Exegetical and Hermeneutical Commentary of Hebrews 13:20
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,
20. the God of peace. The phrase is frequent in St Paul ( 1Th 5:23 : 2Th 3:16; Rom 15:33; Rom 16:20; Php 4:9).
that brought again from the dead ] Among many allusions to the Ascension and Glorification of Christ this is the only direct allusion in the Epistle to His Resurrection (but comp. Heb 6:2, Heb 11:35). The verb may be “raised again” rather than “brought up,” though there may be a reminiscence of “the shepherd” (Moses) who “brought up” his people from the sea in Isa 63:11.
through the blood of the everlasting covenant ] Rather, “by virtue of (lit. “in”) the blood of an eternal covenant.” The expression finds its full explanation in Heb 9:15-18. Others connect it with “the Great Shepherd.” He became the Great Shepherd by means of His blood. So in Act 20:28 we have “to shepherd the Church of God, which He purchased for Himself by means of His own blood.” A similar phrase occurs in Zec 9:11, “By (or “because of”) the blood of thy covenant I have sent forth thy prisoners out of the pit.”
Fuente: The Cambridge Bible for Schools and Colleges
Now the God of peace – God who is the Author, or the source of peace; notes, 1Th 5:23. The word peace in the New Testament is used to denote every kind of blessing or happiness. It is opposed to all that would disturb or trouble the mind, and may refer, therefore, to reconciliation with God; to a quiet conscience; to the evidence of pardoned sin; to health and prosperity, and to the hope of heaven; see the notes on Joh 14:27.
That brought again from the dead our Lord Jesus – Act 2:32 note; 1Co 15:15 note. It is only by the fact of the resurrection of the Lord Jesus that we have peace, for it is only by him that we have the prospect of an admission into heaven.
That great Shepherd of the sheep – notes, Joh 10:1, Joh 10:14. The idea here is, that it is through the tender care of that great Shepherd that true happiness is bestowed on the people of God.
Through the blood of the everlasting covenant – The blood shed to ratify the everlasting covenant that God makes with his people; notes, Heb 9:14-23. This phrase, in the original, is not connected, as it is in our translation, with his being raised from the dead, nor should it be so rendered, for what can be the sense of raising Christ from the dead by the blood of the covenant? In the Greek it is, the God of peace, who brought again from the dead the shepherd of the sheep, great by the blood of the everlasting covenant, our Lord Jesus, etc. The meaning is, that he was made or constituted the great Shepherd of the sheep – the great Lord and ruler of his people, by that blood. That which makes him so eminently distinguished; that by which he was made superior to all others who ever ruled over the people of God, was the fact that he offered the blood by which the eternal covenant was ratified. It is called everlasting or eternal, because:
(1)It was formed in the councils of eternity, or has been an eternal plan in the divine mind; and,
(2)Because it is to continue forever. Through such a covenant God can bestow permanent and solid peace on his people, for it lays the foundation of the assurance of eternal happiness.
Fuente: Albert Barnes’ Notes on the Bible
Heb 13:20-21
The God of peace
The God of peace and our sanctification
I.
I call your attention to THE PECULIAR TITLE UNDER WHICH GOD IS ADDRESSED IN THIS PRAYER: NOW, the God of peace. The names of God employed in prayer in holy Scripture are always significant. Why, then, did the apostle here call God the God of peace? He had a reason; what was it? Iris a Pauline expression. You find that title only in the writings of Paul. It is a name of Pauls own coinage by the teaching of the Holy Ghost. There were reasons in Pauls experience which led him to dwell upon this peculiar trait of the Divine character. Just as in our text he prays, Perfect you in every good work to do His will, so in Thessalonians he says, And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. It is evident, not only that the apostle delighted in the expression peculiar to himself, but that he saw a close connection between the peace of God and the sanctifying of believers, and for this reason, both in the Thessalonians and in the Hebrews, his prayer for their sanctification is addressed to the God of peace. The title is a gospel one. God is not spoken of as the God of peace in the Old Testament; but there He is a man of war, the Lord is His name; He shall cut off the spirit of princes; He is terrible to the kings of the earth.
1. The appropriateness of the title to the particular prayer will readily strike you, for holiness is peace. May the God of peace make you holy, for He Himself is peace and holiness.
2. The God of peace has also graciously restored peace and reconciled us to Himself by Jesus Christ, but it has been by the putting away of sin, for while sin remained peace was impossible. He died for our sins, but He rose again for our justification, which is none other than the replacing of us in a condition of reconciliation with God. He went into heaven to take possession of our inheritance; and what better evidence could there be that we are reconciled to God?
3. If you pursue the subject you will see more and more clearly the significance of the title, the God of peace; for, to make us perfect in every good work to do His will is to give us peace. Sin is our enemy, and the new life within us is heartily at enmity with evil, and therefore peace can never be proclaimed in the triple kingdom of our nature until we always do that which is well pleasing in the sight of the Lord, through Jesus Christ. Nor is this all.
4. When the apostle, praying for our sanctification, prays to the God of peace, it is as much as to say to us that we must view God as the God of peace if we are to be led to do His will. O man, is God your enemy? Then you will never serve Him, nor do that which is well pleasing in His sight. You must first of all know that there is peace between you and your God, and then you can please Him. This knowledge can only come to you through Christ Jesus, for peace is made only by the blood of the everlasting covenant.
5. I will call to your notice the fact that the title, the God of peace, sheds a light over the whole passage, and is beautifully in harmony with every word of the prayer. Let us read it line by line. Now the God of peace, that brought again from the dead our Lord Jesus. War brings down to death; but the God of peace brings back from the dead. The restoration of the Lord Jesus from the grave was a peaceful act, and was meant to be the guarantee of peace accomplished for ever. Through the blood of the everlasting covenant. The very word covenant is also full of peace: and especially is it so when we remember that it is a covenant of peace which eternal love has established between God and man. The apostle goes on to pray, Make you perfect in every good work to do His will. If Gods will is done by us, then there must be peace, for no ground of difference can exist. Working in you that which is well pleasing in His sight. When all in us is well pleasing to God, then, indeed, is He the God of peace to us. The final doxology is also very significant, for in effect it proclaims the universal and eternal reign of peace: To whom be glory for ever and ever. Amen. What can there be to disturb the universe when the Lord God omnipotent shall reign, and all nations shall glorify the Ever Blessed, world without end? Not without reason, therefore, did our apostle select the title, The God of peace.
II. We have now to consider THE SPECIAL ACT DWELT UPON IN THIS PRAYER. That brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant. The bringing back of the Lord Jesus from the dead was the seal of His perfected work, and consequently of our peace and ultimate perfection in holiness. Because He had wrought all righteousness, therefore did tie stand amongst living men; and because He had merited a crown of glory, therefore did He rise even to the throne of Jehovah, to sit there till His enemies are made His footstool. We go further yet. The bringing again of Christ from the dead was in effect the leading back of all His people. Not without the sheep did the Shepherd come, for that were to return defeated. The text speaks of Our Lord Jesus. Did you notice that? Ours in His offices of Shepherd and Saviour, altogether ours as brought again from the dead. What He did was for us. He is the great Shepherd of the sheep, and therefore what He did was for the sheep. Because I live, saith He, ye shall live also and because He lives to intercede, therefore His people are preserved from evil: Satan desires to have us, that he may sift us as wheat; but the great Shepherd, who was brought again from the dead, is daily watching over us, and the power of His life, and of His kingdom, and of His plea, are manifested in us, so that we conquer temptation, and advance from strength to strength in our pilgrimage to heaven.
III. Thirdly, let us notice THE VERY REMARKABLE MANNER IN WHICH THE HOLINESS PRAYED FOR IS DESCRIBED in the text: Make you perfect in every good work to do His will. That is the first clause, but the translation is not strictly accurate. The passage would be better rendered, make you fit in every good work to do His will, and the original Greek word properly means to reset a bone that is dislocated. The meaning of the text is this: by the fall all our bones are out of joint for the doing of the Lords will, and the desire of the apostle is that the Lord will set the bones in their places, and thus make us able with every faculty and in every good work to do His will. The first part of the prayer, then, is for fitness for holiness. The next is for actual service: Working in us that which is well pleasing in His sight. And here I ask you to notice how all things are of God. Even he who is best adapted for the performance of virtue and holiness, yet does not perform these things till the Lord worketh in him to will and to do of His own good pleasure. Over and above this mode of securing all the glory to God notice the next clause–through Jesus Christ. That which we do even when the Lord works in us we only do through Jesus Christ. We are nothing without our Lord, and though we do what is acceptable in the Lords sight, yet it is only acceptable through Jesus Christ.
IV. Our fourth point drops into its place very naturally, for we have already seen that THE WHOLE OF IT COMES TO A MOST APPROPRIATE CONCLUSION OF PRAISE: To whom be glory for ever and ever. Amen. To glorify God is the object of it all. Praise is the flower for which the stalk of prayer exists. It would be a very difficult question to decide to whom the last clause alludes, whether to the God of peace, or to Our Lord Jesus, and, therefore, I think, the safer way is to take them both together, for they are one. To whom, that is to God; To whom, that is to the Lord Jesus, be glory for ever and ever. Amen. Let it be so; it ought to be so, it must be so, it shall be so. Amen. Amen. Tarry just a minute while we give glory unto the Three-One-God. He is the God of peace; approach Him with holy delight; adore Him; glorify His name evermore. Then magnify Him next, because He found for us a Shepherd. Glorify ]=lDDint next for the covenant. And then adore Him because the power which He exerted upon Christ He is now exerting upon you. Bless Him for every grace received, for faith however little, for love, even though it burn not as you would desire; bless Him for every conquered sin, bless Him for every implanted grace, bless Him evermore. Bless Him that He deals with you through Jesus Christ. Through the Mediator all good has come to us, and through the Mediator it will still come, until that day when He shall deliver up the throne to God, even the Father, and God shall be all in all. (C. H. Spurgeon.)
The work of God
I. LOOK AT THE ASPECT IN WHICH GOD IS HERE PRESENTED.
1. A God of peace. Were we hastily to form our opinion of the character of God from the aspects and condition of this world, we might come to a different conclusion. God of peace! Where is peace? Read the worlds past history, or survey its present condition! Has not every age been filled with wars? and what soil, from the sands of Africa to Polar snows, has not been drenched with human blood? Unconverted man is at peace–neither with himself, nor with others, nor with God. Shall we therefore conclude from this view of the world that He who is at once its Maker and Monarch is not a God of peace? Assuredly not. He had nothing to do with this miserable condition of affairs; and is neither to be judged by it, nor blamed for it. In a fatal hour, sin was admitted into our world; and the ship that takes a Jonah aboard parts with peace. She has nothing to look for but thunders and lightnings, and storms and tempests. But let God have His way, only let His will be done in earth as it is done in heaven, and such a change were wrought on this world, as would recall the change that night saw on Galilee, when Jesus woke, and, rising in the boat, looked out on the tumbling sea, to say, Peace, be still–and in a moment there was a great calm.
2. God has made peace. Fury is not in Me, saith the Lord. He has turned from the fierceness of His anger, and made peace between Himself and man by the blood of the Cross; but not peace at any price–at the expense of His honour, holiness, justice, law, or truth. No. God has not overlooked the guilt of sin; He pardons, but does not palliate it. Peace, as has often been done between man and man, may be established on a!also basis. Take for example the States of America. Before they were actually rent asunder, they might have established a peace on the foundations of iniquity. Had they given ear to preachers who perverted the Word of God, and, regarding slavery as the white mans right, and not the black mans wrong, had they joined hand to hand to sacrifice the interests of humanity to those of commerce, they might have had peace instead of war. They might have cemented their union with the blood of slaves. But such a peace as that would have offered a complete contrast to the peace of the gospel. This preserves Gods honour. Not peace at any price, it is peace at such a price as satisfied the utmost demands of His law, and fully vindicated His holiness in the sight of the universe.
II. HE BROUGHT CHRIST FROM THE HEAD.
1. In one sense the glory of His resurrection belongs to Christ Himself. The only thing else I have now to give, Jesus might say, is My life; and there it is. Of My own will, by My own, free, spontaneous act, I lay it down. All your wretched tools and cruel tortures, your crown of thorns and bloody Cross, cannot deprive Me of life. It is not you that take away My life; nor is it God. It is not taken away–but given; for I have power to lay it down, as I have power to take it up again. Hence our Lords claim on our love and gratitude. But He who said, I have power to lay down My life, also said, I have power to take it up again–as He had before intimated, when, the Jews having asked a sign of Hint, He said, referring to His body, Destroy this temple, and in three days I will raise it up.
2. Here our Lords resurrection is attributed to God. Here unquestionably; but not here only. Paul says, He hath raised up Jesus again.
In conclusion
1. Look at this aspect of Christ as the Great Shepherd of the sheep. How many are the elements of His greatness! He is a Divine Shepherd. And unlike other shepherds, who in the East dwell in tents, and here in the lowly cottages, His home is a palace, and His servants are the angels of heaven. How many are the shepherds He has under Him. Indeed, those who bear the greatest names in His Church are, though leaders, but part of the flock; He Himself being the only Shepherd, Bishop, and Overseer of souls. Nor here, as sometimes happens among men, is greatness separated from that goodness which is the best property of the two. But both properties, infinite in measure, meet in Christ. Paul calls Him the Great, but He calls Himself the Good Shepherd.
2. Glance at Pauls prayer. Make you perfect. Could I express for you a better wish, or could you aim at a better object? I know that we are not perfect yet; far from it! In our imitation of Christ, how unlike is the fairest copy to the great original I Still there is no ground for despair. Perfect freedom from the power of sin, perfect obedience to the precepts and spirit of the law, perfect harmony to the mind and perfect conformity to the image of God, are within the bond, sealed with blood; and also in the prayer, I will that those whom thou has given Me be with Me where I am. (T. Guthrie, D. D.)
The great pleas of a great prayer
I. THE NAME OF GOD IS THE WARRANT FOR OUR LARGEST HOPE. God is the God of peace, and, therefore, He will, if we will let Him, make us perfect unto every good work. That, of course, must imply that the peace which is here ascribed to Him, as its source and fontal possessor, is that deep and changeless calm of an infinite and perfectly harmonious being which is broken by no work, perturbed by no agitations, and yet is no more stagnant than the calm depths of the ocean, being penetrated for ever by warmth and majestic motion in which there is rest. The God of peace wills to give to men something not altogether unlike the tranquillity which He Himself possesses. The hope seems altogether beyond the conditions of creatural life, which is tossed to and fro amidst change and agitations. How can the finite whose very law of life is change, whose nature is open to the disturbances of external solicitations, and the agitations of inward emotions–how can he ever, in this respect, approximate to the repose of God?And yet, analogous, if not similar, tranquillity may fill our hearts. When our wills are made pliable and flexible, no longer stiff and obstinate, like a bar of iron, to His touch, but bendable like a piece of dressed leather; when our hankering desires no longer go after forbidden dainties, but keep themselves within the limits of the Divine will; when we are ready for all that He commands or appoints, meeting the one with unmurmuring resignation, and the other with unquestioning obedience–then nothing that is at enmity with joy can utterly abolish or destroy the peace that we have in God.
II. THE RAISING OF THE SHEPHERD IS THE PROPHECY FOR THE SHEEP. I ask myself, Is it possible that I shall be delivered from this burden of corruption; that I shall ever, in any state, be able, with unhesitating and total surrender of myself, to make the will of God the very life of my spirit and the bread on which I live? And all the unbelieving and cowardly suggestions of my own heart as to the folly of trying after an unreachable perfection, and the wisdom of acquiescence in the partial condition to which I have already attained, are swept out of view by this one thing–the sight of a man throned by the side of God, perfect in holiness and serene in untroubled beauty. That is a prophecy for us all. We look out upon the world, or into this cage of evils in our own hearts, and are tempted to fold our hands and acquiesce in the inevitable. Alas! it is too true that we see not yet all things put under man. Courage! Nothing less than the likeness of Jesus Christ corresponds to Gods will concerning us. In Him there is power to make each of us as pure, as sinless, as the Lord Himself in whom we trust.
III. THE EVERLASTING COVENANT IS THE TEACHER AND THE PLEDGE OF OUR LARGEST DESIRES. Is it not a grand thought, and a profoundly true one, that God, like some great monarch who deigns to grant a constitution to his people, has condescended to lay down conditions by which He will be bound, and on which we may reckon? Out of the illimitable possibilities of action, limited only by His own nature, and all incapable of being foretold by us, He has marked a track on which he will go. If I may so say, across the great ocean of possible action He has buoyed out His course, and we may prick it down upon our charts, and be quite sure that we shall find Him there. Be sure of this, that within the four corners of Gods articulate and unmistakable assurance lies all that heart can wish or spirit receive from Him. You cannot expect or ask more from Him than He has bound Himself to impart. You desires can never be outstretched as to go beyond the efficacy of the blood of Jesus Christ; and through the ages of time or eternity the everlasting Covenant remains, to which it shall be our wisdom and our blessedness to widen our hopes, expand our desires, conform our wishes, and adapt our work. (A. Maclaren, D. D.)
Peace from God through Christ
I. THE AUTHOR OF PEACE. From all eternity God purposed in Himself the counsel of peace; and when by reason of sin, discord and misery came into the world, the Lord always comforted His people by the promise of redemption. In the fulness of time came Jesus, the Peace-maker; and when the chastisement of our peace was upon Him, the Father made peace through the blood of His Cross. Jesus Himself is our peace; but it is the God of peace who gave Jesus, and who by His atonement made peace, and reconciled all things to Himself. Peace means not merely calmness and rest of conscience and heart, based on the righteousness of God, but it means also restoration to health and well-being; or rather, since in Christ God makes all things new, not a restoration to Adams state of innocence, but the creating us anew after His image.
II. JESUS THE CHANNEL OF PEACE. Our Lord Jesus was the Paschal Lamb on Calvary. From that moment our peace was purchased, and we were identified with the substitute. Now the Lamb that was slain is also the good Shepherd, that laid down His life for the sheep; He is not merely the good, true, genuine Shepherd; He is also the great Shepherd, the mighty, sublime, the only one, who leads the flock out of the grave to the heavenly glory.
III. GOD WORKS IN US. Have we thus risen to the thought of the God of peace, the Redeemer, the Restorer, who through the sufferings of Jesus, and by His blood, delivered us from all evil, and has raised us together with Christ, unto a new, spiritual, and endless life, then we can understand the benediction, that God should work in us both to will and to do of His good pleasure. We are humbled by the sense of our transgressions, and above all of the sinfulness of our old nature. Let us be exalted by the grace of God. True, we groan in this tabernacle, being burdened, but we rejoice in God. The Lord works in us. He gives good desires, true petitions, living words and works. He prepares us for the work in time, as He prepared the work for us in eternity. He works in us that which is well-pleasing in His sight, for what is born of the Spirit is Spirit. And all is wrought through Jesus Christ. For He is our life and strength. Only abiding in Him can the branches live and bear fruit. The Spirit in us is not a substitute for Christ, but the connecting-link between the Lord and us. Thus the Divine energy within us acts simply through our faith in Jesus. Lean then on Jesus, and you will conquer sin. (A. Saphir.)
Our Lord Jesus
The names of the Saviour:
To most of us, I suppose, the various names by which our Saviour is designated in Scripture are just like so many aliases, indiscriminately used, and all conveying the same impression. But, in truth, they each suggest some distinctive aspect of His nature or relations to us, and in Scripture are never used without at least a sidelong glance to their special significance. The writers thought is always tinted, as it were, even if it is not deeply coloured, by the name which he selects. I have chosen the words which I have read as our starting-point, because they very strikingly bring together the extreme names; that which expresses lowly manhood and that which expresses sovereign authority, Jesus our Lord, in the union whereof lie the mystery of His being, and the foundation of our hopes, and by which union He becomes that great Shepherd of the sheep.
I. So, then, in the pursuit of this design, I have to ask you to notice, first, THE SIMPLE, HUMAN NAME JESUS.
1. Let us ever keep distinctly before us that suffering and dying manhood as the only ground for acceptable sacrifice and of full access and approach to God. Then, further, let us ever keep before our minds clear and plain that true manhood of Jesus as being the type and pattern of the devout life,
3. Then, again, let us set clearly before us that exalted manhood as the pattern and pledge of the glory of the race.
II. Then we have THE NAME OF OFFICE–JESUS IS CHRIST. IS your Jesus merely the man who by the meek gentleness of His nature, the winning attractiveness of His persuasive speech, draws and conquers, and stands manifested as the perfect example of the highest form of manhood, or is He the Christ, in whom the hopes of a thousand generations are realised; and the promises of God fulfilled, and the smoking altars and the sacrificing priests of that ancient system, and of heathenism everywhere, find their answer, their meaning, their satisfaction, their abrogation? Is Jesus to you the Christ of God?
III. We have THE NAME OF DIVINITY–JESUS THE CHRIST IS THE SON OF GOD. NOW that designation, either in its briefer form, the Son, or in its fuller form, the Son of God, is, we may say, a characteristic of this letter. The keynote is struck in the very first words. And then the writer goes on in a glorious flow of profound truth and lofty eloquence to set forth the majesty of this Sons nature, and the wonderfulness of His relations to the whole world. Jesus is this Son. Once, and once only, in the letter does the writer buckle together these two ideas which might seem to be antithetic, and at the utmost possible poles of opposition from each other: the lowly manhood and the wondrous Divinity. But they are united in Him who, by the union of them both, becomes the High Priest of our profession–Jesus, the Son of God. Further, the name is employed in its contracted form to enhance the mystery and the mercy of His sharp sufferings and of His lowly endurance. Though He were a Son, yet learned He obedience by the things which He suffered. The fuller form is employed to enhance the depth of the guilt and the dreadfulness of the consequences of apostasy, as in the solemn words about crucifying the Son of God afresh, and in the awful appeal to our own judgments to estimate of how sore punishment they are worthy who trample under foot the Son of God. In like manner once or twice our letter speaks of Jesus as Lord, declaring thereby His Sovereignty, and setting forth our relation of dependence and submission. (A. Maclaren, D. D.)
Christ brought from the dead:
Which words carry with them the form and purpose of a devout prayer. And prayer is the usual conclusion of St. Pauls Epistles. This prayer of Paul is a mutual prayer. In the two former verses he craves their prayers for himself, Brethren, pray for us (Heb 13:18). He desires the assistance of their prayers. And see how he requites that fruit of their love. What he requires of them he performs for them; he prays for them again. Such strong combinations of mutual prayers are prevailing means to bring down blessings. The prayer he makes is most seasonable and pertinent. This prayer is a full and sweet comprehension of his former doctrine, and a great confirmation of the piety and holiness of it. It is a good character of truth when we can pray that which we preach. The text, then, you see, is St. Pauls charitable and devout prayer, his apostolical and fatherly benediction, and blessing of the Hebrews.
I. The first thing observable is THE PERSON AND AUTHOR FROM WHOM HE SEEKS AND CRAVES THIS BLESSING OF GRACE AND HOLINESS FOR THEM. It is from the God of peace. Why doth he insist in that attribute of God, above all others, when he prays to Him for grace for his people? Many other excellencies God hath ascribed to him in Scripture, and the interposing of them in our prayers would seem very useful for the obtaining this great blessing of grace and sanctity.
1. The Scripture terms Him the God of power; and the blessing He sues for is a work of great power, to sanctify, and fit such sinful creatures as we are, to every good work (2Pe 1:3).
2. The Scripture terms Him the God of grace; and this work is a gracious work. This prayer is a petition for grace, and so St. Peter frames it accordingly (1Pe 5:10).
3. The Scripture terms Him the God of glory; and this work we are about, the work of sanctification, is a glorious work. St. Peter calls it the spirit of 1Pe 4:14). Yet we see the apostle passes by these attributes, and insists upon this, the God of peace, as most proper to what he aims at. In general
(1) The aim and drift of the apostle in this epistle is to compose all jarrs and differences of opinion in the Church of the Hebrews.
(2) He prays for grace from the God of peace, because, in truth, all grace flows from this, that God is become a God of peace to us. While He is an offended God there is no hope to receive from Him any gift of grace. Sue for pardon and peace first, and then His grace and Spirit, all that belongs to life and godliness, shall be made good unto thee.
(3) This title of the God of peace carries with it a third intimation, and that is of a necessary qualification, that is requisite in us for the receiving of this grace St. Paul prays for. He is the God of peace, and bestows His grace where He finds His peace. Such as follow peace the grace of God follows them and enters into them. If there be a Son of peace the blessing of grace shall rest upon him. A peaceable spirit invites the Holy Ghost to enter into us and to abide with us. It makes our hearts a fit soil for the feed of grace. But besides these more general considerations
2. This title of the God of peace hath a more close reference to the text, to the purpose of it, and to all the parts of it.
(1) It hath a reference to the blood here mentioned, and to the great Shepherds death. And it refers to that as to the main ground, and foundation, and purchase of this peace.
(2) A second reference to this title of the God of peace is to another passage in the text. It refers to the bringing of Christ back from the dead again as the proper effect and fruit of this peace. God, being now at peace with us, He brings Christ back from the dead. When Christ was brought under the dominion of death, that was the bitter fruit of Gods fierce anger, but the restoring back again to life, that is the sweet and blessed truth of His peace.
(3) There is a third reference of this title of God, the God of peace, and that is to the Shepherd of the sheep. It refers to that as to a great evidence and token that now He is indeed at peace with us. For He hath not only restored Christ to life, but restored Him to his office too, committed to Him the care of His flock again.
(4) There is yet a fourth reference of this title of the God of peace, and that is to the everlasting covenant that the text speaks of. God is now become a God of peace to us, because He is become a God in covenant with us. Nay, it is not only a lasting, but an everlasting peace. He hath bound Himself to maintain this peace by an everlasting covenant. He hath established a peace that shall never be broken. Nay, it is not only the peace of a covenant, though that be strong, but the peace of a Testament. We read of the quarrel of Gods covenant (Lev 26:25), that may meet with jars; but when peace becomes a legacy, a firm deed, and bequeathment that is unalterable, we shall inherit peace. Peace and safety is the heritage of the Lords servants (Isa 54:17). And for our greater assurance He hath erected a public office in His Church, where we may view and exemplify this covenant, take out a true and perfect copy of His last will and testament; and that is in the institution of the sacrament. We have done with the first particular, the Person, of whom he craves the blessing; that is the God of peace. Now
II. follows the MOTIVE THAT HE USES, AND BY WHICH HE STRENGTHENS AND ENFORCES HIS PRAYER. And that is the consideration of our Saviours resurrection. And it is the Divine art and holy rhetoric of prayer, not only to present our suits, but to press them by the interposition of such prevailing arguments. The motive, I say, which he uses is our Saviours resurrection. And of it take a double view. See the description of it; and that consists of three particulars.
1. Here is the Person raised. And He made known
(1) By His personal title, the Lord Jesus. And this title is very pertinent to His resurrection. For, however this glorious title was due to Him, even from His birth, yet it is observable it is never completely given to Him till after His resurrection. By His resurrection He was declared to be the Son of God; then made known to be Lord and Christ.
(2) The title of His office. The former, indeed, is more honourable for Him; but this other, that great Shepherd of the sheep, is more comfortable to us, as implying thus much, that whatsoever betided Him in the whole carriage of this business befell Him not as a private person for His own cause, but in the behalf of those that were committed to His charge. Whatsoever He did or suffered, it was all for His sheep.
1. His first mission and coming into the world was for His sheep Mat 15:24).
2. His death and passion was not in His own behalf, but for His sheep Joh 10:15).
3. His resurrection, that was for His sheep to resume that office, to take care over His flock (Act 3:26). All for us men, and for our salvation. For better understanding of this title let us take it asunder into these three particulars. First, We see the Church, the body of Christians, they are called sheep. And this resemblance is exceeding frequent in Scripture. The Church of God is called a flock of sheep (Luk 12:32; 1Pe 5:5; Eze 36:38).
It is fitly so termed in these resemblances.
1. Sheep are such kind of creatures as naturally gather themselves together, unite into a flock. Such are Christians; such is the Church, combined in a holy society and communion. If we belong not to the flock we belong not to the Shepherd, we make ourselves a prey to the wolf.
2. Sheep are of a very harmless and inoffensive nature. And such must Christians be, endued with dove-like simplicity, with lamb-like innocency. The most cruel dispositions shall be tamed and sweetened when they come once to be of this flock of Christ. 3, Sheep are creatures exceedingly subject to stray, if not tended and kept in the better; unable to keep out of error; and, having erred, unable to return. Such are Christians, the best of them, if left to themselves. How soon out of the right way are we if God takes off His guidance and leaves us unto ourselves? Into what mazes and thickets of errors do we run ourselves (Psa 119:176).
4. Sheep are weak and shiftless creatures, unable to make resistance. And such is the Church, if considered in itself, and from under Christs protection. The enemies of Gods Church are like the fat bulls of Bashan, whereas Gods people are like a few helpless sheep.
5. Sheep are not, as many other creatures, wild and of no mans owning, creatures at large, but they are the property and possession of an owner. So Gods Church is not a loose, scattered people; they are His proper possession, His chosen people, the sheep of His pasture, His peculiar people, the people of His purchase, His choice inheritance. Secondly, Here is His office. Christ is a Shepherd. He vouchsafes to be called and known by that name (Psa 80:1). Our Saviour assumes this name to Himself Joh 10:11).
All that is requisite in a Shepherd is fully in Christ.
1. A Shepherd is an employment of much diligence and attention. It requires a constant, continual inspection over the flock. Such is the watchful care that Christ hath over His Church (Mat 28:20).
2. A shepherd is an employment of tenderness, and mildness, and of much compassion. If the sheep stray he seeks them carefully, brings them home gently, lays them on his shoulders. And such a Shepherd is Christ, not like a lion over His flock, but meek and merciful (Isa 40:11).
3. A shepherds is an employment of skill; he must be able to know the state of his flock (Pro 27:23). What diseases they are subject to, and how to prevent or cure them: what food is wholesome for them, and how to supply them. Sure, in this also, Christ is a perfect Shepherd. He hath not the instruments of a foolish shepherd, as Zechariah speaks Zec 11:15), but is completely furnished with all abilities for the good of His flock. He knows their diseases, and can cure them; their dangers, and can prevent them; their necessities, and can supply them; their enemies, and can disappoint them (Psa 23:1).
4. A shepherds is an employment that requires stoutness and courage. He that will keep his flock from mischief must not fear the wolf or flee from him, but withstand and resist him.
5. As shepherds is an employment of much patience and hardship. He must bear many a storm, and blast, heat, and cold, undergo all weathers. He must endure much tediousness in seeking and reducing his poor stray sheep. It was Jacobs lot, and much more our Saviours. He served a hard service; storms and tempests fell upon Him in tending His flock. He was a man of afflictions, patiently undergoing all the toil of His laborious employment. Thirdly, Take notice of the dignity and eminency of this office. He is called that great Shepherd. Great Shepherd! Surely in the worlds account there is scarce good congruity between these two words. If a Shepherd, then we conclude Him to be a mean man. Kings and priests joined together in the Scripture. Nay, peasants and priests, that is the worlds heraldry; so they rank them, set them wish the dogs of the flock, as Job speaks (Job 30:1), that place is good enough for them. Shepherd, Priest, Minister, all words of contempt, not to be found amongst the titles of honour; nay, what saith Moses (Gen 46:34)? Every shepherd is an abomination to the Egyptians. So is a Church shepherd to profane worldlings. Well, let the ministry be the scorn of the world; let them stumble at it in their folly, or spurn at it in their pride, yet it is the wisdom of God and the power of God. A shepherds is the office of our Saviour and the glory of Christ. So then, with or without their leaves, Christ is the great Shepherd. Every way great.
1. Great in His person. If the Son of God become a Shepherd, surely then a great Shepherd. How wonderful is it to see the Lord Jesus Christ, with His shepherds crook, tending His flock! This humiliation of His Person in a great exaltation of the office makes Him a great Shepherd.
2. Christ is the great Shepherd, because He is the supreme Shepherd, the Prince of Shepherds. All other pastors, of what title soever, are inferior to Him. All hold their employment in dependence from Him.
3. He is a great Shepherd, for His flock is great; great, I mean, in the value. His flock is a flock of souls, and that is a precious flock.
4. He is great in prerogatives. All the flock of Christians is under His inspection. He is the only true OEcumenical pastor. All other shepherds are but petty shepherds, of a portion only of His flock. But to be the universal Shepherd of the whole Church is Christs prerogative.
5. He is great in possession. The flock is His own, He is the rightful Owner and Possessor of it. We, the best of us, are but servants to Him, to tend His flock. He sets us on work, to Him we owe our accounts. He will pay us our wages, or reckon with them that shall any ways defraud us.
6. He is great in His abilities to tend His flock.
1. A great Shepherd in knowing His flock. He hath a special knowledge of every poor sheep. He hath all their names engraven on His breast (Joh 10:3).
2. Great He is in His love and affection to His flock. He lays down His life for them.
3. He is of great power to save and preserve them (Isa 63:1). (Bp. Brownrigg.)
That great Shepherd
The great Shepherd of the sheep
I. WHY GODS RELIEVING PEOPLE ARE COMPARED TO SHEEP.
1. Sheep are harmless creatures (Php 2:15).
2. Meek and patient (1Pe 3:4).
3. Clean (Psa 73:1).
4. Simple and guileless (Psa 32:2).
5. Tractable (Joh 10:27).
6. God made them His sheep by free grace (Psalm c. 3).
II. JESUS CHRIST IS THE GREAT SHEPHERD OF HIS SHEEP.
1. He carefully feeds His flock (Isa 40:11).
2. He feeds them in providing ordinances for them (Psa 23:2).
3. In providing shepherds to dispense ordinances (Eph 4:11-12).
4. He spiritually blesses the feeding of His flock (Eze 34:14).
5. Christ knows all His sheep (Jer 33:13).
6. He knows them as given to Him by His Father (Joh 17:6).
7. He knows them as bearing His image (Rom 8:29).
8. He knows them by the sprinkling of His blood (Rev 7:14).
9. He preserves them from danger (Joh 10:28).
He preserves them
(1) By His death.
(2) His intercession.
(3) His presence.
(4) His union to them.
(5) His promise.
(6) And His Holy Spirit.
III. WHY CHRIST IS CALLED THE GREAT SHEPHERD.
1. In regard to the dignity of His character (Zec 13:7).
2. In regard to His great ability to save (Joh 3:34-35).
3. In regard to His property in the sheep (Joh 10:11; compared 1Pe 1:18-19).
4. Other shepherds are sheep as well as shepherds (Act 14:15).
5. In regard to His dominion over the shepherds (Ecc 12:11).
6. In regard to the success that He can give to His pastoral care 1Co 3:7).
7. In regard to the jurisdiction He has over them (1Co
6:20).
8. In regard to the extent of His jurisdiction (Psa 72:8).
Improvement. To ministers:
1. To teach ministers to act for Christ.
2. To feed their hearers with gospel truths.
3. To show believers their daily mercies.
4. To remind them of their security in Christ.
5. And their final salvation and glory.
Instruction. To believers:
1. Be ruled and governed by Jesus Christ.
2. Submit to the shepherds that He has appointed.
3. Pray to love the goodly pastures of Christs providing.
4. Bring forth fruits unto the glory of His grace.
5. And expect to live with Him hereafter, where all sorrow and sin will he for ever done away, and the whole Church will rejoice in God eternally. (T. B. Baker.)
The blood of the everlasting covenant
The blood of the everlasting covenant:
All Gods dealings with men have had a covenant character. It hath so pleased Him to arrange it, that He will not deal with us except through a covenant, nor can we deal with Him except in the same manner. It is important, then, since the covenant is the only ladder which reaches from earth to heaven, that we should know how to discriminate between covenant and covenant; and should not be in any darkness or error with regard to what is the covenant of grace, and what is not.
I. First of all, then, I have to speak of THE COVENANT mentioned in the text; and I observe that we can readily discover at first sight what the covenant is not. We see at once that this is not the covenant of works, for the simple reason that this is an everlasting covenant. Again, I may remark that the covenant here meant is not the covenant of gratitude which is made between the loving child of God and his Saviour. Such a covenant is very right and proper. But that covenant is not the one in the text, for the simple reason that the covenant in our text is an everlasting one. Now ours was only written out some few years ago. It would have been despised by us in the earlier parts of our life, and cannot at the very utmost be so old as ourselves. Having thus readily shown what this covenant is not, I may observe what this covenant is.
1. Now, in this covenant of grace, we must first of all observe the high contracting parties between whom it was made. The covenant of grace was made before the foundation of the world between God the Father, and God the Son; or to put it in a yet more Scriptural light, it was made mutually between the three Divine persons of the adorable Trinity. This covenant was not made directly between God and man.
2. And now, what were the stipulations of this covenant? They were somewhat in this wise. God had foreseen that man after creation would break the covenant of works; that however gentle the tenure upon which Adam had possession of Paradise, yet that tenure would be too severe for him, and he would be sure to kick against it, and ruin himself. God had also foreseen that His elect ones, whom He had chosen out of the rest of mankind, would fall by the sin of Adam, since they, as well as the rest of mankind, were represented in Adam. The covenant therefore had for its end the restoration of the chosen people.
3. And now having seen who were the high contracting parties, and what were the terms of the covenant made between them, let us see what were the objects of this covenant. Was this covenant made for every man of the race of Adam? Assuredly not; we discover the secret by the visible. As many as shall believe, as many as shall persevere unto the end, so many and no more are interested in the covenant of Divine grace.
4. Furthermore, we have to consider what were the motives of this covenant. Why was the covenant made at all? There was no compulsion or constraint on God. As yet there was no creature. Even could the creature have an influence on the Creator, there was none existing in the period when the covenant was made. We can look nowhere for Gods motive in the covenant except it be in Himself, for of God it could be said literally in that day, I am, and there is none beside Me. Why then did He make the covenant? I answer, absolute sovereignty dictated it. But why were certain men the objects of it and why not others? I answer, sovereign grace guided the pen.
II. But now, in the second place, we come to notice ITS EVERLASTING CHARACTER. It is called an everlasting covenant.
1. And here you observe at once its antiquity. The covenant of grace is the oldest of all things.
2. Then, again, it is an everlasting covenant from its sureness. Nothing is everlasting which is not secure.
3. Furthermore, it is not only sure, but it is immutable. If it were not immutable, it could not be everlasting. That which changest passes away. But in the covenant everything is immutable. Whatever God has established must come to pass, and not word, or line, or letter, can be altered.
4. The covenant is everlasting, because it will never run itself out. It will be fulfilled, but it will stand firm.
III. Having thus noticed the everlasting character of the covenant, I conclude by the most precious portion of the doctrine–the relation which the blood bears to it–THE BLOOD OF THE EVERLASTING COVENANT. The blood of Christ stands in a fourfold relationship to the covenant.
1. With regard to Christ, His precious blood shed in Gethsemane, in Gabbatha and Galgotha, is the fulfilment of the covenant.
2. With regard to the blood in another respect, it is to God the Father the bond of the covenant.
3. Then, again, the blood of the covenant has relation to us as the objects of the covenant, and that is its third light; it is not only a fulfilment as regards Christ, and a bond as regards His Father, but it is an evidence as regards ourselves. Are you relying wholly upon the blood?
4. The blood stands in a relationship to all three, and here I may add that the blood is the glory of all. To the Son it is the fulfilment, to the Father the bond, to the sinner the evidence, and to all–to Father, Son, and sinner–it is the common glory and the common boast. In this the Father is well pleased; in this the Son also, with joy, looks down and sees the purchase of His agonies; and in this must the sinner ever find his comfort and his everlasting song, Jesus, Thy blood and righteousness are my glory, my song, for ever and ever. (C. H. Spurgeon.)
The blood of the everlasting covenant:
This everlasting covenant is the covenant of grace, or the gospel, made with Christ, as the Head and Representative of all His believing people. It is called everlasting, in contradistinction to some transient outward forms of it that had already vanished or were vanishing away. God had made legal, ceremonial, national covenants, which were temporary–which had not the elements of permanency. But this covenant touches, embraces everything: reaches up to Gods highest attributes, and down to mans deepest needs–over all the breadth of law, and along all the line of existence. Nothing can happen to shake it. Nothing can alter the disposition of Him who makes it. He foresees all changes. He overrules all events. He provides for all circumstances. We read of everlasting love; of the eternal purpose; of predestination unto the adoption of children; of being chosen before the foundation of the world; of the mercy of God unto eternal life, which God, that cannot lie, promised before the world began; and here we have the everlasting covenant. Everlasting! I cannot fix a beginning, any more than an end. I can only think there never was beginning. Oh I it is a wonderful thought that God never began to love the world, that He never began to love you. And He will never cease to love. We go on now to the other term, the blood of the everlasting covenant. That is the virtue of the death of Christ. It is that grand act of atonement and self-sacrifice by which He bore the penalty of sin for us, and secured the gospel as Gods method in this world for ever.
I. GOD IS THE GOD OF PEACE, WHO MAKES PEACE WHERE IT HAS BEEN BROKEN, AND GIVES IT WHERE IT IS LOST. The God who makes peace between heaven and earth, between law and conscience, between Himself and sinful men. How does He make it? Through the blood of the everlasting covenant. If there is a way between heaven and earth, an open way for hopes and prayers, for departing souls and descending angels; if troubled consciences are pacified and cleansed; if thunders of broken law are hushed into silence, it is because this blood was shed, because Christ died, the lust for the unjust.
II. HE BROUGHT AGAIN FROM THE DEAD OUR LORD JESUS. He wrought that mightiest work that has ever been wrought in this world, the resurrection of Christ. How? Again, through the blood of the everlasting covenant. The power of the death sprang into resurrection. The corn of wheat fell into the ground and died, and then, with a mighty vegetative force, produced this harvest of resurrection–this splendid flower-fact, which towers and shines above all others.
III. It is through the same act of self-sacrifice is death that He becomes THE GREAT SHEPHERD OF THE SHEEP. What kind of shepherd is needed by this wandering widespread flock of men, scattered over all the hills of earth and time? Is it one who will come and pipe to them while they pasture? Is it one who will speak to them, and call them all by name? Is it one who will lead them out and drive them home? Nay, the first and foremost requisite in the good Shepherd is, that He shall die for the sheep.
IV. Now, passing over the ridge of the passage, we come down upon the human side of it, AND WE HAVE THIS BLOOD OF THE COVENANT FULL OF EFFICIENCIES ON THIS SIDE ALSO. Here the first term that meets us is the term perfect; given us at once this high idea, the idea of perfection as a thing attainable now, by means of the blood and death of the Son of God. And this perfection is not merely a thing ideal and distant, not only a thing to be hoped for beyond earth and time, in heaven and glory. It is a thing to be striven for and realised in measure in daily life and service, as here–The God of peace make you perfect in every good work.
V. Finally; in this illustration of the power of the Cross, we have the inworking of the Spirit of God in the heart of the man who is thus seeking perfection, WORKING IN YOU THAT WHICH IS WELL PLEASING IN HIS SIGHT. This secures simplicity and spirituality–God working within by the Spirit–then all is right and good. The water is cleansed at the fountain, thoughtis touched as it springs, feeling purified as it begins to flow, affection lifted to its object, will bent to the will of God. Lessons:
1. Let us come to this blood of the covenant, or to the death, or to the Cross of Christ for cleansing. This alone cleanseth us from all sin. Here, on Calvary, is the open fountain.
2. Let us come to this blood for motive. Nothing will stir us so purely, nothing will stir us so much. Here is nobleness without a shadow, unselfishness without reserve, self-sacrifice without regret. Here is the love of God all in motion! The purpose of God in and for man, beginning to shine! Here is the everlasting model and example for new obedience!
3. Let us come to this blood for speech. The blood of sprinkling speaketh; and if we hear the utterances, we shall speak too, and tell out what we hear. (A. Raleigh, D. D.)
The blood of the covenant
I. The subject is the covenant of grace, as it is here spoken of, and I shall begin by noticing, first, THE COVENANT NAMES which the apostle uses. He calls the ever-blessed Father the God of peace; and to the Redeemer who has taken the other side of the covenant, he gives the title, Our Lord Jesus, that great Shepherd of the sheep. As many of us as have believed in the Lord Jesus Christ are in Christ, and He is our Head and Representative, our Shepherd and Sponsor. Jesus has, according to His promise, shed His blood, and now the covenant stands only to be fulfilled on the side of the eternal Father, and under that aspect of the covenant the apostle calls the Father, the God of peace. He is not the God of a hollow truce, not the God of a patched-up forgetfulness of unforgiven injuries, but the God of peace in the very deepest sense; He is Himself at peace, for there is a peace of God that passeth all understanding; and, moreover, by reason of His mercy His people are made to enjoy peace of conscience within themselves, for you feel that God is reconciled to you, your hearts rest in Him, your sins which separated you have been removed, and perfect love has cast out the fear which hath torment. While the Lord is at peace with Himself, and you are made to enjoy inward peace through Him, He is also at peace with you, for He loves you with a love unsearchable; He sees nothing in you but that which He delights in, for in the covenant He does not look at you as you are in yourself, but in your Head, Christ Jesus, and to the eye of God there is no sight in the universe so lovely as His own dear Son, and His people in His Son. Henceforth be it ours in every troubled hour to look to the Lord under this cheering name, the God of peace, for as such the covenant reveals Him. The apostle had a view of the other great party to the covenant, and he names Him Our Lord Jesus, that great Shepherd of the sheep. We must view our Redeemer in the covenant first as Jesus the Saviour who leads us into the Canaan which has been given to us by a covenant of salt, even the rest which remaineth to the people of God; He is also the Lord Jesus, in all the dignity of His nature, exalted far above all principalities and powers, to be obeyed and worshipped by us, and our Lord Jesus–ours because He has given Himself to us, and we have accepted and received Him with holy delight to be the Lord whom we cheerfully serve. Further, our Lord is called the great Shepherd of the sheep. In the covenant we are the sheep, the Lord Jesus in the Shepherd. You cannot make a covenant with sheep, they have not the ability to covenant; but you can make a covenant with the Shepherd for them, and so, glory be to God, though we had gone astray like lost sheep, we belonged to Jesus, and He made a covenant on our behalf, and stood for us before the living God. This is a great subject, and I can only hint at it. Let us rejoice that our Shepherd is great, because He with His great flock will be able to preserve them all from the great dangers into which they are brought, and to perform for them the great transactions with the great God which are demanded of a Shepherd of such a flock as that which Jesus calls His own. While we rest in the covenant of grace we should view our Lord as our Shepherd, and find solace in the fact that sheep have nothing to do with their own feeding, guidance, or protection; they have only to follow their Shepherd unto the pastures which He prepares, and all will be well with them. He maketh me to lie down in green pastures, He leadeth me beside the still waters.
II. Secondly, the apostle mentions THE COVENANT SEAL. 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. The seal of the covenant is the blood of Jesus. Think how impossible it is that the Lord should ever break that covenant of grace, which He spontaneously made with His own Son, and with us in Him, now that it has been sprinkled with blood from the veins of His own well-beloved Son. Remember, too, that in our case that blood not only confirmed the covenant; but actually fulfilled it; because the covenant stipulation was on this wise: Christ must suffer for our sins and honour the Divine law. It is not only ratified with that bloody signature, but by that blood it is actually carried out on Christs part, and it cannot be that the eternal Father should start back from His side of the compact since our side of it has been carried out to the letter by that great Shepherd of the sheep who laid down His life for us. By the shedding of the blood the covenant is turned into a testament. Dwell with pleasure upon that word everlasting covenant. The covenant of works is gone; it was based on human strength, and it dissolved as a dream; in the nature of things it could not be everlasting. Man could not keep the condition of it, and it fell to the ground. But the covenant of grace depended only upon the power and love and faithfulness of Christ, who has kept His part of the covenant, and therefore the covenant now rests only upon God, the faithful and true, whose word cannot fail.
III. We have now to notice THE COVENANT FULFILMENT, for the Lord has commenced to fulfil it. The God of peace that brought again from the dead our Lord Jesus, that good Shepherd of the sheep, through the blood of the everlasting covenant. See, then, Jesus Christ has been brought back again from the dead through the blood of the covenant. See how He climbs aloft, and sits upon the Fathers throne, for God also hath highly exalted Him, and given Him a name above every name, that at the name of Jesus every knee should bow. Now note by what means our Lord returned from the dead to all this glory. It was because He had presented the blood of the everlasting covenant. When the Father saw that Jesus had kept all His part of the covenant even to death, that He began to fulfil His portion of the contract by bringing back His Son from the grave to life, from shame to honour, from humiliation to glory, from death to immortality. See where He now sits expecting till His enemies be made His footstool. Now, what has been done to Jesus has been virtually done to all His people, because, you observe, the Lord brought again from the dead, not the Lord Jesus as a private person only, but our Lord Jesus, as that great Shepherd of the sheep. The sheep are with the Shepherd.
IV. Fourthly, we will view THE COVENANT BLESSING. What is one of the greatest of all the covenant blessings? The writer of this Epistle here pleads for it. Now, saith he, 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, working in you that which is well-pleasing in His sight. Notice that one of the chief blessings of the covenant is power and will to serve God.
1. Taking the text word by word, I perceive that the first blessing asked for by the apostle is meetness for the Divine service, for the Greek word is not Make you perfect, but meet, fit, prepared, able for.
2. But the apostle asked for an inward work of grace, not merely meetness for service, but an operation felt–Working in you that which is well-pleasing in His sight. Do not be satisfied with a little, weak, almost inperceptible, pulse of religion, of which you can hardly judge whether it is there or not; but ask to feel the Divine energies working within you, the eternal omnipotence of God, struggling and striving mightily in your spirit until sin shall be conquered, and grace shall gloriously triumph. This is a covenant blessing. Seek ye for it.
3. But we need outward as well as inward work. Working in you that which is well-pleasing in His sight–no small matter when you remember that nothing but perfect holiness can please God. We must know the power of our Lords resurrection, and exhibit it in every action of our lives.
4. Observe, once more, the completeness of this covenant blessing. Just as Jesus is fully restored to the place from which He came, and has lost no dignity nor power by having shed His blood; but rather is exalted higher than ever, so Gods design is to make us pure and holy as Adam was at the first, and to add to our characters a force of love which never would have been there if we had not sinned and been forgiven, an energy of intense devotion, an enthusiasm of perfect self-sacrifice, which we never could have learned if it had not been for Him who loved us and gave Himself for us. God means to make us the princes of the blood royal of the universe, or, if you will, the body guards of the Lord of Hosts.
IV. We conclude with THE COVENANT DOXOLOGY, TO whom be glory for ever and ever. Amen. If anything in the world can make a man praise his God it is the covenant, and the knowledge that He is in it.
1. Our God deserves exclusive glory. Covenant theology glorifies God alone.
2. He also has endless glory. To whom be glory for ever and ever. Have you glorified God a little, because of His covenant mercy? Go on glorifying Him. (C. H. Spurgeon.)
Make you perfect
Apostolic prayer for the Hebrews
I. He prays that the God of peace would MAKE THEM PERFECT IN EVERY GOOD WORK TO DO HIS WILL. The word here translated perfect occurs in various other texts, and properly signifies to adjust, to dispose or prepare with great wisdom and propriety. The apostle obviously means that God would fit and dispose the minds of His brethren for every good work to do His will. The doing of the will of God, whether this relate to active obedience, or to suffering, forms the grand end of the gospel, considered in its practical design on the heart and life.
II. He also prays, in connection with this, that God would would WORK IN THEM THAT WHICH IS WELL-PLEASING IN HIS SIGHT, THROUGH JESUS
CHRIST. That which is well-pleasing in the sight of the all-perfect Jehovah, must be supremely excellent in itself, and adapted to promote the true, the eternal happiness of His people. It consists of the various dispositions and desires and practices which are comprehended in His good and perfect and acceptable will. A very great and unspeakably important part of the great salvation, consists in being delivered from the dominion of the old man–in being renewed in the spirit of our minds, and having infused into the heart those gracious dispositions which are the fruit of the Spirit, and the produce of faith in that Saviour of whom He testifies. Lessons:
1. Let us be exhorted to contemplate the blessed character of our God as the God of peace, who hath reconciled us to Himself by Jesus Christ, and who is the author of that holy tranquillity and sweet serenity of soul which is the happy portion of those who know and love His name. It is this which calms the troubles of the breast, and fills us with that peace which, in the language of our Lord, the world can neither give nor take away.
2. We are reminded of the inseparable connection between our enjoyment of the blessings of the everlasting covenant, and of the God of peace as our God, and our being fitted for every good work to do His will.
3. Let us imitate the example of the apostle Paul, in commending one another to the God of peace.
4. Let us ascribe the glory of all to Him who is the author of our salvation. (Andrew Arthur.)
The closing prayer
I. THE BURDEN OF THE PRAYER is that these Hebrew Christians may be made perfect to do Gods will. There is no higher aim in life than to do the will of God. It was the supreme object for which our Saviour lived. This brought Him from heaven. This determined His every action. And human lives climb up from the lowlands to the upland heights just in proportion as they do the will of God on earth as it is done in heaven. God is love; to do His will is to scatter love in handfuls of blessing on a weary world. God is light; to do His will is to tread a path that shines more and more to the perfect day. God is life; to do His will is to eat of the Tree of Life, and live for ever, and to drink deep draughts of the more abundant life, which Jesus gives. God is the God of hope; to do His will is to be full of all joy and peace, and to abound in hope.
II. MARK THE GUARANTEES THAT THIS PRAYER SHALL BE REALISED.
1. The appeal is made to the God of peace. He, whose nature is never swept by the storms of desire or unrest; whose one aim is to introduce peace into the heart and life; whose Dove to us will not brook disappointment in achieving our highest blessed-ness–He must undertake this office; He will do it most tenderly and delicately; nor will He rest until the obstruction to the inflow of His nature is removed, and there is perfect harmony between the promptings His will and our immediate and joyous response.
2. He brought again from the dead our Lord Jesus, that great Shepherd of the sheep. To have given us a Shepherd was much; but to have given us so great a Shepherd is marvellous. He is the great Shepherd who died, just as He is the good Shepherd who knows His flock, and the chief Shepherd who is coming again, He is great, because of the intrinsic dignity of His nature, because of His personal qualifications to save and bless us, because of the greatness of His unknown sufferings, and because of the height of glory to which the Father hath exalted Him. And, surely, if our God has given us such a Shepherd, and raised Him to such a glory, that He may help us the more efficiently, there is every reason why we should confidently count on His aid.
III. THE DIVINE METHOD will be to work in us.
1. It is necessary first that we should be adjusted so that there may be no waste or diversion of the Divine energy.
2. When that is done, then it will begin to pass into and through us in mighty tides of power. God working in you. It is a marvellous expression I We know how steam works mightily within the cylinder, forcing up and down the ponderous piston. We know how sap works mightly within the branches, forcing itself out in bud, and leaf, and blossom. We read of a time when men and women were so possessed of devils that they spoke and acted as the inward promptings led them. These are approximations to the conception of the text, which towers infinitely beyond. On His doing all that may be needed in us, as He has done all that was needed for us.
3. He will certainly respect the everlasting covenant, which has been sealed with blood.
IV. THE RESULT will be that we shall be well-pleasing in His sight, through Jesus Christ. (F. B. Meyer, B. A.)
The great prayer based on great pleas:
This prayer is the parting highest wish of the writer for his friends. Do our desires for ourselves, and for those whom we would seek to bless, run in the same mould?
I. CONSIDER THE PRAYER WHICH THE NAME EXCITES. Make you perfect in every good work. Now, I need only observe here, in regard to the language of the petition, that the word translated make perfect is not the ordinary one employed for that idea; but a somewhat remarkable one, with a very rich and pregnant variety of significance. The general idea of the word, is to make sound, or fit, or complete, by restoring, by mending, by filling up what is lacking, and by adapting all together in harmonious co-operation. And so this is what Christians ought to look for, and to desire as being the will of God concerning them. The writer goes on to still further deepen the idea when he says, make you perfect in every good work; where the word work is a supplement, and unnecessarily limits the idea of the text. For that applies much rather to character than to work, and the make you perfect in every good refers rather to an inward process than to any outward manifestation. And this character, thus harmonised, corrected, restored, filled up where it is lacking, and that in regard of all manner of good–whatsoever things are fair, and lovely, and of good report–that character is well-pleasing to God. So you see the width of the hopes–ay! of the confidence–that you and I ought to cherish. We should expect that all the discord of our nature shall be changed into a harmonious co-operation of all its parts towards one great end. It is possible that our hearts may be united to fear His name; and that one unbroken temper of whole-spirited submission may be ours. Again, we shall expect, and desire, and strive towards the correction of all that is wrong, the mending of the nets, the restoring of the havoc wrought in legitimate occupations and by any other cause. Again, we may strive with hope and confidence towards the supply of all that is lacking. In every good–and all-round completeness of excellence ought to be the hope, and the aim, as well as the prayer of every Christian.
II. NOTE THE DIVINE WORK WHICH FULFILS THE PRAYER. Working in you that which is well-pleasing in His sight, through Jesus Christ. Creation, Providence, and all Gods works in the world are also through Jesus Christ. But the work which is spoken of here is yet greater and more wonderful than the general operations of the creating and preserving God, which also are produced and ministered through that eternal Word by whom the heavens were of old, and by whom the heavens are still sustained and administered. There is, says my text, an actual Divine operation in the inmost spirit of every believing man. Expect that operation! You Christian men and women, do you believe that God will work in your hearts? Some of you do not live as if you did. Do you want Him to come and clear out that stable of filth that you carry about with you? Do you wish Him to come and sift and search, and bring the candle of the Lord into the dusty corners? Do you want to get rid of what is not pleasing in His sight? Expect it! desire it! pray for it! And when you have got it, see that you profit by it! God does not work by magic. The Spirit of God which cleanses mens hearts cleanses them on condition, first, of their faith; second, of their submission; and third, of their use of His gift.
III. NOTICE THE VISIBLE MANIFESTATION OF THIS INWARD WORK. NOW the writer of our text employs the same word in the two clauses, in order to bring out the idea of a correspondence between the human and the Divine Worker. To work His will, working in you that which is well-pleasing in His sight. God works in order that you and I may work. Our action is to follow His. Practical obedience is the issue, and it is the test, of our having the Divine operation in our hearts. (A. Maclaren, D. D.)
Importance of service:
The soul into which privilege is over running without any outflow of service will become a stagnant and acrid Dead Sea in which no spiritual thing lives. (J. Alison, D. D.)
Perfect in every good work through the Holy Spirit
As we ascend from stage to stage in the animal world we find the structures becoming ever more complex, consisting of innumerable parts, articulated or adjusted to each other. That word articulated comes from the same root as the word here translated perfect. It means every organ, faculty, feeling in the fulness of its appropriate energy, discharging its proper work; every power disciplined to the height of its capacity and in ceaseless performance of its functions, in due relation and harmony with all the other powers, thus working with them to a common end, so that we are fit not merely for one kind of service, nor two kinds, nor ten, but for every good work. The juice of earth and the carbonic acid of the air passing into the tree, minister to every part of its structure, carrying on all the operations involved in its common life. The stream Of chyle or digested food, drawn up into the blood, serves a thousand distinct ends, restores the energy of nerve and muscle, renews every tissue in the frame, freshens every power of nature, keeps the whole machine at work. And so the Divine Spirit, passing into the consecrated soul, worlds there not merely to the development of one kind of energy. He aims to breathe the mind of Christ through and through the man, so that Christ being present more and more in the man, may recover to His service, dominate, impregnate, and use every power of the nature, intellect, imagination, emotion, memory, will, with all specific talents, aptitudes, qualities. (John Smith.)
Conscientious discharge of duty:
I notice, said the stream to the mill, that you grind beans as well and as cheerfully as fine wheat. Certainly, clacked the mill; what am I for but to grind? And so long as I work, What does it signify to me what the work is? My business is to serve my master, and I am not a whit more useful when I turn out fine flour than when I make the coarsest meal. My honour is not in doing fine work, but in performing any that comes as well as I can. (Baxendales Anecdotes.)
God the originator of good work:
In a mill where the machinery is all driven by water, the working of the whole machinery depends upon the supply el water. Cut off that supply, and the machinery becomes useless; let on the water, and life and activity is given to all. The whole dependence is placed upon the outward supply of water; still, it is obvious that we do not throw away the machinery through which the power of the water is brought to bear upon the work. Just so it is with the Christians labour for God. All is naught without the Divine blessing. The living stream must be poured out from on high, or the machinery, however beautiful to the eye, and however carefully constructed, will be useless. For the will to work; for the power to work; for success to work, man is altogether and always dependent upon the Spirit of God. (Christian Armour.)
Only a chisel
Im only a chisel Which cuts the wood, while the Great Carpenter directs it. (General Gordon.)
God working in His people:
Human nature is sordid and mean and base; and human nature is grand and heroic and sublime. And the history of the mean men of the world shows how bad you and I can be, without trying very hard either. And the history of the great, and the heroic, and the Divine men shows what you and I might become if we would let God have His way with us. Put a violin in the hands of a poor player, and you will put your fingers in your ears to keep out the dissonance. Put the same instrument in the hands of a skilful player, and you will feel the soul breathing through the instrument. It is the player that makes the difference. Look all along the line of human history, and you may see what kind of figures God can make out of clay like yours; you may hear what kind of music He can play on instruments such as you are. The great and good men of the world are witnesses to the power, not ourselves and yet that is in ourselves, to the power that makes men great. (Lyman Abbott, D. D.)
Man Divinely equipped
Just as a machine which has got out of order must be set right before it can work easily and well; just as a ship must be equipped and fitted up before it can safely commence its voyage; so it was necessary that these Jewish Christians should have their whole nature re-organised before their Christian life could be vigorous or happy. The prayer is, that the re-organisation should be such as would make them ready for every good work–for the courageous confession of Christ, for the patient endurance of suffering, for worship, for all moral excellence, for brotherly love, for submission to their church rulers, for whatever duty the law of Christ, and the perilous times in which they lived, might impose on them. (R. W. Dale, LL. D.)
Workers needed:
You sit here and sing yourselves away to everlasting bliss, said a certain true witness, but I tell you that you are wanted a great deal more out in Illinois than you are in heaven. (Proctors Gems of Thought.)
Grace be with you all
Grace:
This is the most comprehensive, the best, the sweetest wish. Grace bringeth salvation. Grace contains all things pertaining to life and godliness. By grace we have been saved; by grace we stand; in grace we rejoice, and grace will end in glory. May the free, unmerited, boundless, all-suf-ficient love of the Father in the blood of the Lord Jesus Christ, the blood of the everlasting covenant, shed for the redemption of guilty and helpless sinners, be with us through the power of the Holy Ghost. By Jesus, and in Jesus,we say Amen. For He is the Amen, in whom all the promises of God are sealed. (A. Saphir.)
Amen
I had been talking to a little ignorant, neglected boy about the good God and His love for children. I should like to live along o Him! said the poor little man with a wistful sigh. It was all such a new revelation in his hurried, loveless existence. Shall I pray to God to make you a good boy, clean and good, fit to live with Him? I asked. Yes, do, missus. But you must pray too, I urged. I dunno how. Then you must listen to me and say Amen at the end of my prayer. That will mean Yes, I want all that, and God will understand you. The child nodded, and I began a very simple, short prayer for the Holy Spirits help to make my little friend pure and true and obedient, for Jesus Christs sake,–I paused for the Amen. A soft, hushed Yes fluttered up to heaven from the young lips. I couldnt remember the other word, the child whispered, but wont God know about it? And he went away quite satisfied. He had made the prayer his own in his own way. If all Amens could have the force of that gentle Yes, I thought, as I watched the last flutter of the poor little mans rags, surely prayer would meet with a fuller and quicker answer. But we are too apt to think that the prayer is everything, the Amen nothing, and so we listeners do not do our part; we remain mere listeners, no prayers.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Now the God of peace] We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation.
Brought again from the dead our Lord] As our Lord’s sacrificial death is considered as an atonement offered to the Divine justice, God’s acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering.
That great Shepherd of the sheep] This is a title of our blessed Lord, given to him by the prophets; so Isa 40:11; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and Eze 34:23; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus,) and he shall feed them, and be their shepherd: and Zec 13:7; Awake, O sword, against my shepherd – smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, Joh 10:11, by calling himself the good Shepherd, who, lays down his life for the sheep.
Through the blood of the everlasting covenant] Some understand this in the following way, that “God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant.” Others, that the Lord Jesus became the great Shepherd and Saviour of the sheep by shedding his blood to procure and ratify the everlasting covenant.” The sense, however, will appear much plainer if we connect this with the following verse: “Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will.” The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As the apostle desires the churchs prayers for himself, so he poureth out his for them; with the which he introduceth the conclusion of this Epistle, Heb 13:20,21. Now God the Father, the God and Author of peace and reconciliation of sinners to himself, the propagator and lover of peace among all the subjects of his kingdom, the dispenser of the fulness of good, blessing, and happiness, Rom 15:3; Phi 4:9; 1Th 5:23, who gloriously manifested his power by the resurrection of our Lord Jesus from the dead, Eph 1:19,20; Ro 1:4, who is the great Shepherd of his sheep, exalted to this office, because he poured out his blood a sacrifice for sins, to purchase them, justify and sanctify them, a peculiar flock for himself, according to the covenant of grace that God made with them, and in him with and for sinners, who should repent and believe in him, Joh 10:9-30; 1Co 6:11; Phi 2:7,10; Tit 2:14; 1Pe 1:18,19, and to perfect them with himself above, 1Pe 5:4, by the same power wherewith he was raised, perfect you, &c. Eph 1:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Concluding prayer.
God of peaceSo Paul,Rom 15:33; Rom 16:20;2Co 13:11; Phi 4:9;1Th 5:23; 2Th 3:16.The Judaizing of the Hebrews was calculated to sow seeds of discordamong them, of disobedience to their pastors (Heb13:17), and of alienation towards Paul. The God of peaceby giving unity of true doctrine, will unite them in mutual love.
brought again from thedeadGreek, “brought up,” c.: God brought theShepherd the Shepherd shall bring the flock. Here only in the Epistlehe mentions the resurrection. He would not conclude withoutmentioning ‘the connecting link between the two truths mainlydiscussed; the one perfect sacrifice and the continualpriestly intercessionthe depth of His humiliation and theheight of His glorythe “altar” of the cross and theascension to the heavenly Holy of Holies.
Lord Jesusthe titlemarking His person and His Lordship over us. But Heb13:21, “through Jesus Christ.” His office,as the Anointed of the Spirit, making Him the medium ofcommunicating the Spirit to us, the holy unction flowing down fromthe Head on the members (compare Ac2:36).
great (Heb4:14).
shepherd of the sheepAtitle familiar to his Hebrew readers, from their Old Testament (Isa63:11; Septuagint): primarily Moses, antitypicallyChrist: already compared together, Heb3:2-7. The transition is natural from their earthly pastors (Heb13:17), to the Chief Pastor, as in 1Pe5:1-4. Compare Eze 34:23and Jesus’ own words, Joh 10:2;Joh 10:11; Joh 10:14.
through the bloodGreek,“in,” in virtue of the blood (Heb2:9); it was because of His bloody death for us, that the Fatherraised and crowned Him with glory. The “blood” was the sealof the everlasting covenant entered into between the Father and Son;in virtue of the Son’s blood, first Christ was raised, thenChrist’s people shall be so (Zec9:11, seemingly referred to here; Ac20:28).
everlastingTheeverlastingness of the covenant necessitated theresurrection. This clause, “the blood of the everlastingcovenant,” is a summary retrospect of the Epistle (compare Heb9:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now the God of peace,…. This is the concluding part of the epistle, which is ended with a prayer, made up of very suitable petitions for the Hebrews; and as the apostle desires them to pray for him and other ministers, he, in turn, and by way of example, prays for them: and he addresses God, as “the God of peace”; who is so called, because of his concern in the peace and reconciliation of his people; because he is the giver of conscience peace to them; because he is the author of all felicity and prosperity, temporal and spiritual; the promoter of peace and concord among saints, and at last brings them to eternal peace; [See comments on Ro 15:33], a consideration of this gives boldness at the throne of grace; furnishes out a reason why blessings asked for may be expected; has a tendency to promote peace among brethren; may bear up saints under a sense of infirmity and imperfection, in prayer and other duties; and be an encouragement to them under Satan’s temptations, and all afflictions. The Arabic version makes the God of peace to be Christ himself; whereas Christ is manifestly distinguished from him in the next verse; and even in that version, reading the words thus, “now; the God of peace raised from the dead Jesus the Shepherd of the sheep, magnified by the blood of the everlasting covenant; Jesus, I say, our Lord confirm you, c. through Jesus Christ” for which version there is no foundation in the original text. The God of peace is manifestly God the Father, who is distinguished from Christ his Son:
that brought again from the dead our Lord Jesus; who died for the sins of his people; was buried, and lay under the power of death for some time; but was raised from the dead by his Father; though not exclusive of himself, and the Spirit of holiness; in the same body in which he suffered and died; as the firstfruits of his people, and as their Lord and Saviour, head and surety, for their justification, and as a pledge of their resurrection. The apostle addresses the God and Father of Christ in prayer, under this consideration, to observe his power and ability to help in the greatest distress, and in the most difficult and desperate case; to encourage faith and hope in him, when things are at the worst, and most discouraging; to comfort the saints under afflictions, in a view of their resurrection; to engage them to regard a risen Christ, and things above, and to expect life and immortality by him:
that great Shepherd of the sheep: the people of God, whom the Father has chosen, and given to Christ; for whom he has laid down his life; and whom the Spirit calls by his grace, and sanctifies; to whom Christ has a right, by his Father’s gift, his own purchase, and the power of grace: these being partakers of his grace, are called “sheep”, because they are harmless and inoffensive in their lives and conversations; and yet are exposed to danger; but meek and patient under sufferings; are weak and timorous of themselves; are clean, being washed in the blood of Christ; are sociable in their communion with one another; are profitable, though not to God, yet to men; are apt to go astray, and are liable to diseases: they are also called sheep, and are Christ’s sheep before conversion; see
Joh 10:16 and Christ, he is the Shepherd of them, who in all respects discharges the office of a shepherd to them, diligently and faithfully; [See comments on Joh 10:16], here he is called, “that great Shepherd”; being the man, God’s fellow, equal to him, the great God and our Saviour; and having a flock which, though comparatively is a little one, is a flock of souls, of immortal souls, and is such a flock as no other shepherd has; hence he is called the Shepherd and Bishop of souls: and his abilities to feed them are exceeding great; he has a perfect knowledge of them; all power to protect and defend them; a fulness of grace to supply them; and he takes a diligent care of them: and this great Person so described was raised from the dead,
through the blood of the everlasting covenant: for the sense is not, that God is the God of peace, through that blood, though it is true that peace is made by it; nor that Christ becomes the Shepherd of the sheep by it, though he has with it purchased the flock of God; nor that the chosen people become his sheep through it, though they are redeemed by it, and are delivered out of a pit wherein is no water, by the blood of this covenant; but that Christ was brought again from the dead through it; and it denotes the particular influence that it had upon his resurrection, and the continued virtue of it since. The “covenant” spoken of is not the covenant of works made with Adam, as the federal head of his natural seed; there was no mediator or shepherd of the sheep that had any concern therein; there was no blood in that covenant; nor was it an everlasting one: nor the covenant of circumcision given to Abraham; though possibly there may be some reference to it; or this may be opposed to that, since the blood of circumcision is often called by the Jews , “the blood of the covenant” d: nor the covenant on Mount Sinai, though there may be an allusion to it; since the blood which was then shed, and sprinkled on the people, is called the blood of the covenant, Ex 24:8 but that was not an everlasting covenant, that has waxed old, and vanished away; but the covenant of grace is meant, before called the new and better covenant, of which Christ is the surety and Mediator; see Heb 7:22. This is an “everlasting one”; it commenced from everlasting, as appears from the everlasting love of God, which is the rise and foundation of it; from the counsels of God of old, which issued in it; from Christ’s being set up from everlasting, as the Mediator of it; from the promises of it which were made before the world began; and from the spiritual blessings of grace in it, which were given to God’s elect in Christ before the foundation of it: moreover, it will endure for ever; nor will it be succeeded by any other covenant: and the blood of Christ may be called the blood of it, because the shedding of it is a principal article in it; by it the covenant is ratified and confirmed; and all the blessings of it come through it, as redemption, peace, pardon, justification, and even admission into heaven itself; and Christ, through it, was brought again from the dead, because by it he fulfilled his covenant engagements, satisfied divine justice, and abolished sin, yea, death itself.
d T. Bab. Sabbat, fol. 135. 1. & T. Hieros. Yebamot, fol. 9. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The God of peace ( ). God is the author and giver of peace, a Pauline phrase (6 times) as in 1Th 5:23.
Who brought again from the dead ( ). Second aorist active articular participle of (cf. Ro 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (1:3, etc.).
That great shepherd of the sheep ( ). This phrase occurs in Isa 63:11 except which the author adds as in Heb 4:14; Heb 10:21. So here, “the shepherd of the sheep the great one.”
With the blood of the eternal covenant ( ). This language is from Zec 9:11. The language reminds us of Christ’s own words in Mr 14:24 (Matt 26:28; Luke 22:20; 1Cor 11:25) about “my blood of the covenant.”
Fuente: Robertson’s Word Pictures in the New Testament
The God of peace. Not an O. T. phrase, and found only in Paul and Hebrews. See Rom 14:33; Rom 16:20; 1Co 14:33; Phi 4:9, 1Th 5:23; 2Th 3:16. The phrase signifies God who is the author and giver of peace.
Who brought again from the dead [ ] . The only direct reference in the epistle to the resurrection of Christ. ch. 6 2 refers to the resurrection of the dead generally. Anagein of raising the dead, only Rom 10:7. Rend. “brought up,” and comp. Wisd. 16 13. Ana in this compound, never in N. T. in the sense of again. See on Luk 8:22; Act 12:4; Act 16:34; Act 27:3. The verb often as a nautical termt to bring a vessel up from the land to the deep water; to put to sea.
That great shepherd of the sheep [ ] . The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. Joh 10:2, 11, 14; 1Pe 2:25, and see Isa 63:11. Of God, Ezekiel 34.
Through the blood of the everlasting covenant [ ] . Rend. “in the blood of an eternal covenant.” See Zec 9:11. The phrase eternal covenant N. T. o. Common in LXX; see Gen 9:16; Gen 17:19; Lev 24:8; 2Sa 23:5; Jer 39:40; Eze 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N. T. associated with the resurrection, but frequently with death, especially in this epistle. See Mt 26:28; Luk 22:20; Heb 9:15, 16, 17, 20. The connection of the blood of the covenant with Christ ‘s pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Act 20:28. Through this is brought about the new relation of the church with God described in ch. 8 10 ff. This tallies perfectly with the conception of “the God of peace “; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jer 50:5, 19; Eze 34:25, and the entire chapter, see especially vers. 12 – 15, 23, 31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isa 63:11 – 14, and Rev 7:17, see note on poimanei shall shepherd. En aimati” in the blood, ” is in virtue of, or in the power of the blood.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now the God of peace,” (ho de theos tes eirenes) “Now (may) the God of peace,” of tranquillity, 2Th 3:16; who stills all trouble, who “keeps in perfect peace” those whose minds and hearts are fixed on him, Isa 26:3; Rom 15:33; Php_4:6-9; 1Th 5:23.
2) “That brought again from the dead,” (ho anagagon ek nekron) “The one who is having been brought up out of the dead,” Rom 8:11; from among the bodies of the dead, Act 2:23-24; 1Pe 1:21; He lives again, from the dead, Rom 4:24; Rom 8:11; 1Co 6:14; This is the essence of the gospel, 1Co 15:1-4.
3) “Our Lord Jesus,” (ton kurion hemon iesoun) “The Lord of us, Jesus; who is our master, whose word and voice is to be obeyed in service today, Heb 1:1-3; 2Co 4:3-5; 2Co 6:14.
4) “That great shepherd of the sheep,” (ton poimena ton probaton ton megan) “The great shepherd of the sheep; Foretold in prophecy, revealed in time, and who is to come again for his sheep, Psa 23:1-6; Isa 40:11; Eze 34:22-26; Joh 10:11; Joh 10:14; 1Pe 2:25; 1Pe 5:1-4. He is the Good, Great, and Chief Shepherd of his flock.
5) “Through the blood of the everlasting covenant,” (en haimati diathekes aioniou) “In, with (the) blood of an eternal covenant,” a covenant existing in and from eternity before time began, before the foundation of the world, Heb 9:15-18; 1Pe 1:20; Rev 13:8; Rev 17:8; Heb 10:29; Zec 9:11. It is the “blood of the covenant,” the blood that Jesus shed when he came to do his Father’s will, that fulfilled the meaning of all animal sacrifice covenants of God’s people from Adam to Christ, thru which redemption was effected, Rev 5:9-14.
Fuente: Garner-Howes Baptist Commentary
20. Now the God of peace, etc. To render mutual what he desired them to do, he ends his Epistle with prayer; and he asks of God to confirm, or to fit, or to perfect them in every good work; for such is the meaning of καταρτίσαι. We hence conclude, that we are by no means fit to do good until we are made or formed for the purpose by God, and that we shall not continue long in doing good unless he strengthens us; for perseverance is his peculiar gift. Nor is there a doubt but that as no common gifts of the Spirit had already, as it seems, appeared in them, the first impression with which they began, is not what is prayed for, but the polishing, which they were to be made perfect.
That brought again from the dead, etc. This clause was added for the sake of confirmation; for he intimates that God is then only prayed to aright by us, to lead us on to perfection, when we acknowledge his power in the resurrection of Christ, and acknowledge Christ himself as our pastor. He, in short, would have us to look to Christ, in order that we may rightly trust in God for help; for Christ was raised from death for this end, that we might be renewed unto eternal life, by the same power of God; and he is the great pastor of all, in order that we may protect the sheep committed to him by the Father.
Through the blood, etc. I have rendered it, “In the blood;” for as ב “in,” is often taken in the sense of with, so I prefer to regard it here. For it seems to me, that the Apostle means, that Christ so arose from the dead, that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, “God raised up his own son, but in such a way that the blood he shed once for all in his death is efficacious after his resurrection for the ratification of the everlasting covenant, and brings forth fruit the same as though it were flowing always.” (292)
(292) See Appendix H 3.
Fuente: Calvin’s Complete Commentary
E.
Prayer for them. Heb. 13:20-21.
Text
Heb. 13:20-21
Heb. 13:20 Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, Heb. 13:21 make you perfect in every good thing to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ; to Whom be the glory for ever and ever, Amen.
Paraphrase
Heb. 13:20 Now may God the Author of all happiness, who to save mankind brought back from the dead our Lord Jesus the great Shepherd of the sheep, may He, through the blessings procured by the blood whereby the new covenant, which is never to be changed, was ratified.
Heb. 13:21 Prepare you for every good work, to do what He has commanded, producing in you every disposition acceptable in His sight, through the doctrine and assistance of Jesus Christ, to Whom be ascribed the glory of our salvation, forever and ever. Amen.
Comment
Now the God of peace
Isa. 9:6 speaks of Christ as Prince of Peace. All peace comes from God through Jesus Christ.
This expression comes only from Paul. See Php. 4:9; 1Co. 14:33; Rom. 16:20; Rom. 15:33; 2Co. 13:11 : 1Th. 5:23.
Who brought again from the dead
This is true of God, even though Jesus said He would raise Himself up. Joh. 10:18. The resurrection of Jesus was a bodily resurrection, for no proof can be given of any other kind. See Rom. 6:4; Act. 13:30.
the great shepherd of the sheep
We have a great shepherd. Are we great sheep?
This title is given for two reasons.
a.
Eze. 34:23 prophesies him as such.
b.
Jesus claimed this title. Joh. 10:11.
Other shepherds who lay down their life for their sheep cannot be brought back alive to the sheep.
with the blood of an eternal covenant, even our Lord Jesus
The word with here is a problem.
a.
It is translated by, in, and through.
b.
Calvin prefers in, saying, Christ so arose from the dead that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, God raised up His Own Son, but in such a way that the blood He shed once for all in His death is efficacious after His resurrection . . . Commentators question whether this phrase goes with what appears before or after. The Lord is the great Shepherd by shedding His blood and yet being alive now to act.
make you perfect in every good thing
This is a benedictive prayer. God seeks to make us perfect in good things, and Christ is a perfect example. If we follow the great Shepherd, we will be led to perfection.
to do His will
Perfection cannot be attained in any other will. No work is acceptable unless it is in harmony with the will of God.
working in us
Us is also translated you.
Eph. 3:20 shows God able to work surprises in us.
God has no hands but our hands to do His work today, and
through us He can accomplish His will.
that which is well pleasing in His sight
Php. 2:13 is a good commentary here on Gods part.
Rom. 12:2 suggests our part.
through Jesus Christ
Two senses are possible here;
a.
Working through Jesus Christ.
b.
Well-pleasing through Jesus Christ.
Nothing is acceptable unto God except that it be through Christ.
to Whom be the glory for ever and ever, Amen.
There is no room for bragging in the church, for all power is of God.
Grammatically, says Milligan, glory goes to God here; but doctrinally, it may refer to both God and Christ, as seen by Rom. 16:27 and 2Pe. 3:18.
Study Questions
2926.
What is exhortation?
2927.
Who is the Great Shepherd of Heb. 13:20?
2928.
Name some verses that identify God as a God of peace.
2929.
Is the sacrifice of Christ an attempt of God to bring peace to men?
2930.
Is Jesus ever spoken of as a shepherd?
2931.
Whose blood is spoken of in Heb. 13:20?
2932.
What is meant by, eternal covenant?
2933.
Does Paul expect perfection on the part of the Hebrews?
2934.
Do we have an example of perfection?
2935.
Through what person is perfection accomplished?
2936.
Is perfection possible if we disregard Christs commands?
2937.
How does God work in us?
2938.
What is required to live pleasing in His sight?
2939.
Who is to receive glory in this verse?
Fuente: College Press Bible Study Textbook Series
(20) Now the God of peace.See Rom. 15:33; Rom. 16:20; 2Co. 13:11; Php. 4:9; 1Th. 5:23; 2Th. 3:16. In almost all these places there is something in the context suggestive of strife or turmoil to be brought to rest by the God of peace. Hence we may well believe that the writer here has in thought those divisions of thought and feeling which have been hinted at in Heb. 13:17-19, and which in truth were the expression of the deep-seated mental unrest which it is the object of the Epistle to remove.
Our Lord Jesus.As in Heb. 2:9; Heb. 3:1; Heb. 12:2, the name is introduced after the description, according to the order of the Greek: Now the God of peace that brought up from the dead (Rom. 10:7) the great Shepherd of the sheep, by the blood of an eternal covenant, our Lord Jesus . . . Two passages of the prophets have contributed to the language of this remarkable verse: (1) Isa. 63:11, Where is He that brought them up out of the sea with the shepherds of His flock? Here the shepherds are no doubt Moses and Aaron (Psa. 77:20); the Greek translation, however, has, Where is he that raised up out of the sea the shepherd of the sheep? Moses, who led Israel through the sea, was brought up therefrom in safety to be the shepherd of his people Israel; by the same Almighty hand the great Shepherd of the sheep has been brought up from among the dead. (2) Zec. 9:11, As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. In other words, because of the blood which ratified thy covenant (Exo. 24:8) I have released thy prisoners. As in the former case, the resemblance between the words in the LXX. and those here used is sufficient to convince us that the passage was in the writers thought. In (i.e., in virtue of) the blood of an eternal covenant (Heb. 9:15-18) God has raised up the Lord Jesus. The covenant was ratified by His blood; the first of the blessings of the covenant, and that in which all blessing lay included, was this, that God raised Him up from the dead to be the great Shepherd of the sheep. If these prophetic words respecting Him who brings peace to the world (Zec. 9:10, et al), were in the writers mind, how natural is his appeal to the God of peace. It has been often observed that this is the only passage in the Epistle in which we read of the resurrection of our Lord apart from His ascension; elsewhere His exaltation is contemplated as one act (Heb. 2:9, et al.). It is not certain that we have an exception even here, for though the meaning of Rom. 10:7 is beyond doubt, the words may in this place be used with a wider meaning.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. In the coming two verses the epistle proper closes, after the Pauline manner, with a benedictory prayer. It is offered with a glance of retrospect over the whole epistle.
God of peace The formula of Paul alone. See Rom 15:33; 1Co 14:23; 2Co 13:11; Php 4:9; 1Th 5:23; 2Th 3:16. The whole of this chapter has, beginning with brotherly love, churchly peace, unity, stability, and obedience to pastoral rule, as its key-note. And the whole epistle has Christian stability and unity under the atoning Christ as its object.
Shepherd of the sheep Under whom it should be one peaceful fold.
Blood of the everlasting covenant Whose import our epistle has so richly unfolded. It is through (or, rather, Greek, in) the blood of the covenant that the risen Jesus is the great Shepherd of the sheep. In that character, and in possession of the power of that atoning blood, he was raised from the dead.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen.’
He then reciprocates by praying for them. His prayer summarises briefly all that he has been saying as he prays that it will be fully effective in them. By this he reveals that in the end, the responsibility for their perseverance lies, if they are truly His, with God.
He prays to ‘the God of peace’. This is the God Who has made it possible for them to find peace with Him ( Rom 5:1 ; 1Th 5:23; 2Co 5:19-20), and Who Himself can bring peace to their hearts in their present period of doubting (Heb 12:11; Php 4:7; 2Th 3:16; Gal 5:22; Eph 6:23; Php 4:9). He is the One Who has made peace between Jew and Gentile through the cross of Jesus making them both one as His people (Eph 2:11-22), and He is the One Who makes life in this world one that is surrounded by peace for His own, as they dwell within God’s heavenly camp which has replaced for them the earthly camp (Rev 20:9). They live in the spiritual realm, in heavenly places even while they walk on earth (Eph 2:6; Php 3:20), for their hearts and minds are in Heaven (Col 3:1-3).
The writer then describes what the God of peace has done for us. He has ‘brought again from the dead the great Shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus’. Remarkably this is the first specific reference to the resurrection in the letter, although it is everywhere else assumed, for otherwise He could not have sat down at God’s right hand (Heb 1:3; Heb 8:1; Heb 10:12), nor could He have passed through the heavens as our great High Priest into the presence of God (Heb 4:14; Heb 9:12; Heb 9:24). The description is splendid. The Great Shepherd is brought forth from the dead bearing the blood of an eternal covenant. And those who look to Him enter within that covenant, and are sealed by His blood.
‘The Great Shepherd of the sheep.’ This is the One Who had been promised and had now come. He is the shepherd of the house of David (Eze 37:24) Who will bring about the everlasting kingdom (Eze 37:25-28). This picture is a common one for describing God’s deliverance in the Old Testament. It is used of Moses who is described in an almost similar way as ‘the shepherd of the sheep’ in Isa 63:11 LXX where the question is asked, ‘Where is He who brought up from the sea the shepherd of the sheep? Where is He who put his Holy Spirit in them?’. There too the shepherd was ‘brought up’ and delivered from death, in his case from the sea, and as a result God’s people were delivered through the power and working of His Holy Spirit. Now the greater than Moses has been brought again from the dead, to work an even greater deliverance
Moses himself also recognised from the beginning that once he had gone the people would require another Spirit inspired shepherd, and, when he called on God, the shepherd whom God gave was Joshua (Num 27:16-18). So the Shepherd was associated with the deliverance of the Exodus.
But later the future Israel would wander from God and be described as being like sheep without a shepherd (1Ki 22:17), and yet each true Israelite would still be able to say, ‘the Lord is my shepherd’ (Psa 23:1), because God would always be faithful to the few who believed in Him truly. Then in Psa 80:1 the Psalmist pleaded with God ‘Who dwells between the Cherubim’ to be the shepherd of His people in their distress and need, and in Isaiah we learn that God heard his prayer and, with His coming deliverance in view, declared that He would indeed feed his flock like a shepherd, He would gather the lambs with His arm, and carry them in His bosom, and would gently lead those who were with young (Isa 40:11). This thought was continued and expanded in Eze 34:23 where He promised, ‘And I will set up one shepherd over them, and he will feed them, even my servant David. He will feed them, and He will be their shepherd,’ and again in Eze 37:24 where He promised, ‘And David my servant will be king over them, and they will all have one shepherd, and they will also walk in my judgments, and observe my statutes, and do them.’ The coming one of the house of David would come and put all to rights, causing His people to walk in God’s ways.
So the idea of the Messiah as the Great Shepherd empowering men and women, and working within them His will, is based firmly on Old Testament promises about the Shepherd. Here is a greater than Moses and Joshua, yes, He is like God Himself. For He is the coming David Who will be their King under the Kingly Rule of God. Here is the grand fulfilment of all God’s shepherd promises. And they are fulfilled in Jesus (‘even our Lord Jesus’). It is also based on His own revelation of what He had come to do as the Good Shepherd Who would lay down His life for the sheep, and had power to take it again (Joh 10:11; Joh 10:15; Joh 10:17-18), a picture also added to by Peter who describes Him as the Chief Shepherd Who will one day appear and will bring for those who are His, those who are faithful under-shepherds, an unfading crown of glory (1Pe 5:4).
But the Shepherd of Whom the writer speaks has been dead. He had been rejected and put to death. As we have learned earlier He ‘tasted death for every man’ (Heb 2:9) and offered Himself for our sins (Heb 9:12-14; Heb 10:12). This draws attention to another strand of Old Testament prophecy about the Shepherd. While Isaiah 53 does not speak of a shepherd, it does speak of the people as sheep (Heb 13:6), and of the One Who will rescue the sheep by suffering and dying on their behalf. And this is brought more into the open by the words of Zechariah where ‘My Shepherd’, the shepherd who is ‘God’s associate’ (‘My fellow’), is mentioned as being smitten (Zec 13:7). Before God’s final ends are achieved, His Shepherd had to be be smitten and His sheep scattered. Furthermore Zechariah also speaks of the ‘blood of the covenant’ which is associated with deliverance and is found in Zec 9:11 LXX, ‘And you by the blood of your covenant have sent forth your prisoners out of the pit that has no water,’ associated with the coming of the Messianic King Who will obtain worldwide dominion (Zec 9:9-10). So here we have the scenario that the One Who would come as a King to Zion bringing deliverance and obtaining worldwide dominion (Zec 9:9-10), and would deliver prisoners from hopelessness through the blood of the covenant (Zec 9:11), is also connected with the Shepherd who will be smitten, God’s fellow (Zec 13:7).
The two aspects of the shepherd are brought together here in Hebrews 13. Here is the great Shepherd of the sheep, but He has clearly been smitten for He has to be raised again. But now has God triumphantly raised Him from the dead. And this bringing again from the dead of the great Shepherd of the sheep will result in the Shepherd being able to perform His great work of making them perfect within and transforming their hearts to do the will of God (compare Heb 2:10-11), as had been promised in the new covenant (Heb 8:10-11). He will carry them in His arms and tenderly lead those who are with young.
‘Brought again from the dead.’ In this Great Shepherd, slain and brought again from the dead, the power of death has been defeated, and so for the first time everyone who dies in Christ, all who are His sheep, can expect to be raised from the grave with Him in all the fullness of what He is and of what He can be, in order for them to live eternally. Here was full release from death, first to Him Who was perfect and representative Man, and secondly as a foretaste of what would one day be true for all who are His. Through Him the power of death was broken for ever (Heb 2:14-15). Death was swallowed up in victory (Isa 25:8).
‘Even our Lord Jesus.’ He clearly identifies Who the Great Shepherd is. He is ‘our Lord, Jesus’. As ‘our Lord’ He is the One to Whom we look for deliverance and protection, Whom we follow and obey. He is seen as identified with Yahweh, ‘the Lord’ of the Old Testament. Though others may turn from Him He is ‘our Lord’. And this Lord is Jesus, the One Who suffered for us, and rose again, and is even now at God’s right hand making intercession for us.
‘With the blood of an eternal covenant.’ The raising of ‘our Lord Jesus’ from the dead, having borne our sin, was brought about through the blood shed by Him in sacrifice, by which the eternal covenant was sealed. It is through His blood that the covenant is made sure for His elect (see Heb 8:10; Heb 9:15-20; Heb 10:16-18; Heb 12:24), and through that covenant He Himself is raised and offers the forgiveness of sins. He comes forth bearing the covenant sealed in His blood and will deliver His people from the prison pit that has no water (Zec 9:11 LXX). Thus He could Himself refer to ‘My blood of the covenant which is shed for many for the remission of sins’ at the Last Supper (Mat 26:28).
‘Make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ.’ And this is the work of the Great Shepherd as appointed by the Father, to safely lead and guide His flock, making them perfect in doing the will of God (Php 2:13), and working within them to make them well-pleasing in the sight of God. Note the perfection of His handywork. He will not cease His work until perfection has been achieved in everything. He is the potter and we are the clay, and He will fashion us with His hands. If we break in the making He will make us again (Jer 18:4). Thus will He confirm us to the end. He is faithful that promised (1Co 1:8-9).
Fuente: Commentary Series on the Bible by Peter Pett
Heb 13:20. Now the God of peace, &c. The Gentile world is commonly described as at enmity with God and his kingdom; as alienated from him, and in a state of rebellion against him; and God was in Christ reconciling the world unto himself, and by Christ offering to them the terms of reconciliation. Hence he is stiled the God of peace, Rom 15:33; Rom 16:20. 2Co 13:11. Php 4:9. The Jews too, coming to Christ, and being justified by faith, were reconciled in God to all mankind: therefore he is also called the God of peace. The next clause may be rendered, That Shepherd of the sheep, great by the blood of the everlasting covenant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 13:20-21 . A wish of blessing . Chrysostom: , .
] A designation of God very usual with Paul also. Its import may either be, as 1Th 5:23 (see at that place): the God of salvation , i.e. God, who bestows the Christian salvation; or, as Rom 15:33 ; Rom 16:20 , Php 4:9 , 2Co 13:11 : the God of peace , i.e. God, who produces peace. In favour of the first acceptation, which is defended by Schlichting, may be urged the tenor of the benediction itself. In favour of the latter acceptation decides, however, the connection of thought with Heb 13:18 f. For, since the closing half of Heb 13:18 betrayed the presupposition that the receivers of the epistle were biassed by prejudice against the person of the writer, there lies indicated in the fact, that in the following wish of blessing God is designated as the God who creates peace, the further idea, that He will also make peace between the readers and the writer, i.e. will bring the Christian convictions of the readers into harmony with that of the writer. So in substance Chrysostom ( . , ), Oecumenius, Theophylact, Jac. Cappellus, and others. Wrongly do Grotius, Bhme, de Wette, Bisping, and others derive the appellation “the God of peace” from the supposition that reference is made to the contentions which prevailed amongst the members of the congregation itself. For the assumption of a state in which the congregation was rent by internal dissensions, is one warranted neither by Heb 12:14 nor by anything else in the epistle.
. . .] Further characterizing of God as the God who, by the raising of Christ from the dead, has sanctioned and attested the redeeming work of the same.
] He who has brought up from the dead, i.e. who has raised from death. Wrongly do Bleek, de Wette, Bisping, Maier, Kluge, and Kurtz suppose that in is contained at the same time the exaltation into heaven. For, since does not stand absolutely, but has with it the addition , so must that idea also have been made evident by a special addition. There would thus have been written , or something similar. Compare, too, Rom 10:7 , where in like manner, as is shown by Heb 13:9 , by the is denoted exclusively the resurrection of Christ, and not likewise His ascension .
] the exalted (comp. Heb 4:14 ) Shepherd of the sheep . For the figure, comp. Joh 10:11 ff.; Mat 26:31 ; 1Pe 2:25 ; 1Pe 5:4 ( ). According to Theophylact, Bengel, Bleek, de Wette, Delitzsch, Alford, Kurtz, Hofmann, and others, the author had in connection with this expression present to his mind LXX. Isa 63:10 , where it is said in regard to Moses: , a supposition which, considering the currency of the figure in the N. T., may certainly be dispensed with.
] in virtue of the blood of an everlasting covenant , i.e. in virtue of the shed blood of Christ, by which the New Covenant was sealed; comp. Heb 9:15 ff., Heb 10:29 . Oecumenius, Theophylact, Clarius, Calvin, Bengel, Bleek, Bisping, Delitzsch, Alford, Kluge, Kurtz, Hofmann, Woerner, and others conjoin these words with , but then again differ from each other in the determining of the sense. According to Bleek and Kurtz (similarly Bisping), the author intends to say: “God brought up Christ from the dead in the blood of the everlasting covenant; in such wise that He took, as it were, the shed blood with Him, in that He opened up to Himself by the same the entrance into the heavenly sanctuary, and it retained continually its power for the sealing of an everlasting covenant.” But this interpretation falls with the erroneous presupposition that includes in itself likewise the idea of the exaltation to heaven. According to Oecumenius 2, Theophylact 2, and Calvin, , on the other hand, stands as the equivalent in signification to : who has raised Christ from the dead with the blood of the everlasting covenant , so that this blood retains everlasting virtue; while Clarius (comp. the first interpretation in Oecumenius and Theophylact) understands the words as though had been written, and Bengel, as likewise Hofmann, makes the same as (for the blood’s sake). But all these acceptations are linguistically untenable. Equally inadmissible is it to take , in this combination, instrumentally (Delitzsch, Kluge: “by means of, by the power of, by virtue of;” Alford: “through the blood”). For if one insists on the strict signification of the instrumental explanation, there arises a false thought, since the means by the application of which the miraculous act of the resurrection was accomplished is not the blood of Christ, but the omnipotence of God. If, however, we mingle the notion of mediately effecting with that of the meritorious cause , as is done by Delitzsch and Alford, inasmuch as the former dilutes the “ kraft ” (by virtue of) into “virtute ac merito sanguinis ipsius in morte effusi,” the latter the “ through ” into “ in virtue of the blood,” we come back to Bengel’s ungrammatical equalizing of with . Another class of expositors combine with the immediately foregoing; either, as Sykes and Baumgarten, in taking as a notion per se ; or, as Starck, Wolf, and Heinrichs, prolonging in connection with it the idea of the shepherd. Nevertheless, it is most natural, with Beza, Estius, Grotius, Limborch, Schulz, Bhme, Kuinoel, Stuart, Stengel, Ebrard, Riehm ( Lehrbegr. des Hebrerbr . p. 601), Maier, Moll, and others, to regard as instrumental nearer definition to the total idea ; in such wise that by the addition is indicated the means by which Christ became the exalted Shepherd, with whom no other shepherd may be placed upon a parallel. Comp. Act 20:28 : , , , .
] Comp. Jer 32:40 ; Jer 50:5 ; Isa 55:3 ; Isa 61:8 . Theodoret: , , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2351
CHRISTIAN PRINCIPLES IMPROVED IN PRAYER
Heb 13:20-21. 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, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
IN reading the epistles of St. Paul, we cannot but observe how continually he begins and ends them with prayer. At the same time, we cannot but be struck with the extraordinary fulness and grandeur of his prayers. In truth, there is in them, for the most part, such a vast accumulation of recondite matter, that it is extremely difficult to obtain any thing like an adequate comprehension of them. His prayers in the epistles to the Ephesians, Philippians, and Colossians, are pre-eminently distinguished in this view. But that which I have now read, if not equal to the others in grandeur, is extremely interesting, on account of the richness and variety of matter contained in it. In unfolding it to your view, I shall notice,
I.
His representation of the Deity, whose blessings he implores
The very name which he here assigns to God is deserving of particular notice
[Under the Old-Testament dispensation, Jehovah was more generally called The Lord of Hosts: but, under the New Testament, he is commended to us rather under the endearing character of the God of Peace. Between him and us a reconciliation has been effected, by the mediation of his dear Son and so perfect is that reconciliation, that nothing but love is felt in his bosom towards us. In truth, every one of his attributes finds in this mystery its sublimest exercise; so that he is altogether a God of Peace; not having any more of adverse feeling towards us, than if mercy had been his only attribute ]
But what has he done to assure our souls of peace?
[To death and the grave had Jesus been consigned as our Surety and our Substitute. And, if he had continued in the grave, however we might believe that he had undertaken for us, we could have no assurance that his sufferings had been accepted in our behalf. But Jehovah, having brought him again from the dead, has given us a proof, that what the Lord Jesus has done and suffered for us, has been effectual for our complete redemption Now we see, that that great Shepherd of the sheep, who had laid down his life for them, is re-invested with his office, which during his imprisonment in the grave seemed to have been suspended; and all power is given to him, to save to the uttermost all who are brought into his fold, and committed to his care. Now we know, that whatever they need for protection, for sustenance, for healing, shall assuredly be imparted to them in the hour of need [Note: Eze 34:11-16; Eze 34:23-24.]: the lambs shall be carried in his bosom; and he will gently lead them that are with young [Note: Isa 40:11.]; and of those entrusted to him, he will lose not so much as one [Note: Joh 17:12.]: no power in the universe shall ever pluck them from his hands [Note: Joh 10:27-30.] ]
In all that he has done for us, he has had respect to his own covenant-engagements
[Here I wish you to mark distinctly the exceeding fulness of the Apostles mind; and the vast accumulation of important truth, which, apparently without any necessity, he brings together, for the purpose of more deeply impressing our minds, and more largely unfolding to us the great mysteries of redemption. Here he traces up every thing to a covenant; a covenant made from all eternity between the Father and the Son, and in due season ratified and confirmed with the Redeemers blood. In that covenant, the Son of God engaged to assume our nature; and in that nature, to expiate our guilt by his own obedience unto death. The Father promised to accept his vicarious sacrifice, and to give him a people who should be his joy and his glory through eternal ages. In accordance with this covenant, Christ had laid down his life: and in agreement with it, the Father had now raised him from the dead, and empowered him to perfect the work he had undertaken. What a field of mysterious information is here opened to our view! Every thing connected with our salvation is traced up to an everlasting covenant. Is God reconciled to us, and become a God of peace? Has he, under this character, raised from the dead the Lord Jesus? Has he, for the accomplishment of his gracious purposes, invested his dear Son with the pastoral office, and committed us to him as his sheep? All has been effected in conformity with an everlasting covenant, and from respect to that blood by which the covenant was confirmed. And does not all this, at the same time that it opens to us the most mysterious truths, give us an assurance which nothing else could convey? Yes, verily: for if the Lord Jesus were to suffer one of his sheep to he plucked out of his hand, or the Father were to refuse to impart to us one atom of what the Saviour has purchased for us, the covenant itself would be broken. But that covenant cannot be broken: and therefore every one, who believes in Christ, may be assured, that God is to him a God of peace; and that the reconciliation which has been effected shall never finally be dissolved.]
Let us now mark,
II.
The blessing itself which he solicited
Here also is a singular accumulation of words to convey what might have been stated in a much shorter space. But the Apostles mind was so full, that he could not but dilate upon the subject which so strongly engaged his thoughts. His general request was, that God would make them holy, and enable them to please Him who had so mercifully accepted them to his favour. But,
1.
He first expresses the extent of his desire for them
[This, says he in another place, is my wish, even your perfection [Note: 2Co 13:9.]. He would have us perfect in every good work. The whole soul has been so disorganized, in relation to all spiritual things, that it is incapable of rendering to God the obedience due to him. Hence he prays, that we may be fitted [Note: .], by a renovation and concentration of all our powers, for the execution of Gods holy will. He would not have us to render any partial services, but an obedience perfect and entire. He would have us engage in every good work, of whatever kind it be; without regarding either the difficulty of performing it, or the danger to which the performance of it may expose us. We should know no authority but Gods; no standard but Gods: his will should be both the rule and the reason of every thing that we do. And who that views God as reconciled towards him in the Son of his love would wish to curtail any one duty, or to reduce the standard which is here proposed? Sure I am, that a knowledge of God, as a God of peace, cannot fail of engendering in us the desires here expressed by the holy Apostle, or of stimulating us to the attainment of a perfect conformity to the Divine will.]
2.
He next suggests the only means by which that desire can be accomplished
[It is God who must work in us both to will and to do. Without the operation of his Holy Spirit in us, we cannot even think a good thought. Hence the Apostle prays, that God will work in us that which is well-pleasing in his sight. In addition to holy principles instilled into our minds, there must be powerful energies imparted to our souls: for, as soon might a body, every joint of which was dislocated, perform the common offices of life, as we with our fallen powers effect the will of God in all holy obedience. We must not hope to please God by any thing undertaken in our own strength. Nor indeed, however it be wrought in us, can any thing come up with acceptance before God, except through Jesus Christ. His blood must cleanse our very best actions from the defilement that attends them; and his intercession must obtain for them the favour of our God. Except as coming before him in this way, God could not look upon the very best action of the best of men: he is of purer eyes than to behold with complacency any service that we can render, till it has been purified and presented by Christ himself. And I wish you to notice how carefully the Apostle strives to impress this upon our minds, where a common writer would never have thought of suggesting any such idea.
You will notice, also, how full of gratitude the Apostle is to that Saviour who has thus reconciled us unto God, and procured for us the acceptance of our unworthy services. In truth, the Apostle can scarcely ever mention Christ without expatiating upon his excellencies, and offering to him some ascription of praise. Here, apparently without necessity, the Apostle adds, To him be glory and dominion for ever and ever: Amen. And who amongst us has not his soul attuned to this divine and heavenly strain? Who, in the view of him as reconciling us to God, and as executing towards us the office of a Shepherd, and as procuring for us Gods favourable acceptance both of our persons and our services; who, I say, does not add his Amen to this; and desire, from his inmost soul, that all glory and dominion may be given to Him by all his creatures, both in heaven and earth? ]
From the whole of this subject we may learn,
1.
What we should aspire after
[We can scarcely conceive any thing more comprehensive of real holiness, of holiness in its utmost possible extent, than the words before us. This is what the Apostle desired in behalf of all the Christian Church: and this is what every Christian should aspire after for himself. Beloved brethren, indeed Christianity does not consist in notions of any kind. Doubtless its foundation is laid on truths revealed by Almighty God: but it must have a superstructure, a superstructure high as heaven itself; for our conversation must be in heaven, whither our Saviour Christ is gone before. I pray you, do not attempt to lower the standard of Gods requirements. Let your labour be for every good work; your rule, his revealed will; your delight, whatsoever is pleasing in his sight: desire nothing less than this; and aim at nothing less: but seek to be holy as God himself is holy, and perfect as God himself is perfect.]
2.
How it is to be attained
[It is not by any worldly principles that such holiness can be acquired: it is by a discovery and reception of evangelical truth, even by the Gospel only: and the more fully that Gospel is understood, the more influential shall we find it on our hearts and lives. It banishes servile fear: it establishes the dominion of gratitude and love: it stimulates to high and noble exertions: it renders suffering itself a ground of joy, when sustained in the cause of our adorable Lord and Master. It even assimilates us to Christ himself. What was there which he did not do to effect a reconciliation between God and us? And what will not his followers do to express their love to him? Behold St. Paul. For the knowledge of Christ, he accounted all things but dung and dross. He was ready to die at any time, and in any manner, for the sake of Christ. In like manner will the saving knowledge of Christ operate on us also. Let this, then, be remembered by us, that Christian principle alone will lead to Christian practice. And in order to our advancement in the divine life, let us seek to know Christ: for then only shall we be conformed to his image, when we behold his glory, and the glory of God the Father shining forth in him.]
END OF THE VOL. XIX.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(20) 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, (21) Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory forever and ever. Amen.
As the Apostle had begged an interest in the prayers of the people; so here, in concluding his Epistle, he looks up in prayer for the Church, and pours forth his earnest supplications for the people. But I beg the Reader to observe some of the several weighty things by which he mentions his desires, for a blessing on the Church. He calls God the God of peace. This is a blessed title, and comes with peculiar energy, after the many precious proofs the Holy Ghost had given the Church, in this Epistle, of God’s being at peace with his redeemed, in the blood of the cross. And the bringing Christ again from the dead, as the Great Shepherd of the sheep, through the blood, of the everlasting Covenant; is specially mentioned, I should humbly conceive, on purpose to shew, that Christ had made our peace by that blood; and God’s Covenant promises of peace, were all included in that high administration. Reader! pray mark this in the deepest memorandums of your life. Beg of God the Holy Ghost to mark it, with his deep impressions on your heart, for the testimony of it is sweet. Never would the Lord have taken to himself so precious, and blessed a name, as it concerns his Church; had not Christ fully made that peace, and paid down on the mercy-seat the full price of his Church’s redemption, in bags richer than gold, even in blood. Oh! the blessedness of it. God saith, in confirmation, I have found a ransom, Job 33:24 ; 1Pe 1:18-19 ; Gen 23:16 .
I admire the preciousness, as well as the strength of the argument the Apostle useth, from this view of the God of peace raising Christ from the dead, in confirmation of the Covenant in his blood; . when he makes this the bottom, and foundation, for the Lord’s making the Church perfect. For, in fact, this is the same principle which now worketh in them, which then worked in Christ. And not only so, but from the same cause. It is covenant-work from covenant-engagements. Reader! do you understand this? If so, the Lord give you also to see, that it is a firm, and sure principle, a certain principle, a covenant principle, and never can fail. It is a part of the same first cause, which began in the free, unpurchased, unmerited, unlooked-for, unheard-of grace, till revealed, at regeneration, by the Holy Ghost. When God first chose the Church in Christ, and to be without blame before him in love, all the blessed things included in this choice, were folded up, as the seed to all future generations of that fruit, is in the first acorn. The same grace which chose, the same grace compleats. So that, the resurrection of Christ gave a confirmation to all included in Christ. And in like manner, the same power which was exerted, by virtue of Christ’s resurrection, to raise the sinner, then dead in trespasses and sins, is engaged, and will assuredly go forth, in every subsequent act, to make perfect every good work, to do his will, working in his redeemed that which is well pleasing in his sight, through Jesus Christ.
I detain the Reader, just to observe the sweetness with which the Apostle closeth his prayer. To whom be glory forever and ever, Amen. Surely there was somewhat more than merely a form of words in the minds of the Apostles, when we find all of them uniformly, with one heart, and one voice, thus closed up their writings. You will say, they were inspired. To which I answer Yes! they were. And these things are no small proof of it. But while we see, that their hearts were so filled with divine love, their tongues, and pens, could not fail to give testimony to the same, when out of the abundance of the heart the mouth speaketh; I would ask, how is it that the consciousness of their inspired frame of mind, doth not affect us more? We read those blessed words but as ordinary things. We are accustomed to find the holy Apostles beginning their Epistles with the gracious salutations, such as Grace, mercy, and peace be with you; and ending them with giving glory, and praise, and power, unto him that sitteth upon the throne, and to the Lamb: and we accept both but as words of course. Reader! Is it so with you? I acknowledge with shame, and sorrow, it is but too often so with me. Oh! for grace to both Writer and Reader, to be more alive to those precious things; and never more read those divine words, but with the most awakened affection.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
20 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,
Ver. 20. Now the God of peace ] He that would reap prayers must sow them. What could the Hebrews do less than pray for him that prayed so heartily for them?
Our Lord Jesus ] Here is his kingly office. God hath made him both Lord and Christ,Act 2:36Act 2:36 .
That great Shepherd ] That feedeth his people daily and daintily with divine doctrine. Here is his prophetical office.
Through the blood ] Here is his priestly office. And here we must begin, if we will reckon them right.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20, 21 .] Solemn concluding prayer . , . Chrys.
Fuente: Henry Alford’s Greek Testament
20 .] But ( often introduces a concluding sentence, breaking off, as we use but : see again Heb 13:22 , and passim at the end of St. Paul’s Epistles) the God of peace (so, often, at the end of St. Paul’s Epistles: see reff., and 2Th 3:16 . In the presence of so many instances of the expression under different circumstances, it would perhaps be hardly safe to infer from it here any reference to danger of strife within the church addressed. Still the words are not a mere formula, and in all the above places, some reference is made, doubtless, to circumstances either of internal dissension or external tribulation. And certainly both the exhortations in Heb 13:17-19 point to a state in which there was danger of disobedience within and suspicion towards the Writer and those who were on his part. So that ‘peace’ was a natural wish for them, even without taking into account those troubles which harassed and threatened them from without, in regard of which it would be also a haven, where they would be), who brought up from the dead ( , Chrys. But perhaps not of the Resurrection only, but of the Ascension also. Delitzsch well remarks that is not only rursum , but sursum : and Bl. refers to Plato, Rep. vii. p. 521 C, , ; “This is the only place where our Writer mentions the Resurrection. Every where else he lifts his eyes from the depth of our Lord’s humiliation, passing over all that is intermediate, to the highest point of His exaltation. The connexion here suggests to him once at least to make mention of that which lay between Golgotha and the throne of God, between the altar of the Cross and the heavenly sanctuary, the resurrection of Him who died as our sin-offering.” Delitzsch) the great shepherd of the sheep (the passage before the Writer’s mind has been that in the prophetic chapter of Isaiah (ref.), where speaking of Moses, it is said, , where A and the Codex Marchalianus read , as 46 Chrys. read here, [79] and the Complutensian having . In Isa. the shepherd is Moses; and the comparison between Moses and Christ is familiar to our Writer, ch. Heb 3:2-6 . The addition of as applied to Christ, is correspondent to His title , ch. Heb 10:21 . To deny this reference, with Lnemann, seems impossible, with the remarkable conjunction of . The connexion here in which this title of our Lord is brought in, may be, that having been just mentioned, and himself also, and his labours and theirs for the settlement of the Church in peace being before his mind, he is led to speak of Him who is the Chief Shepherd ( 1Pe 5:4 ), who was brought again from the dead by the God of Peace), in the blood of the everlasting covenant (but in what sense? First is as Thdrt., , , , . Then, the expression itself can hardly but be a reminiscence of Zec 9:11 , : and if so, the import of the preposition here will be at least indicated by its import there. And there it is, by virtue of, in the power of, the blood of thy covenant, i. e. of that blood which was the seal of the covenant entered into with thee. So also we must understand it here. Did the sentence apply only to the exaltation of Christ, the might be taken as by Bleek after Calv., ‘ with the blood,’ so that Christ took the blood with Him. So c. and Thl., , : and Calvin, “Videtur mihi apostolus hoc velle, Christum ita resurrexisse a mortuis, ut mors tamen ejus non sit abolita, sed ternum vigorem retineat: ac si dixisset, Deus Filium suum excitavit, sed ita ut sanguis, quem semel in morte fudit, ad sanctionem fderis terni post resurrectionem vigeat, fructumque suum proferat perinde ac si semper flueret.” But here it is joined to the exaltation only by means of the resurrection. And thus, as Del. maintains, the instrumental, conditioning-element force of seems to predominate: through, or in virtue of, the blood ( Act 20:28 ). It is surely hardly allowable to join the words with . Yet this is done by Beza, Estius, Grot., Limborch, Schulz, Bhme, Kuinoel, Lnem., Ebr., al., some of them joining it with . It seems to me that would in this case be repeated after . The idea however is no less true, and is indeed involved in the connexion with , and thus with the whole sentence. The Lord Jesus did become, in His mediatorial work, the great Shepherd of the sheep, by virtue of that covenant which was brought in by His blood (Acts, ubi sup.): and by virtue of that blood also He was raised up as the great Shepherd, out of the dead, and to God’s right hand. Cf. on the whole, reff.; and Isa 55:3 ; Isa 61:8 ; Joh 10:11-18 ), even our Lord Jesus (here the personal name, Jesus , is joined with the assertion of His lordship over us: below, where the inworking of the Spirit through Him is spoken of, it is , His office as Christ at God’s right hand having made Him the channel of the Spirit to us: the anointing on Him, the Head, flowing down to the skirts of the raiment. Cf. Act 2:36 , , , ),
[79] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Fuente: Henry Alford’s Greek Testament
Hebrews
GREAT HOPES A GREAT DUTY
Heb 13:20 .
A GREAT building needs a deep foundation; a leaping fountain needs a full spring. A very large and lofty prayer follows the words of my text, and these are the foundations on which it rests, the abundant source from which it soars heavenward. The writer asks for his readers nothing less than a complete, all-round, and thorough-going conformity to the will of God; and that should be our deepest desire and our conscious aim, that God may see His own image in us, for nothing less can be ‘well-pleasing in His sight.’ But does not such a dream of what we may be seem far too audacious, when we pursue the stained volume of our own lives, and remember what we are? Should we not be content with very much more modest hopes for ourselves, and with a vary partial attainment o them? Yes, if we look at ourselves; but to look at ourselves is not the way to pray, or the way to hope, or the way to grow, or the way to dare. The logic of Christian petitions and Christian expectations starts with God as the premiss, and thence argues the possibility of the impossible. It was because of all this great accumulation of truths, piled up in my text, that the .writer found it in his heart to ask such great things for the humble people to whom he was writing, although he well knew that they were far from perfect, and were even in danger of making shipwreck of the faith altogether. My purpose now is to let him lead us along the great array of reasons for his great prayer, that we too may learn to desire and to expect, and to work for nothing short of this aim – the entire purging of ourselves from all evil and sin and the complete assimilation to our Lord. There are three points here: the warrant for our highest expectations in the name of God; the warrant for our highest expectations in the risen Shepherd; the warrant for our highest expectations in the everlasting covenant. I. The warrant for our highest expectations in the name of God. ‘The God of peace’ – the name comes like a benedict ion into our restless lives and distracted hearts, and carries us away up into lofty regions, above the mutations of circumstances and the perturbations and agitations of our earthly life. No doubt, there may be some allusion here to the special circumstances of the recipients of this letter, for it is clear from the rest of the Epistle that they had much need for the peace of God to calm their agitations in the prospect of the collapse of the venerable system in which they had lived so long. It is obvious also that there were divisions of opinion amongst themselves, so that the invocation of the God of peace may have had a special sanctity and sweetness to them, considering the circumstances in which they were placed. But the designation has a bearing not so much on the condition of those to whom the words are spoken, as upon the substance of the grand prayer that follows it. It is because He is know, to us as being ‘the God of peace’ that we may be quite sure that He will ‘make us perfect in every good work to do His will, working in us that which is well-pleasing in His sight.’ And how does that great name, sweet and strong as it is, bear with it the weight of such an inference as that? Plainly enough because it speaks, first of all, of that which I may call an immanent characteristic of the divine nature. He is the tranquil God, dwelling above all disturbance which comes from variableness and all ‘the shadows east by turning’; dwelling above all possibilities of irritation or agitation. And yet that great ocean is not stagnant, but through all its depths flow currents of love, and in all its repose is intensest energy. The highest activity coincides with the supremest rest. The wheel revolves so swiftly that it stands as if motionless. Then, just because of that profound divine, repose, we may expect Him, by His very nature, to impart His own peace to the soul that seeks Him. Of course, it can be but the faintest shadow of that divine indisturbance which can ever fall, like a dove’s wing, upon our restless lives. Bat still in the tranquillity of a quiet heart, in the harmonies of a spirit all .concentrated on one purpose, in the independence of externals possible to a man who grasps God, in the victory over change which is granted to them who have pierced through the fleeting clouds and have their home in the calm blue beyond, there may be a quiet of heart which does not altogether put to shame that wondrous promise: ‘My peace I give unto you.’ It is possible that they ‘which have believed’ should ‘enter into the rest’ of God.
But if the impartation of some faint but real echo of His own great repose is the delight of the divine heart, how can it be done? There is only one way by which a man can be made peaceful, and that is by his being made good. Nothing else secures the true tranquillity of a human spirit without its conformity to the divine will. It is submission to the divine commandments and appointments, it is the casting-off of self with all its agitations and troubles, that secures our entering into rest. What a man needs for pease is, that his relations with God should be set right, that his own nature should be drawn into one and harmonised with itself, and that his relations with men should also be rectified. For the first of these, we know that it is ‘the Christ that died,’ who is the means by which the alienation and enmity of heart between us and God can be swept away. For the second of them, we know that the only way by which this anarchic commonwealth within can be brought into harmony and order, and its elements prevented from drawing apart from one another, is that the whole man shall be bowed before God in submission to His will. The heart is like some stormy sea, tossed and running mountains high, and there is only one voice that can say to it, ‘Peace: be still,’ and that is the voice of God in Christ. There is only one power that, like the white moon in the nightly sky, can draw the heaped waters round the whole world after itself, and that is the power of Christ in His Cross and Spirit, which brings the disobedient heart into submissions, and unites the discordant powers in the liberty of a common service: so, brethren, if we are ever to have quiet hearts, they must come, not from favourable circumstances, nor from anything external They can only come from the prayer being answered, ‘Unite my heart to fear Thy name,’ and then our inner lives will no longer be torn by contending passions – conscience pulling this way and desire that; a great voice saying within, ‘you ought!’ and an insistent voice answering, ‘I will not’; but all within will be at one, and then there will be peace. ‘The God of peace sanctify you wholly,’ says one of the apostles, bringing out in the expression the same thought, that inasmuch as He who Himself is supreme repose must be infinitely desirous that we, His children, should share in His rest, He will, as the only way by which that rest can ever be attained, sanctify us wholly. When – and not till, and as soon as – we are thus made holy are we made at rest. Nor let us forget that, on the other hand, the divine peace, which is ‘shed abroad in our hearts’ by the love of God, does itself largely contribute to perfect the holiness of a Christian soul. We read that ‘the God of peace shall bruise Satan under your feet shortly,’ and also that ‘the peace of God will guard your hearts and minds,’ and again that the peace of God will sit as umpire in our hearts, detecting evil, judging actions, awarding the prizes. For, indeed, when that peace lies like a summer morning’s light upon our quiet hearts there will be little in evil that will so attract us as to make us think it worth our while to break the blessed and charmed silence for the sake of any earthly influences or joys. They that dwell in the peace of God have little temptation to buy trouble, remorse perhaps, or agitation, by venturing out into the forbidden ground. So, brethren, the great name of the God of peace is itself a promise, and entitles us to expect the completeness of character which alone brings peace. Then, further, we have here II. The warrant for our highest expectations in the risen Shepherd. ‘The God of peace who brought again’ – or, perhaps, brought up – ‘from the dead our Lord Jesus, that great Shepherd of the sheep.’ Now, it is remarkable that this is the only reference in this Epistle to the Hebrews to the Resurrection of Jesus Christ. The book is full of references to that which presupposes the Resurrection, namely, the ascended life of Jesus as .the great High Priest within the veil, and the fact that only this once is the act of resurrection referred to, confirms the idea, that in the New Testament there is no division of thought between the point at which the line begins and the line itself, that the Ascension is but the prolongation of the Resurrection, and the Resurrection is but the beginning of the Ascension, But here the act, rather than the state into which it led, is dwelt upon as being more appropriate to the purpose in hand. Then we may notice further, that in that phrase, ‘the great Shepherd of the sheep;’ there is a quotation from one of the prophets, where the words refer to Moses bringing up the people from the Red Sea. The writer of the Epistle adds to Isaiah’s phrase one significant word, and speaks of ‘that great Shepherd,’ to remind us of the comparison which he had been running in an earlier part of the letter, between the leader of Israel and Christ. So, then, we have here brought before us Jesus who is risen and ascended, as the great Shepherd of the sheep. Looking to Him, what are we heartened to believe are the possibilities and the divine purposes for each of those that put their trust in Him? Gazing in thought for a moment on that Lord risen from the grave, with the old love in His heart, and the old greetings upon His lips, we see there, of course, as everybody knows, the demonstration of the persistence of a human life through death, like some stream of fresh water holding on its course through a salt and stagnant sea, or plunging underground for a short space, to come up again flashing into the sunshine. But we see more than that. We see the measure of the power, as the Apostle has it, that works in us, ‘according to the energy of the might of the power which He wrought in Christ, when He raised Him from the dead.’ As we gaze, we see what may be called a type, but what is a great deal more than a type, of the possibilities of the risen life, as it may be lived even here and now, by every poor and humble soul that puts its trust in Him. The Resurrection of Jesus gives us the measure of the power that worketh in us. But more than that, the risen Shepherd has risen as Shepherd, for the very purpose of imparting, to every soul that trusts in Him, His own life. And unless we grasp that truth, we shall not understand the place of the Resurrection in the Christian scheme, nor the ground on which the loftiest anticipations are not audacious for the poorest soul, and on which anything beneath the loftiest is, for the poorest, beneath what it might and should aspire to. When the alabaster box was broken, the ointment was poured forth and the house was filled with the odour. The risen Christ imparts His life to His people. And nothing short of their entire perfecting in all which is within the possibilities of human beauty and nobleness and purity, will be the adequate issue of that great death and triumphant Resurrection, and of the mighty, quickening power of a new life, which He thereby breathed into the dying world. On His Cross, and from His Tomb, and from His Throne, He has set aging processes which never can reach their goal – and, blessed be God! never will stop their beneficent working – until every soul of man, however stained and evil, that puts the humblest trust in Him, and lives after His commandment, is become radiant with beauty, complete in holiness, victorious over self and sin, and is set for ever more at the right hand of God. Every anticipation that falls short of that, and all effort that lags behind that anticipation, is an insult to the Christ, and a trampling under foot of the blood of ‘the covenant wherewith ye are sanctified.’ So, brother, open your mouth wide, and it will be filled. Expect great things; believe that what Jesus Christ came into the world and died to do, what Jesus Christ left the world and lives to carry on, will be done in you, and that you too will be made complete in Him. For the Shepherd leads and the sheep follow – here afar off, often straying, and getting lost or torn by the brambles, and worried by the wolves. But He leads and they do follow, and the time comes when ‘they shall follow the Lamb whithersoever He goeth,’ and be close behind Him in all the good pastures of the mountains of Israel ‘We see not yet all things put under Him,’ but we see Jesus and that is enough. III. The warrant for our highest expectations in the everlasting covenant.
Space will not allow of my entering upon the question as to the precise relation of these final words to the rest of the verse, but their relation to the great purpose of the whole verse is plain enough. It has come to be very unfashionable nowadays to talk about the covenant. People think that it is archaic, technically theological, far away from daily life, and so on and so on. I believe that Christian people would be a great deal stronger, if there were a more prominent place given in Christian meditations to the great idea that underlies that metaphor,. And it is just this, that God is under obligations, takes on Him by Himself, to fulfil to a poor, trusting soul the great promises to which that soul has been drawn to cleave. He has, if I might use such a metaphor, like some monarch, given a constitution to His people, He has not left us to grope as to what His mind and purpose may be. Across the infinite ocean of possibilities, He has marked out on the chart, so to speak, the line which He will pursue. We have His word, and His word is this: ‘After those days, saith the Lord, I will make a new covenant. I will write My law on their inward parts. I will be their God, and they shall be My people.’ So the definite, distinct promise, in black and white, so to speak, to every man and woman on the face of the earth, is ‘Come into the bends of the covenant, by trusting Me, and you will get all that I have promised.’ And that covenant is, as my text says, sealed by ‘the blood.’ Which, being turned into less metaphorical English, is just this, that God’s infinite pro- pension of beneficence towards each of us, and desire to clothe us in garments of radiant purity, are, by Christ’s death, guaranteed as extending to, and working their effects on, every soul that trusts Him. What does that death mean if it does not mean that? Why should He have died on the Cross, unless it were to take away sin?
But the blood of the covenant does not mean only the death by which the covenant is ratified. We shall much misapprehend and narrow New Testament teaching, if we suppose that. The ‘blood is the life.’ There is further suggested, then, by the expression, that the vital energy, with which Jesus Christ came from the dead as the Shepherd of the sheep, is the power by which God makes us ‘perfect in every good work to do His will, working in us that which is well-pleasing in His sight.’ So, two practical counsels may close my words. See that you aspire as high as God’s purpose concerning you, and do not be content with anything short of the, at least, incipient and progressive accomplishment in your characters and lives, of that great prayer. Again, see that you use the forces which, by the Cross and the Resurrection and the Ascension, are set in motion to make that wondrous possibility a matter-of-fact reality for each of us; and whoever you are, and whatever you have been, be sure of this, that He can lift you from the mud and cleanse you from its stains, and set you at His own right hand in the heavenly places. For the name, and the risen Shepherd, and the blood of the everlasting covenant, make a threefold cord, not to be quickly broken, and able to bear the weight of the loftiest hopes and firmest confidence that we can hang upon it.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Heb 13:20-21
20Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, 21equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen.
Heb 13:20 “Now the God of peace” This title for God the Father is used only here and in Paul’s writings (cf. Rom 15:33; Rom 16:20; 1Co 14:33; 2Co 13:11; Php 4:9; 1Th 5:23; “Lord of Peace” 2Th 3:16).
“who brought up from the dead” The NT normally depicts God the Father as raising Jesus from the dead (cf. Act 2:24; Act 3:15; Act 4:10; Act 5:30; Act 10:40; Act 13:30; Act 13:33-34; Act 13:37; Act 17:31; Rom 6:4; Rom 6:9; Rom 10:9; 1Co 6:14; 2Co 4:14; Gal 1:1; Eph 1:20; Col 2:12; 1Th 1:10). This shows the Father’s acceptance of Jesus’ life, teachings, and sacrifice. However, there are other texts which assert the agency of the resurrection was the Spirit (cf. Rom 8:11) or the Son Himself (cf. Joh 2:19-22; Joh 10:17-18). Theologically speaking, all three persons of the Trinity are active in all the redemptive acts.
“the great Shepherd” The term “shepherd” is an OT metaphor for
1. YHWH (cf. Gen 49:24; Psa 23:1; Psa 78:52; Psa 80:1; Ecc 12:11; Isa 40:11; Isa 63:11; Jer 31:10; Ezekiel 34)
2. the leadership of His people (cf. Jer 10:21; Jer 50:6-7; Eze 34:2-3; Zec 11:3; Zec 11:5; Zec 11:15; Zec 11:17)
3. the coming Messiah, son of David (cf. Psa 78:70-72; Eze 34:23-24; Eze 37:24; Mic 5:4; Mic 7:14; Zec 13:7; Joh 10:2; Joh 10:11; Joh 10:14; 1Pe 2:25; 1Pe 5:4)
Several times in the OT (cf. Num 27:17; 1Ki 22:17; 2Ch 18:16; Eze 34:5; Zec 10:2) God’s people are described as scattered and without a shepherd, but now the Great Shepherd has come. He has delivered us and is with us!
“through the blood” This refers to His life given which inaugurated the new covenant (cf. Zec 9:11; Mar 14:24; 1Co 11:25).
“the eternal covenant” It is difficult to sort out the different “eternal” covenants because, as Hebrews shows, the Mosaic covenant was conditional and because of human weakness, not eternal. The OT records conditional and unconditional covenants (i.e., the Exodus, Gen 15:17-21). The covenant with Abraham, whereby all the nations would be blessed, is unconditional (i.e., everlasting covenant), and thereby, eternal (cf. Gen 17:7; Gen 17:13; Gen 17:19; Psa 105:9-10). The covenant with David, first revealed in 2 Samuel 7, is a foreshadowing of the Messiah, son of David, which is unconditional, and thereby, eternal (cf. Psa 89:3-4). The new covenant is mentioned as a promised new day of righteousness (new age of the Spirit) for God’s people (cf. Isa 55:3; Isa 59:21; Isa 61:8; Jer 31:33; Jer 32:40; Jer 50:5; Eze 16:60; Eze 37:26). One can see how the Jews of Jesus’ day were shocked at His message. He had always been God’s plan of redemption, but the failure of Israel to keep God’s law given to Moses showed the need of another way of salvation than human performance (cf. Galatians 3). See SPECIAL TOPIC: ETERNAL at Heb 6:2.
SPECIAL TOPIC: FOREVER (‘OLAM)
Heb 13:21
NASB”equip you in every good thing”
NKJV”make you complete in every good work”
NRSV”make you complete in everything good”
TEV”provide you with every good thing”
NJB”prepare you. . .in every kind of good action”
This verb (katartiz, a rare aorist active optative, which is an expressed wish or desire) means to make someone or something completely adequate, sufficient, or fully qualified (cf. Luk 6:40; 1Co 1:10; 2Co 13:11; 1Th 3:10; 1Pe 5:10). Theologically this is parallel to Eph 2:10. God’s will is that believers are conformed to the image of Jesus (cf. Rom 8:29), resulting in godly living which attracts the lost to Christ.
“to do His will” Jesus did the Father’s will in coming as the Suffering Servant (cf. Heb 10:7). Now His followers are called on to also do His will (cf. Heb 10:36).
SPECIAL TOPIC: THE WILL (thelma) OF GOD
“to whom be the glory forever and ever. Amen” This phrase, so common in Paul’s and Peter’s writings, is ambiguous. Sometimes it refers to God the Father (cf. Rom 11:36; Eph 3:21; 1Pe 4:11; 1Pe 5:11; Jud 1:25; Rev 1:6; Rev 7:12), sometimes to Jesus the Son (cf. 2Ti 4:18; 2Pe 3:18) and sometimes to both (cf. Rom 16:27; 1Ti 1:17; Rev 5:13 and here). Often NT authors use the same titles, actions, and phrases to describe both the Father and the Son as a way of asserting the equality and deity of Jesus of Nazareth.
“Amen” The original Hebrew term meant “to be firm.” This developed into the metaphorical sense of faithfulness, dependability, and trustworthiness (cf. Hab 2:4). It came to be used in the sense of “I affirm” or “I agree with” a particular statement.
SPECIAL TOPIC: AMEN
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
peace = the peace. Compare Rom 15:33; Rom 16:20. 1Th 5:23. 2Th 3:16.
brought again = brought up. Compare Rom 10:7.
from the dead. Greek. ek nekron. App-139.
Lord. App-98.
that = the.
Shepherd. Figure of speech Anthropopatheia (App-6). Compare Joh 10:11. 1Pe 5:4, and Septuagint of Isa 63:11.
everlasting. App-151.
covenant. Greek. diatheke. See Mat 26:28. Compare Gen 9:16.
Fuente: Companion Bible Notes, Appendices and Graphics
20, 21.] Solemn concluding prayer. , . Chrys.
Fuente: The Greek Testament
Heb 13:20. , now the God) He desired the brethren to pray for him, Heb 13:18; he now prays for them.- , of peace) Paul often calls Him the God of peace, Rom 15:33. Here the verb , join you together in perfect harmony, accords with it, Heb 13:21.- , who brought again from the dead) God brought the Shepherd; the Shepherd brings the flock. He brought Him from the depths, and set Him on high, where He may be seen by all. The apostle does not conclude, before he made mention of the resurrection of Christ.- , the great Shepherd of the sheep) An appropriate appellation. You have, says he, many ministers, Heb 13:17; but He is the Minister of all. I am absent from you, Heb 13:19; but GOD is not absent, nor will He be wanting to you. The allusion is to Isa 53:11 [whence a various reading, for , has started up in this passage.-Not. Crit.], and by this allusion, the apostle at the very end of the epistle again and again prefers Christ to Moses, of whom Isaiah is speaking in the passage quoted above.-) in, significantly. It is construed with , who brought again; comp. ch. Heb 2:9, , for, on account of; likewise Joh 10:17-18; Php 2:9.-, everlasting) An august epithet. This eternity of the covenant infers the necessity of a resurrection: Act 13:34, note, from Isaiah.
Fuente: Gnomon of the New Testament
Heb 13:20-21
AN EARNEST AND COMPREHENSIVE
PRAYER IN BEHALF OF THE HEBREW
BRETHREN
Heb 13:20-21
Heb 13:20 —Now the God of peace,-God is here called the God of peace, because all peace comes from him through Jesus Christ, who is himself The Prince of peace. (Isa 9:6.) The propriety of so designating the Father of mercies will be manifest when it is remembered that at the time of writing this Epistle, the Churches of Judea were threatened with many dangers, both from within and from without.
Heb 13:20 —that brought again from the dead our Lord Jesus,-The resurrection of Christ is often ascribed to God the Father in the Holy Scriptures. See references. By raising him from the dead, God acknowledged him as his only-begotten Son (Rom 1:4), and thus publicly demonstrated to the world that he was the promised Messiah of whom all the ancient Prophets had spoken (Act 3:24). This is the only passage, says Delitzsch, in which*the author mentions the resurrection. [He means, of course, the resurrection of Christ: see Heb 11:35.] Everywhere else he lifts his eyes from the depths of our Lords humiliation, passing over all that is intermediate, to the highest point of his exaltation. The connection here suggests to him once at least to make mention of that which lay between Golgotha and the throne of God, between the altar of the cross and the heavenly Sanctuary, the resurrection of him who died as a sin-offering for us.
Heb 13:20 —that great Shepherd of the sheep,-The Apostle had before spoken of the under shepherds of the flock (Heb 13:17) and had enjoined obedience to them in all their lawful endeavors to edify the Church. Most appropriately, therefore, does he here call Christ himself the great Shepherd of the sheep. To him both the under shepherds and the flock are alike responsible, purchased as they have been by his own blood. I am the good Shepherd, says Christ; the good Shepherd giveth his life for the sheep. (Joh 10:11.) Every word in this benedictory prayer is well chosen, and serves to impress on our hearts more and more deeply the sentiments that have been inculcated.
Heb 13:20 —through the blood of the everlasting covenant,-(en hat- mati) in the blood, or by virtue of the blood of the everlasting covenant. The New Covenant is here called the everlasting Covenant” in contrast with the Old Covenant which was then abrogated (see notes on Heb 8:13) ; and the blood of this Covenant is the blood of Christ by means of which the Covenant was itself ratified. (Mat 26:28; Heb 9:23.) But what is the meaning and bearing of this clause ? Does it stand connected with what precedes, or with what follows? Did God bring Christ from the dead and constitute him the great Shepherd of the sheep, by virtue of this blood? Or is it simply the wish and prayer of the Apostle that God would perfect the Hebrews by virtue of this blood ? The latter view is taken by A. Clarke and a few others; but Delitzsch, Alford, and most other commentators justly support the former. Many of them, indeed, very unwarrantably limit the meaning of this phrase; some to the word great, implying that Christs greatness as a Shepherd was owing to the shedding of his blood (Ebrard) ; and some to the words the great shepherd of the sheep, meaning that he was made a Shepherd of the sheep by virtue of the shedding of his blood (Liinemann, Moll). But all such restrictions are unnatural and arbitrary. The meaning of the passage fairly construed is manifestly and simply this; that by virtue of the blood of Christ, God raised him from the dead, and constituted him the great Shepherd of the sheep. The resurrection of Christ was the first in that series of triumphs which will result in the overthrow of Satan and the destruction of his works; all of which will be effected by virtue of the blood of the everlasting covenant.” For what but the efficacy of this blood could remove even from our blessed Savior that load of assumed guilt and responsibility, which ruptured his great heart, and crushed him down even into the dark chambers of death ? See note on Heb 5:7. Manifestly it was the flowing of that blood from the heart of our Redeemer, which enabled God, as the righteous Sovereign of the universe, to raise Christ from the dead, and through him to offer salvation to all penitent believers. In this view of the matter only, can we comprehend the meaning of Jesus when he says, I have a baptism to be baptized with, and how am I straitened till it be accomplished. (Luk 12:50.)
Heb 13:21 —Make you perfect in every good work-The word rendered make perfect (katartizo) means properly to make quite ready, to put in order, to make complete. Here, it means so to adjust, strengthen, and rectify the powers of the soul, as to thoroughly fit and prepare it for Gods service. The Apostle saw among the Hebrew brethren lamentable evidence of mental, moral, social, and religious derangement. And he, therefore, earnestly prays that the God of all peace and order, who brought Jesus back from the dead, and so eminently qualified him for his work, would also through him fit and prepare them for doing his whole will, working in them by his Spirit, and by his truth both to will and to do of his own good pleasure. (Php 2:13.)
Heb 13:21 —to whom be glory forever and ever.-This relative clause is by many expositors, as Calvin, Bleek, and Tholuck, referred to Jesus Christ; but others, as Bengel, Delitzsch, and Alford, more properly refer it to God the Father. Doctrinally, it may refer either to God (Rom 16:27), or to Christ (2Pe 3:18); but grammatically, it refers properly to God, whose agency fills the whole sentence, and whose glory is, therefore, uppermost in the mind of the Apostle.
Commentary on Heb 13:20-21 by Donald E. Boatman
Heb 13:20 –Now the God of peace
Isa 9:6 speaks of Christ as Prince of Peace. All peace comes from God through Jesus Christ. This expression comes only from Paul. See Php 4:9; 1Co 14:33; Rom 16:20; Rom 15:33; 2Co 13:11 : 1Th 5:23.
Heb 13:20 –Who brought again from the dead
This is true of God, even though Jesus said He would raise Himself up. Joh 10:18. The resurrection of Jesus was a bodily resurrection, for no proof can be given of any other kind. See Rom 6:4; Act 13:30.
Heb 13:20 –the great shepherd of the sheep
We have a great shepherd. Are we great sheep?
This title is given for two reasons.
a. Eze 34:23 prophesies him as such.
b. Jesus claimed this title. Joh 10:11.
Other shepherds who lay down their life for their sheep cannot be brought back alive to the sheep.
Heb 13:20 –with the blood of an eternal covenant, even our Lord Jesus
The word with here is a problem.
a. It is translated by, in, and through.
b. Calvin prefers in, saying, Christ so arose from the dead that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, God raised up His Own Son, but in such a way that the blood He shed once for all in His death is efficacious after His resurrection . . .
Commentators question whether this phrase goes with what appears before or after. The Lord is the great Shepherd by shedding His blood and yet being alive now to act.
Heb 13:21 –make you perfect in every good thing
This is a benedictive prayer. God seeks to make us perfect in good things, and Christ is a perfect example. If we follow the great Shepherd, we will be led to perfection.
Heb 13:21 –to do His will
Perfection cannot be attained in any other will. No work is acceptable unless it is in harmony with the will of God.
Heb 13:21 –working in us
Us is also translated you.
Eph 3:20 shows God able to work surprises in us.
God has no hands but our hands to do His work today, and
through us He can accomplish His will.
Heb 13:21 –that which is well pleasing in His sight
Php 2:13 is a good commentary here on Gods part.
Rom 12:2 suggests our part.
Heb 13:21 –through Jesus Christ
Two senses are possible here;
a. Working through Jesus Christ.
b. Well-pleasing through Jesus Christ.
Nothing is acceptable unto God except that it be through Christ.
Heb 13:21 –to Whom be the glory for ever and ever, Amen.
There is no room for bragging in the church, for all power is of God.
Grammatically, says Milligan, glory goes to God here; but doctrinally, it may refer to both God and Christ, as seen by Rom 16:27 and 2Pe 3:18.
Study Questions
2926. What is exhortation?
2927. Who is the Great Shepherd of Heb 13:20?
2928. Name some verses that identify God as a God of peace.
2929. Is the sacrifice of Christ an attempt of God to bring peace to men?
2930. Is Jesus ever spoken of as a shepherd?
2931. Whose blood is spoken of in Heb 13:20?
2932. What is meant by, eternal covenant?
2933. Does Paul expect perfection on the part of the Hebrews?
2934. Do we have an example of perfection?
2935. Through what person is perfection accomplished?
2936. Is perfection possible if we disregard Christs commands?
2937. How does God work in us?
2938. What is required to live pleasing in His sight?
2939. Who is to receive glory in this verse?
Fuente: Old and New Testaments Restoration Commentary
Why An Everlasting Covenant?
“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. Heb 13:20)
A covenant has specific stipulations which each of the contracting parties is honor bound to fulfill. If ever one stipulation is not met, then the entire covenant is nullified and made void. As I showed you in the previous article on this text, Gods covenant had stipulations. But they are stipulations made, accepted, and sworn to by the triune God. Therefore, the covenant never was and never can be in jeopardy.
The covenant of grace was made in anticipation of the fall of our father Adam and the ruin of his race. The object and goal of the covenant is the restoration of Gods elect from the ruins of the fall for the glory of the triune God. When all the stipulations of the covenant had been agreed upon all the blessings of grace were fully and infallibly bestowed upon Gods elect in Christ, our covenant Head (Eph 1:3-6).
The Beneficiaries
The beneficiaries of this everlasting covenant were named from eternity and their names written in a book, the Book of life of the Lamb slain from the foundation of the world (Rev 13:8; Rev 17:8). No, the covenant was not made for all men. If that offends some, I am sorry that it is so. But mans offense does not nullify Gods work. This covenant is a work of Gods unconditional grace and absolute sovereignty, performed for his elect from eternity (Rom 9:13-18), for the praise of his glory (Eph 1:6; Eph 1:12; Eph 1:14).
Do you ask, Who are Gods elect? They are those sinners for whom Christ died (Joh 10:11; Joh 10:15; Joh 10:26) and for whom he makes intercession (Joh 17:9; Joh 17:20). Gods elect are those who are called to life and faith in Christ by God the Holy Spirit (Psa 65:4). Gods elect are all who trust the Lord Jesus Christ as their Savior (1Th 4:1-10).
Why Everlasting?
In other places it is called, the covenant of peace, covenant of life, better covenant, and new covenant. Why does the Holy Spirit here and elsewhere describe the covenant of grace as the everlasting covenant? It is described in just these words seven times in the Word of God (2Sa 23:5; Isa 55:3; Isa 61:8; Jer 32:40; Eze 16:60; Eze 37:26; Heb 13:20). Why?
First, it is called the everlasting covenant to identify its antiquity. The covenant of grace is the oldest of all Gods works. It is from everlasting. The covenant of works had a beginning and an end. The covenant of grace has neither. Believer, think about that fact. Let it ravish your very soul.
Before anything that is was God loved you and made a covenant of grace for you. Before the mountains, the stars, or the seas were brought forth, God thought of you. Before Adam fell, God covenanted with God for you. Before you sinned, help was laid upon One who is mighty for you. Before you went astray from your mothers womb speaking lies, the Triune God found a way to bring you home to glory. Before he made the angels to minister to you, Gods heart was devoted to you in covenant grace. The Triune God, who has had his heart upon you from eternity, will never forget you, or forget to be gracious to you (Isa 54:7-10).
Second, the covenant of grace is called the everlasting covenant to assure us of its sureness (2Sa 23:5). Here is something that stands sure and stands forever! Its mercies are sure mercies. Its blessings are sure blessings. Its promises are sure promises.
On our part, it is an unconditional covenant. Nothing was left to chance. Nothing was left to be determined by our wills. Nothing about it depends upon our works. There are no ifs, maybes, buts, or perhaps in this everlasting covenant. Every line is punctuated by Gods shall and Gods will. It is a covenant ordered in all things and sure from everlasting: ordered by Gods decree and made sure by his power.
Third, the covenant of grace is called the everlasting covenant to show us its immutability. Anything everlasting must be immutable. Not one line of the covenant can be erased, not one word blotted out. God is immutable in all things. His love is immutable love (Rom 9:13). His grace is immutable grace (Mal 3:6). His forgiveness is immutable forgiveness (Rom 4:8). His favor is immutable favor (Eph 1:6). His blessings are immutable blessings (Rom 11:29; Eph 1:3). And his covenant is an immutable covenant (Ecc 3:14).
Fourth, this covenant is called the everlasting covenant to teach us that it will never cease to be enforced, no, not even in eternity. It shall one day be consummated, but never terminated. All the heirs of grace shall be the heirs of grace forever: for the same reason (because God chose us), upon the same basis (the blood of Christ), and, therefore, to the same degree! Well may we sing with Phillip Doddridge
My God, the covenant of Thy love abides forever sure;
And in its matchless grace I feel my happiness secure!
Thy covenant the last accent claims of this poor, faltering tongue;
And that shall the first notes employ of my celestial song.
Fuente: Discovering Christ In Selected Books of the Bible
the God: Rom 15:33, Rom 16:20, 1Co 14:33, 2Co 13:11, Phi 4:9, 1Th 5:23, 2Th 3:16
brought: Act 2:24, Act 2:32, Act 3:15, Act 4:10, Act 5:30, Act 10:40, Act 10:41, Act 13:30, Act 17:31, Rom 1:4, Rom 4:24, Rom 4:25, Rom 8:11, 1Co 6:14, 1Co 15:15, 2Co 4:14, Gal 1:1, Eph 1:20, Col 2:12, 1Th 1:10, 1Pe 1:21
that great: Psa 23:1, Psa 80:1, Isa 40:11, Isa 63:11, Eze 34:23, Eze 37:24, Joh 10:11, Joh 10:14, 1Pe 2:25, 1Pe 5:4
the blood: Heb 9:20, Heb 10:22, Exo 24:8, Zec 9:11, Mat 26:28, Mar 14:24, Luk 22:20
everlasting: 2Sa 23:5, 1Ch 16:17, Isa 55:3, Isa 61:8, Jer 32:40, Eze 37:26
covenant: or, testament, Heb 9:16, Heb 9:17
Reciprocal: Gen 9:16 – everlasting Gen 15:18 – made Num 10:33 – the ark Deu 27:7 – peace offerings Deu 29:9 – General 2Ki 23:3 – made a covenant Psa 50:5 – made Psa 105:10 – an everlasting Psa 111:9 – he hath Ecc 12:11 – given Son 4:16 – the spices Isa 9:6 – The Prince of Peace Isa 24:5 – broken Isa 26:12 – for Isa 42:6 – and give Isa 54:10 – the covenant Jer 31:31 – I Eze 16:60 – I will establish Eze 34:25 – I will make Dan 9:27 – confirm Zec 13:7 – my shepherd Luk 2:14 – and Joh 10:2 – the shepherd Joh 10:16 – one shepherd Joh 14:27 – Peace I leave Joh 16:33 – in me Joh 21:15 – Feed Joh 21:16 – my sheep Act 10:36 – preaching Act 10:43 – through Act 16:5 – so Rom 5:1 – we have Rom 10:7 – to bring up 1Co 11:25 – the new 1Co 15:4 – he rose 1Co 15:13 – General 2Co 3:6 – the new 2Co 5:15 – live unto Gal 4:24 – the two Eph 2:14 – our Eph 3:20 – able Phi 1:6 – begun Phi 4:7 – the peace Col 1:20 – having made peace Heb 5:7 – and Heb 7:22 – of a Heb 9:15 – means Heb 10:29 – the blood Heb 12:24 – new 1Pe 5:10 – the God 1Jo 5:6 – blood Rev 14:6 – everlasting
Fuente: The Treasury of Scripture Knowledge
THE GREAT SHEPHERD
Our Lord Jesus, that great Shepherd of the sheep.
Heb 13:20
The Son of God, Who came down from heaven, and Who lived and died and rose again for us, has been known by many names, chiefly descriptive of His many-sided mission to the world, but none have appealed more forcibly to the universal instincts of humanity than the image of the Shepherd. It has been illustrated by the artistic genius of the painterthe pictures of Christ as the Good Shepherd belong to our earliest memories.
I. The beauty and truth of this image does not owe its origin to Christianity.The oldest of Greek poets speaks of the kings of his age as shepherds of men. But when we turn to the Old Testament, we find this image applied to many who played important parts in the development of the national history of the Jews. Moses was a shepherd; so was David. When the prophet Micaiah prophesied destruction to the army of Ahab, he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd. And during the captivity, when Ezekiel saw the spiritual shepherds of Israel eating the fat and clothing themselves with the wool, he cried, Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? and they were scattered because there is no shepherd. And he consoled the exiles with the promise, that when they returned to their own land, restored and purified, God would set up one shepherd over them, and he should feed them, even His servant David. And, therefore, to apply this metaphor, which was so constantly upon their lips and read in their hearing, to Him Who watched over Israel and neither slumbered nor slept, was both easy and natural. David spoke from the abundance of his own experience both as a keeper of sheep and a ruler of men when he declared, The Lord is my Shepherd.
II. Our Blessed Lord spoke of Himself as the Shepherd of the sheep, of calling them by name and leading them out, of laying down His life for them, and then of their hearing His voice and following Him, and of His giving unto them eternal life, in consequence, so that they should never perish. The words must be understood and felt with all the weight of old association and familiar quotation. We read that there was a division therefore again among the Jews for these sayings. And this division was not caused through any misunderstanding of His words. Those who were not in sympathy with Him saw in them nothing but blasphemy, and said, He hath a devil and is madwhilst others said, These are not the words of him that hath a devil. Each party understood His words to be a claim to be the Son of God. The teaching and the claims of Christ, from their very nature, drew to Him great friends and bitter enemies. Those who were drawn to Him by the magic power of His personality, and by the indisputable testimony of His works, saw in Him a probable fulfilment of the prophecy spoken in the last prayer of Moses: Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in, that the congregation of the Lord be not as sheep which have no shepherd. But those who were pitted against Him ignored the logic of the others: Can a devil open the eyes of the blind? and at the word of Christ Himself, The works that I do in My Fathers Name, they bear witness of Me, they took up stones again to stone Him, saying that for blasphemy they did it, because He, being a man, made Himself God. The phrase I am the Good Shepherd was a shaft that went home to friend and enemy alike, to convince the one and to incense the other. Like the Cross, it drew men unto Him or it condemned them. His words either remitted or retained their sin. The Jews were so jealous of His influence, and so impatient at His words, that they judged Him before the time. Every act and every word of His was distorted into a railing accusation against Him. Even at the last when He gave them ocular proof of the genuineness of His pastoral office: The Good sShepherd giveth His life for the sheep, they passed by wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the Cross.
III. Let us meditate on Christ in the light of this teaching.Let us try to realise Him as the Good Shepherd Who was faithful to His charge, even unto death, Who laid down His life rather than one of His little ones, the lambs of His flock, should perish. Let us claim Him also as the Shepherd and Bishop of our souls. As soon as we turn and repent us of our sins, we place ourselves under His pastoral charge. He is seeking us, no matter how far we have wandered from the fold, and He will bring us back again on His shoulders rejoicing, if we will. Remember, this pastoral ministry is still exercised by our Risen and Ascended Saviour. In His glorified body, He sits at the right hand of His Father, interceding for us. Yet His ministry is not confined to heaven only. He is always present in the midst of the two or three that are gathered together in His name for prayer and worship. He is present in the Holy Communion, not only to nourish our souls with the spiritual food of His most blessed Body and Blood, but also to co-operate with us in presenting before the Throne of His Father, that one Oblation of Himself, made once for all, for the sins of the whole world.
Rev. C. Rhodes Hall.
Fuente: Church Pulpit Commentary
Heb 13:20. God of peace is said of Him because he is the source of all genuine peace that is in harmony with divine wisdom (Jas 3:17). He brought his Son from the dead in order to give the assurance of genuine peace to all true servants of righteousness. Great shepherd of the sheep is Christ who is called the “chief Shepherd” in 1Pe 5:4. This emphasized title is given to Christ because elders are referred to as shepherds in that tney are told to “feed the church of God” which is termed the flock (Act 20:28). The things Paul wishes God to do for them in the next verse are to be accomplished through the blood of the everlasting covenant. It is called everlasting because it was not to be replaced by any other as was the Mosaic covenant
Fuente: Combined Bible Commentary
Heb 13:20-21. To this desire for their prayers is added his own benediction, as in Pauls Epistles generally (1Th 5:23, etc.). Now the God of peacea common title of God in Pauls Epistles, used in different connections, and probably with different meanings. Here it is specially appropriate; partly because of the troubles that harassed and threatened them, and partly because it implies how completely God had been pacified and reconciled through the death of His Son, who came preaching peace. God is further described, who brought again from the dead (not too much for and ), as one who had made full atonement for sin, and having paid the debt, could no longer be held in the bondage of the grave. Only here in this Epistle is the resurrection named, probably as proving the completeness of Christs work. Everywhere else Christ passes from the altar to the Holy of Holies as priest and offering, to make intercession for us. The phrase, from the dead, coupled with what follows, that great Shepherd of the sheep, points to Isa 63:11, where Moses, the shepherd of the sheep, is said to have been brought up out of the sea. Moses from the sea, Christ from the dead, each for his own work.
The great shepherd of the sheep, who had given His life for them, who was great as Priest (Heb 10:21), and great as Shepherd too. His self-sacrificing tenderness, His ceaseless care. His power, His resources, His authority, all are included in this titlea favourite representation of our Lord in ancient Art.
In the blood of the everlasting covenant, i.e God brought Him from the dead by virtue of, in the power of, the blood, which ratified not the temporary covenant of Sinai, but the eternal covenant of grace. Gods peace is not a truce for a time; it is a permanent peace, an agreement for eternity. The interpretation that Christ was made shepherd by virtue of the blood of the covenant is hardly scriptural. He was shepherd before He died. The acceptance of His atonement, the efficacy of His blood, was the condition of His resurrection. If He had not risen, it must have been because atonement was not made; and if atonement was not made, we should still have been in our sins.
Even our Lord Jesus Christ. Here the name that is above every name (our Lord) is given to Jesus. He who is the Shepherd, who died for His sheep, who keeps them, feeds them, guides them, protects them, is also their lord; the Lord of their hearts as He is also of their creed. By His resurrection God acknowledges the validity of the atonement; by accepting Christ as Lord, we make the blessings of it our own.
Perfect you (not the common word so translated. It means to complete all the parts, to put them in order, and fit them for use), make you ready, active, fit, in every good work to do (literally, to do out and out so as to accomplishthe force of the tense) his will, doing in you (the same repetition of words as in Php 2:13) that which is well-pleasing in his sight, through Jesus Christ Whether God works through Jesus Christ, or whether what is well-pleasing to God is well-pleasing through Jesus Christ, has been much discussed. The former is preferable to the latter; but there is no reason why both should not be combined. God works in us through Him what is well-pleasing through Him.To whom, i.e to God, the principal subject of the sentence; to Him who brought up from the dead the Lord Jesus, who can perfect us, and is working for this purpose. Glory and dominion are ascribed to the Son in Rev 1:5-6, and perhaps in 1Pe 4:11, as they are to the Father, Php 4:20, and to both, Rev 5:13; and so it is not material to whom we refer the inscription here. But it is more natural to refer it to the Father, to whom the prayer is presented.
Fuente: A Popular Commentary on the New Testament
Our apostle having in the former verse desired their prayers for him, in this verse he adds thereunto his own prayer for them, a most glorious and excellent prayer, inclosing the whole mystery of divine grace in its original, and the way of its communication by Jesus Christ, a prayer, inclosing the whole mystery of divine grace in its original, and the way of its communication by Jesus Christ, a prayer evidently proceeding from a spirit full of faith and love.
Observe here, 1. The title assigned and given to God, The God of peace.
But why the God of peace, rather than the God of power, or the God of grace, or the God of glory?
Because the divine power was not put forth in raising Christ from the dead till God was pacified. Justice incensed exposed him to death; but justice appeased freed him from the dead.
Observe, 2. The titles assigned and given to Christ, and they seem to express his threefold office:
of a Prophet, in that he styles him the great Shepherd of the sheep; of a Priest, that he is said to be brought again from the dead, by the blood of the everlasting covenant; and of a King, in that he is styled our Lord Jesus Christ.
Note, Christ is a shepherd, that great shepherd of the sheep; a shepherd, because as a shepherd, he feeds them with his word, yea, with his precious body and blood; he is styled not the, but that Shepherd, namely, that was promised of old, the object and the hope of the church from the beginning; and person, great in his power, great in his undertaking, great in his glory and exaltation, above the whole creation; and the great Shepherd of the sheep, because they are his own, a little flock in the midst of wolves, which could never be preserved, were it not by the power and care of this great Shepherd.
Observe, 3. The work assigned to God as a God of peace, he brought again from the dead our Lord Jesus Christ. Christ is said to raise himself in regard of immediate efficiency, but God the Father is said to raise him in regard of sovereign authroity. God the Father, to whose justice the debt was due, by letting Christ out of the prison of the grave, acknowledged himself satisfied; the God of peace, to evidence that peace was now perfectly made, brought Christ again from the dead.
But how did he do this?
It is answered, By the blood of the everlasting covenant, that is, by the blood of Christ himself, which ratified and confirmed the covenant.
Observe, 4. The things prayed for:
1. Perfection in ever good work, to do the will of God! it is not an absolute perfection that is here intended, but a readiness to every good work, or duty of obedience.
2. To work in them that which is well pleasing in his sight; by this understand the actual, gracious performance of every known duty.
Note, That the efficacy and actual efficiency of divine grace, in and unto every act of obedience and duty, is here prayed for, and relied upon.
Observe, lastly, A doxology, or ascription of all glory to Christ, To whom be glory, &c. All grace is from him, and therefore all glory to be ascribed to him. The whole dispensation of grace will issue in the eternal glory of Jesus Christ.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 13:20-21. Now, &c. Having desired them to pray for him, he now addresses a prayer to God for them, and therewith gives a solemn close to the whole epistle. And a glorious prayer it is, including the whole mystery of divine grace, and that both with respect to its original, and the way of its communication; and therefore including the whole of this epistle, especially as far as it is doctrinal, and applying the benefit of all that he had instructed them in to themselves. The prayer includes, 1st, A title given to God suited to the request made. 2d, The work ascribed to him suitable to that title. 3d, The blessings prayed for. 4th, A doxology, with a solemn close of the whole. The title assigned to God, or the name by which he calls upon him is, the God of peace All things being brought by sin into a state of disorder, confusion, and enmity, there was no source left from whence peace could be derived, but in the nature and will of God. Hence the apostle, when about to represent God in this character, begins by observing, All things are of God, who hath reconciled us to himself by Jesus Christ, 2Co 5:18. God alone is the Author of all peace to fallen man, whether the peace which we have with himself, or that in our own souls; whether peace between angels and men, or between Jews and Gentiles: it is all from him, the God of pardoning mercy and renewing grace. That brought again from the dead our Lord Jesus On whom the iniquities of us all, and the chastisement necessary to procure our peace, were laid; and who was raised from the dead to manifest that the atonement which he had made was accepted, and that God was now in him reconciling us to himself; and as a further proof of this, bringing him from the dead to be the great Shepherd of the sheep To gather, defend, feed, and save them; yea, and to give unto them eternal life, Joh 10:28. This title, the great Shepherd of the sheep, is given to Christ here, because he was foretold under that character, (Eze 34:23,) because he took to himself the title of the good Shepherd, (Joh 10:11,) and because all who are employed in feeding the flock are but inferior shepherds under him. Through the blood of the everlasting covenant Namely, the covenant of grace, in its last dispensation, termed everlasting, both in opposition to the covenant made at Sinai, which was but for a time, and accordingly was now removed, and because the effects of it are not temporary benefits, but everlasting mercies of grace and glory. It is not quite certain whether this clause should be connected with what goes before, or what follows. If it is connected with what goes before, the meaning is, either that God brought back our Lord Jesus Christ from the dead, on account of his having shed his blood to procure the everlasting covenant: or that the Lord Jesus became the great Shepherd and Saviour of the sheep, by shedding his blood to procure and ratify the everlasting covenant. This latter sense seems to be supported by Act 20:28, where Christ is said to have purchased the church with his own blood. But if the clause is connected with what follows, the meaning is, May God make you perfect in every good work, through the assistance of his Spirit, promised in the everlasting covenant, procured and ratified by his blood.
Make you perfect , an expression similar to that used Eph 4:12 : for the perfecting of the saints, or the rendering them complete in the various branches of true Christianity, namely, (as is there observed,) in the knowledge of all the doctrines, the possession of all the graces, the enjoyment of all the privileges, the performance of all the duties belonging to true Christianity. But the last particular is what is here chiefly intended, the expression being, May he make you perfect in every good work, implying the apostles desire that they might omit no good work which it was in their power to perform, and that they should do every one in the most perfect manner; namely, according to Gods will as their rule, from love to him as their principle, with an eye to his glory as their end. Working in you that Internal holiness and conformity to the divine image; which is well pleasing in his sight Which he approves of, and takes complacency in; through the doctrine, the merits, and the Spirit of Jesus Christ. To whom be glory for ever and ever Here eternal glory is ascribed to Christ, as it is likewise 2Pe 3:18, and Rev 5:13, in terms exactly similar to those in which it is ascribed to God, even the Father, Php 4:20; 1Ti 1:17; 2Ti 4:18; a manifest proof of Christs Deity, divine adoration and worship being due to God alone.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 20
EXEGETICAL BENEDICTION.
20, 21. And the God of peace, who raised up from the dead our Lord Jesus Christ, the great Shepherd of the sheep, make you perfect through the blood of the everlasting Covenant in every good thing to do His will, doing among us that which is well-pleasing in His sight, through Jesus Christ, to whom be glory for ever and ever. Amen. This grand, glorious and beautiful benediction, which ought frequently to ring out from our pulpits, has been so marred in the English translation as to be almost unintelligible, reading as if God raised up Christ through His own blood. The blood had been shed and left on Mount Calvary. God raised Him up by His own omnipotence, by which He created all worlds and holds up the Universe. The transcendent climax of this wonderful Hebrew letter from beginning to end is Christian perfection. Apollos proves it by twenty unanswerable arguments. Infinitely alien from Babylonian theologians, who everywhere teach that we reach this perfection by growth, Apollos does not so much as use the word in the entire book. Hence the ridiculous preposterosity in the advocacy of the growth theory. This wonderful benediction furnishes us the key to unlock the mystery and solve the problem. The God of peace who raised up from the dead our Lord Jesus Christ make you perfect through the blood of the everlasting Covenant. Hence we see this perfection is the work of Christ, wrought in the heart by His own blood. Human depravity is a blood trouble, hence hereditary and incurable, save by divine intervention. Since it is a blood trouble, like all hereditary diseases nothing but blood can heal it. If the leper could get rid of all of his blood, every drop of which is full of leprosy, and receive a new supply of pure blood, his leprosy would forever depart. This is the wonderful gracious economy. Salvation is purely the work of God. Jesus alone can make you perfect. His blood is the only elixir competent to expurgate your blood from the malady of original sin. The Greek katartisai, make perfect, is in the aorist tense, which means instantaneity, forever sweeping away the possible conception of gradualism. Hence you see in this wonderful benediction the clear and unequivocal exegesis of the great perfection problem, constituting the climax of this wonderful book. God makes you perfect through the blood of the everlasting Covenant. This perfection eliminates all sin out of you, forever removing every hindrance to your joyful obedience to His blessed and holy will, preparing you to live in the Lords prayer, Thy will be done on earth as it is done in heaven.
22. Apollos exhorts his Palestinian brethren to see that this letter receives a general reading circulation and exposition among all the saints of his beloved consanguinity.
23. The faithful Timothy is the honored bearer of this valuable message, with whose eyes Apollos actually feels that he will be permitted to see his kindred once more in the flesh.
24. This verse simply contains their mutual Christian salutations from Italy to Palestine et visa versa.
25. Grace be with you all. While the benediction in Heb 13:20-21 is grand for its prolixity and glorious for its wonderful concentration of vital saving truth, this final benediction is beautiful and convenient for its brevity. The benedictory monotony in the popular churches is much to be regretted. We seldom have a benediction but that of Paul at the conclusion of his second Corinthian letter. There is no apology for this injudicious and unedifying monotony in the benedictory service of our pulpits, since the Holy Ghost has supplied us with a beautiful variety in the different letters through His inspired writers. The Hebrew epistle gives us these two, the one pre-eminent for its prolixity and epitome of truth, and the other for its brevity.
Fuente: William Godbey’s Commentary on the New Testament
Heb 13:20 f. A doxology which was probably intended to close the epistle. In this doxology we have the one reference in this epistle to Christs resurrection; and it is closely connected with that idea of the heavenly High Priest which overshadows all others in the writers mind. The readers are commended to the care of God, who has so amply proved His love to them by raising Jesus from the dead as their High Priest, who offers in Gods presence the blood that has sealed the covenant.
Heb 13:20. with the blood: the idea seems to be that which has already been set forth at length in the epistle. Jesus ascended, bearing with Him into the heavenly sanctuary the blood of His sacrifice.
Fuente: Peake’s Commentary on the Bible
Doxology 13:20-21
These verses express the writer’s prayerful wish for his readers.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Elsewhere John and Peter called Jesus Christ the Good Shepherd (Joh 10:14) and the Chief Shepherd (1Pe 5:4). Here He is the Great Shepherd, greater than any in Judaism. This is another expression of Jesus’ superiority over the Mosaic system.
"As the Good Shepherd, Jesus Christ died for the sheep (Joh 10:11). As the Great Shepherd, He lives for the sheep in heaven today, working on their behalf. As the Chief Shepherd, He will come for the sheep at His return (1Pe 5:4). Our Shepherd cares for His own in the past, present, and future. He is the same yesterday, today, and forever!" [Note: Wiersbe, 2:330.]
Likewise the "eternal covenant" is the New Covenant in contrast to the temporary Old Covenant. Jesus’ blood (death) was superior to animal blood (death) offered under the Old Covenant. This pastoral prayer brings the sermon to its conclusion. Many of the emphases expounded in the epistle come together in this benediction: peace, resurrection and ascension, shepherding, blood, covenant, Jesus, and glory.