This month we’re starting a new series on blessings in the Bible.

‘Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant,  equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen’ (Hebrews 13:20-21).

At first sight these verses appeared to be the kind of blessing that’s familiar if we’ve read the various letters to the churches.  But these blessings are not just a nice way to end a letter; they often illustrate things that have been raised in the letter.  So this doesn’t just give us an upbeat ending but it continues to teach and illustrate themes that are important in the letter!

The phrase: ‘the God of peace’ (v20) illustrates not just the nature of God, but shows that those who serve him can also experience peace, even in times of persecution and difficulty, something the recipients of the letter were facing.  Their salvation isn’t only in the future; it’s also in the present as verse 21 makes clear that God will equip them at this time for their service for him.

However in verse 20 the writer continues by illustrating an action of God, and also a title that would have meant a great deal to these Jewish Christians.  Firstly, God had: ‘brought again from the dead our Lord Jesus’.   It was by Christ’s death that the ‘New Covenant’ has been brought into effect.  Here the author uses the word: ‘eternal’ to distinguish this from all the covenants before it, because this one that lasts and therefore guarantees the believer complete security!  The letter has emphasised Christ’s sacrifice and priesthood as that’s an important concept to help those hearing and reading it to understand his work.

Now the resurrection is mentioned for the first time in the letter!  It hasn’t been the writer’s intention to ignore it; rather he’s been focusing on how Christ has attained his priesthood and how he now acts as an intercessor for his people.  Garth Lee Cockrell has an interesting take on this: ‘This final description of God as the God “who brought up” Jesus “from the dead” substantiates the fact that this emphasis on the exaltation was not meant to exclude but rather to include the resurrection of Christ.’[1]  The writer has emphasised in 2:14-15 that Christ has defeated the devil, and therefore the power of death, and so has consequently delivered his people.  They now live in the light of this, which the writer sums up by their pilgrimage to the eternal city (11:10 and 16).  In the end the resurrection has been implied (11:19, 35 and verse 14 in this chapter) but now the writer emphasises where the hope for this is found!

The resurrection is undoubtedly central to Christianity.  But rather interestingly, it’s the title of the raised Lord Jesus as: ‘the great shepherd of the sheep’ would have been rich in scriptural imagery for these Jewish Christians.  In John 10:1-16 Jesus uses it as a description of himself and his work, and perhaps the hearers and readers of this letter were aware of this due to the oral tradition among the Jews of the time.  But they certainly would have thought of Psalm 23 where the Lord is referred to as a shepherd.  Similar imagery is used in Isaiah 40:11 in that: ‘He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom and gently lead those that are with young.’  This pictures the Lord providing peace during a time of turmoil (which the nation of Israel was undergoing at this time).  Rather interestingly in Ezekiel 34:23 after contrasting the appalling care of Israel’s leaders with the Lord’s gracious and caring shepherd we read that the Lord will: ‘set up over them one shepherd, my servant David and he shall feed them: he shall feed them and be their shepherd.’  Later in 37:24 the idea of David being a shepherd to the Lord’s people is repeated.  In John 10: 11 it’s David’s greater son who says: ‘I am the good Shepherd.  The good Shepherd lays down his life for the sheep.’  Later in verses 17-18 Jesus claims the authority to take up his life again as: ‘This charge I have received from my Father’ (v18).  The imagery is rich here, peace can only be found in Christ’s death and resurrection.  He is the ‘Good Shepherd’ who cares so deeply for his flock and shows it by the blood of his sacrifice which introduces the ‘New Covenant’ and a new age where no further sacrifices are needed!

Although Christ’s sacrifice and resurrection are proof of a ‘New Covenant’, the emphasis at this point, is more on how it enables Christians to live for Christ.  What these verses make clear is that it’s the blood of the ‘New Covenant’ that equips us for this.  If we are living in a way that pleases God by doing his will, then it is only by his work!  Paul, when writing to the Ephesian church reminds them: ‘by grace you have been saved through faith.  And this is not your own doing; it is a gift of God, not a result of works, so that no one may boast’ (Ephesians 2:8-9).  Even the faith to believe has been given to us, by a generous and loving God!  So it is only by the ‘New Covenant’, brought about by Christ’s work, that we can live lives which are pleasing in the Lord’s sight!  This is emphasised even more in the Greek as the word for: ‘equip’ (katartisai): ‘literally means “put in the proper condition” or “make complete.”’  It: ‘can also mean “restore”, “repair”, or “mend”.[2]  The point is when we seek forgiveness God takes sin damage people and repairs their damage lives, he fixes it so we can then be equipped.  This is immense encouragement.  It’s possible the writer, realises some he’s writing to may be wondering how they could have ever considered returning to their former religion (the reason the letter was probably written in the first place).  Maybe they were thinking: “this has damaged my witness, how can I ever hold my head up again as a Christian and witness for Christ?”  But the writer only has good news as he’s saying: “but you can because the Lord is a spiritual physician who will repair your damaged spiritual state!”  Very often the sins that haunt us are the times when we’ve failed by backsliding or failing in our witness.  Obviously this is not a small thing as they damage our relationship with Christ!  But the wonderful thing is even this damage can be repaired and healed by the physician of our souls!

There’s some debate as whether the last part of the verse is referring to: ‘the God of peace’ or to: ‘Jesus Christ’.  Some argue that the mention of Jesus at this point in the passage is only in relation to him being the one mediates the ‘New Covenant’.  However, a straight reading of the passage seems to suggest because of this work God has glorified Christ and shares his glory (see Philippians 2:9-11).  I think this is the most likely explanation.  It certainly fits with the pattern of the book which starts with the writer stating that God had revealed himself through the work of Christ as his final word (1:1-4).  Hence, with this blessing the letter is brought to a climax and fitting conclusion!

[1]Garth Lee Cockerill, The Epistle to the Hebrews, The New International Commentary on the New Testament (Michigan, Eerdmans publishing company, 2012) 715.
[2] Raymond Brown, The Message of Hebrews, Christ Above All, The Bible Speaks Today (Leicester, Inter-Varsity Press, 1982) 268-9.