Jesus Christ, yesterday, and today; and the same for ever.

“How, also, can He be changeable and mutable, who says indeed by Himself: "I am in the Father, and the Father in Me," and, "I and My Father are one;" and by the prophet, "I am the Lord, I change not?" For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, "Jesus Christ, the same yesterday, today, and for ever."”

“These names—righteousness, sanctification, redemption, resurrection … are still common to the one who is above us and to the one who came for our sake. But others are peculiarly our own and belong to that nature which he assumed. So he is called man, not only that through his body he may be apprehended by embodied creatures, whereas otherwise this would be impossible because of his incomprehensible nature; but also that by himself he may sanctify humanity and be, as it were, a leaven to the whole lump. Then, by uniting to himself that which was condemned, he may release it from all condemnation, becoming for all people all things that we are, except sin—body, soul, mind, and all through which death reaches. Thus he became man, who is the combination of all these; God in visible form, because he retained that which is perceived by mind alone. He is son of man both on account of Adam and of the Virgin from whom he came, from the one as a forefather, from the other as his mother, both in accordance with the law of generation and apart from it. He is Christ because of his Godhead. For this is the anointing of his manhood and does not, as is the case with all other anointed ones, sanctify by its action but by the presence in his fullness of the anointing one; the effect of which is that that which anoints is called human and makes that which is anointed God. He is the way, because he leads us through himself; the door as letting us in; the shepherd, as making us dwell in a place of green pastures and bringing us up by waters of rest, and leading us there and protecting us from wild beasts, converting the erring, bringing back that which was lost, binding up that which was broken, guarding the strong, and bringing them together in the fold beyond, with words of pastoral knowledge. The sheep, as the victim; the lamb, as being perfect; the high priest as the offerer; Melchizedek, as without mother in that nature which is above us and without father in ours; and without genealogy above for who, it says, shall declare his generation? and, moreover, as king of Salem, which means peace, and king of righteousness, and as receiving tithes from patriarchs, when they prevail over powers of evil. They are the titles of the Son. Walk through them, those that are lofty in a godlike manner; those that belong to the body in a manner suitable to them; or rather, altogether in a godlike manner, that you may become a god, ascending from below, for his sake who came down from on high for ours. In all and above all keep to this, and you shall never err, either in the loftier or the lowlier names. Jesus Christ is the same yesterday and today in the incarnation, and in the Spirit forever and ever. Amen.”

“In these words, "Jesus Christ the same yesterday and to-day and for ever," "yesterday" means all the time that is past: "to-day," the present: "for ever," the endless which is to come. That is to say: Ye have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, "He is not, another will come," he says this, that He who was "yesterday and to-day," is "the same also for ever." For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist. "Jesus Christ the same yesterday and to-day and for ever." Do not think that then indeed He wrought wonders, but now works no wonders. He is the same. This is, "remember them that have the rule over you."”

“After the Apostle has above admonished them how they ought to conduct themselves in bearing evils, here he admonishes how they ought to conduct themselves in doing good. Hence according to the Gloss, from this place moral instruction begins, after the commendation and the exhortation to imitate him. And concerning this he does two things: first he exhorts them to good things; second he prays for them, at the place, Now the God of peace. Concerning the first he does three things: first he shows how they ought to do good with respect to their neighbors; second, with respect to themselves, at the place, Marriage is honorable; third, with respect to their prelates, at the place, Remember your prelates. He says therefore, with respect to the first, thus: it has been said that an unshakeable kingdom is promised to us, and if we wish to arrive at it, it is necessary that we have charity. Therefore let brotherly love remain in you. 1 John 4:20: he who does not love his brother, whom he sees, how can he love God, whom he does not see? Again, 1 Peter 2:17: honor all one another, love the brotherhood. But because charity is not idle, as Gregory says, therefore he exhorts to works of charity. 1 John 3:18: let us not love in word nor in tongue, but in deed and in truth. Therefore he says that we ought to show charity to strangers through hospitality, to those in bonds through compassion, to the poor through assistance. And he sets down the first at the place, and do not forget hospitality; the second at, remember those in bonds; the third at, and those who labor. He says therefore, with respect to the first, do not forget hospitality. And he says "forget" because these people had at one time, in their prosperity, been very hospitable, but now they had become impoverished, and so were not so well able to do it; yet he encourages them to continue according to their ability. Romans 12:13: pursuing hospitality. And he makes special mention of hospitality, because he who receives strangers fulfills three works of mercy at once, because he both receives, and feeds, and gives drink. 1 Peter 4:9: be hospitable to one another without murmuring. And he adds the reason, because through this many have pleased [God], having received Angels in hospitality, as is clear concerning Abraham and Lot, Genesis 19:2 ff. Another text has: through this, as it were unknowingly, they received Angels; because they did not believe them to be Angels, which is true at the beginning; hence, as to the fact that Abraham worshipped them, he thought that they were holy men sent by God, and he worshipped them with the worship of dulia, which is shown to saints, and offered them food as though to men. But afterward he understood them to be Angels, in whom God was speaking, and he spoke to them as to God, saying: this is not like you, who judge all the earth; and likewise Lot. With respect to the second he says, remember those in bonds, namely those who have been sent to prison for God's sake; remember them by visiting and ransoming, as though you were bound together with them in body. For this is another work of mercy. Matthew 25:36: I was in prison, and you came to me. Against which it is said, Isaiah 14:17: he did not open the prison to his bound ones. This they themselves once did, as is clear above at 10:34. But this pertains especially to the work of mercy, to reckon another's misery as one's own. With respect to the third he says, and those who labor, whether by bodily labor. Psalm 127:2: the labors of your hands, for you shall eat. Or by spiritual care. 2 Timothy 2:6: the laboring farmer must first partake of the fruits. Or in enduring evils. Ecclesiastes 1:17: and I knew that in these also there was labor and affliction of spirit. Briefly, the whole present life is a kind of labor. Job 5:7: man is born to labor, and the bird to flight. Supply: remember, as though you yourselves also were dwelling in the body. By which you have experienced what is necessary for those who labor. Ecclesiasticus 31:18: understand the things of your neighbor from yourself. Matthew 7:12: all things whatsoever you wish men to do to you, do the same also to them. Then when he says, Marriage is honorable, he admonishes them to do good with respect to themselves. And concerning this he does two things. First he sets down an admonition against the concupiscences of carnal delights; second, against the desire of external things, at the place, let your manner of life be without avarice. First therefore he sets down the admonition, saying, Honorable, etc. Concerning which it must be known that with regard to venereal matters sin occurs in two ways. In one way, through the illicit union of an unmarried man with an unmarried woman, and with respect to this he says, Marriage is honorable; supply: let it be in all, who are unwilling to remain continent, not a fornicatory union. And it is called honorable when it is done according to the due circumstances of matrimony. From which it is clear that the marital act can be without sin, which is against the heretics. 1 Corinthians 7:28: if a virgin marries, she has not sinned. Hence the Lord, to show that the marital act is good, worked his first sign at a wedding, and ennobled matrimony by his own bodily presence, and willed to be born of a married woman. In another way, through the violation of the marriage bed, namely when a man goes in to another's wife, or a woman to another's husband. And with respect to this he says, and the bed undefiled. And Wisdom 14:24: neither do they any longer keep life or marriages pure, but one kills another through injustice, or grieves him by adultery. Again, chapter 3:13: happy is the barren and undefiled woman, who has not known the bed in sin; she shall have fruit in the visitation of holy souls. But the Apostle adds the reason, saying, for fornicators and adulterers God will judge. In which he refutes the error of some who say that God does not punish carnal sins, nor care about them. Ephesians 5:6: let no one seduce you with empty words, for because of these things — namely, because of the carnal sins which he had mentioned beforehand — the wrath of God comes upon the sons of unbelief. Therefore he here says fornicators, on account of what he said, Marriage is honorable, and adulterers, on account of what he said, the bed undefiled — God will judge, that is, will condemn. Ephesians 5:5: every fornicator, or unclean person, or covetous person, which is the service of idols, has no part in the kingdom of God and of Christ. Then when he says, let your manner of life be, he forbids the desire of external goods: concerning which sin occurs in two ways. In one way through tenacity; in another way through covetousness. For liberality is a virtue which establishes a mean concerning money, both as to giving and as to receiving. With respect to the first, namely against tenacity, he says, let your manner of life be without avarice. For the miser is called too tenacious, as it were greedy for money. Hence Ecclesiasticus 10:9: nothing is more wicked than the miser. With respect to the second he says, content with present things. Those who, beyond what they have, wish to heap up other things, are not content with present things. 1 Timothy 6:8: having food, and things with which we may be covered, let us be content with these. Or, that which is said, let your manner of life be without avarice, forbids avarice with respect to covetousness and tenacity. But when he says, content with present things, he excludes the cause of avarice, namely anxious care. Matthew 6:34: be not anxious, etc. For it is not forbidden that a man should not be concerned about things necessary for the future, but that care and anxiety should not preoccupy the mind. For thus he who anticipates future anxiety is anxious for the morrow. Then when he says, for he himself has said, he sets down the reason for the admonition. And it is the reason why we ought not to be excessively anxious, but nevertheless do what is in us, namely with confidence in divine help. For he himself said, Joshua 1:5: I will not forsake you — namely, so as not to supply you with necessities — nor will I abandon you — namely, to perish of hunger. Psalm 36:25: I have not seen the just forsaken, nor his seed seeking bread. Or, I will not abandon you, so as not to free you from evils. And from this confidence is caused in the heart, so that we say confidently. Isaiah 12:2: I will act with confidence, and I will not fear. And what shall we say? That saying, Psalm 117:6: the Lord is my helper, I will not fear what man may do to me. Helper, insofar as he frees from evils. Psalm 45:2: a helper in the tribulations which have found us exceedingly. And therefore I will not fear what man may do to me, that is, whatever carnal adversary. Isaiah 51:12: who are you, that you should fear a mortal man? Or the Devil, who is called man from the man he has conquered; just as Scipio Africanus was called Africanus from conquered Africa. Matthew 13:28: an enemy man has done this. Then when he says, Remember your prelates, etc., he shows how they ought to do good with respect to their prelates. And concerning this he does two things: first he shows how they ought to conduct themselves toward the dead, namely that they should follow their examples; second, how toward the living, namely that they should obey them, at the place, obey your prelates. With respect to the first he does two things. First he shows how they should imitate the teaching of the good; second, how they should avoid the teaching of the bad, at the place, various teachings. He says therefore, Remember your prelates, who have spoken to you the word of God, that is, of the apostles who preached to you. Isaiah 51:2: look to Abraham your father, etc. But they not only preached by word, but also showed it by deed. Mark, last chapter: the word being confirmed by the signs that followed. Remember not only their words, but also consider their outcome. 1 Maccabees 2:51: remember the works of the fathers, which they did in their generations, and you shall receive great glory, etc. James 5:10: take, my brethren, as an example of evil outcome, and of longsuffering, and of labor, and of patience, the prophets who spoke in the name of the Lord, etc. But imitate not only this, namely the outcome — that is, that you patiently endure for Christ's sake — but also their manner of life, for one comes to a good death through a good manner of life; imitate also their faith, so that you may not turn aside from it. There follows, Jesus Christ, yesterday and today, the same also forever; according to the Gloss this text is introduced thus: for he had said above what indeed was said, Joshua 1:5: I will not forsake you, nor abandon you; these people could say: he to whom this was said had good reason to trust in God's help, but we do not, to whom it has not been said. The Apostle removes this, saying that Christ, who said this to Joshua, abides forever. And therefore just as then he was able to help him, so now he is able to give aid to us. Therefore he says, Jesus Christ yesterday and today, etc. Or it can be referred to what was said immediately before. For he had already said that they ought to imitate the apostles. They could say that it is not alike, because those men were instructed immediately by Christ and served him, but we are not so. And therefore the Apostle says that Christ therefore abides, and instructs us to serve him. Hence he says, Jesus Christ yesterday, namely in the time of the first apostles, and today, namely in this present time; the same also forever. Matthew, last chapter: behold I am with you even to the consummation of the world. Apocalypse 1:8: says the Lord God, who was, and who is, and who is to come, the Almighty. Psalm 101:28: but you are the selfsame, and your years shall not fail. In this therefore the Apostle shows the eternity of Christ.”

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

“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.”

“This verse is not, as some read it, in apposition with "the end of their conversation" (Heb 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (Heb 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Act 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Rev 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [BENGEL]. So the doctrine is the same, not variable: this verse thus forms the transition between Heb 13:7 and Heb 13:9. He is always "the same" (Heb 1:12). The same in the Old and in the New Testament.”