`Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace

shall be with you' (Phil. 4:9).

`And the very God of peace sanctify you wholly' (1 Thess. 5:23)

`Now the Lord of peace Himself give you peace always by all means' (2 Thess. 3:16).

It was the lot of the apostle Paul continually to stir up strife. He likens his whole life's ministry to a conflict, yet

he ever desired, and hoped for peace.

The emphasis here in Hebrews 13:20 is upon the resurrection, `that brought again from the dead our Lord Jesus'.

This is the only place in the epistle where the resurrection of Christ is specifically mentioned. In Romans the

resurrection is prominent, and this is so in 1 and 2 Corinthians, Ephesians and Colossians, but in Hebrews the

emphasis is upon the ascension; the seated Priest Who has passed through the heavens to the right hand of God.

That there should be no occasion to say that the epistle to the Hebrews takes no cognisance of the resurrection

however, this passage stands written. That resurrection is acknowledged and essential to the doctrine of the epistle,

a reference to Hebrews 7:16,23,24 and 28 will show, and its presence in the great examples of faith (11:19,22 and

35) confirms its place in the scheme of the epistle.

Christ is here called `that great Shepherd of the sheep'. This, it is suggested, is an allusion to Moses: `Then He

remembered the days of old, Moses, and his people, saying, Where is He that brought them up out of the sea with

the shepherd of his flock?' (Isa. 63:11). Moses was the shepherd of the sheep, Christ the great Shepherd of the

sheep. Moses was brought up out of the sea, Christ was brought up again from the dead.

As the Shepherd, Christ is presented to us in a three-fold capacity in the New Testament. As the good Shepherd

He gives His life for the sheep (John 10:11). (The word `life' being strictly `soul' has reference to the shedding of

blood). As the chief Shepherd He is yet to appear and give a crown of glory to the faithful under-shepherds left in

charge of the flock of God (1 Pet. 5:2-4). These three titles correspond with the three `appearings' of Hebrews

9:23-28, the order of the first two being changed.

The word `great' of Hebrews 13:20 may read with the clause, `through the blood of the aionian Covenant', i.e.,

He was great through the blood etc., or it may indicate that Christ, as the great Shepherd, was raised from the dead

because the blood of the Covenant had been shed, and all things pertaining to sin and salvation had been dealt with.

`Make you perfect' (katartizo) has in it the idea of adjusting to new circumstances. For example, it is used for

`mending' nets (Matt. 4:21).  It is rendered, `perfectly joined together', in connection with `divisions', in

1 Corinthians 1:10. Galatians 6:1 renders it `restore' where a fall or rupture had occurred. Katartismos is the word

used in Ephesians 4:12 to explain the work of the new ministry given after the great change of Acts 28. This is the

intention in Hebrews 11:3, where the `ages were adjusted', and in Hebrews 10:5, `the body prepared' for the Lord,

when the time came for the setting aside of sacrifices and offerings. To offer acceptable service these Hebrew

believers were under the necessity of being `fitted', `mended', `restored', or `adjusted' to the new dispensation and

to the terms of the New Covenant. This is also true of ourselves. If we are members of the One Body, blessed under

the terms of the Mystery, we must be adjusted or fitted to our new calling before we shall be acceptable. Hence the

prayers of Ephesians 1 and Colossians 1 with this in view. Hence, also, the special ministry of Ephesians 4.

This acceptable service is summed up in the words of Hebrews 13:21, `to do His will', and this is true for every

dispensation and phase of the divine plan. It is true of the kingdom of heaven (Matt. 6:10), as well as of the Mystery

(Eph. 1:9). It is the goal of all prayer (Col. 1:9; 4:12). The will of God comprises the whole work for which Christ

came, lived and died (Heb. 10:7,9, 10). The will of God sums up all service (Heb. 10:36; 13:21).

All is `through Jesus Christ, to Whom be glory unto the ages of the ages, Amen'. Here is the purging of the

conscience from dead works in order that service to the living God may begin (Heb. 9:14). This alone makes

service acceptable. Throughout the epistle there has been one movement, away from all else to Christ, and it will

refresh us to go over the epistle with this in mind before we finish.

(1) SPEAKING OF THE WORD HE SAITH:

`God, Who at sundry times ... spake in time past ... by the prophets, hath in these last days spoken unto us in

Son' (Heb. 1:1,2).