness. The greater part of the affections of the Christian are drawn out toward our Saviour by all this scene of sin and sorrow through which we are passing on to heaven. If we formed our Christian character practically on such epistles as those to the Ephesians and Colossians alone, depend on it there may not be the hard lines of the law, but there will be very far from the fervent affections which become him who feels the grace of Christ. Be assured it is of the deepest possible moment to cherish the activity of Christ's present love and care for us, the activity of that priesthood which is the subject of this epistle. Holding fast the permanence of the blotting out of our guilt, may we nevertheless and besides own the need of such an One as Christ to intercede for us, and deal in grace with all our feebleness or faults. The Lord forbid that anything should enfeeble our sense of the value and necessity of such daily grace, There may be that which calls for confusion of face in us, but there is unceasing ground also for thanksgiving and praise, however much we have to humble ourselves in the sight of God.

London: W. H. Broom, Paternoster Row.