Hebreus 13:20,21

DISCOURSE: 2351
CHRISTIAN PRINCIPLES IMPROVED IN PRAYER

Hebreus 13:20. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

IN reading the epistles of St. Paul, we cannot but observe how continually he begins and ends them with prayer. At the same time, we cannot but be struck with the extraordinary fulness and grandeur of his prayers. In truth, there is in them, for the most part, such a vast accumulation of recondite matter, that it is extremely difficult to obtain any thing like an adequate comprehension of them. His prayers in the epistles to the Ephesians, Philippians, and Colossians, are pre-eminently distinguished in this view. But that which I have now read, if not equal to the others in grandeur, is extremely interesting, on account of the richness and variety of matter contained in it. In unfolding it to your view, I shall notice,

I. His representation of the Deity, whose blessings he implores—

The very name which he here assigns to God is deserving of particular notice—
[Under the Old-Testament dispensation, Jehovah was more generally called “The Lord of Hosts:” but, under the New Testament, he is commended to us rather under the endearing character of the “God of Peace.” Between him and us a reconciliation has been effected, by the mediation of his dear Son — — — and so perfect is that reconciliation, that nothing but love is felt in his bosom towards us. In truth, every one of his attributes finds in this mystery its sublimest exercise; so that he is altogether a “God of Peace;” not having any more of adverse feeling towards us, than if mercy had been his only attribute — — —]
But what has he done to assure our souls of “peace?”
[To death and the grave had Jesus been consigned as our Surety and our Substitute. And, if he had continued in the grave, however we might believe that he had undertaken for us, we could have no assurance that his sufferings had been accepted in our behalf. But Jehovah, having “brought him again from the dead,” has given us a proof, that what the Lord Jesus has done and suffered for us, has been effectual for our complete redemption — — — Now we see, that “that great Shepherd of the sheep,” who “had laid down his life for them,” is re-invested with his office, which during his imprisonment in the grave seemed to have been suspended; and “all power is given to him,” to “save to the uttermost” all who are brought into his fold, and committed to his care. Now we know, that whatever they need for protection, for sustenance, for healing, shall assuredly be imparted to them in the hour of need [Note: Ezequiel 34:11; Ezequiel 34:23.]:” “the lambs shall be carried in his bosom; and he will gently lead them that are with young [Note: Isaías 40:11.];” and of those entrusted to him, he will lose not so much as one [Note: João 17:12.]: no power in the universe shall ever pluck them from his hands [Note: João 10:27.] — — —]

In all that he has done for us, he has had respect to his own covenant-engagements—
[Here I wish you to mark distinctly the exceeding fulness of the Apostle’s mind; and the vast accumulation of important truth, which, apparently without any necessity, he brings together, for the purpose of more deeply impressing our minds, and more largely unfolding to us the great mysteries of redemption. Here he traces up every thing to a covenant; a covenant made from all eternity between the Father and the Son, and in due season ratified and confirmed with the Redeemer’s blood. In that covenant, the Son of God engaged to assume our nature; and in that nature, to expiate our guilt by his own obedience unto death. The Father promised to accept his vicarious sacrifice, and to give him a people who should be his joy and his glory through eternal ages. In accordance with this covenant, Christ had laid down his life: and in agreement with it, the Father had now raised him from the dead, and empowered him to perfect the work he had undertaken. What a field of mysterious information is here opened to our view! Every thing connected with our salvation is traced up to an everlasting covenant. Is God reconciled to us, and become a “God of peace?” Has he, under this character, “raised from the dead the Lord Jesus?” Has he, for the accomplishment of his gracious purposes, invested his dear Son with “the pastoral office,” and committed us to him as “his sheep?” All has been effected in conformity with an everlasting covenant, and from respect to that blood by which the covenant was confirmed. And does not all this, at the same time that it opens to us the most mysterious truths, give us an assurance which nothing else could convey? Yes, verily: for if the Lord Jesus were to suffer one of his sheep to he plucked out of his hand, or the Father were to refuse to impart to us one atom of what the Saviour has purchased for us, the covenant itself would be broken. But that covenant cannot be broken: and therefore every one, who believes in Christ, may be assured, that God is to him a “God of peace;” and that the reconciliation which has been effected shall never finally be dissolved.]
Let us now mark,

II.

The blessing itself which he solicited—

Here also is a singular accumulation of words to convey what might have been stated in a much shorter space. But the Apostle’s mind was so full, that he could not but dilate upon the subject which so strongly engaged his thoughts. His general request was, that God would make them holy, and enable them to please Him who had so mercifully accepted them to his favour. But,

1. He first expresses the extent of his desire for them—

[“This,” says he in another place, “is my wish, even your perfection [Note: 2 Coríntios 13:9.].” He would have us “perfect in every good work.” The whole soul has been so disorganized, in relation to all spiritual things, that it is incapable of rendering to God the obedience due to him. Hence he prays, that we may be “fitted [Note: καταρτίσαι.],” by a renovation and concentration of all our powers, for the execution of God’s holy will. He would not have us to render any partial services, but an obedience perfect and entire. He would have us engage “in every good work,” of whatever kind it be; without regarding either the difficulty of performing it, or the danger to which the performance of it may expose us. We should know no authority but God’s; no standard but God’s: his will should be both the rule and the reason of every thing that we do. And who that views God as reconciled towards him in the Son of his love would wish to curtail any one duty, or to reduce the standard which is here proposed? Sure I am, that a knowledge of God, as a “God of peace,” cannot fail of engendering in us the desires here expressed by the holy Apostle, or of stimulating us to the attainment of a perfect conformity to the Divine will.]

2. He next suggests the only means by which that desire can be accomplished—

[It is “God who must work in us both to will and to do.” Without the operation of his Holy Spirit in us, we cannot even think a good thought. Hence the Apostle prays, that God will “work in us that which is well-pleasing in his sight.” In addition to holy principles instilled into our minds, there must be powerful energies imparted to our souls: for, as soon might a body, every joint of which was dislocated, perform the common offices of life, as we with our fallen powers effect the will of God in all holy obedience. We must not hope “to please God” by any thing undertaken in our own strength. Nor indeed, however it be wrought in us, can any thing come up with acceptance before God, except “through Jesus Christ.” His blood must cleanse our very best actions from the defilement that attends them; and his intercession must obtain for them the favour of our God. Except as coming before him in this way, God could not look upon the very best action of the best of men: “he is of purer eyes than to behold” with complacency any service that we can render, till it has been purified and presented by Christ himself. And I wish you to notice how carefully the Apostle strives to impress this upon our minds, where a common writer would never have thought of suggesting any such idea.

You will notice, also, how full of gratitude the Apostle is to that Saviour who has thus reconciled us unto God, and procured for us the acceptance of our unworthy services. In truth, the Apostle can scarcely ever mention Christ without expatiating upon his excellencies, and offering to him some ascription of praise. Here, apparently without necessity, the Apostle adds, “To him be glory and dominion for ever and ever: Amen.” And who amongst us has not his soul attuned to this divine and heavenly strain? Who, in the view of him as reconciling us to God, and as executing towards us the office of a Shepherd, and as procuring for us God’s favourable acceptance both of our persons and our services; who, I say, does not add his “Amen” to this; and desire, from his inmost soul, that all “glory and dominion” may be given to Him by all his creatures, both in heaven and earth? — — —]
From the whole of this subject we may learn,

1. What we should aspire after—

[We can scarcely conceive any thing more comprehensive of real holiness, of holiness in its utmost possible extent, than the words before us. This is what the Apostle desired in behalf of all the Christian Church: and this is what every Christian should aspire after for himself. Beloved brethren, indeed Christianity does not consist in notions of any kind. Doubtless its foundation is laid on truths revealed by Almighty God: but it must have a superstructure, a superstructure high as heaven itself; for “our conversation must be in heaven,” whither our Saviour Christ is gone before. I pray you, do not attempt to lower the standard of God’s requirements. Let your labour be for “every good work;” your rule, “his revealed will;” your delight, “whatsoever is pleasing in his sight:” desire nothing less than this; and aim at nothing less: but seek to be “holy as God himself is holy,” and “perfect as God himself is perfect.”]

2. How it is to be attained—

[It is not by any worldly principles that such holiness can be acquired: it is by a discovery and reception of evangelical truth, even by the Gospel only: and the more fully that Gospel is understood, the more influential shall we find it on our hearts and lives. It banishes servile fear: it establishes the dominion of gratitude and love: it stimulates to high and noble exertions: it renders suffering itself a ground of joy, when sustained in the cause of our adorable Lord and Master. It even assimilates us to Christ himself. What was there which he did not do to effect a reconciliation between God and us? And what will not his followers do to express their love to him? Behold St. Paul. “For the knowledge of Christ, he accounted all things but dung and dross.” He was ready to die at any time, and in any manner, for the sake of Christ. In like manner will the saving knowledge of Christ operate on us also. Let this, then, be remembered by us, that Christian principle alone will lead to Christian practice. And in order to our advancement in the divine life, let us seek to know Christ: for then only shall we be conformed to his image, when we behold his glory, and the glory of God the Father shining forth in him.]

END OF THE VOL. XIX.