Jesus was the one god works through

JESUS WAS THE ONE GOD WORKS THROUGH
EDITED BY GLENN PEASE
Hebrews 13:20-2120 Now may the God of peace, who
through the bloodof the eternal covenantbrought
back from the dead our Lord Jesus, that great
Shepherd of the sheep, 21 equip you with everything
good for doing his will, and may he work in us what is
pleasingto him, through Jesus Christ, to whom be
glory for ever and ever. Amen.
BIBLEHUB RESOURCES
Concluding Prayer And Doxology
Hebrews 13:20, 21
W. Jones
Now the Godof peace, who brought againfrom the dead, etc. (vers. 20, 21).
Let us notice -
I. THE GREAT BEING WHO IS HERE ADDRESSED. "The Godof peace."
This title is fitly applied to the MostHigh.

1. He is infinitely peacefulin himself. All those elements which disturb and
distress souls are entirely absent from his nature. Pride, anger, jealousy,
remorse, fear, foreboding, - these are the things which agitate and alarm us;
but they have no existence in him. He is infinitely pure and perfect, and,
therefore, he is infinitely peaceful.
2. He is the Giver of peace to others. He gives peace in the conscience by
means of the forgiveness ofsin. "Thy sins are forgiven;... thy faith hath saved
thee; go in peace" (Luke 7:48, 50; cf. Romans 5:1). He gives peace in the heart
by the expulsion of evil passions therefrom and the inspiration therein of holy
affections. Anger, revenge, jealousy, he expels from the heart, and he awakens
in it supreme love to himself and love to our fellow-men. He quickens within
us confidence in himself, and so gives us peace as we contemplate the
possibilities of our future. A calm trust in his fatherhood is an unfailing
antidote to our anxieties and forebodings. "Be not anxious for your life," etc.
(Matthew 6:25-34). He gives peace in the Church. There is, perhaps, an
allusion to this fact in the present application of the title to him. The
nineteenth verse suggeststhat there was dangerof disobedience and
insubordination amongstthose who are addressed. And it was appropriate to
remind them that God is the God of peace and the Giver of peace, andto wish
for them the enjoyment of this blessing.
II. THE GREAT WORK ATTRIBUTED TO HIM. "Who brought againfrom
the dead the greatShepherd of the sheep, through the blood of the eternal
covenant, even our Lord Jesus?'We must notice here what is said of the Lord
Jesus Christ.
1. The relation which he sustains to his people. "The greatShepherd of the
sheep." This relationship implies

(1) provision for the wants of his people. "The Lord is my Shepherd; I shall
not want," etc. (Psalm 23.).
(2) Direction of their way. "The sheephear his voice:and he calleth his own
sheepby name, and leadeth them out," etc. (John 10:3, 4).
(3) Protectionof them from dangers and enemies. "I will save my flock, and
they shall no more be a prey." "I am the goodShepherd: the goodShepherd
giveth his life for the sheep," etc. (John10:11-14;cf. Ezekiel34:11-31).
2. The means by which he entered into his relationship. "Through the blood of
the eternalcovenant." Jesus Christbecame the greatShepherd of the sheep
through the greatsacrifice ofhimself which he offered. Ebrard: "Christ is the
great, true, chief, and superior Shepherd, inasmuch as he has made an
everlasting covenantby his blood (cf. Hebrews 10:11, etc.). The best
commentary on these words is found in John 10. He is the goodShepherd
because he has given his life for the sheep." This greatShepherd of the sheep
was brought againfrom the dead by the God of peace. In the New Testament
the resurrectionof our Savioris almost invariably attributed to God the
Father. "God raisedhim from the dead, and gave him glory" (1 Peter 1:21).
Thus his resurrectionwas an evidence that the work which was given him to
do upon earth was perfectly completed, and was acceptedby the Divine
Father.
III. THE BLESSING SOLICITED FROM HIM. "Make you perfectin every
goodthing to do his will, working in you that which is well-pleasing in his
sight, through Jesus Christ." Perfectionis the blessing prayed for.

1. The nature of this perfection. "Make you perfectin every goodthing to do
his will." Absolute perfectionis not solicitedhere; but that they may be
enabled fully and heartily to accomplishthe holy will of God. Cf. Hebrews
10:36, "Thathaving done the will of God, ye may receive the promise."
2. The means of this perfection. "Working in you that which is well-pleasing
in his sight." To the same effectSt. Paul writes, "Work out your ownsalvation
with fear and trembling; for it is God which workethin you both to will and
to work, for his good pleasure." The inspiration and strength for our out-
working of his wilt must come from his in-working with us.
3. The medium of this perfection. "ThroughJesus Christ." God works within
us through the Savior, through his mediation and by his Spirit. Through him
alone can man attain unto perfection of being.
IV. THE HONOUR ASCRIBED TO HIM. "To whom be the glory forever
and ever. Amen."
1. Glory is ascribedto God the Father. Some hold that the glory is attributed
to Jesus Christ. But it seems to us that it is ascribedto God the Father, "the
chief Subject of the whole sentence,"as Alford says;"God, who is the God of
peace, who brought up the Lord Jesus from the dead, who can perfect us in
every goodwork, to accomplishhis will, and works in us that which is well-
pleasing to him through Jesus Christ. The whole majesty of the sentence
requires this reverting to its main Agent, and speaks againstthe referring 'to
whom be the glory' to our blessedLord, who is only incidentally mentioned."
To the God of all grace the highest, fullest, divinest honors are due.

2. Glory is ascribedto God perpetually. "Foreverand ever." "Unto the ages
of the ages. Amen." His own essentialglory is eternal, and the honors
attributed to him will not only continue, but increase throughout endless ages.
- W.J.
Biblical Illustrator
The God of peace.
Hebrews 13:20, 21
The God of peace and our sanctification
C. H. Spurgeon.
I. I callyour attention to THE PECULIAR TITLE UNDER WHICH GOD IS
ADDRESSEDIN 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 callGod " 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 Paul's own coinage by the teaching of the Holy Ghost. There were
reasons in Paul's experience which led him to dwell upon this peculiar trait of
the Divine character. Justas in our text he prays, "Perfectyou 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 blame. less unto the coming of
our Lord Jesus Christ." It is evident, not only that the apostle delighted in the
expressionpeculiar to himself, but that he saw a close connectionbetweenthe
peace ofGod and the sanctifying of believers, and for this reason, both in the
Thessalonians and in the Hebrews, his prayer for their sanctificationis
addressedto the God of peace. The title is a gospelone. God is not spokenof
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. "Maythe God of peace make you holy," for He
Himself is peace and holiness.
2. The God of peace has also graciouslyrestoredpeace andreconciledus to
Himself by Jesus Christ, but it has been by the putting awayof sin, for while
sin remained peace was impossible. He died for our sins, but He rose againfor
our justification, which is none other than the replacing of us in a condition of
reconciliationwith God. He went into heaven to take possessionofour
inheritance; and what better evidence could there be that we are reconciledto
God?
3. If you pursue the subject you will see more and more clearlythe
significance ofthe title, "the God of peace";for, to make us perfect in every
goodwork to do His will is to give us peace. Sinis our enemy, and the new life
within us is heartily at enmity with evil, and therefore peace cannever 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 Godof 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 betweenyou and your God, and then you can please
Him. This knowledge canonly come to you through Christ Jesus, forpeace 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, andis beautifully in harmony with every word of
the prayer. Let us read it line by line. "Now the God of peace, that brought

againfrom the dead our Lord Jesus."Warbrings down to death; but the God
of peace brings back from the dead. The restorationof the Lord Jesus from
the grave was a peacefulact, and was meant to be the guarantee of peace
accomplishedfor ever. "Throughthe blood of the everlasting covenant." The
very word "covenant" is also full of peace:and especiallyis it so when we
remember that it is a covenantof peace which eternallove has established
betweenGod and man. The apostle goes onto pray, "Make youperfect in
every goodwork to do His will." If God's will is done by us, then there must
be peace, for no ground of difference canexist. "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 doxologyis also very
significant, for in effectit proclaims the universal and eternalreign 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, worldwithout end? Not without reason, therefore,
did our apostle selectthe title, "The God of peace."
II. We have now to considerTHE SPECIALACT DWELT UPON" IN" THIS
PRAYER. "That brought againfrom 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 sealof His perfected
work, and consequentlyof our peace and ultimate perfection in holiness.
BecauseHe 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 againof Christ from the dead was
in effectthe leading back of all His people. Not without the sheepdid the
Shepherd come, for that were to return defeated. The text speaks of"Our
Lord Jesus." Didyou notice that? Ours in His offices of Shepherd and
Saviour, altogetherours as brought again from the dead. What He did was for
us. He is the greatShepherd of the sheep, and therefore what He did was for
the sheep. "BecauseI live," saith He, "ye shall live also" and because He lives
to intercede, therefore His people are preserved from evil: Satandesires to
have us, that he may sift us as wheat; but the greatShepherd, who was

brought againfrom the dead, is daily watching over us, and the power of His
life, and of His kingdom, and of His plea, are manifestedin 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 DESCRIBEDin the text:
"Make youperfect in every goodwork to do His will." That is the first clause,
but the translation is not strictly accurate. The passagewouldbe better
rendered, "make you fit in every goodwork to do His will," and the original
Greek word properly means to reseta 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
Lord's will, and the desire of the apostle is that the Lord will setthe bones in
their places, and thus make us able with every faculty and in every goodwork
to do His will. The first part of the prayer, then, is for fitness for holiness. The
next is for actualservice:"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 workethin 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 Lord's sight, yet it is only
acceptable through Jesus Christ.
IV. Our fourth point drops into its place very naturally, for we have already
seenthat THE WHOLE OF IT COMES TO A MOST APPROPRIATE
CONCLUSION OF PRAISE:"To whom be glory for everand ever. Amen."
To glorify God is the objectof it all. Praise is the flowerfor 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,"orto "Our Lord Jesus," and,
therefore, I think, the saferway 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;approachHim 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 powerwhich He exerted upon Christ He is now
exerting upon you. Bless Him for every grace received, for faith howeverlittle,
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 goodhas come to us, and through the Mediatorit will still come, until that
day when He shall deliver up the throne to God, eventhe Father, and God
shall be all in all.
(C. H. Spurgeon.)
The work of God
T. Guthrie, D. D.
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 characterof
God from the aspects andcondition of this world, we might come to a
different conclusion. "Godof peace"!Where is peace? Readthe world's past
history, or survey its presentcondition! Has not every age beenfilled 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 Makerand Monarch is not a God
of peace? Assuredlynot. 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 recallthe change that night saw on Galilee, when Jesus woke,and,
rising in the boat, lookedout on the tumbling sea, to say, "Peace, be still" —
and in a moment there was a greatcalm.
2. God has made peace. "Fury is not in Me, saith the Lord." He has turned
from the fiercenessofHis anger, and made peace betweenHimself and man
by the blood of the Cross;but not "peace atany price" — at the expense of
His honour, holiness, justice, law, or truth. No. God has not overlookedthe
guilt of sin; He pardons, but does not palliate it. Peace,as has often been done
betweenman and man, may be establishedon a!also basis. Take for example
the States ofAmerica. Before they were actually rent asunder, they might
have establisheda peace on the foundations of iniquity. Had they given ear to
preachers who perverted the Word of God, and, regarding slaveryas the
white man's right, and not the black man's wrong, had they joined hand to
hand to sacrifice the interests of humanity to those of commerce, they might
have had peace insteadof war. They might have cementedtheir union with
the blood of slaves. But such a peace as that would have offereda complete
contrastto the peace ofthe gospel. This preserves God's honour. Not "peace
at any price," it is peace at such a price as satisfiedthe 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
wretchedtools and cruel tortures, your crownof thorns and bloody Cross,
cannot deprive Me of life. It is not you that take awayMy life; nor is it God. It

is not takenaway— but given; for I have power to lay it down, as I have
powerto take it up again. Hence our Lord's claim on our love and gratitude.
But He who said, "I have powerto lay down My life," also said, "I have power
to take it up again" — as He had before intimated, when, the Jews having
askeda sign of Hint, He said, referring to His body, "Destroythis temple, and
in three days I will raise it up."
2. Here our Lord's resurrectionis attributed to God. Here unquestionably;
but not here only. Paul says, "He hath raised up Jesus again."Inconclusion —
1. Look at this aspectof Christ as the GreatShepherd of the sheep. How many
are the elements of His greatness!He is a Divine Shepherd. And unlike other
shepherds, who in the Eastdwell 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 greatestnames in
His Church are, though leaders, but part of the flock; He Himself being the
only Shepherd, Bishop, and Overseerof souls. Norhere, as sometimes
happens among men, is greatness separatedfrom that goodness whichis 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 GoodShepherd.
2. Glance at Paul's 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 greatoriginal I Still there is no ground for despair. Perfect
freedom from the powerof sin, perfectobedience to the precepts and spirit of
the law, perfect harmony to the mind and perfectconformity to the image of
God, are within the bond, sealedwith 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 greatpleas of a greatprayer
A. Maclaren, D. D.
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 goodwork. That, of course, must imply that the peace
which is here ascribed to Him, as its source and fontal possessor, is that deep
and changelesscalmof 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 everby warmth and
majestic motion in which there is rest. "The God of peace" wills to give to
men something not altogetherunlike the tranquillity which He Himself
possesses.The hope seems altogetherbeyond the conditions of creaturallife,
which is tossedto and fro amidst change and agitations. How canthe 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 longerstiff and obstinate, like a bar of iron, to His touch, but
bendable like a piece of dressedleather; when our hankering desires no longer
go after forbidden dainties, but keepthemselves 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 PROPHECYFOR 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 wisdomof acquiescencein 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, perfectin holiness and serene in untroubled beauty. That
is a prophecy for us all. We look out upon the world, or into this cage ofevils
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 ofJesus Christcorresponds to God's
will concerning us. In Him there is power to make eachof 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 condescendedto lay down conditions by which
He will be bound, and on which we may reckon? Outof 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 greatoceanof possible actionHe 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 God's
articulate and unmistakable assurance lies allthat heart can wish or spirit
receive from Him. You cannot expector ask more from Him than He has
bound Himself to impart. You desires cannever be outstretchedas to go
beyond the efficacyof the blood of Jesus Christ;and through the ages oftime
or eternity the everlasting Covenantremains, 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 fromGod through Christ

A. Saphir.
I. THE AUTHOR OF PEACE. From all eternity God purposed in Himself the
counselof peace;and when by reasonof sin, discord and misery came into the
world, the Lord always comfortedHis people by the promise of redemption.
In the fulness of time came Jesus, the Peace-maker;and when the
chastisementof our peace was upon Him, the Fathermade peace through the
blood of His Cross. Jesus Himselfis our peace;but it is the God of peace who
gave Jesus, and who by His atonementmade peace, and reconciledall things
to Himself. Peacemeans not merely calmness and rest of conscienceand
heart, basedon the righteousness ofGod, but it means also restorationto
health and well-being; or rather, since in Christ God makes all things new, not
a restorationto Adam's 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 greatShepherd, 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 raisedus togetherwith
Christ, unto a new, spiritual, and endless life, then we canunderstand the
benediction, that Godshould 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 ofGod. True,
we groan in this tabernacle, being burdened, but we rejoice in God. The Lord
works in us. He gives gooddesires, 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 betweenthe Lord
and us. Thus the Divine energy within us acts simply through our faith in
Jesus. Leanthen on Jesus, and you will conquer sin.
(A. Saphir.)
Our Lord Jesus. —
The names of the Saviour
A. Maclaren, D. D.
To most of us, I suppose, the various names by which our Saviour is
designatedin Scripture are just like so many aliases, indiscriminately used,
and all conveying the same impression. But, in truth, they eachsuggestsome
distinctive aspectofHis nature or relations to us, and in Scripture are never
used without at leasta sidelong glance to their specialsignificance. The
writer's thought is always tinted, as it were, even if it is not deeply coloured,
by the name which he selects.I have chosenthe words which I have read as
our starting-point, because they very strikingly bring together the extreme
names; that which expresses lowlymanhood and that which expresses
sovereignauthority, "Jesus our Lord," in the union whereoflie the mystery of
His being, and the foundation of our hopes, and by which union He becomes
"that greatShepherd 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 keepdistinctly before us that suffering and dying manhood as
the only ground for acceptable sacrifice andof full accessandapproach to
God. Then, further, let us everkeepbefore our minds clearand plain that
true manhood of Jesus as being the type and pattern of the devout life,

3. Then, again, let us set clearlybefore 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 ofHis nature, the winning
attractiveness ofHis persuasive speech, draws and conquers, and stands
manifested as the perfectexample 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 ofthis
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 setforth the
majesty of this Son's 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 togetherthese two ideas which might seemto be antithetic, and
at the utmost possible poles of opposition from eachother: the lowly manhood
and the wondrous Divinity. But they are united in Him who, by the union of
them both, becomes the High Priestof our profession — Jesus, the Son of
God. Further, the name is employed in its contractedform to enhance the
mystery and the mercy of His sharp sufferings and of His lowly endurance.
"ThoughHe 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 ofapostasy, 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.
Christ brought from the dead
Which words carry with them the form and purpose of a devout prayer. And
prayer is the usual conclusionofSt. Paul's Epistles. This prayer of Paul is a
mutual prayer. In the two former verses he craves their prayers for himself,
"Brethren, pray for us" (ver. 18). He desires the assistanceoftheir 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 andpertinent. This prayer is a full and sweet
comprehensionof his former doctrine, and a greatconfirmation of the piety
and holiness of it. It is a good characterof truth when we canpray that which
we preach. The text, then, you see, is St. Paul's charitable and devout prayer,
his apostolicaland 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 Godof 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 Godhath ascribedto him in Scripture, and
the interposing of them in our prayers would seemvery useful for the
obtaining this greatblessing 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 goodwork (2 Peter1:3).

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. Peterframes it
accordingly(1 Peter5:10).
3. The Scripture terms Him the God of glory; and this work we are about, the
work of sanctification, is a glorious work. St. Petercalls it the spirit of glory (1
Peter4:14). Yet we see the apostle passes by these attributes, and insists upon
this, the God of peace, as mostproper to what he aims at. In general —(1) The
aim and drift of the apostle in this epistle is to compose alljarrs 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, shallbe made good
unto thee.(3)This title of the God of peace carries with it a third intimation,
and that is of a necessaryqualification, 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. Suchas 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 spiritinvites the Holy Ghostto enter into us and to
abide with us. It makes our hearts a fit soil for the feed of grace. But besides
these more generalconsiderations —
2. This title of the God of peace hath a more close referenceto 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 greatShepherd's 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 anotherpassage in the text. It
refers to the bringing of Christ back from the dead againas 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 God's fierce anger, but the restoring back againto
life, that is the sweetand blessedtruth of His peace.(3)There is a third
reference of this title of God, the God of peace, andthat is to the Shepherd of
the sheep. It refers to that as to a greatevidence and tokenthat now He is
indeed at peace with us. For He hath not only restoredChrist to life, but
restoredHim 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 covenantthat the text speaks of. Godis now become a
God of peace to us, because He is become a God in covenantwith 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 establisheda peace
that shall never be broken. Nay, it is not only the peace ofa covenant, though
that be strong, but the peace ofa Testament. We read of the quarrel of God's
covenant(Leviticus 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 andsafetyis the heritage of the Lord's servants (Isaiah 54:17).
And for our greaterassurance He hath erecteda 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
STRENGTHENSAND ENFORCES HIS PRAYER. And that is the
considerationof our Saviour's 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 Saviour's resurrection. And of it take a double view. See the descriptionof
it; and that consists ofthree particulars.
1. Here is the Personraised. And He made known—(1) By His personaltitle,
the Lord Jesus. And this title is very pertinent to His resurrection. For,

howeverthis 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 resurrectionHe was declaredto be the Son of God; then made knownto
be Lord and Christ.(2) The title of His office. The former, indeed, is more
honourable for Him; but this other, that greatShepherd of the sheep, is more
comfortable to us, as implying thus much, that whatsoeverbetidedHim 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.
WhatsoeverHe did or suffered, it was all for His sheep.
1. His first mission and coming into the world was for His sheep (Matthew
15:24).
2. His death and passionwas not in His ownbehalf, but for His sheep (John
10:15).
3. His resurrection, that was for His sheepto resume that office, to take care
over His flock (Acts 3:26). All for us men, and for our salvation. Forbetter
understanding of this title let us take it asunder into these three particulars.
First, We see the Church, the body of Christians, they are calledsheep. And
this resemblance is exceeding frequent in Scripture. The Church of God is
calleda flock of sheep(Luke 12:32; 1 Peter5:5; Ezekiel36:38).Itis fitly so
termed in these resemblances.
1. Sheepare such kind of creatures as naturally gatherthemselves together,
unite into a flock. Such are Christians; such is the Church, combined in a holy
societyand communion. If we belong not to the flock we belong not to the
Shepherd, we make ourselves a prey to the wolf.

2. Sheepare 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 sweetenedwhen they come once to
be of this flock of Christ. 3, Sheep are creatures exceedinglysubject to stray, if
not tended and kept in the better; unable to keepout of error; and, having
erred, unable to return. Such are Christians, the bestof them, if left to
themselves. How soonout of the right way are we if God takes offHis
guidance and leaves us unto ourselves? Into what mazes and thickets of errors
do we run ourselves (Psalm119:176).
4. Sheepare weak and shiftless creatures, unable to make resistance.And
such is the Church, if consideredin itself, and from under Christ's protection.
The enemies of God's Church are like the fat bulls of Bashan, whereas God's
people are like a few helpless sheep.
5. Sheepare not, as many other creatures, wild and of no man's owning,
creatures at large, but they are the property and possessionofan owner. So
God's Church is not a loose, scatteredpeople;they are His proper possession,
His chosenpeople, the sheepof 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 calledand known by that name (Psalm 80:1).
Our Saviour assumes this name to Himself (John 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 overHis Church (Matthew 28:20).
2. A shepherd is an employment of tenderness, and mildness, and of much
compassion. If the sheep stray he seeks themcarefully, 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 (Isaiah40:11).
3. A shepherd's is an employment of skill; he must be able to know the state of
his flock (Proverbs 27:23). What diseasestheyare subject to, and how to
prevent or cure them: what foodis wholesome forthem, and how to supply
them. Sure, in this also, Christ is a perfectShepherd. He hath not the
instruments of a foolish shepherd, as Zechariah speaks (Zechariah11:15), but
is completely furnished with all abilities for the goodof His flock. He knows
their diseases, andcan cure them; their dangers, and can prevent them; their
necessities, andcan supply them; their enemies, and can disappoint them
(Psalm 23:1).
4. A shepherd's is an employment that requires stoutness and courage. He
that will keephis flock from mischief must not fear the wolf or flee from him,
but withstand and resisthim.
5. As shepherd's 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
Jacob's lot, and much more our Saviour's. 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." GreatShepherd! Surely in the world's accountthere is scarce
goodcongruity betweenthese two words. If a Shepherd, then we conclude
Him to be a mean man. Kings and priests joined togetherin the Scripture.
Nay, peasants andpriests, that is the world's heraldry; so they rank them, set
them wish the dogs of the flock, as Jobspeaks (Job30:1), that place is good
enough for them. Shepherd, Priest, Minister, all words of contempt, not to be
found amongstthe titles of honour; nay, what saith Moses (Genesis 46:34)?

Every shepherd is an abomination to the Egyptians. So is a Church shepherd
to profane worldlings. Well, let the ministry be the scornof 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 shepherd's is the office of our
Saviour and the glory of Christ. So then, with or without their leaves, Christ is
the greatShepherd. Every way great.
1. Greatin His person. If the Son of God become a Shepherd, surely then a
greatShepherd. How wonderful is it to see the Lord Jesus Christ, with His
shepherd's crook, tending His flock! This humiliation of His Personin a great
exaltation of the office makes Him a greatShepherd.
2. Christ is the greatShepherd, 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 greatShepherd, 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 greatin prerogatives. All the flock of Christians is under His
inspection. He is the only true OEcumenicalpastor. 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 Christ's prerogative.
5. He is greatin possession. The flock is His own, He is the rightful Owner and
Possessorof 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
reckonwith them that shall any ways defraud us.

6. He is greatin His abilities to tend His flock.
1. A greatShepherd in knowing His flock. He hath a specialknowledgeof
every poor sheep. He hath all their names engravenon His breast(John 10:3).
2. GreatHe is in His love and affectionto His flock. He lays down His life for
them.
3. He is of greatpowerto save and preserve them (Isaiah 63:1).
(Bp. Brownrigg.)
That greatShepherd.
The greatShepherd of the sheep
I. WHY GOD'S RELIEVING PEOPLE ARE COMPARED TO SHEEP.
1. Sheepare harmless creatures (Philippians 2:15).
2. Meek and patient (1 Peter3:4).
3. Clean(Psalm 73:1).
4. Simple and guileless (Psalm32:2).

5. Tractable (John10:27).
6. God made them His sheepby free grace (Psalmc. 3).
II. JESUS CHRIST IS THE GREAT SHEPHERD OF HIS SHEEP.
1. He carefully feeds His flock (Isaiah 40:11).
2. He feeds them in providing ordinances for them (Psalm23:2).
3. In providing shepherds to dispense ordinances (Ephesians 4:11, 12).
4. He spiritually blesses the feeding of His flock (Ezekiel34:14).
5. Christ knows all His sheep(Jeremiah 33:13).
6. He knows them as given to Him by His Father(John 17:6).
7. He knows them as bearing His image (Romans 8:29).
8. He knows them by the sprinkling of His blood (Revelation7:14).
9. He preserves them from danger(John 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(Zechariah13:7).
2. In regard to His great ability to save (John 3:34, 35).
3. In regard to His property in the sheep (John 10:11; comparedwith 1 Peter
1:18, 19).
4. Other shepherds are sheep as well as shepherds (Acts 14:15).

5. In regard to His dominion over the shepherds (Ecclesiastes 12:11).
6. In regard to the successthat He can give to His pastoralcare (1 Corinthians
3:7).
7. In regard to the jurisdiction He has overthem (1 Corinthians 6:20).
8. In regard to the extent of His jurisdiction (Psalm72:8).Improvement. To
ministers:
1. To teachministers to actfor Christ.
2. To feed their hearers with gospeltruths.
3. To show believers their daily mercies.
4. To remind them of their security in Christ.
5. And their final salvationand glory.Instruction. To believers:
1. Be ruled and governedby Jesus Christ.

2. Submit to the shepherds that He has appointed.
3. Pray to love the goodly pastures of Christ's providing.
4. Bring forth fruits unto the glory of His grace.
5. And expectto 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
C. H. Spurgeon.
All God's dealings with men have had a covenantcharacter. It hath so pleased
Him to arrange it, that He will not dealwith us exceptthrough a covenant,
nor canwe deal with Him exceptin the same manner. It is important, then,
since the covenantis the only ladder which reaches from earth to heaven, that
we should know how to discriminate betweencovenantand covenant;and
should not be in any darkness orerror with regard to what is the covenantof
grace, and what is not.
I. First of all, then, I have to speak ofTHE COVENANT mentioned in the
text; and I observe that we canreadily discoverat first sight what the
covenantis not. We see at once that this is not the covenantof works, for the
simple reasonthat this is an everlasting covenant. Again, I may remark that
the covenanthere meant is not the covenantof gratitude which is made
betweenthe loving child of God and his Saviour. Such a covenant is very right

and proper. But that covenantis 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 despisedby us in the earlier parts
of our life, and cannot at the very utmost be so old as ourselves. Having thus
readily shownwhat this covenantis 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 betweenwhom it was made. The covenantof grace was
made before the foundation of the world betweenGod the Father, and God
the Son; or to put it in a yet more Scriptural light, it was made mutually
betweenthe three Divine persons of the adorable Trinity. This covenantwas
not made directly betweenGod and man.
2. And now, what were the stipulations of this covenant? They were somewhat
in this wise. Godhad foreseenthat man after creationwould break the
covenantof works;that howevergentle the tenure upon which Adam had
possessionofParadise, yetthat tenure would be too severe for him, and he
would be sure to kick againstit, and ruin himself. God had also foreseenthat
His electones, whom He had chosenout 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 covenanttherefore had for its end the restorationof the chosen
people.
3. And now having seenwho were the high contracting parties, and what were
the terms of the covenantmade betweenthem, let us see whatwere the objects
of this covenant. Was this covenantmade for every man of the race of Adam?
Assuredly not; we discoverthe secretby the visible. As many as shall believe,
as many as shall persevere unto the end, so many and no more are interested
in the covenantof 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 constrainton
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 covenantwas
made. We canlook nowhere for God's motive in the covenantexceptit 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
sovereigntydictated it. But why were certain men the objects of it and why
not others? I answer, sovereigngrace guidedthe pen.
II. But now, in the secondplace, we come to notice ITS EVERLASTING
CHARACTER. It is calledan everlasting covenant.
1. And here you observe at once its antiquity. The covenant of grace is the
oldestof all things.
2. Then, again, it is an everlasting covenantfrom 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. Thatwhich changestpasses away. But
in the covenanteverything is immutable. Whatever God has establishedmust
come to pass, and not word, or line, or letter, can be altered.
4. The covenant is everlasting, because itwill never run itself out. It will be
fulfilled, but it will stand firm.

III. Having thus noticed the everlasting characterof 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 regardto Christ, His precious blood shed in Gethsemane, in
Gabbatha and Galgotha, is the fulfilment of the covenant.
2. With regardto the blood in another respect, it is to God the Father the
bond of the covenant.
3. Then, again, the blood of the covenanthas 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 downand sees the purchase of His agonies;
and in this must the sinner ever find his comfort and his everlasting song,
"Jesus, Thyblood and righteousness are my glory, my song, for everand
ever."
(C. H. Spurgeon.)
The blood of the everlasting covenant

A. Raleigh, D. D.
This everlasting covenantis the covenantof grace, orthe gospel, made with
Christ, as the Head and Representative ofall His believing people. It is called
"everlasting," incontradistinction to some transient outward forms of it that
had already vanished or were vanishing away. Godhad made legal,
ceremonial, national covenants, whichwere temporary — which had not the
elements of permanency. But this covenanttouches, embraces everything:
reaches up to God's highest attributes, and down to man's deepestneeds —
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
foreseesallchanges. He overrules all events. He provides for all
circumstances. We readof "everlasting love";of "the eternal purpose";of
"predestinationunto the adoption of children"; of being" chosenbefore the
foundation of the world"; of "the mercy of God unto eternal life, which God,
that cannotlie, 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 beganto love the world, that He never beganto love
you. And He will never ceaseto love. We go on now to the other term, "the
blood of the everlasting covenant." Thatis the virtue of the death of Christ. It
is that grand act of atonement and self-sacrificeby which He bore the penalty
of sin for us, and securedthe gospelas God's 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 Godwho
makes peace betweenheavenand earth, betweenlaw and conscience,between
Himself and sinful men. How does He make it? Through "the blood of the
everlasting covenant." If there is a waybetweenheaven and earth, an open
way for hopes and prayers, for departing souls and descending angels;if
troubled consciencesare 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
resurrectionof Christ. How? Again, "through the blood of the everlasting
covenant." The power of the death sprang into resurrection. The corn of
wheatfell 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-sacrificeis death that He becomes "THE
GREAT SHEPHERD OF THE SHEEP." Whatkind of shepherd is needed by
this wandering widespreadflock of men, scatteredover 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 foremostrequisite in the
goodShepherd is, that He shall die for the sheep.
IV. Now, passing over the ridge of the passage, we come downupon the
human side of it, AND WE HAVE THIS BLOOD OF THE COVENANT
FULL OF EFFICIENCIESON 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 realisedin measure in daily life and service, as
here — "The God of peace make you perfectin every goodwork."
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 wateris cleansedatthe

fountain, thought is touched as it springs, feeling purified as it begins to flow,
affectionlifted 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 cleansethus 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 withoutregret. 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 hearthe utterances, we shall speak too, and tell out what we hear.
(A. Raleigh, D. D.)
The blood of the covenant
C. H. Spurgeon.
I. The subject is the covenantof grace, as it is here spokenof, and I shall begin
by noticing, first, THE COVENANT NAMES which the apostle uses. He calls
the ever-blessedFather" the God of peace";and to the Redeemerwho has
takenthe other side of the covenant, he gives the title, "Our Lord Jesus, that
greatShepherd 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 covenantstands only to be fulfilled on the side of the eternal

Father, and under that aspectof the covenantthe 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 deepestsense;He is Himself at peace, forthere is a peace ofGod that
passethall understanding; and, moreover, by reasonof His mercy His people
are made to enjoy peace of consciencewithin themselves, for you feelthat God
is reconciledto you, your hearts rest in Him, your sins which separated you
have been removed, and perfectlove has castout 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
covenantHe does not look at you as you are in yourself, but in your Head,
Christ Jesus, andto 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," foras such the covenantreveals Him. The apostle had a view of the
other greatparty to the covenant, and he names Him "Our Lord Jesus, that
greatShepherd of the sheep." We must view our Redeemerin the covenant
first as Jesus the Saviour who leads us into the Canaanwhich has been given
to us by a covenantof 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
acceptedand receivedHim with holy delight to be the Lord whom we
cheerfully serve. Further, our Lord is called"the greatShepherd of the
sheep." In the covenantwe are the sheep, the Lord Jesus in the Shepherd. You
cannot make a covenantwith sheep, they have not the ability to covenant;but
you canmake a covenantwith the Shepherd for them, and so, glory be to God,
though we had gone astraylike lost sheep, we belonged to Jesus, andHe made
a covenanton our behalf, and stoodfor us before the living God. This is a
greatsubject, and I can only hint at it. Let us rejoice that our Shepherd is
great, because He with His greatflock will be able to preserve them all from
the greatdangers into which they are brought, and to perform for them the
greattransactions with the greatGod 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 sheephave 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 makethme to lie down in greenpastures,
He leadeth me beside the still waters."
II. Secondly, the apostle mentions THE COVENANT SEAL. "The God of
peace that brought againfrom the dead our Lord Jesus, that greatShepherd
of the sheep, through the blood of the everlasting covenant." The sealof the
covenantis the blood of Jesus. Think how impossible it is that the Lord should
ever break that covenantof grace, whichHe spontaneouslymade with His
own Son, and with us in Him, now that it has been sprinkled with blood from
the veins of His ownwell-beloved Son. Remember, too, that in our case that
blood not only confirmed the covenant;but actually fulfilled it; because the
covenantstipulation 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 carriedout on Christ's part, and it cannotbe that
the eternalFather should start back from His side of the compactsince our
side of it has been carried out to the letter by that greatShepherd of the sheep
who laid down His life for us. By the shedding of the blood the covenantis
turned into a testament. Dwellwith pleasure upon that word " everlasting
covenant." The covenantof works is gone;it was based on human strength,
and it dissolvedas a dream; in the nature of things it could not be everlasting.
Man could not keepthe condition of it, and it fell to the ground. But the
covenantof grace depended only upon the powerand love and faithfulness of
Christ, who has kept His part of the covenant, and therefore the covenantnow
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 commencedto fulfil it. "The God of peace that brought againfrom the
dead our Lord Jesus, that goodShepherd of the sheep, through the blood of
the everlasting covenant." See,then, Jesus Christhas been brought back
againfrom the dead through the blood of the covenant. See how He climbs
aloft, and sits upon the Father's 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 Fathersaw that Jesus had kept all His part of the
covenanteven to death, that He beganto fulfil His portion of the contractby
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,whathas been done to
Jesus has been virtually done to all His people, because, youobserve, the Lord
"brought again from the dead," not the Lord Jesus as a private person only,
but "our Lord Jesus,"as "that greatShepherd of the sheep." The sheepare
with the Shepherd.
IV. Fourthly, we will view THE COVENANT BLESSING. Whatis one of the
greatestofall the covenantblessings? The writer of this Epistle here pleads
for it. "Now," saithhe, "the God of peace, that brought againfrom the dead
our Lord Jesus, that greatShepherd of the sheep, through the blood of the
everlasting covenant, make you perfectin every goodwork to do His will,
working in you that which is well-pleasing in His sight." Notice that one of the
chief blessings of the covenantis power and will to serve God.
1. Taking the text word by word, I perceive that the first blessing askedfor by
the apostle is meetness for the Divine service, for the Greek wordis not
"Make youperfect," but "meet," "fit," "prepared," "able for."
2. But the apostle askedfor 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 satisfiedwith a little, weak, almostinperceptible,
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 shallgloriously triumph. This is a covenantblessing.
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 perfectholiness can please God. We must know the power of our Lord's
resurrection, and exhibit it in every actionof our lives.
4. Observe, once more, the completeness ofthis covenantblessing. Just as
Jesus is fully restoredto the place from which He came, and has lostno
dignity nor power by having shed His blood; but rather is exalted higher than
ever, so God's 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 energyof intense devotion,
an enthusiasm of perfectself-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 everand ever. Amen." If anything in the world canmake a man praise his
God it is the covenant, and the knowledge that He is in it.
1. Our Goddeserves exclusive glory. Covenanttheologyglorifies God alone.
2. He also has endless glory. "To whom be glory for ever and ever." Have you
glorified God a little, because ofHis covenant mercy? Go on glorifying Him.

(C. H. Spurgeon.)
Make you perfect.
Apostolic prayer for the Hebrews
Andrew Arthur.
I. He prays that the God of peace would MAKE THEM PERFECTIN
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
goodwork to do His will. "The doing of the will of God," whether this relate
to active obedience, orto suffering, forms the grand end of the gospel,
consideredin its practical designon the heart and life.
II. He also prays, in connectionwith 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 excellentin itself, and adapted to promote the
true, the eternal happiness of His people. It consists ofthe various dispositions
and desires and practices which are comprehended in His "goodand perfect
and acceptable will." A very greatand unspeakably important part of the
greatsalvation, consists in being delivered from the dominion of the old man
— in being renewedin 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 blessedcharacterof our God as the
God of peace, who hath reconciledus to Himself by Jesus Christ, and who is
the author of that holy tranquillity and sweetserenityof 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 connectionbetweenour enjoyment of
the blessings ofthe everlasting covenant, and of the God of peace as our God,
and our being fitted for every goodwork 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
F. B. Meyer, B. A.
I. THE BURDEN OF THE PRAYER is that these Hebrew Christians may be
made perfect to do God's 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
scatterlove 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. Godis the God of
hope; to do His will is to be full of all joy and peace, andto 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 highestblessed-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 betweenthe promptings
His will and our immediate and joyous response.
2. "He brought againfrom the dead our Lord Jesus, that greatShepherd of
the sheep." To have given us a Shepherd was much; but to have given us so
greata Shepherd is marvellous. He is the great Shepherd who died, just as He
is the goodShepherd who knows His flock, and the chief Shepherd who is
coming again, He is great, because ofthe intrinsic dignity of His nature,
because ofHis personalqualifications to save and bless us, because ofthe
greatness ofHis unknown sufferings, and because ofthe height of glory to
which the Father hath exaltedHim. And, surely, if our God has given us such
a Shepherd, and raisedHim to such a glory, that He may help us the more
efficiently, there is every reasonwhy we should confidently count on His aid.
III. THE DIVINE METHOD will be to work in us.
1. It is necessaryfirst 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 expressionI We

know how steamworks mightily within the cylinder, forcing up and down the
ponderous piston. We know how sapworks mightly within the branches,
forcing itself out in bud, and leaf, and blossom. We read of a time when men
and women were so possessedofdevils that they spoke and actedas the
inward promptings led them. These are approximations to the conceptionof
the text, which towers infinitely beyond. On His doing all that may be needed
in us, as He has done all that was neededfor us.
3. He will certainly respectthe 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 greatprayer basedon greatpleas
A. Maclaren, D. D.
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. CONSIDERTHE PRAYER WHICH THE NAME EXCITES. "Make you
perfect in every goodwork." Now, I need only observe here, in regardto the
language ofthe petition, that the word translated "make perfect" is not the
ordinary one employed for that idea; but a somewhatremarkable one, with a
very rich and pregnant variety of significance. The generalidea 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 onto still further deepenthe idea when
he says, "make you perfect in every goodwork";where the word "work" is a
supplement, and unnecessarilylimits the idea of the text. For that applies
much rather to characterthan to work, and the "make you perfect in every
good" refers rather to an inward process thanto 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 — "whatsoeverthings are
fair, and lovely, and of goodreport" — that characteris "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 expectthat all the discord of our nature
shall be changedinto a harmonious co-operationof all its parts towards one
greatend. 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 correctionof 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 completenessofexcellence oughtto 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 God's works in the world are also
through Jesus Christ. But the work which is spokenof here is yet greaterand
more wonderful than the generaloperations 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 clearout 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? Expectit! desire it!

pray for it! And when you have gotit, see that you profit by it! God does not
work by magic. The Spirit of God which cleanses men's hearts cleansesthem
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 correspondencebetweenthe 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
actionis to follow His. Practicalobedience is the issue, and it is the test, of our
having the Divine operationin our hearts.
Importance of service
J. Alison, D. D.
The soul into which privilege is over running without any outflow of service
will become a stagnantand acrid DeadSea in which no spiritual thing lives.
(J. Alison, D. D.)
Perfectin every goodwork through the Holy Spirit
John Smith.
As we ascendfrom stage to stage in the animal world we find the structures
becoming ever more complex, consisting of innumerable parts, articulated or
adjusted to eachother. That word "articulated" comes from the same root as
the word here translatedperfect. 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 capacityand in ceaselessperformance ofits
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 goodwork. 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 streamOf chyle or digestedfood, 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 consecratedsoul, 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 recoverto His service, dominate, impregnate,
and use every powerof the nature, intellect, imagination, emotion, memory,
will, with all specific talents, aptitudes, qualities.
(John Smith.)
Conscientious dischargeofduty
Baxendale's Anecdotes.
"I notice," said the stream to the mill, "that you grind beans as well and as
cheerfully as fine wheat." "Certainly," clackedthe 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 coarsestmeal. My honour is not in
doing fine work, but in performing any that comes as well as I can."
(Baxendale's Anecdotes.)
God the originator of goodwork
Christian Armour.

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 awaythe machinery through which the power
of the wateris brought to bear upon the work. Just so it is with the Christian's
labour for God. All is naught without the Divine blessing. The living stream
must be poured out from on high, or the machinery, howeverbeautiful to the
eye, and howevercarefully constructed, will be useless. Forthe will to work;
for the power to work;for success to work, man is altogetherand always
dependent upon the Spirit of God.
(Christian Armour.)
Only a chisel
GeneralGordon.
I'm only a chiselWhich cuts the wood, while the GreatCarpenter directs it.
(GeneralGordon.)
God working in His people
Lyman Abbott, D. D.
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 keepout the dissonance.
Put the same instrument in the hands of a skilful player, and you will feelthe
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 canmake out of claylike yours; you may hear what kind
of music He can play on instruments such as you are. The greatand goodmen
of the world are witnessesto the power, not ourselves and yet that is in
ourselves, to the powerthat makes men great.
(Lyman Abbott, D. D.)
Man Divinely equipped
R. W. Dale, LL. D.
Just as a machine which has got out of order must be set right before it can
work easilyand well; just as a ship must be equipped and fitted up before it
can safelycommence its voyage;so it was necessarythat these Jewish
Christians should have their whole nature re-organisedbefore their Christian
life could be vigorous or happy. The prayer is, that the re-organisationshould
be such as would make them ready for "every goodwork" — for the
courageousconfessionofChrist, 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
Proctor's Gems of Thought.
"You sit here and sing yourselves awayto everlasting bliss," said a certain
true witness, "but I tell you that you are wanteda great dealmore out in
Illinois than you are in heaven."
(Proctor's Gems of Thought.)
Grace be with you all.

Grace
A. Saphir.
This is the most comprehensive, the best, the sweetestwish. Grace bringeth
salvation. Grace contains all things pertaining to life and godliness. Bygrace
we have been saved; by grace we stand; in grace we rejoice, andgrace 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
powerof the Holy Ghost. By Jesus, and in Jesus,we sayAmen. 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, neglectedboy about the good Godand
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. "ShallI pray to God to make you a goodboy, cleanand
good, fit to live with Him?" I asked. "Yes, do, missus." "But you must pray
too," I urged. "I dunno' how." "Thenyou 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 begana very simple, short prayer
for the Holy Spirit's help to make my little friend pure and true and obedient,
for Jesus Christ's sake, — I pausedfor the "Amen." A soft, hushed "Yes"
fluttered up to heaven from the young lips. "I couldn't remember the other
word," the child whispered, "but won't Godknow about it?" And he went
awayquite 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 watchedthe
last flutter of the poor little man's 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.

COMMENTARIES
Ellicott's Commentary for English Readers
(20) Now the God of peace.—SeeRomans 15:33;Romans 16:20;2Corinthians
13:11;Philippians 4:9; 1Thessalonians 5:23;2Thessalonians 3:16. In almost
all these places there is something in the contextsuggestive ofstrife 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 Hebrews 13:17-19, and which in truth were the
expressionof the deep-seatedmental unrest which it is the objectof the
Epistle to remove.
Our Lord Jesus.—As in Hebrews 2:9; Hebrews 3:1; Hebrews 12:2, the name
is introduced after the description, according to the order of the Greek:“Now
the Godof peace that brought up from the dead (Romans 10:7) the great
Shepherd of the sheep, by the blood of an eternal covenant, our Lord Jesus . .
.” Two passagesofthe prophets have contributed to the language ofthis
remarkable verse:(1) Isaiah63:11, ““Where is He that brought them up out
of the sea with the shepherds of His flock?” Here the shepherds are no doubt
Moses andAaron (Psalm77:20); the Greek translation, however, has, “Where
is he that raised up out of the sea the shepherd of the sheep?” Moses,who led
Israelthrough the sea, was brought up therefrom in safetyto 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)
Zechariah 9:11, “As for thee also, by the blood of thy covenantI have sent
forth thy prisoners out of the pit wherein is no water.” In other words,
“because ofthe blood which ratified thy covenant(Exodus 24:8) I have
releasedthy prisoners.” As in the former case, the resemblance betweenthe
words in the LXX. and those here used is sufficient to convince us that the
passagewas in the writer’s thought. In (i.e., in virtue of) the blood of an

eternal covenant(Hebrews 9:15-18)God has raisedup the Lord Jesus. The
covenantwas ratified by His blood; the first of the blessings ofthe covenant,
and that in which all blessing lay included, was this, that God raisedHim up
from the dead to be “the greatShepherd of the sheep.” If these prophetic
words respecting Him who brings peace to the world (Zechariah 9:10, et al),
were in the writer’s mind, how natural is his appeal to the God of peace. It has
been often observedthat this is the only passagein the Epistle in which we
read of the resurrectionof our Lord apart from His ascension;elsewhereHis
exaltation is contemplatedas one act (Hebrews 2:9, et al.). It is not certain that
we have an exceptioneven here, for though the meaning of Romans 10:7 is
beyond doubt, the words may in this place be used with a wider meaning.
MacLaren's Expositions
Hebrews
GREAT HOPES A GREAT DUTY
Hebrews 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 deepestdesire 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 seemfar too audacious, whenwe 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, andwith a vary
partial attainment o£ them? Yes, if we look at ourselves;but to look at

ourselves is not the wayto 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 ofall this greataccumulation of truths, piled up in my text, that
the .writer found it in his heart to ask such greatthings 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 greatarray of reasons forhis
greatprayer, 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 assimilationto 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 highestexpectations in the name of God.
‘The God of peace’ - the name comes like a benedict ion into our restless lives
and distractedhearts, and carries us awayup into lofty regions, above the
mutations of circumstances andthe perturbations and agitations of our
earthly life. No doubt, there may be some allusion here to the special
circumstances ofthe recipients of this letter, for it is clear from the rest of the
Epistle that they had much need for the peace ofGod to calm their agitations
in the prospectof the collapse ofthe 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 Godof peace may have had a special
sanctity and sweetnessto them, considering the circumstances in which they
were placed. But the designationhas 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 greatname, sweetand strong as it is, bear with it the
weight of such an inference as that? Plainly enoughbecause it speaks, first of
all, of that which I may call an immanent characteristic ofthe divine nature.
He is the tranquil God, dwelling above all disturbance which comes from
variableness and all ‘the shadows eastby turning’; dwelling above all
possibilities of irritation or agitation. And yet that greatoceanis not stagnant,
but through all its depths flow currents of love, and in all its repose is
intensestenergy. The highest activity coincides with the supremestrest. The
wheelrevolves so swiftly that it stands as if motionless.
Then, just because ofthat profound divine, repose, we may expectHim, by
His very nature, to impart His own peace to the soul that seeksHim. Of
course, it can be but the faintestshadow of that divine indisturbance which
can ever fall, like a dove’s wing, upon our restless lives. Batstill in the
tranquillity of a quiet heart, in the harmonies of a spirit all .concentratedon
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 altogetherput 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 realecho of His own greatrepose 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-offof selfwith all its agitations and
troubles, that secures ourentering 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 alienationand enmity of heart betweenus and God can
be swept away. Forthe secondof them, we know that the only way by which
this anarchic commonwealthwithin can be brought into harmony and order,
and its elements prevented from drawing apart from one another, is that the
whole man shall be bowedbefore God in submission to His will. The heart is
like some stormy sea, tossedand running mountains high, and there is only
one voice that cansay 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
powerof 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, norfrom 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 longerbe torn by contending passions -
consciencepulling this way and desire that; a greatvoice 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 expressionthe 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, sanctifyus wholly. When - and not till,
and as soonas - 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 ofGod will

guard your hearts and minds,’ and againthat 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 blessedand charmed silence for the sake ofany
earthly influences or joys. They that dwell in the peace of Godhave little
temptation to buy trouble, remorse perhaps, or agitation, by venturing out
into the forbidden ground. So, brethren, the greatname of the God of peace is
itself a promise, and entitles us to expectthe completeness ofcharacterwhich
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 greatShepherd of the sheep.’Now, it is remarkable
that this is the only reference in this Epistle to the Hebrews to the
Resurrectionof Jesus Christ. The book is full of references to that which
presupposes the Resurrection, namely, the ascendedlife of Jesus as .the great
High Priestwithin the veil, and the fact that only this once is the act of
resurrectionreferred to, confirms the idea, that in the New Testamentthere is
no division of thought betweenthe point at which the line begins and the line
itself, that the Ascensionis but the prolongationof the Resurrection, and the
Resurrectionis 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 greatShepherd 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 greatShepherd,’
to remind us of the comparisonwhich he had been running in an earlier part
of the letter, betweenthe leader of Israeland Christ.
So, then, we have here brought before us Jesus who is risen and ascended, as
the greatShepherd of the sheep. Looking to Him, what are we heartened to
believe are the possibilities and the divine purposes for eachof 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 ofa human life through death, like some stream of fresh water
holding on its course through a salt and stagnantsea, orplunging
underground for a short space, to come up againflashing 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 greatdeal 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 Resurrectionof Jesus
gives us the measure of the powerthat workethin 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 graspthat truth, we shall not understand the place of the
Resurrectionin the Christian scheme, nor the ground on which the loftiest
anticipations are not audacious for the poorestsoul, and on which anything
beneath the loftiestis, for the poorest, beneathwhat it might and should
aspire to. When the alabasterbox 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, andfrom His Tomb, and from His Throne, He has
setaging processeswhichnever canreach their goal - and, blessedbe 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 overself and sin, and is setfor 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 covenantwherewith ye are sanctified.’
So, brother, open your mouth wide, and it will be filled. Expectgreatthings;
believe that what Jesus Christcame 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 whithersoeverHe goeth,’ and be close
behind Him in all the goodpastures of the mountains of Israel‘We see not yet
all things put under Him,’ but we see Jesus andthat 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 relationto the
greatpurpose 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, technicallytheological, farawayfrom daily life, and so on and so on.
I believe that Christian people would be a greatdeal stronger, if there were a
more prominent place given in Christian meditations to the greatidea that

Jesus was the one god works through

Jesus was the one god works through

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