Hebrews 13:20-21 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep… Which words carry with them the form and purpose of a devout prayer. And prayer is the usual conclusion of St. 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 assistance of their prayers. And see how he requites that fruit of their love. What he requires of them he performs for them; he prays for them again. Such strong combinations of mutual prayers are prevailing means to bring down blessings. The prayer he makes is most seasonable and pertinent. This prayer is a full and sweet comprehension of his former doctrine, and a great confirmation of the piety and holiness of it. It is a good character of truth when we can pray that which we preach. The text, then, you see, is St. Paul's charitable and devout prayer, his apostolical and fatherly benediction, and blessing of the Hebrews. I. The first thing observable is THE PERSON AND AUTHOR FROM WHOM HE SEEKS AND CRAVES THIS BLESSING OF GRACE AND HOLINESS FOR THEM. It is from the God of peace. Why doth he insist in that attribute of God, above all others, when he prays to Him for grace for his people? Many other excellencies God hath ascribed to him in Scripture, and the interposing of them in our prayers would seem very useful for the obtaining this great blessing of grace and sanctity. 1. The Scripture terms Him the God of power; and the blessing He sues for is a work of great power, to sanctify, and fit such sinful creatures as we are, to every good work (2 Peter 1:3). 2. The Scripture terms Him the God of grace; and this work is a gracious work. This prayer is a petition for grace, and so St. Peter frames it accordingly (1 Peter 5:10). 3. The Scripture terms Him the God of glory; and this work we are about, the work of sanctification, is a glorious work. St. Peter calls it the spirit of glory (1 Peter 4:14). Yet we see the apostle passes by these attributes, and insists upon this, the God of peace, as most proper to what he aims at. In general — (1) The aim and drift of the apostle in this epistle is to compose all jarrs and differences of opinion in the Church of the Hebrews. (2) He prays for grace from the God of peace, because, in truth, all grace flows from this, that God is become a God of peace to us. While He is an offended God there is no hope to receive from Him any gift of grace. Sue for pardon and peace first, and then His grace and Spirit, all that belongs to life and godliness, shall be made good unto thee. (3) This title of the God of peace carries with it a third intimation, and that is of a necessary qualification, that is requisite in us for the receiving of this grace St. Paul prays for. He is the God of peace, and bestows His grace where He finds His peace. Such as follow peace the grace of God follows them and enters into them. If there be a Son of peace the blessing of grace shall rest upon him. A peaceable spirit invites the Holy Ghost to enter into us and to abide with us. It makes our hearts a fit soil for the feed of grace. But besides these more general considerations — 2. This title of the God of peace hath a more close reference to the text, to the purpose of it, and to all the parts of it. (1) It hath a reference to the blood here mentioned, and to the great Shepherd'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 another passage in the text. It refers to the bringing of Christ back from the dead again as the proper effect and fruit of this peace. God, being now at peace with us, He brings Christ back from the dead. When Christ was brought under the dominion of death, that was the bitter fruit of God's fierce anger, but the restoring back again to life, that is the sweet and blessed truth of His peace. (3) There is a third reference of this title of God, the God of peace, and that is to the Shepherd of the sheep. It refers to that as to a great evidence and token that now He is indeed at peace with us. For He hath not only restored Christ to life, but restored Him to his office too, committed to Him the care of His flock again. (4) There is yet a fourth reference of this title of the God of peace, and that is to the everlasting covenant that the text speaks of. God is now become a God of peace to us, because He is become a God in covenant with us. Nay, it is not only a lasting, but an everlasting peace. He hath bound Himself to maintain this peace by an everlasting covenant. He hath established a peace that shall never be broken. Nay, it is not only the peace of a covenant, though that be strong, but the peace of a Testament. We read of the quarrel of 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 and safety is the heritage of the Lord's servants (Isaiah 54:17). And for our greater assurance He hath erected a public office in His Church, where we may view and exemplify this covenant, take out a true and perfect copy of His last will and testament; and that is in the institution of the sacrament. We have done with the first particular, the Person, of whom he craves the blessing; that is the God of peace. Now — II. follows the MOTIVE THAT HE USES, AND BY WHICH HE STRENGTHENS AND ENFORCES HIS PRAYER. And that is the consideration of our 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 description of it; and that consists of three particulars. 1. Here is the Person raised. And He made known — (1) By His personal title, the Lord Jesus. And this title is very pertinent to His resurrection. For, however this glorious title was due to Him, even from His birth, yet it is observable it is never completely given to Him till after His resurrection. By His resurrection He was declared to be the Son of God; then made known to be Lord and Christ. (2) The title of His office. The former, indeed, is more honourable for Him; but this other, that great Shepherd of the sheep, is more comfortable to us, as implying thus much, that whatsoever betided Him in the whole carriage of this business befell Him not as a private person for His own cause, but in the behalf of those that were committed to His charge. Whatsoever He did or suffered, it was all for His sheep. 1. His first mission and coming into the world was for His sheep (Matthew 15:24). 2. His death and passion was not in His own behalf, but for His sheep (John 10:15). 3. His resurrection, that was for His sheep to resume that office, to take care over His flock (Acts 3:26). All for us men, and for our salvation. For better understanding of this title let us take it asunder into these three particulars. First, We see the Church, the body of Christians, they are called sheep. And this resemblance is exceeding frequent in Scripture. The Church of God is called a flock of sheep (Luke 12:32; 1 Peter 5:5; Ezekiel 36:38).It is fitly so termed in these resemblances. 1. Sheep are such kind of creatures as naturally gather themselves together, unite into a flock. Such are Christians; such is the Church, combined in a holy society and communion. If we belong not to the flock we belong not to the Shepherd, we make ourselves a prey to the wolf. 2. Sheep are of a very harmless and inoffensive nature. And such must Christians be, endued with dove-like simplicity, with lamb-like innocency. The most cruel dispositions shall be tamed and sweetened when they come once to be of this flock of Christ. 3, Sheep are creatures exceedingly subject to stray, if not tended and kept in the better; unable to keep out of error; and, having erred, unable to return. Such are Christians, the best of them, if left to themselves. How soon out of the right way are we if God takes off His guidance and leaves us unto ourselves? Into what mazes and thickets of errors do we run ourselves (Psalm 119:176). 4. Sheep are weak and shiftless creatures, unable to make resistance. And such is the Church, if considered in itself, and from under 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. Sheep are not, as many other creatures, wild and of no man's owning, creatures at large, but they are the property and possession of an owner. So God's Church is not a loose, scattered people; they are His proper possession, His chosen people, the sheep of His pasture, His peculiar people, the people of His purchase, His choice inheritance. Secondly, Here is His office. Christ is a Shepherd. He vouchsafes to be called and known by that name (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 over His Church (Matthew 28:20). 2. A shepherd is an employment of tenderness, and mildness, and of much compassion. If the sheep stray he seeks them carefully, brings them home gently, lays them on his shoulders. And such a Shepherd is Christ, not like a lion over His flock, but meek and merciful (Isaiah 40:11). 3. A shepherd's is an employment of skill; he must be able to know the state of his flock (Proverbs 27:23). What diseases they are subject to, and how to prevent or cure them: what food is wholesome for them, and how to supply them. Sure, in this also, Christ is a perfect Shepherd. He hath not the instruments of a foolish shepherd, as Zechariah speaks (Zechariah 11:15), but is completely furnished with all abilities for the good of His flock. He knows their diseases, and can cure them; their dangers, and can prevent them; their necessities, and can supply them; their enemies, and can disappoint them (Psalm 23:1). 4. A shepherd's is an employment that requires stoutness and courage. He that will keep his flock from mischief must not fear the wolf or flee from him, but withstand and resist him. 5. As 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." Great Shepherd! Surely in the world's account there is scarce good congruity between these two words. If a Shepherd, then we conclude Him to be a mean man. Kings and priests joined together in the Scripture. Nay, peasants and priests, that is the world's heraldry; so they rank them, set them wish the dogs of the flock, as Job speaks (Job 30:1), that place is good enough for them. Shepherd, Priest, Minister, all words of contempt, not to be found amongst the titles of honour; nay, what saith Moses (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 scorn of the world; let them stumble at it in their folly, or spurn at it in their pride, yet it is the wisdom of God and the power of God. A shepherd's is the office of our Saviour and the glory of Christ. So then, with or without their leaves, Christ is the great Shepherd. Every way great. 1. Great in His person. If the Son of God become a Shepherd, surely then a great Shepherd. How wonderful is it to see the Lord Jesus Christ, with His shepherd's crook, tending His flock! This humiliation of His Person in a great exaltation of the office makes Him a great Shepherd. 2. Christ is the great Shepherd, because He is the supreme Shepherd, the Prince of Shepherds. All other pastors, of what title soever, are inferior to Him. All hold their employment in dependence from Him. 3. He is a great Shepherd, for His flock is great; great, I mean, in the value. His flock is a flock of souls, and that is a precious flock. 4. He is great in prerogatives. All the flock of Christians is under His inspection. He is the only true OEcumenical pastor. All other shepherds are but petty shepherds, of a portion only of His flock. But to be the universal Shepherd of the whole Church is Christ's prerogative. 5. He is great in possession. The flock is His own, He is the rightful Owner and Possessor of it. We, the best of us, are but servants to Him, to tend His flock. He sets us on work, to Him we owe our accounts. He will pay us our wages, or reckon with them that shall any ways defraud us. 6. He is great in His abilities to tend His flock. 1. A great Shepherd in knowing His flock. He hath a special knowledge of every poor sheep. He hath all their names engraven on His breast (John 10:3). 2. Great He is in His love and affection to His flock. He lays down His life for them. 3. He is of great power to save and preserve them (Isaiah 63:1). (Bp. Brownrigg.) Parallel Verses KJV: Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, |
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