TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 13:18–25. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (Heb 13:18): "Pray for us; for me and Timothy" (mentioned Heb 13:23), "and for all those of us who labour in the ministry of the gospel."
1.This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful - that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations.
2.There are good reasons why people should pray for their ministers; he mentions two: -
(1.)We trust we have a good conscience, etc., Heb 13:18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe,
[1.]A good conscience has a respect to all God's commands and all our duty.
[2.]Those who have this good conscience, yet need the prayers of others.
[3.]Conscientious ministers are public blessings, and deserve the prayers of the people.
(2.)Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (Heb 13:19), intimating that he had been formerly among them, - that, now he was absent from them, he had a great desire and real intention to come again to them, - and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer.
II.He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, etc., Heb 13:20. In this excellent prayer observe,
1.The title given to God - the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches.
2.The great work ascribed to him: He hath brought again from the dead our Lord Jesus, etc. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of.
3.The titles given to Christ - our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa 40:11, declared by himself to be so, Joh 10:14, Joh 10:15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them.
4.The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people.
5.The mercy prayed for: Make you perfect in every good work, etc., Heb 13:21. Observe,
(1.)The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven.
(2.)The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe,
[1.]There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work.
[2.]No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore,
[3.]Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen.
III.He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, Heb 13:23.
It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them.
IV.Having given a brief account of this his letter, and begged their attention to it (Heb 13:22), he closes with salutations, and a solemn, though short benediction.
1.The salutation.
(1.)From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people.
(2.)From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing.
2.The solemn, though short benediction (Heb 13:25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“The blood of the eternal covenant,” not through that which passes away but through the one which remains forever, that is, Jesus Christ our Lord. “He will equip you with everything good,” and away from the covenant of the law, which you have now, “that you may do his will” in everything and not in accordance with the weak observations of the law. “I appeal to you, brethren, bear with my words of exhortation”—I wrote and proved that all those traditional customs on which you pride yourselves are only traces of this new gospel which was preached to you through Christ. “I have written to you briefly,” in accordance with your strength; if you are just adequate to your task, I will write to you more, but if you have reached perfection, you do not need any of these words.
Therefore having first asked their prayers, he then himself also prays for all good things on them. "Now the God of peace," he says (be ye not therefore at variance one with another), "that brought again from the earth the Shepherd of the sheep" (this is said concerning the resurrection) "the Great Shepherd" (another addition: here again he confirms to them even to the end, his discourse concerning the Resurrection) "through the blood of the everlasting covenant, our Lord Jesus Christ," "make you perfect in every good work, to do His will, working in you that which is well-pleasing in His sight."
Again he bears high testimony to them. For that is made "perfect" which having a beginning is afterwards completed. And he prays for them which is the act of one who yearns for them. And while in the other Epistles, he prays in the prefaces, here he does it at the end. "Working in you," he says, "that which is well-pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen."
Seest thou how he shows that virtue is born neither wholly from God, nor yet from ourselves alone? First by saying, "make you perfect in every good work"; Ye have virtue indeed, he means, but need to be made complete. What is "good work and word"? So as to have both life and doctrines right. "According to His will, working in you that which is well-pleasing in His sight."
"In His sight," he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, "And according to the cleanness of my hands in His eye-sight." (Ps. xviii. 24.)
"the God of peace." First, asking for their prayers and honoring them even in this way, Paul himself also prays for them. Since, he says, God is peace, you ought not to be stirred up against me from mere gossip and to have hostility.
"who brought up from the dead the great Shepherd of the sheep." Which one? Our Lord, he says, Jesus. He affirms to them a certain word about the resurrection, taking the use from the prophecy of Isaiah (Isa. 40:11). And while there were also other shepherds, minor ones, he said the great one. For many are the prophets and teachers, but one is the instructor, Christ.
“by the blood of the eternal covenant.” That is to say, He raised him from the dead who had died, and having poured out his blood, that this might be for us an eternal covenant, that is, not to be cancelled, as the legal one, but everlasting. Thus: He raised him from the dead by the blood of an eternal covenant. For when he was raised, his blood was granted to us for an eternal covenant. For if he had not been raised, his blood would not have been for us a covenant.
"equip you in every good work." That is, to fulfill, to perfect. It shows, therefore, that they have begun the good works; they needed to be perfected in them; Paul who also prays for them. But see, that we must begin first, and then ask from God for the end.
"That you do His will." For he who is equipped and filled for every good work, he has the strength to do the will of God. And he says every work, work and faith.
"working in us that which is pleasing in his sight." When He equips us for every good work, to do His will, then He produces in us what is pleasing to Him. And what is pleasing to Him? It is to do His will. And when He said, which is pleasing, He added, in His sight. For we are truly pleasing when we appear good before God, not when we appear so only before men.
"through Jesus Christ." He says, He does what is pleasing to Him, through us as go-betweens. Do you see that everything is of God? This He will do and accomplish for us, what is pleasing to Him, through Christ. For if He wished to be a mediator between God and us, it is fitting that the Father will accomplish what is pleasing to Himself for us through Him.
"bear with the word of encouragement." Gladly accept the encouragement sent to you through the letters from me. Paul does not say, of counsel or exhortation, but, because of the tribulations in which they were, he speaks of encouragement, that is, of consolation, of the call to endure.
"for I have written to you briefly." Briefly, as it relates to what is to be said in the future, there are indeed many things, if everything has been said.
"You should know that our brother Timothy has been released." Rather, they did not have a grudge against Timothy, which is why Paul writes about him. What does it mean, “released”? Either that he was in prison and was released; or that he was being released from Athens, because he was there.
"with whom I shall see you if he comes soon." Timothy was released; but if he comes to me soon, I will see you together with him, coming to you. For it was likely that he had been released, but had not yet gone to Paul.
"Greet all your leaders." See how Paul honors them, for he addresses the leaders through them; for it was more fitting to command the leaders and to address the ones being led through them; but he wisely heals the weaker ones.
"Those from Italy greet you." Therefore, I am so filled with you that not only do I greet you myself, but I also establish such a longing towards you in others, that even from such a distance they desire you, and for this reason, they greet you.
"Grace be with all of you." Since grace is something common, it is prayed for mutually for all, both leaders and those being led. But what is grace? It is the forgiveness of sins, the cleansing, the participation in the Spirit. How can it be with you all? If you do not insult the support of God, sinning and being negligent, if you do not live unworthily of it. For grace remains when we have good works; it departs when we do not live according to the command of the one who gives it to us. But let it be, knowing this, and all that we have received through it, not to conduct ourselves in arrogance towards such great goods bestowed upon us; but through good works glorifying Him, and showing that this grace was not given to ungrateful and thankless people, to have it unyielding in our souls, in Christ Himself, the supporter of our souls. With whom be glory to the Father, together with the Holy Spirit, now and always, and until forever and ever. Amen.
The end, with the aid of divine favor, of the Epistle to the Hebrews.
It was written from Italy by Timothy.
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Summary
Hebrews 13:20 is a profound benediction, invoking God as the ultimate source of peace, who powerfully demonstrated His sovereignty by raising Jesus, our Lord, from the dead. This pivotal act establishes Jesus as the supreme and caring Shepherd of His people, a role secured and made eternally effective through the sacrifice of His own blood, which ratified the everlasting covenant between God and humanity.
Context
Literary Context
This verse appears as part of the concluding benediction in the Epistle to the Hebrews, immediately following a series of practical exhortations to the readers. The author has spent the majority of the letter meticulously arguing for the supremacy of Christ over the Old Covenant, its priesthood, sacrifices, and institutions. Chapters 10-12 transition from theological exposition to practical application, urging perseverance in faith, brotherly love, hospitality, and obedience to spiritual leaders. This benediction, therefore, serves as a powerful theological summary and a final prayer for the readers, grounding their Christian walk in the foundational truths of God's character, Christ's work, and the New Covenant. It is a fitting culmination, drawing together the major themes of the letter into a concise declaration of God's redemptive power and faithfulness.
Historical & Cultural Context
The Epistle to the Hebrews was likely written to a community of Jewish Christians facing persecution or apostasy, possibly around the late 60s AD, prior to the destruction of the Jerusalem Temple in 70 AD. They were tempted to revert to Judaism, with its familiar rituals and perceived security. The author's constant emphasis on the superiority of Christ and the New Covenant was a direct pastoral response to this temptation. The imagery of a "shepherd" would resonate deeply with Jewish readers, recalling God's role as the Shepherd of Israel (e.g., Psalm 23 or Isaiah 40:11). The concept of a "covenant" was central to Jewish identity, and the "blood" of a covenant sacrifice was the established means of ratification. The author reinterprets these familiar concepts through the lens of Christ, demonstrating that the New Covenant, sealed by Christ's blood, is the ultimate fulfillment and superior to the old, providing enduring peace and access to God.
Key Themes
Hebrews 13:20 encapsulates several key themes woven throughout the epistle. The identification of God as the "God of peace" underscores His desire for reconciliation and the holistic well-being He offers through Christ, contrasting with the fear and judgment associated with the Old Covenant. The resurrection of Jesus is presented as the ultimate proof of God's power and the validation of Christ's atoning work, serving as the bedrock of Christian hope and the foundation for the new life believers experience. Jesus' role as the "great shepherd of the sheep" highlights His ongoing pastoral care, guidance, and protection for His people, echoing His own self-identification as the Good Shepherd who lays down His life for His flock. Finally, the "everlasting covenant" sealed "through the blood" of Christ is the central theological argument of Hebrews, emphasizing the permanence, efficacy, and superiority of the New Covenant over the Old, providing eternal access to God and complete forgiveness of sins, as elaborated in passages like Hebrews 9:11-14.
Exposition and Analysis
Key Word Analysis
This word signifies not merely the absence of conflict but a holistic state of well-being, wholeness, prosperity, and reconciliation. When God is called the "God of peace," it speaks to His character as the one who brings harmony, reconciliation, and spiritual tranquility, especially between Himself and humanity through Christ. It encompasses both objective peace (reconciliation with God) and subjective peace (inner calm and security).
This term denotes one who tends, feeds, guides, and protects sheep. In biblical contexts, it is a significant metaphor for leadership, care, and provision. Applied to Jesus, "great shepherd" emphasizes His supreme authority, loving care, and faithful guidance over His flock (believers). It draws on rich Old Testament imagery of God as the Shepherd of Israel and highlights Jesus' fulfillment of this divine role.
This word refers to a solemn, binding agreement or disposition, often with legal implications, like a will or testament. In the context of Hebrews, it refers to God's divinely initiated and established relationship with humanity. The "everlasting covenant" is the New Covenant, which is superior to the Old Covenant because it is permanent, effective in cleansing sin, and mediated by Christ's perfect sacrifice, ensuring an eternal relationship with God.
Verse Breakdown
"Now the God of peace,"
This opening phrase identifies the subject of the benediction as God, specifically highlighting His attribute as the source and giver of peace. This peace is not merely a feeling but a state of reconciliation and wholeness that God brings about.
"that brought again from the dead our Lord Jesus,"
This clause declares God's mighty act of resurrection. It underscores God's absolute power over death and His validation of Jesus' identity and mission. The resurrection of Jesus is the cornerstone of Christian faith, proving His victory over sin and death and confirming Him as "Lord."
"that great shepherd of the sheep,"
This phrase describes Jesus' exalted role and ongoing relationship with His followers. By raising Him from the dead, God establishes Jesus as the supreme and caring Shepherd, who leads, protects, and provides for His "sheep" (His people), fulfilling ancient prophecies and His own claims.
"through the blood of the everlasting covenant,"
This final clause explains the means by which Jesus' resurrection and His role as Shepherd are secured and made effective. It is through His sacrificial death, symbolized by "blood," that the "everlasting covenant" is ratified. This covenant is eternal and unbreakable, providing permanent access to God and complete forgiveness of sins, distinguishing it from the temporary nature of the Old Covenant.
Literary Devices
The verse employs several significant literary devices. Appellation is evident in the titles given to God ("God of peace") and Jesus ("Lord Jesus," "great shepherd of the sheep"), which emphasize their character and authority. The phrase "God of peace" is a form of theological epithet, highlighting a specific attribute of God that is central to the benediction's purpose—to convey a sense of divine tranquility and reconciliation. Metaphor is powerfully used in "great shepherd of the sheep," likening Jesus' relationship with believers to that of a shepherd with his flock, conveying themes of guidance, protection, and intimate care. The mention of "blood" serves as symbolism, representing the sacrificial death of Christ, which is the means of atonement and the ratification of the covenant. The "everlasting covenant" itself functions as a theological concept that is central to the entire book of Hebrews, here serving as the foundational truth upon which the benediction rests. The entire verse functions as a benediction, a form of prayer or blessing, characterized by its declarative and invocational tone, designed to impart spiritual well-being and reinforce theological truths.
Theological and Thematic Connections
Hebrews 13:20 stands as a theological cornerstone, linking God's character, Christ's redemptive work, and the security of the New Covenant. It beautifully encapsulates the essence of the gospel: God, in His nature as the source of all peace, has acted decisively in history through the resurrection of Jesus. This act not only validates Jesus' divine identity but also establishes Him as the compassionate and powerful Shepherd who guides His flock. The means by which this entire redemptive reality is secured is the "blood of the everlasting covenant," underscoring the permanence and efficacy of Christ's sacrifice. This verse assures believers of their secure standing with God, founded not on their own merit but on God's unchangeable character and Christ's finished work, providing profound comfort and a basis for confident living.
Reflection and Application
This benediction from Hebrews 13:20 offers profound comfort and a robust foundation for the Christian life. To know God as the "God of peace" means that He is actively working to bring wholeness and reconciliation into our chaotic lives and a fractured world. His ultimate demonstration of this peace was in raising Jesus from the dead, conquering the greatest disruptor of peace—death and sin. This truth should inspire immense confidence: if God can defeat death, He can certainly bring peace to our anxieties, fears, and broken relationships. Furthermore, recognizing Jesus as the "great shepherd of the sheep" reminds us that we are not left to wander aimlessly. He is intimately involved in our lives, guiding us through challenges, protecting us from spiritual dangers, and providing for our every need. Our security is rooted in the "everlasting covenant," sealed by His blood, meaning our salvation and relationship with God are permanent and unshakeable, not dependent on our fluctuating performance but on His unchangeable faithfulness. This should lead us to live with gratitude, trust, and a desire to follow our Shepherd more closely, resting in the profound peace He provides.
Questions for Reflection
FAQ
Why is God called the "God of peace" in this benediction?
God is called the "God of peace" because He is the ultimate source and giver of true peace, both reconciliation with Himself and inner tranquility. This title highlights His benevolent character and His desire to bring wholeness and harmony to humanity. In the context of Hebrews, it underscores that the New Covenant, established through Christ, brings a peace that the Old Covenant could not fully provide—a peace rooted in the complete forgiveness of sins and direct access to God, as seen throughout the letter (e.g., Hebrews 4:1-11).
What is the significance of Jesus being called the "great shepherd of the sheep"?
The title "great shepherd of the sheep" is profoundly significant, drawing on rich biblical imagery. In the Old Testament, God Himself is often depicted as the Shepherd of Israel (e.g., Psalm 23:1). Jesus also identified Himself as the Good Shepherd who lays down His life for His sheep. By calling Him the "great shepherd," the author of Hebrews emphasizes Jesus' supreme authority, loving care, and faithful provision for His people. It signifies His role as the one who perfectly fulfills God's pastoral care, leading, protecting, and nourishing His flock, a role confirmed by His resurrection.
What does "the blood of the everlasting covenant" refer to?
"The blood of the everlasting covenant" refers to the sacrificial death of Jesus Christ, which established and ratified the New Covenant. In ancient times, covenants were often sealed with blood sacrifices, symbolizing the solemnity and binding nature of the agreement. The author of Hebrews argues extensively that Christ's blood is superior to the animal sacrifices of the Old Covenant because it is the perfect, once-for-all sacrifice that truly cleanses from sin and provides eternal redemption (e.g., Hebrews 9:12). The term "everlasting" emphasizes the permanent and unending nature of this new agreement, guaranteeing its efficacy and God's faithfulness to His promises through Christ.
Christ-Centered Fulfillment
Hebrews 13:20 is a powerful declaration of Christ's centrality in God's redemptive plan. The "God of peace" is revealed most fully in His act of raising Jesus from the dead, demonstrating His triumph over sin and death, which were the ultimate barriers to peace between God and humanity. This resurrection is the very foundation of the gospel, validating Jesus' claims and securing our hope. Jesus is not merely a shepherd, but the "great shepherd of the sheep," a title that points directly to His unique role as the divine leader and protector of His people, fulfilling Old Testament prophecies of a coming shepherd for Israel (e.g., Ezekiel 34:23). His identity as the "great shepherd" is intrinsically linked to His atoning work, for He is the Shepherd who laid down His life for His sheep (as He declared in John 10:11) and was subsequently raised to shepherd them eternally. The "everlasting covenant" is entirely Christ-centered, for it is His own "blood" that inaugurated and sealed this new, superior covenant, providing permanent access to God and complete forgiveness of sins, a reality foreshadowed in the Old Testament and fully realized in Him (as detailed in Hebrews 9:15-22). Thus, every aspect of this benediction—God's peace, the resurrection, Jesus' shepherding, and the eternal covenant—finds its ultimate meaning and fulfillment in the person and work of Jesus Christ.