Hebrews 13 - The Biblical Illustrator

Here have we no continuing city

An ever-changing scene:

These words sum up what was certainly the apostolic mind as to the position of Christians in the world.

They were members, as we are, of a vast and complex association which we call human society; but, with all its great attributes, it wants permanence. The world passes away as we work and speak. “Here we have no continuing city.” We have, indeed, a city; we have a wonderful and beneficent citizenship; we could not live without it; we owe it debts beyond repayment, duties of the most sacred kind; but society is with us and about us to-day, and to-morrow we and it are to be so much farther on in our round of successive changes, by which it becomes something quite different from what it is now, something, perhaps, which now we cannot imagine, and we disappear from life and from the visible world. But though “here we have no continuing city,” we do “seek one to come.” Born amid change, knowing nothing by experience but change, the human heart yet obstinately clings to its longing for the unchangeable and eternal. Christian souls not only long for it, but look for it. We seek that which is to come--seek it, believing that we shall one day reach it. We do not need Scripture to teach us that “we have no continuing city,” that “the fashion of this world passeth away,” that “nothing continueth in one stay.” But only Scripture can teach us to seek with hope for that which is to come. I need not remind you how, throughout the Psalms, we meet the impressive recognition of this aspect of life and of the world. They are full of the presence, of the greatness, of the eventfulness Of change--change going on for good and evil, for joy and sorrow, in Outward circumstances, in the inward life--changes visible, material, political, moral, and vicissitudes in the fortunes of men and nations; and there are recorded the most rapid alternations and successions of feeling in the soul within, in its outlook towards God and things outside it. The idea of the sovereignty of God is the counterpart throughout the Psalms set over against all that is unsatisfying, disastrous, transitory, untrustworthy, not only in man’s condition, but in the best that be can do. The psalmists realised that they had “no continuing city” in a way that is far beyond our experience. They knew a state of society which could rely on nothing settled. It was liable at any moment to be tormented by insolent and lawless wickedness, to be shaken to its foundations by the fever and passion of false religions, to be crushed down into utter ruin by some alien conqueror. They believed that they were the people of God; they believed that they had His promises; and yet what they saw was these promises still unfulfilled, recalled, apparently passing away to nothingness; they, the people of God’s holiness, saw in the midst of them, trampling on all light and purity, the bloodthirsty and deceitful man; they, the elect of the Lord of Hosts, saw the enemy master among the ruins of God’s holy place, and for generation after generation felt themselves the slaves and spoil of the heathen. What wonder, then, that the voice of grief and humiliation sounds with such tragic repetition in the Book of Psalms? “Hath God indeed forgotten to be gracious, and wilt He shut up His loving-kindness in displeasure?” But what is the other side of all this? It is that perhaps with one, and that only an apparent exception, the voice of unalloyed and uncomforted despair is never heard there. At the very moment that the heart is rent with shame and agony comes the remembrance of the Eternal King of Mercy and Righteousness, whose kingdom endured from end to end, while empires rose and fell, and whose ear heard with equal certainty the cry of the poor, and the blasphemer, and the cruel. In spite of the daily evidence of experience, the wicked “flourishing like a green bay-tree,” the power of the oppressor, the mocking tongue of the blasphemer--in spite of all, the foundations stand sure and unshaken by any accidents of mortal condition. “Thou art set in the throne that judgest right.” “The Lord shall endure for ever; He hath also prepared His seat for judgment.” “The Lord also will be a defence for the oppressed,” &c. And so with the transitoriness of the lives and generations of men. Nowhere is a keener sense shown of it than in the Psalms. “For man walketh in a vain shadow, and disquieteth himself in vain.” “As soon as Thou scatterest them they are even as a sleep, and fade away suddenly like the grass.” “For, when Thou art angry, all our days are gone; we bring our years to an end as a tale that is told.” What is there to comfort and compensate for this dreary prospect? Nothing but unlimited trust in God’s power and goodness and ever-watchful care. “My days have gone like a shadow, and I am withered like grass.” There is the consciousness which must come to all men sooner or later--a consciousness in the Psalmist’s case that these great changes in his lot were not undeserved by a sinner. “And that because of Thy indignation and wrath; for Thou hast taken me up, and cast me down.” The great revelation of forgiveness and immortality was yet to come, but the Psalmist’s faith in the Eternal King of the world never wavered. “The days of man are bat as grass, for lie flourisheth as a flower of the field. For as soon,” etc. “But the merciful goodness,” &c. “When the breath of man goeth forth,” &c. The waste, the throwing away of human souls, of human affection--is there anything more strangely perplexing in the ruin of death? But the answer is at hand: “Blessed is he that hath the God of Jacob for his help,” &c. Men died and were buried, and their children after them; they knew that they must die and be as though they had never been. They walked like shadows in the midst of shadows. They felt to the full the shortness of life, how soon it was over, how awful its inevitable changes; yet they did not faint. They knew that over them was the ever-continuous rule of Him who made heaven and earth and all things. They doubted not that He “keepeth His promise for ever”; and so, with change and mortality in them and around them, written on the solid earth and on the distant heaven, they broke into the exulting song (Psalms 102:25-28): “Here we have no continuing city”; but we know, with a distinctness which all men have not, of the city that hath foundations, whose builder and maker is God. But where is that passionate, delighted, triumphant faith of those men of old? What have we got of their joy and gladness at the very thought of God? (Dean Church.)

Mutability of man’s present condition

I. HERE WE HAVE NO CONTINUING CITY.

1. We may be said to have here no continuing city, by reason of the changes to which our circumstances are liable.

2. The same truth will appear evident if we consider the dissatisfaction with which every condition in life is attended.

3. The truth of the apostle’s declaration will appear still more manifest when we consider the change to which we ourselves are liable. Every step that we take, while it may bring us nearer to some object of pursuit, at the same time brings us nearer to that misty ocean upon which we must all embark, and bid adieu to all upon its shore.

II. BUT WE SEEK ONE TO COME.

1. This presupposes, on the part of Christians, an idea of the existence of another city yet to be discovered.

2. The language of the apostle implies not only a conviction of the existence of heaven, but of its excellence, its decided superiority to the place of man’s present habitation.

3. The language here employed implies a belief that this city may be gained.

4. It implies, more particularly, that Christians have abandoned the world.

5. It implies an actual entrance upon the way to heaven by an engagement in Christian duty. (James Clason.)

The final home of the Christian not on earth, but in heaven

I. MAN HAS NO PERMANENT HOME ON EARTH.

1. The inconstancy of human life.

2. The inevitable event of death.

3. The doom which awaits the earth.

II. THE PERMANENT HOME OF THE CHRISTIAN IS IN HEAVEN.

1. Heaven is a place.

2. Heaven is a permanent place.

3. Heaven is sure to the faithful believer.

III. To ATTAIN HEAVEN IS THE CHRISTIAN’S SUPREME CONCERN.

1. Heaven is secured to the believer conditionally.

2. That condition must be fulfilled on earth.

3. Its fulfilment requires the vigorous application of the whole mind.

4. The hope of heaven inspires Christian courage. (Homilist.)

Men sojourners upon earth

I. No sooner are we capable of looking round us, and considering the frame of our nature, and the condition of our being, than we may observe THAT, DERIVED FROM DUST, WE NATURALLY HASTEN TO DUST AGAIN; that none can claim the privilege of an exemption from the common necessity; that the human, like the vegetable race, have their periods of growth and declension, and are either cut down by the hand of violence, or soon fade and drop of themselves. Strangers and sojourners here, as were all our fathers, we soon pass away, and are gone.

II. I proceed to deduce SOME REFLECTIONS AND INFERENCES FROM THE SHORT DURATION AND TRANSITORY: CONDITION OF HUMAN LIFE.

1. Melancholy indeed would be the reflection that we pass away as a shadow if this life were the whole of our existence, and we had no hope beyond it, But, setting aside other considerations, the short term of our existence here may give us grounds to hope that it will be renewed and prolonged hereafter. For can we think that man was not designed by his Maker to attain that perfection in wisdom, and virtue, and happiness of which his nature is susceptive?

2. Meditation on our short and uncertain state in this world may wean us from an over-fondness for anything in it.

3. The consideration of the shortness of life may assist us in supporting us under its afflictions.

4. If the time of our sojourning in this world be but short, let the great and habitual object of our attention be that state which may soon begin but can never end. If “we have here no continuing city, let us seek one to come.” (G. CarT, B. A.)

Present change and future continuance:

Changeableness is one characteristic of all that is earthly. What is history? Largely the record of a succession of vapours which have appeared for a little time, and then have vanished away. What is philosophy but knowledge of the rise and progress, the extent and duration of shadows? What is poetry but the expression of the deep emotions awakened by earthly vicissitudes? And what is this world as we now all see it but a system of globes having a double revolution? Nothing abides in the same place, or exhibits two days together the same aspect. Changeableness is one feature of all that is earthly; human nature being no exception. Personally, relatively, in body, in spirit, within, without, there is no continuance. Some of the changes to which men are subject are manifestly good in themselves, good in all respects, and in the case of those who love God, and who are the called according to His purpose, all things work together for good. “Here have we no continuing city.” In what position are we left? Are we never to have continuance? Yes, we are to look upon things abiding, for while “here we have no continuing city, we,” Christians, “seek one to come.”

I. Look at THIS CHANGEABLENESS HERE FELT AND ACKNOWLEDGED. “Here have we no continuing city.” This seems discordant with the closing verse of the former chapter, where it is said--“We receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably with reverence and godly fear.” But you remember, that kingdom is within us; and that kingdom is continued. The apostle is speaking in the text rather of that which is outside of us. Here, too, have we no fixed temporal condition. The rich often become poor; the elevated are brought low; and the men of many friends are made desolate. Here, too, have we no ultimate stage of existence. We begin with babyhood, rise into childhood, and oh, how soon do we get through manhood! And here have we no permanent visible Church. The persons constituting the Churches of Christ die; the members of particular congregations change; they pass from one community to another; and our Church forms and modes alter. Here, too, have we no fixed and unalterable demand upon our resources and powers. Duties and responsibilities, they all vary. Here, too, have we no fixed state of the emotions. To-day we are in joy; to-morrow in sorrow. Here, too, have we not the consummation of redemption. There are some things in our salvation now complete. Our pardon is complete; our justification is complete; but the inner salvation is being wrought out. There is no continuance in the experience of a true Christian. Here, too, have we not the everlasting Jerusalem. So that we may say, looking at all these facts, “Here have we no continuing city.”

II. WE CHRISTIANS SEEK ONE TO COME. We desire that which is unchangeable, and we seek it. “One to come”--a higher and a settled dwelling-place--a final home. It is love that makes a home. To love, and to be loved, though it be in the peasant’s cot, is to be at home; and often you find homes in the rudest dwellings, and none in the most splendid palaces. But where love is likely to be disturbed--where some rude hand can take the threads that love is ever spinning and tying and fastening, and cut them and sever them, the home feeling must of course be partial. And we long for a place and a state where we shall abide eternally in the presence of those who love us. “We seek one to come.” A higher and a settled dwelling-place, a final home, a permanent state of being--not a stereotyped state of being, but still a permanent state of being, as distinguished from a mere probational state. And we long for, we seek a permanent state of being, and an undisturbed condition. Society, for example, just to take two or three illustrations--society without interruption or separation. Now, as soon as we know one another, we are taken away from each other. Occupation pursued for ever. The man who looks at this world as he should look at it almost trembles to undertake anything great or anything grand. But think of immortality as the day of your work. What broad foundations of enterprises may you lay, when you shall feel that you have the “for-ever” before you in which to execute those enterprises! “One to come”--not only occupations to be pursued for ever, but pleasure to be enjoyed for ever, and honours to be worn for ever, and worship to be continued for ever, and communion to be unbroken for ever, and the Church to be glorious and perfect for ever. Now, we Christians desire this for comfort’s sake, for progress’ sake, and above all for righteousness’ sake. Acknowledge, then, that “here have we no continuing city”; acknowledge it. Acknowledge it by expecting change. Do not busy yourself in trying to fix permanently all the arrangements of your households, and to say, as I sometimes hear some of you say, and hear you say occasionally with trembling, “Now we are settled.” Settled? Settled this side of the grave? Settled--where change is the very law of life? Settled? Oh, never say with the spirit that we are now condemning, “Now we are settled.” When God requires you to make changes, make them, and be ready for them, and then they will not hurt you. “Here have we no continuing city.” Acknowledge this fully and cordially. Then “ seek one to come”--by union with Jesus Christ, and by spiritual preparedness. There is a city to come--a collection of the saved children of Adam in one place--a holy place, a city. It is beautiful for situation, like Jerusalem of old,but built upon everlasting hills which shall never bow, and upon mountains which shall never be moved. It is a holy city, into which shall not enter anything that defileth or worketh abomination, or maketh a lie. (S. Martin.)

No continuing city here

I. THE AFFECTING VIEW WHICH THE TEXT PRESENTS OF THE PRESENT WORLD.

1. Our earthly possessions do not continue.

(1) Our life--the chief of them--is not permanent. “We know not what a day may bring forth.”

(2) Our connections are not permanent. We may flatter ourselves in the hope that they will remain, and avail us, all along the journey of life; that we shall never want a relative to feel an identity of interests with us; but, probably, amidst all these self-gratulations, events may arise to dissolve our pleasing reverie, and to compel us to mourn over lost relations, never to be regained.

(3) Our health, property, respectability, do not always continue. What reverses of this kind does the page of history record! We read of constitutions broken, estates lost, fortunes ruined--of thrones subverted.

2. Our opportunities do not continue. There is a tide in our affairs, both temporal and spiritual.

3. Our religious peace and joy do not continue. There are disturbing forces in the kingdom of grace, as well as in that of nature: there are alternations in the affections of the soul, as well as in the seasons and the elements; and it would be strange if our minds were liable to no fluctuations, since there are different states in the health of our bodies.

II. THE CONDUCT WHICH THE APOSTLE DESCRIBES IN REFERENCE TO ANOTHER WORLD--“but we seek one to come.”

1. Observe the figure under which the place of the future abode of godly persons is represented--it is a city. A city means a place of concourse, in which is intelligent and agreeable society; a place of protection, a place of entertainment, where there is much to delight the eye, the ear, the taste--a place of refinement, where the minds, and manners of the inhabitants are removed from what is coarse--a place of wealth and comfort, affording a confluence of the supplies and enjoyments of life.

2. This peerless place is yet to come. That is, it is yet to appear, to be enjoyed--it is future. Hannibal’s soldiers had no adequate idea of the

Italian plains, before they descried them from the Alpine heights. The Israelites must have had a very imperfect notion of the Land of Promise, before they had crossed the Jordan, and traversed its mountains and valleys, entered its cities, walked amongst its vineyards, and partook of its milk and honey. And our highest attainments of grace upon earth leave us painfully ignorant of the perfect realisations of glory which await us in heaven.

3. Real Christians are now seeking this city which is to come. Seeking it implies earnest desire, assiduous diligence, and progressive advancement. (J. Davies.)

No continuing city:

In Chili, where the ground is subject to frequent shocks of earthquake, the houses are built of lowly height and of unenduring structure; it is of little use to dig deep foundations, and pile up high walls, when the very earth is unstable; it would be foolish to build as for ages when the whole edifice may be in ruins in a week. Herein we read a lesson as to our worldly schemes and possessions; this poor fleeting world deserves not that we should build our hopes and joys upon it as though they could last us long. We must treat it as a treacherous soil, and build but lightly on it, and we shall be wise. (C. H. Spurgeon.)

A frail habitation:

Mr. Ruskin speaks in his “Love’s Meinie” of the “Little Crake, a bird which lays her eggs on an inartificially constructed platform of decayed leaves or stalks of marsh plants, slightly elevated above the water. How elevated I cannot find proper account, that is to say, whether it is hung to the stems of growing reeds, or built on hillocks of soil, but the bird is always liable to have its nest overflown by floods” (H. O.Mackey.)

We seek one to come

The abiding city of God’s people

I. I shall trace in these words THE OBJECT YEARNED AFTER BY EVERY MAN’S HEART, VIZ., A SETTLED AND SECURE CONDITION. Fully to enter into the beauty and force of this expression, it is necessary to imagine ourselves transported to a country exposed to the frequent devastation of war. Imagine yourselves in a land where the broken framework of the law cannot restrain each castle and town from pouring forth its band of marauding ruffians; or, suppose an enemy’s host landed and spreading fire and ruin far and wide--you will then partly estimate the desirableness of dwelling in “a continuing city.”

II. Therefore, secondly, GOD CONDESCENDS TO GIVE MAN A WARNING RESPECTING IT, drawing at one stroke a picture of this world, by saying that no such permanent security is to be found here--“here we have no continuing city.” Are riches secure? Your city has no bolts and bars to confine them. Friends, the nearest and dearest--what risk of their becoming estranged and chilled by misunderstanding. Earthquake, and hurricane, and plague, and war, are not necessary to brand instability on our comforts of this life. In the form of a slight cold Death lays its imperceptible touch upon the frame, and ere long comes to claim his own. Yet men will seek for these things, as if they were to endure, and will confide in their continuance to the last hour. It is necessary, then, that ye be warned by no less than the voice of God Himself, that “here ye have no continuing city.”

III. But, thirdly, GOD ASSURES US THAT THERE IS SUCH A STATE TO BE ATTAINED UNTO ELSEWHERE--there is “one to come.” The original is more explicit, for the existence of such a state is expressly affirmed. It is spoken of not as a hope, an imagination, like those which man sets before his own eyes, but as a reality. The true force of the expressions, “the one to come,” is, “the city that is to come.” Yes, revelation sets before us a place of security beyond the utmost dream of human hope--“a continuing city,” more complete than it hath entered into the heart of man to conceive, hath God prepared for them that love Him. It is figured forth as a city Hebrews 11:16): “God is not ashamed to be called their God, for He hath prepared for them a city.” It hath walls and gates: “Thou shalt call thy walls salvation, and thy gates praise.” It is set forth specially under the figure of the “holy city,” the New Jerusalem: “the city had no need of the sun, nor of the moon.” The majesty of God is security for the peace and safety of that place.

IV. But, fourthly, THE APOSTLE LETS FALL BY THE WAY A SHORT CHARACTERISTIC DESCRIPTION OF EVERY TRUE CHRISTIAN, VIZ., THAT HE IS A “SEEKER” OF THAT HEAVENLY CONDITION: “We seek one to come.” Recognise in this description that earnestness is an implied characteristic of the people of God. As an exile seeks his father’s land, or his native city, where the great majority of his kindred dwell, so the Christian soul feels towards heaven. He need not affect stoic indifference to the stations and duties on earth. St. Paul said, “I am of Tarsus in Cilicia, a citizen of no mean city.” But let earthly things clash with heavenly, and you will see where his heart is, that he is earnestly seeking his native city, into whose privileges he was new born, though at a distance, precisely as Paul was born into the privileges of Rome, though his native place was in Cilicia. The earnestness of a Christian will show itself in all he does; and in proportion as he is earnest, is the development of his Christianity. Another remark to which this characteristic description of a Christian gives rise, is an encouraging one to those Christians who, though earnest, are cast down. A Christian’s character is evidently that of an expectant, not a possessor. Ye are not yet come into the place which the Lord hath said He will give unto you. Be not therefore discouraged at being only an expectant of coming blessings. I would now fain bind this subject yet closer upon your individual hearts, by addressing three classes of persons. First, those that have suffered much from the mutability of earthly things; secondly, those that have been prosperous hitherto; and, thirdly, those that are entering on the trials of life. (G. Hebert, M. A.)

Only one Paradise for man

It is said that Mahomet approached Damascus, and when he stood to view the dazzling spectacle of that royal city, amid the beautiful plain, he turned aside and left the prospect, saying, “It is given to man to enjoy Paradise but once. If I possess Damascus I lose heaven.”

Offer the sacrifice of praise

A life-long occupation:

It is instructive to notice where this verse stands.

The connection is a golden setting to the gem of the text. Here we have a description of the believer’s position before God. He has done with all carnal ordinances, and has no interest in the ceremonies of the Mosaic law. What then? Are we to offer no sacrifice? Very far from it. We are called upon to offer to God a continual sacrifice. Having done with the outward, we now give ourselves entirely to the inward and to the spiritual. Moreover, the believer is now, if he is where he ought to be, like his Master, “without the camp.” What then? If we are without the camp, have we nothing to do? On the contrary, let us the more ardently pursue higher objects, and yield up our disentangled spirits to the praise and glory of God. Do we come under contempt, as the Master did? Is it so, that we are “bearing His reproach”? Shall we sit down in despair? Nay, verily; while we lose honour ourselves, we will ascribe honour to our God. We will count it all joy that we are counted worthy to be reproached for Christ’s sake. Moreover, the apostle says that “Here we have no continuing city.” Well, then, we will transfer the continuance from the city to the praise--“Let us offer the sacrifice of praise to God continually.” If everything here is going, let it go; but we will not cease to sing. If the end of all things is at hand, let them end; but our praises of the living God shall abide world without end.

I. First, then, concerning a believer, let me DESCRIBE HIS SACRIFICE. “By Him therefore.”

1. See, at the very threshold of all offering of sacrifice to God, we begin with Christ. We cannot go a step without Jesus. Without a Mediator we can make no advance to God. He is that altar which sanctifies both gift and giver; by Him, therefore, let our sacrifices both of praise and of almsgiving be presented unto God.

2. Next, observe that this sacrifice is to be presented continually. Not only in this place or that place, but in every place, we are to praise the Lord our God. Not only when we are in a happy frame of mind, but when we are cast down and troubled. The perfumed smoke from the altar of incense is to rise towards heaven both day and night, from the beginning of the year to the year’s end.

3. The apostle goes on to tell us what the sacrifice is--the sacrifice of praise. Praise, that is, heart-worship, or adoration. Adoration is the grandest form of earthly service. We ascribe unto Jehovah, the one living and true God, all honour and glory. Praise is heart-trust and heart-content with God. Trust is adoration applied to practical purposes. Praise is heart-enjoyment; the indulgence of gratitude and wonder. The Lord has done so much for me that I must praise Him, or feel as if I had a fire shut up within me.

4. The text evidently deals with spoken praise--“Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name”; or, as the Revised Version has it, “the fruit of lips which make confession to His name.” So, then, we are to utter the praises of God, and it is not sufficient to feel adoring emotions. “Well,” saith one, “I cannot force myself to praise,” I do not want you to force yourself to it: this praise is to be natural. It is called the fruit of the lips. Fruit is a natural product: it grows without force, the free outcome of the plant. So let praise grow out of your lips at its own sweet will. Let it be as natural to you, as regenerated men, to praise God as it seems to be natural to profane men to blaspheme the sacred name. This praise is to be sincere and real. The next verse tells us we are to do good and communicate, and joins this with praise to God. Many will give God a cataract of words, but scarce a drop of true gratitude in the form of substance consecrated. This practical praising of the Lord is the life-office of every true believer. See ye to it.

II. We will, secondly, EXAMINE THE SUBSTANCE OF THIS SACRIFICE. “Let us offer the sacrifice of praise to God continually.”

1. To praise God continually will need a childlike faith in Him. You must believe His word, or you will not praise His name. Doubt snaps the harp-strings. Question mars all melody. Unbelief is the deadly enemy of praise.

2. Faith must lead you into personal communion with the Lord. It is to Him that the praise is offered, and not to our fellow-men.

3. You must have also an overflowing content, a real joy in Him. Be sure that you do not lose your joy Rejoice in the Lord, that you may praise Him.

4. There must also be a holy earnestness about this. Praise is called a sacrifice because it is a very sacred thing. When life is real, life is earnest: and it must be both real and earnest when it is spent to the praise of the great and ever-blessed God.

5. To praise God continually, you need to cultivate perpetual gratitude, and surely it cannot be hard to do that! Remember, every misery averted is a mercy bestowed; every sin forgiven is a favour granted; every duty performed is also a grace received. Let the stream leap up to heaven in bursts of enthusiasm; let it fall to earth again in showers of beneficence; let it fill the basin of your daily life, and run over into the lives of others, and thence again in a cataract of glittering joy let it still descend.

6. In order to this praise you will need a deep and ardent admiration of the Lord God. Admire the Father--think much of His love; acquaint yourself with His perfections. Admire the Son of God, the altogether lovely One; and as you mark His gentleness, self-denial, love, and grace, suffer your heart to be wholly enamoured of Him. Admire the patience and condescension of the Holy Ghost, that He should visit you, and dwell in you, and bear with you.

III. I want, in the third place, to COMMEND THIS BLESSED EXERCISE.

1. “Offer the sacrifice of praise to God continually,” because in so doing you will answer the end of your being. Every creature is happiest when it is doing what it is made for. Christians are made to glorify God; and we are never in our element till we are praising Him. Do not degrade yourself by a less Divine employ.

2. Praise God again, because it is His due. Should Jehovah be left unpraised? Praise is the quit-rent which He asks of us for the enjoyment of all things; shall we be slow to pay?

3. Praise Him continually, for it will help you in everything else. A man full of praise is ready for all other holy exercises. The praises of God put wings upon pilgrims’ heels, so that they not only run, but fly.

4. This will preserve us from many evils. When the heart is full of the praise of God, it has not time to find fault and grow proudly angry with its fellows. We cannot fear while we can praise. Neither can we be bribed by the world’s favour, nor cowed by its frown. Praise makes men, yea, angels of us: let us abound in it.

5. Let us praise God because it will be a means of usefulness. I believe that a life spent in God’s praise would in itself be a missionary life. A praiseful heart is eloquent for God.

6. Praise God, because this is what God loves. Notice how the next verse puts it: “With such sacrifices God is well pleased.”

7. To close this commendation, remember that this will fit you for heaven. You can begin the music here--begin the hallelujahs of glory by praising God here below.

IV. LET US COMMENCE AT ONCE. What does the text say? It says, “Let us offer the sacrifice of praise continually.” The apostle does not say, “By and by get to this work, when you are able to give up business, and have retired to the country, or when you are near to die”; but now, at once, he says, “Let us offer the sacrifice of praise.” Let us stir one another up to praise. Let us spend to-day, and to-morrow, and all the rest of our days in praising God. If we catch one another a little grumbling, or coldly silent, let us, in kindness to each other, give the needful rebuke. It will not do; we must praise the Lord. Just as the leader of an orchestra taps his baton to call all to attention, and then to begin singing, so I bestir you to offer the sacrifice of praise unto the Lord. The apostle has put us rather in a fix: he compels us to offer sacrifice. Did you notice what he said in the tenth verse? He says, “We have an altar.” Can we imagine that this altar is given us of the Lord to be never used? Is no sacrifice to be presented on the best of altars? If we have an altar, do not allow it to be neglected, deserted, unused. It is not for spiders to spin their webs upon; it is not meet that it should be smothered with the dust of neglect. “We have an altar.” What then? “Let us offer the sacrifice of praise to God continually.” Do you not see the force of the argument? Practically obey it. Beside the altar we have a High Priest. Shall He stand there, and have nothing to do? What would you think of our great High Priest waiting at the altar, with nothing to present which His redeemed had brought to God? No, “by Him therefore let us offer the sacrifice of praise to God continually.” Bring hither abundantly, ye people of God, your praises, your prayers, your thank-offerings, and present them to the Ever-blessed! (C. H. Spurgeon.)

Public worship a sacrifice:

It is commonly supposed that the immediate object and end of public worship is edification, and that we assemble ourselves together in God’s house of prayer, mainly, if not solely, for our own benefit and improvement. Persons who are better informed will, indeed, admit that the honour of God is also intended in public worship; but it is evident that most people are far from realising this truth. The devout Christian will readily understand that such a view of public worship as this, which has respect rather to our own profit than to God’s honour, is most erroneous; and the words of the text, rightly understood, are well calculated to set forth and correct the falseness of this notion. Now, in considering the apostle’s expression, “sacrifice of praise,” with a view to ascertain the full meaning of the phrase, let us inquire whether there was anything in the ancient sacrifices which does not apply to the solemn services of the Christian Church.

1. And the first prejudice which we may mention against applying the term sacrifice to our own acts of worship is the erroneous persuasion that blood was always shed in the sacrifices of old. But this is altogether a mistake, and betrays an ignorance of the Scriptures, as well as of the writings of heathen antiquity; for nothing is more certain than that the sacrifices both of Jews and Gentiles consisted, many of them, of the oblation not of slain animals, but of flour, cakes, wine, fruits, and other vegetable substances.

2. Having, then, shown that there were other sacrifices among the Jews than those of slain animals, I will notice a second objection that might be ignorantly urged against the term “sacrifice” being applied to Christian oblation, viz., that the sacrifices of old were always burnt upon the altar, whereas all burnt-offerings have ceased among Christians. But it is not true that all the Jewish sacrifices were burnt; for it is certain that the wave-loaves were not thus offered with fire: and again, it was distinctly enjoined that the scape-goat was to be presented alive before the Lord to make an atonement.

3. But perhaps a still more serious objection to our use of the word “ sacrifice” is the fear entertained by many well-meaning persons lest this term should suggest the idea that our religious performances are intrinsically meritorious and propitiatory, and so detract from the all-sufficient merits of the great sacrifice which was once offered for the sins of the whole world. But this apprehension is also founded upon the mistaken notion that the sacrifices before the coming of Christ were really propitiatory; whereas, in truth, they had no real virtue apart from the merits of that prevailing sacrifice which they prefigured. Not one of the Jewish ceremonies and sacrificial rites could, in the least, avail to cleanse from sin, but as they were accepted by God for the sake of the offering of the body of Christ once for all. It does not, therefore, appear how the application of the term sacrifice to Christian oblations, and particularly to the Holy Eucharist, can encourage the supposition that they are intrinsically meritorious. But while it is freely admitted that none of these ceremonies, either before or after Christ, are in their own nature and by their own virtue meritorious, it may be safely maintained that, if they be done in and “by Him,” our “ Priest for ever,” then they are, through the atonement of the Cross, availing to the quieting of our consciences, the reconciling to God, the imparting of grace, and the forgiveness of sin. And this surely is especially true of that sacrifice of praise which has been ordained by Christ Himself as the perpetual memorial of the sacrifice of His death, and of the benefits which we receive thereby. Observe: St. Paul, writing to the Hebrew converts, who of all people were most familiar with the import of the word “ sacrifice,” instead of avoiding the use of this term, as if all notion of the solemn offerings of the Mosaic law was to be carefully banished from their christianised minds as irreconcilable with the spirituality of the gospel, selects this very word to convey to them his idea of the character of Christian praise. Now, to the Jewish mind sacrifice was a solemn act surrounded with a ceremonial prescribed by God Himself. There was the trouble and expense of providing the oblation; then it was to be brought to the priest, who alone could present it with prayer to God and make it an acceptable sacrifice. We will conclude the subject with a few practical remarks suggested by the word “continually.” The worship of the Church is a sacrifice. But not only this, it is a continual sacrifice. There was the daily, morning, and evening sacrifice among the Jews. There has ever been the same daily services in the Catholic Church of Christ; and our own Anglican branch of it asserts this duty, and claims this privilege. Has our gracious Lord taught the Church to cry continually, “Give us this day our daily bread”; and does this petition suggest individual and domestic wants only, and not those of the people and nation also? Is it lawful for man to pray daily for common blessings, and must it not be a duty and a privilege to unite in prayer, in God’s own house of prayer, under the direction of His ministers? But besides this continual sacrifice, I would remind you of those more solemn days of fast and festival, upon which every devoted member of the Church Catholic (or at least some representative of his family) should present himself before the Lord, if he desires to be like, or fears to be very unlike, all Christians of bygone days. These levees of the King of kings will often be held on days inconvenient to the world. But we are not of the world, but subjects of another kingdom. But to realise this blessedness you must come to offer sacrifice. You must come in God’s way, and in compliance with the laws of His Church. Do not think too much, or immediately of the benefit, spiritual or temporal, which you hope to receive; but think first and chiefly of rendering to God that homage which is His due. Nor make much of the trouble or inconvenience which such duties may occasion you; rather to the “fruit of your lips,” add cheerfully the sacrifice of your time, your bodily strength, your worldly substance. (C. Wray, M. A.)

Thanksgiving

We must thank God for the mercies we have, or else we shall not have others. In the early days when the Puritans settled in New England they were always having fast days. They had a fast day because their bread was getting short; another fast day because the Red Indians invaded them; another fast day because a ship had not arrived that they expected; and they had so many fast days that they began to get exceedingly weak. At length, one very wise brother said, “Did they not think it would be as well, now and then, to vary the thing, and to have a feast day occasionally? Would it not be quite as acceptable to God if instead of mourning over mercies they wanted, they were to thank Him for mercies enjoyed?” So they instituted what is called the thanksgiving day, which became a perpetual ordinance afterwards--the thanksgiving for mercies received. There is reason and wisdom in such a course. How dare you go and ask for anything else till you have been thankful for what you have? What do you with poor people who depend upon you? You gave the man some relief yesterday, and he walked away with an ungrateful face, shrugging shoulders, as much as to say, “That’s all!” Sometimes when you have given charity to a very greedy person, have you not seen him stand and look at it? What has been your rule when he comes next time? You have sent him away empty, and very properly is he punished. But how is it the Lord does not serve you the same? You ask Him for a mercy and you get it, and you either look at it as though it were not worth having, or else you enjoy it for a time and then forget you have ever had it, and never think of thanking Him; and then you knock at His door again, and expect that He will wait upon your lusts when you will not wait upon His throne with thanksgiving. (C. H. Spurgeon.)

Thanksgiving in the heart:

As flowers carry dewdrops, trembling on the edges of the petals, and ready to fail at the first waft of wind or brush of bird, so the heart should carry its beaded words of thanksgiving; ‘and at the first breath of heavenly flavour, let down the shower, perfumed with the heart’s gratitude. (H. W. Beecher.)

Praising God:

In praising a fellow creature we may easily surpass the truth; but in praising God we have only to go on acknowledging and confessing what He really is to us. Here it is impossible to exceed the truth; and here is genuine praise. (J. A. Bengel.)

Praise:

Gurnall spoke of “the double action of the lungs”--the air sucked in by prayer and breathed forth again in praise.

Little rent:

The Lord has many fine farms from which He receives but little rent. Thanksgiving is a good thing: thanksliving is better. (P. Henry.)

A line of praise

A line of praises is worth a leaf of prayer; and an hour of praises is worth a day of fasting and mourning.. (J. Livingston.)

Thankless people

Pliny says in his Natural History there m a certain people in India, upon the river Ganges, called Aotomy, who have no mouth, but feed upon the smell of herbs and flowers. We have some of the same kind of people in England: when, under the afflicting hand of God, they have no lips to praise God, nor tongues to justify Him. (J. W. Kirton.)

Praise:

Hard by the table of shewbread commemorating His bounty should stand the altar of incense denoting our praise. (C. H. Spurgeon.)

Gratitude an aid to enjoyment:

Many favours which God giveth us ravel out for want of hemming, through our own unthankfulness; for though prayer purchases blessings, giving praise doth keep the quiet possession of them.

“Have we thanked Him?”

A lady, hearing of a poor gipsy boy lying very ill in a tent, was anxious to visit him. In her endeavours to do so she met with much abuse and a refusal from the boy’s father. At last, however, the father consented to her visiting his dying son. Entering the tent, she found the poor lad lying on a heap of straw and in great suffering. She spoke to him of Jesus, and His love for sinners; of His cruel death and resurrection; and was astonished to see the boy’s frame shaken with sobs. To her inquiry about his distress, he gasped, “Oh, miss, and I’ve never so much as thanked Him!” Have we thanked Him?

But to do good, and to communicate, forget not

Christian beneficence:

I. WHAT THE EXPRESSIONS TO “DO GOOD “AND TO” COMMUNICATE” DENOTE.

1. To “do good” is to do whatever may tend to promote the good and happiness of our neighbour; to prevent any peril or misfortune he may be exposed to, or to deliver him out of any circumstances of adversity which he may be in. The goods or evils we are capable of in this world either respect our spiritual or our temporal state. If he requires our advice we ought to give it in the best manner we can; if our assistances we ought to discover a readiness to gratify him in any reasonable request.

2. To communicate, or distribute, is to set apart some proportion of those good things the providence of God has blessed us with to the benefit and relief of others.

II. WHY DOING GOOD AND COMMUNICATING ARE SACRIFICES ACCEPTABLE AND WELL-PLEASING TO GOD.

1. By beneficence and charitable actions we imitate God in one of the glorious and moral perfections of His nature. That perfection which He seems Himself to exalt above all His other attributes, and without which they would render Him rather an object of terror than love to us.

2. Hereby we do honour to the providence of God. For probably this, among other reasons, may be one why God has put so great a number of men under circumstances of want, that those who are in a better capacity may have constant occasions of exerting themselves in all the good offices of humanity and love, which are the brightest ornaments of human nature; and that others, seeing these their good works, may be more effectually excited to glorify God.

3. By acts of beneficence we discover the power which religion has over us, and the sincerity of our love to God. This is the most sensible argument that we can give to ourselves or others, that our hearts are right with God, and that religion has in truth some power over us. But in truth, though acts of charity may in many respects interfere with the maxims of self-love, and seem to cross the designs of avarice and worldly-mindedness; yet it will appear under my next and last particular.

4. That they are agreeable to one of the prime and essential inclinations of human nature. God has implanted in our very frame a compassionate sense of the sufferings of other people, which disposes us to contribute to their relief; so that when we see any of our fellow creatures in circumstances of distress we are naturally, I had almost said, mechanically, inclined to be helpful to them. One reason why God has given us these natural sentiments of compassion may be that man, of all other beings upon earth, stands in the greatest need of the help of his fellow creatures; for whereas Nature, when she brings other creatures in the world, puts them in a readier way of making some provision for themselves. Man is born more exposed, and even in his full strength he would at the best but pass his time very ill were it not for the many comforts and conveniences which he reaps from society. As God has made man a sociable creature, it was a very wise design of His providence to train him up in such a manner for society as might give him the strongest impressions of all the duties of humanity and respect, which he owes to it, anal wherein the peace and happiness of it principally consist. (R. Fiddes, D. D.)

Doing good:

There is no good for man but to do good. To do good is in accordance with our highest reason, and commands universal approval; for, whatever may be the practice of the selfish and the churlish, even they are constrained, though in stinted phrase, to commend the generous. Whether we appeal to our personal consciousness, or the general judgment of mankind, the man who lives for others, and labours, even at a sacrifice, to assist and elevate them, receives the homage of the common heart. A parent, self-indulgent, neglectful, or failing to provide for the wants of those dependent upon him, or seeking to render the lives of his children subservient to his indolence or personal indulgence, is an object of contempt and reprobation. A prince who should squander the revenues of his kingdom on plans of personal aggrandisement, or schemes of wild ambition, is universally condemned, and men rise up in rebellion against him. The scholar who merely acquires knowledge for the delight it affords him, without seeking to apply it to the common good, is regarded with indifference or pity; even an angel would be neither the object of approval nor envy, who only lived to breathe in celestial joys, and was ready neither to wait nor to serve. God Himself is adored as the good, because He is the Giver of every good; nor can we conceive of Him as either indifferent to the happiness of His creatures, or regardless of their fate, without feeling that He would cease to command our reverence or cull forth our love, and would be like the fancied gods of the heathen, whose only vocation is to quaff their bowls of nectar and feast on ambrosia. The honoured dead, whose memories are cherished, and whose names are treasured as heirlooms of the race, are not those who, immured in palaces, have spent their lives in extravagant pleasures, but those who have endured hardship, and sacrificed ease, and even life, in conferring great boons on their generation. Not the rulers of the race, but its benefactors, are revered; not the high potentates, but the wise statesmen; not the ambitious warrior, but the devoted patriot, are held in loving remembrance; not he who has waded through the blood of others to the throne of a kingdom, but he who has shed his own blood to obtain or defend the liberties of a nation, will find a perennial monument in the grateful heart of posterity. To do good is not only in accordance with our highest reason, and the prompting of our best instincts, but it is the very genius of our common Christianity. If we are brought near to God by a true faith, we must become like Him in the exercise of a pure love. And how shall we do good? We live in a time of great opportunities and manifold facilities, of multiplied means of usefulness. Our capability is our only limit. But we should specially seek to do good by faithfully discharging all the duties of our vocation and sphere, by cheerfully responding to all the obligations which arise out of our relations to the home, the church, and the world; by honest work, true words, and daring deeds; and by using our influence directly and indirectly for the furtherance of any good work. We should do good by heartily sustaining, extending, and transmitting the gospel, and all its ordinances; in the erection of churches, the planting of missions, and the establishment of schools; by relieving the distressed, succouring the needy, and comforting the sorrow-stricken, both personally and through the agency of others, in connection with charitable societies and humane institutions; and by daily deeds of love and frequent gifts of affection and gratitude. To do good is the dictate of humanity, the demand of duty, the claim of justice, and the plea of interest; and each loving, feeling heart may readily find its appropriate work. (Christian World Pulpit.)

Doing good and being good:

The man who fails to fulfil his mission to others, fails to find the end and meaning of his own life; cease to do good and you will soon cease to be good, and will make shipwreck of your personal hope. The Jews were God’s witnesses of this. Instead of making all nations love them and seek to walk in the light of their life as a people, they managed to make all nations hate and persecute them--with a hatred, moreover, that deepened with the ages, and at length wrought their utter ruin. You may say that this was the inevitable result of the position of a godly people in the midst of a heathen world. At first it might be so, but not permanently. Christianity has won its way, first to toleration, then to honour--Judaism never did; and yet the peoples around were far from indisposed to receive its impressions. Joseph won his way at once at Memphis, Daniel at Babylon. And Joseph and Daniel had nothing but what Judaism had. They were Jews to the heart’s core, and the history of their missionary work stands in everlasting record to shame their countrymen, and to justify the ways of God, when “the wind bound up the self-centred and exclusive people in her wings,” and bore them into a far captivity, where, unless they were prepared to renounce their nationality, they must bear witness for God, whether they would or no. (J. Baldwin Brown.)

The useful life missed:

When an oak, or any noble and useful tree, is uprooted, his removal creates a blank. For years after, when you look to the place which once knew him, you see that something is missing. The branches of adjacent trees have not yet supplied the void. They still hesitate to supply the place formerly filled by their powerful neighbour; and there is still a deep chasm in the ground--a rugged pit--which shows how far his giant roots once spread. But when a leafless pole, a wooden pin, is plucked up, it comes easy and clean away. There is no rending of the turf, no marring of the landscape, no vacuity created, no regret. It leaves no memento, and is never missed. Which are you? Are you cedars planted in the house of the Lord, casting a cool and grateful shadow on those around you? Are you palm-trees, fat and flourishing, yielding bounteous fruit, and making all who know you bless you? Are you so useful, that were you once away it would not be easy to fill your place again, but people, as they pointed to the void in the plantation, the pit in the ground, would say, “It was here that that old palm-tree diffused his familiar shadow, and showed his mellow clusters”? Or, are you a peg, a pin, a rootless, branchless, fruitless thing, that may be pulled up any day, and no one ever care to ask what has become of it? What are you doing? What are you contributing to the world’s happiness, or the Church’s glory? What is your business? (J. Hamilton, D. D.)

“What can I do?”

The Rev. Spencer Compton, an evangelical minister at Boulogne, relates the following incident: “During a voyage to India, I sat one dark evening in my cabin feeling thoroughly unwell, as the sea was rising fast and I was but a poor sailor. Suddenly the cry of ‘Man overboard!’ made me spring to my feet. I heard a trampling overhead, but resolved not to go on deck lest I should interfere with the crew in their efforts to save the poor man. ‘What can I do?’ I asked myself, and instantly unhooking my lamp, I held it near the top of my cabin and close to my bull’s-eye window, that its light might shine on the sea, and as near the ship as possible. In half-a-minute’s time I heard the joyful cry, ‘It’s all right, he’s safe,’ upon which I put my lamp in its place. The next day, however, I was told that my little lamp was the sole means of saving the man’s life; it was only by the timely light which shone upon him that the knotted rope could be thrown so as to reach him.”

We should do good in our own sphere:

Keep in the way of your place and calling, and take not other men’s works upon you, without a call, under any pretence of doing good. Magistrates must do good, in the place and work of magistrates; and ministers, in the place and work of ministers; and private men, in their private place and work; and not one man step into another’s place, and take his work out of his hand, and say, “I can do it better”; ford if you should do it better, the disorder will do more harm than you did good by bettering his work. One judge must not step into another’s court and seat, and say, “I will pass more righteous judgment.” You must not go into another man’s school, and say, “I can teach your scholars better”; nor into another’s charge or pulpit, and say, “I can preach better.” The servant may not rule the master because he can do it best, no more than you may take another man’s wife, or house, or lands, or goods, because you can use them better than he. Do the good you are called to do. (R. Baxter.)

Exert your talents:

“Exert your talents,” said Dr. Samuel Johnson, “and distinguish yourself. Do not think of retiring from the world until the world will be sorry that you retire. I hate a man whom pride, or cowardice, or laziness drives into a corner, and who does nothing while there but sit and growl.” Activity is the key to a useful Christian life. The key to activity is opening the doors o! our hearts, and letting the river of Christ’s love constantly flow through. Our realisation of Christ’s love prompts us to love our fellow-man, and strive to lighten his burden. Then, too, the best way to be active in God’s service is to embrace every opportunity to do our fellow-man all the good we can, knowing that he that is faithful unto death shall be given a crown of life.

The most beautiful thing in the world is a good deed:

How can this be otherwise, when everything else that is beautiful is only a symbol of a deed? What are beautiful words but more or less imperfect signs for recording and perpetuating the actions which inspired them? No poem, no work of art, is beautiful unless it expresses some phase of action. The calmest landscape represents the play of light and shade, and perpetuates some instantaneous phase of motion; the marble statue represents the body in some form of actions; music is always the soul in motion; the deed gets expressed by symbols; but it is the deed which possesses the intrinsic beauty, and not the symbol. Therefore we should not think that we are incapable of apprehending and rendering the beautiful in life because we cannot write poems, or paint pictures, or carve statues. So long as we are capable of doing good and beautiful deeds, are we capable of rising to that intrinsic beauty of life which the mere art-form does nothing more than express. What if a woman cannot paint a Raphael’s Madonna, when she can be herself a Madonna, a holy mother? What though a man cannot write a grand and beautiful poem, so be it he lives a grand and beautiful life? This was the spirit that was in Christ. He was the greatest of all artists because He lived the greatest and most beautiful of lives. What He did was even more beautiful than what He said. And in the essential beauty of the deed we are all capable of being like Him.

Is his purse converted?

A Methodist labourer in Wesley’s time, Captain Webb, when any one informed him of the conversion of a rich man, was in the habit of asking, “Is his purse converted?” He agreed with Dr. Adam Clarke, who used to say, he did not believe in the religion that cost a man nothing.

Giving, a sign of perfectness:

When wheat is growing it holds all its kernels tight in its own ear. But when it is ripe the kernels are scattered every whither, and it is only the straw that is left. (H. W. Beecher.)

Practical gratitude:

Rohese, the mother of Thomas a Becket, was a very devout woman in her day. It was her custom to weigh her boy every year on his birthday against money, clothes and provisions, which she gave to the poor. (H. O. Mackey.)

The rhubarb pie plan:

During a discussion in a certain church, on the question of the duty of giving, a brother well known for his generous benefactions, was asked what part of his income he was in the habit of contributing to the Lord’s treasury. “I do not know,” said the brother; “I do very much as the woman did who was famous for the excellence of her rhubarb pies. She put in as much sugar as her conscience would allow, and then shut her eyes and put in a handful more. I give all my conscience approves, and then add a handful without counting it.” We commend this plan to those who believe that “he that soweth bountifully shall reap bountifully,” and who wish to err upon the safe side. Many men seem afraid of giving too much; but among all the failures in business of which we have heard, we have never known an instance where a man has ruined himself by giving to the poor or to the cause of God.

“Munificent bequests”

We often read in the papers of “ munificent bequests.” To my mind it is a phrase that has no meaning at all. I see no munificence in bequeathing your property to charitable purposes when you are gone out of the world and have not the possibility of longer enjoying it. What I like are munificent donations. (Lord Shaftesburg.)

True measure of charity

It has been frequently wished by Christians that there were some rule laid down in the Bible fixing the proportion of their property which they ought to contribute to religious uses. This is as if a child should say, “Father, how many times in the day must I come to you with some testimonial of my love? how often will it be necessary to show my affection for you?” The father would of course reply, “Just as often as your feeling prompts you, my child, and no oftener.” Just so Christ says to His people, “Look on Me, and see what I have done and suffered for you, and then give Me just what you think I deserve. I do not wish anything forced.” (H. G. Salter.)

With such sacrifices God is well pleased

Sacrifice--true and false:

Thousands think that if they are outwardly decent, if they veneer their lives with a decorous respectability, they are very good Christians; and that, though they neither love God nor their neighbour, but are simply walking after their own heart’s lusts. But it is not all men who are able thus to scarify the surface of their spiritual being. Deeper natures, tortured by the scourge of conscience, seeing how useless it must be to give to God that which costs them nothing, feel impelled, since they will not give Him the pure life and the loving heart, to give Him something else of a costly kind. It is this feeling which led to the awful horror of human sacrifices. But all this externality of affliction, of suffering, is vain. God is no Moloch; He delights in innocent happiness, and not in self-chosen suffering. Bodily suffering has ever proved itself vain to expel spiritual sin, and God would fain deliver us from sin, which cannot be done by vain attempts to anticipate the penalty. With such sacrifices God is not well pleased. We can in the fullest sense offer no sacrifice to God that will save us. It cost more to redeem our souls, so that we must let that alone for ever. That has been done for us. But in a lower sense the word sacrifice is applied in this verse to that which we can offer to God. “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.” “But to do good and to communicate forget not, for with such sacrifices God is well pleased.” The type of all such passages is that magnificent question and answer in the prophet Micah (Micah 6:6-8). Do not let any of us pretend that we do not know what God requires of us. To communicate: What does it mean? It means unselfishness as regards what we possess, not to keep to ourselves what we have, to use our gifts in whatever way seems best for the good of the world, to remember that we are the stewards of what God gives us, and not the owners; to be cheerful givers; to learn the exquisite happiness of living for the good of all others, to have the heart at leisure from itself to soothe and sympathise: with such sacrifices God is well pleased. And to do good: it is not only to give; indeed, the indiscriminate, careless charity which gives to silence greedy demands or satisfy a conventional conscience; the reckless, foolish giving which only fosters the plague-spots of pauperism and imposture is worse than useless, it is a curse. Almsgiving, to be any use at all, must be thoughtful and discriminating. To do good: there you have the summary of a true life. We are on earth to give, and not to receive. We are not our own. Am I in this life of mine doing any real, unselfish good? Millions do positive harm. Like barren trees, they not only bring forth no fruit, but curse the ground with the blight of their bitter foliage and their unprofitable shadow. Millions, if they do no direct or positive harm, yet do absolutely no good. They sleep and feed and go through some sort of mechanical routine in their profession for themselves--no more. Their life is no true life; they die, but they have never lived. But among the millions who do deep harm, and the millions who do no real good, how many are there who can really be counted among the lovers of their fellow-men? These do see how often from efforts apparently infinitesimal and insignificant, lonely, inefficient, and as it seemed obscure, vast blessings come, and even when good men see no great positive result of their self-denial they feel within them the peace of a calm conscience and a blessed sense that their humble endeavours are accepted of their God. (Archdeacon Farrar.)

With such sacrifices God is well pleased

1. He is so, first, because He is pleased with the spirit of faith. Such charity arises out of that faith which the apostle describes as “the evidence of things not seen”; for you observe that when our Lord counsels His disciples not to lay up treasure on earth, but in heaven, He makes an appeal to their faith. When He says--“If thou makest a feast, call the poor, the maimed, the halt, and the blind, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just,” He requires us to believe that we shall appear before the judgment-seat of God, to receive according to the things done in the body. When, then, in expectation of these things--these things not seen but believed, not possessed but hoped for--we expend what we do possess and see; when we resign the means of present gratification; when we part with what might please the natural inclination--satisfy “the lust of the flesh, or the lust of the eyes, or the pride of life”--we give a proof of faith of the same sort as that of Abraham, when at the call of God he gave up what is dear to every man--his country, and his kindred.

2. God approves the man who distributes and does good, because He sees in him a spirit of obedience. It is part of the arrangement by which the world is governed, that there should be a connection between the several classes of mankind--such mutual dependence as of servants on their employers, of children on their parents, of a people on their spiritual pastor, of the poor on those who are better endowed; and it is only while the links of the chain, constructed by God Himself, are sound and uninterrupted, that the balance of the whole is preserved, and the machine proceeds in conformity with its Maker’s design. “The end of the commandment is charity.” This is the purpose of God’s revelation of Himself by His beloved Son--that when, through unfeigned faith in the atonement made for sin, the conscience is set at ease, and the heart sincerely converted to God, the result should be charity--love of man towards his fellow-men, springing from the love of God towards himself, and nourished by a constant sense of His mercy. When, therefore His Spirit has established this principle in this heart, then and not before the gospel has dominion there. (Abp. Sumner.)

The sacrifice of Christian beneficence:--We are not to offer on the altar of Christian charity the halt, blind, lame, the mere offal of our comforts which we deem below our notice; nor are we content with yielding up the surplus of our possessions which we do not want and cannot use. We must be prepared to make “sacrifices” Did the Son of God exhibit a species of compassion which cost Him nothing? Did He, without effort and humiliation merely give us, if I may so speak, the surplus of His riches, the redundance of His glory? Altogether the opposite: “Ye know the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we, through His poverty, might become rich.” (J. A. James.)

Obey them that have the rule

Rulership in the Church

I. THAT THE DUE OBEDIENCE OF THE CHURCH, IN ALL ITS MEMBERS, UNTO THE RULERS OF IT, IN THE DISCHARGE OF THEIR OFFICE AND DUTY, IS THE BEST MEANS OF ITS EDIFICATION, AND THE CHIEF CAUSE OF ORDER AND PEACE IN THE WHOLE BODY. Therefore is it here placed by the apostle, as comprehensive of all ecclesiastical duties.

II. AN ASSUMPTION OF RIGHT AND POWER BY ANY TO RULE OVER THE CHURCH, WITHOUT EVIDENCING THEIR DESIGN AND WORK TO BE A WATCHING FOR THE GOOD OF THEIR SOULS, IS PERNICIOUS UNTO THEMSELVES, AND RUINOUS UNTO THE CHURCH ITSELF.

III. Those who do attend with conscience and diligence unto the discharge of the work of the ministry towards their flocks, committed in an especial manner unto their charge, HAVE NO GREATER JOY OR SORROW IN THIS WORLD THAN WHAT ACCOMPANIES THE DAILY ACCOUNT WHICH THEY GIVE UNTO CHRIST OF THE DISCHARGE OF THEIR DUTY AMONGST THEM, AS THEIR SUCCESS FALLS OUT TO BE.

IV. Much of the life of the ministry and benefit of the Church DEPENDS ON THE CONTINUAL GIVING AN ACCOUNT UNTO CHRIST, BY PRAYER AND THANKSGIVING, OF THE STATE OF THE CHURCH, AND SUCCESS OF THE WORD THEREIN. Those guides who esteem themselves obliged thereunto, and do live in the practice of it, will find their minds engaged thereby unto constant diligence and earnest labouring in the discharge of their duty. And the dealings of Christ with the Church itself are regulated according unto this account, as the last words do manifest. (John Owen, D. D.)

The reciprocal duties of ministers and people:

The relation which is formed between a minister of the gospel and the people committed to his charge is highly important. It is a relation most sacred in itself, and most awful in its consequences; and the duties which spring from it are such as ought to be well understood by both parties.

I. THE DUTY OF MINISTERS TO THEIR PEOPLE IS THUS DESCRIBED. They “have the rule over them,” or, as the word may properly moan, have the “guidance” of them; and “watch for their souls.” This expression denotes that no small degree of diligence, perseverance, and anxiety is necessary for the discharge of the ministerial office. At least it implies that a minister in the faithful exercise of his calling is required to perform two things.

1. Solemnly to admonish the people of their danger.

2. To look out for every convenient opportunity of doing good to their souls. Now observe the obligation which they are under to a faithful performance of their duty. “They watch for your souls as they that must give account” (see Ezekiel 3:17-19; Ezekiel 34:4; Ezekiel 43:7-10).

II. It must be plain THAT DUTY BEGETS DUTY. If ministers be required to have the rule over their people and to watch for their souls, what must be required of their people in return but obedience and submission?

1. It is the duty of the people to attend on their minister with a disposition to receive and follow his instructions.

2. It is the duty of the people to bear with the importunity and solicitude of their minister in watching for their souls. They are not to take offence at his plain speaking, nor be impatient under his friendly admonitions.

3. It is the duty of the people to join with their minister in such plans and attempts as may best promote the object of his ministry. Does he, for example, point out any particular means by which immorality and ungodliness may be checked, or the cause of true religion may be encouraged and strengthened? In these cases his people are justly required to attend to his proposals; and by their support to forward his endeavours. From this view of the people’s duty towards their minister let us turn to the obligations which they are under to discharge it.

(1) In the first place, the very office of the minister imposes it on them. The same authority which prescribes to him his duty prescribes also to them their duty. And the same reasons in both cases enforce the performance of it.

(2) But, in the second place, the object which the minister has in view strongly obliges the people to discharge their duty towards him. For whose souls does he watch but for theirs?

(3) But let it be considered, thirdly, that in this, as well as in every other instance, duty and interest are closely joined together. It is the people’s interest to obey them that have the rule over them, and to submit to those who watch for their souls. (E. Cooper, M. A.)

Ministerial duty, responsibility, and reward

I. MINISTERIAL DUTY.

1. The objects of ministerial solicitude. “Your souls.”

(1) The origin of souls. God’s offspring. Immaterial, intellectual, immortal.

(2) The price at which they were redeemed. “Precious blood of Christ.”

(3) Their destiny. Eternal life or death.

2. The expression of ministerial solicitude. “They watch.” This includes love for immortal souls, manifested in a constant attention to their interests, and a devotedness to their welfare.

II. MINISTERIAL RESPONSIBILITY.

1. This responsibility refers to their commission. Christ will employ in His work a friend that loves Him; not a stranger, much less an enemy. It has been well remarked that the Church had formerly wooden vessels, but golden priests; since that she has had golden vessels and wooden priests.

2. This responsibility refers to the fidelity which is required on their part.

3. It refers to the account which they must finally render.

III. MINISTERIAL REWARD.

1. What they deprecate. That they may not give their account with grief.

2. What they desire. “That they may give account with joy.” How animating to the labourer is success!

3. The interest of the people in both. Both in what ministers deprecate and in what they desire. Our disappointment may have an influence on us. It may weaken us in the way; it may bring us down broken-hearted to the grave. But our disappointment is your ruin! It may grieve us, but it will destroy you. Our satisfaction is your conversion. Your increase is delightful to us, but it is your salvation. (John Davis.)

Duties owing to ministers

1. Reverence in regard of their office. Alexander reverenced Jaddus. Herod, John the Baptist. Obadiah called Elias Lord. “My father,” said Josiah to Elisha. If we reverence them not the word will not have so free a passage among us. They that use their pastors unreverently sin against God.

2. Love. Have them in exceeding love for their work’s sake. It is the best work in the world, the saving of your souls; therefore love them for it. You love the fathers of your bodies that brought you into the world, and wilt ye not love them that beget you with the word of truth and bring you to a kingdom?

3. Obedience to their doctrine, exhortations, and admonitions. You will obey the prescript of the physician for the health of your bodies; though it be a bitter potion, you take it well at his hands; and will you not obey them that give you counsel for your souls, though their reproofs be bitter, their rebukes sharp (Titus 1:13)?

4. Maintenance. All rulers must be maintained. The king hath maintenance due from the people, and so must the minister. In the fear of God, if ye be good and religious people, discharge the duties that God requireth to them that have the spiritual government of you. Why? There be two reasons to excite us to it; the one taken from the matter of their work, the other from the manner of their working. They are your watchmen; therefore submit yourselves to them, love them, regard them. Not over your goods and bodies, as the magistrate is, but over your souls, which are more precious; not as the fowler watcheth for the bird to catch it and kill it, but they watch for the preservation and eternal salvation of your souls; therefore submit yourselves to them. The second reason is taken from the manner of their working; they would gladly do their work with joy; they would watch over you with joy, which they cannot do if you be peevish, perverse, and froward. Therefore submit yourselves to them. What though we grieve them? What care we? Will such a thing grieve him? He shall be sure to have it then; we will do it for the nonce. Some are at this pass. But you shall have no benefit by that; you hurt yourselves more than them. (W. Jones, D. D.)

Ministers as generals:

The ancient knight was a cleaver of skulls, a fighting man rather than a leader; his great force lay in muscle, not brain. But who ever thought of estimating the value of Napoleon upon a battle-field by the blows he gave? He wielded an army, not a sword. Ministers should covet earnestly the general’s gift. The man who has the faculty of getting others to work, keeping them at their work and wisely directing their work, will get more done than any solitary labourer can do, though he be strong as Samson and diligent as Paul. (S. Coley.)

They watch for your souls

Ministers are watchmen

I. THE OFFICE OF WATCHMAN IS ONE OF APPOINTMENT.

II. THE OFFICE OF WATCHMAN IS ONE OF TRUST.

III. THE OFFICE OF WATCHMAN IS ONE OF RESPONSIBILITY.

1. For his time.

2. For his diligence.

3. For his vigilance.

4. For his fidelity.

Application: We learn

1. The solemn character of the ministerial calling. A calling which demands great personal piety, as well as high spiritual gifts.

2. The arduous duties of the ministerial office. So arduous as to claim all the faculties of the mind and all the energies of the body.

3. The great necessity that they should receive Christian sympathy and comfort.

4. The personal responsibility of those over whom they watch.

5. Jesus, the great and blessed keeper of Zion, is the model every Christian minister should study and imitate. (J. Buras, D. D.)

Solicitude for souls:

In one of McCheyne’s manuscripts there occurs this sentence--“As I was walking in the fields, the thought came over me with almost overwhelming power that every one of my flock most soon be in heaven or hell. Oh, how I wished that I had a tongue like thunder that I might make all hear; or that I had a frame like iron that I might visit every one and say, ‘Escape for thy life!’ Ah, sinners! you little know how I fear that you will lay the blame of your damnation at my door.” (Life of R. M. McCheyne.)

The solemnity of the minister’s work

"I continually hear the surges of eternity beating against my study door,” said an eminent minister of the gospel.

Responsibility recognised

A captain whose ship was nearing a reel gave orders to keep off. To a remark of approval the captain replied, “It is necessary that I should be very careful, because I have souls on board. I think of my responsibility, and remember that souls are very valuable.”

Ministerial responsibility

I verily believe that had I been adequately affected by the whole matter, even as I might have apprehended it then, I should never have gone to Stepney (the college) after all. It strikes me with awe at this hour that I should have undertaken what I have found to be so veritably the burden of the Lord. A vision of my Norwich life, had I seen it at Fen Court, would have led me to withdraw my application to the committee on the spot. A vision of my Bloomsbury Chapel life, had I seen it as I passed that evening into my college chamber, would have sent me back to my bench at Mr. Field’s and to my occasional services to the rustics at Collier’s End. However, no such visions did appear to me; and perhaps in mercy the weightier ultimate responsibilities which were involved were hidden from my eyes. (W. Brock, D. D.)

Care for souls:

Dr. Bushnell greatly interested himself in providing a park for the town in which he lived. Writing to Dr. Bartol, he said, “One thing I have learned by this undertaking--namely, to wonder why it is that as a Christian teacher and pastor I am so feebly exercised, so little burdened by my work. It fills me with doubt and shame and grief; and the result has been to make me fully resolved that I will either be a more responsible, more efficient minister of Jesus Christ or none. I cannot shake off those words of Paul--they are ringing continually in my ears--‘I have great heaviness and continual sorrow in my heart.’ This park matter has been a kind of revelation to me, which I pray God I may never forget. Why should I carry a park to bed with me, and work it over in my dreams during the night, and wake with it in the morning, and yet be so little exercised in the magnificent work of the gospel and the care of souls? It makes me doubt whether doing a thing professionally we do not sometimes do it idly and, perfunctorily, as if we did it not. Do we really believe that Jesus is a Saviour, and that in any significant sense of the words He brings salvation? Thoughts of this kind have been working in me of late with such power that I have become wholly dissatisfied with myself. I thought I meant something when I preached Christ to men; but I see that I must do more, that I must have the men upon my spirit, that I must bear them as a burden and hold myself responsible for them. God help me!” (Life of Dr. Bushnell.)

Ministerial faithfulness

Gladstone once said to an audience, “I don’t come here to tell you what you want to hear; but what I think is true and just.” (J. Clifford, D. D.)

The gospel the best message:

He (the late Rev. W. O. Simpson) never reasoned with the gospel; he reasoned with sinners: the gospel was his message. (E. E. Jenkins, D. D.)

Pray for us

Prayer for ministers

I. SOME CONSIDERATIONS TO ILLUSTRATE AND CONFIRM THE NECESSITY OF SUCH PRAYER.

1. The awful responsibility of the ministerial office.

2. We are men of like passions with yourselves, with bodies requiring to be kept under, and with souls to save.

II. SOME SUITABLE HEADS OF PRAYER.

1. First of all, pray that “utterance may be given unto us, that we may open our mouth boldly, to make known the mystery of the gospel.” The full and free declaration of “ the gospel of the grace of God” is the crowning part of the Christian minister’s office.

2. Again, “pray” for your minister, that in dispensing among you the Word of God, he may be enabled rightly to divide it. Much spiritual wisdom is required here.

3. But, again, “pray for us,” that the truths which we preach to you may be so deeply impressed upon our own souls by the Spirit of God that they may always exert a commanding influence over our life, conversation, and whole deportment, and thus become the springs of a holy and consistent walk.

4. Again, “pray for us,” that we may be made conquerors over our peculiar temptations as ministers--that we may never speak to you “smooth things” merely for the sake of pleasing you.

5. Yet, again, “pray for us,” that we are bold and faithful witnesses for Christ, God would keep us lowly and humble in ourselves, and enable us to ascribe all that we are, and have, and may become, to His free favour.

III. The truth is simply this: a minister cannot be blessed without his flock being made to experience a correspondent share of blessing. YOUR PRAYERS FOR ME WILL BE CROWNED WITH INTEREST TO YOURSELVES. You will find your own souls growing in grace “ and in the knowledge of our Lord and Saviour Jesus Christ.” You will find yourselves daily becoming more ripe for “ the inheritance of the saints in light.” Thus it is that God graciously orders that our labours of love for one another should be reflected upon ourselves. (H. Cadell, M. A.)

We trust we have a good conscience

Balm from Gilead to recover conscience

I. WHAT CONSCIENCE IS.

1. It is an inbred faculty of the soul, “a noble and Divine power, planted of God in the soul, working upon itself by reflection”: or thus, “the soul of a man recoiling upon itself.” A faculty, I call it, because it produceth acts, and is not got and lost as habits are, but is inseparable from the soul, immovable from the subject, as neither acts nor habits are. In the understanding part it is a judge, determining and prescribing, absolving and condemning de jure. In the memory it is a register, a recorder, and witness, testifying de facto. In the will and affections, a jailor and executioner, punishing and rewarding. Say we not in common use of speech, which is the emperor of words, My conscience tells me I did or did not such a thing, which is an action of the memory? My conscience bids me do, or forbids me to do this or this, which is but an action of the will. It smites me, it checks me, it comforts or it torments me: what are these but actions of the affections recoiling upon the soul?

2. God hath given it more force and power to work upon men than all other agents whatsoever. It, being internal and domestical, hath the advantage of all foreign and outward.

3. It being individual and inseparable, there is no putting of it to flight or flying from it. It was bred and born with us; it will live and die with us. Agues a man may shake off, tyrants and ill masters a man may fly from; but this saith (as Ruth to Naomi), “I will go with thee whithersoever thou goest.” It hath more immediate deputation and authority from God (of whom all principalities and powers receive theirs) than angels, kings, magistrates, father, mother, or any other superior. It is only inferior to God.

II. WHAT A GOOD CONSCIENCE IS.

1. The goodness of it is the peace of it; for stirring, accusing, and galling consciences are consequents of sin, and presuppose some evil.

2. They, secondly, prove good unto us only by accident, and God’s goodness, which maketh them as afflictions, gather grapes of thorns; yea, all things work to the best of His beloved, as physicians do poison in their confections

3. And thirdly, they do not always produce this effect. Sometimes as sicknesses and purgations, they are in order to health, as in the Jews (Acts 2:1-47). Oftentimes as in Cain, Judas, Ahithophel, they destroy their owners. Good consciences, therefore, properly to speak, are only quiet ones, excusing and comforting; but here take heed the devil, the great impostor of our souls, put not upon our folly and simplicity, three sorts of quiet ones, as he doth to most: the blind, the secure, and the seared. What, then, is a good conscience? That which speaks peace with God’s allowance, which is a messenger of good things between God and us, that upon good grounds is in good terms with God. It lies in the lawful peace of it, and not in integrity and freedom from sin. (T. Adams.)

Take care of your conscience:

We remember the old story of the mariners who, because they followed the direction of their compass, thought they were infallibly right, until they arrived at an enemy’s port, and found themselves suddenly seized and made slaves. They did not take into consideration the possibility that any agency had tampered with the needle. Yet the wicked captain had, on purpose to betray the ship to enemies, so carefully concealed a large loadstone near the needle as to make it untrue to itself, and thus be the means of their ruin. Something not very unlike this is often true of conscience. Conscience may be perverted as truly as any other faculty of the soul--so perverted as even to mislead and destroy, while it is relied upon to direct in the path of safety. “There is a way which seemeth right unto a man, but the end thereof are the ways o! death.” We are warned, then, to take care of the conscience. See that there is no prejudice, no passion, no evil influence that is perverting it, and gradually making it untrue to itself, and therefore unsafe. We must examine the basis of our conscientiousness. Is there a concealed loadstone which is attracting the needle from its true polarity heavenward, toward spiritual foes and spiritual bondage? This is a vital question for every man.

The comfort of a good conscience:

There is no friend so good as a good conscience. There is no foe so ill as a bad conscience. It makes us either kings or slaves. A man that hath a good conscience, it raiseth his heart in a princely manner above all things in the world. A man that hath a bad conscience, though he be a monarch, it makes him a slave. A bad conscience embitters all things in the world to him, though they be never so comfortable in themselves. What is so comfortable as the presence of God? What is so comfortable as the light? Yet a bad conscience, that will not be ruled, it hates the light, and hates the presence of God, as we see Adam, when he had sinned, he fled from God (Genesis 3:8). A bad conscience cannot joy in the midst of joy. It is like a gouty foot, or a gouty toe, covered with a velvet shoe. Alas! what doth ease it? What doth glorious apparel ease the diseased body? Nothing at all. The ill is within. There the arrow sticks. (B. Sibbes.)

A good conscience

A good conscience is to the soul what health is to the body; it preserves a constant ease and serenity within us, and more than countervails all the calamities and afflictions which can possibly befall us. (T. Addison.)

Conscience aided by right sympathies

It will be found that men are sensitive to right and wrong, not so much by reason of the direct impact of intellectual decision as by reason of intellectual decision transmitted through another faculty or emotion. Take an illustration out of my own experience--for it is always allowable, I believe, for a man to dissect his own sins. When I came to Brooklyn, feeling a certain independence, I refused to return marriage certificates to the authorities. There was no law which compelled me to do it, and I was not going to return them for mere form’s sake. By and by a law was passed that all clergymen should return marriage certificates to the Board of Health, but I did not do it then; I did not see any reason for it, and I was not going to trouble myself about it. But after the first year of the war, on two or three occasions it happened some woman would come to me and say, “My husband was killed on the battlefield; the Government owed him for bounty and back pay; but I cannot get the money unless I can prove that I was married to him: will you not give me a certificate? “I had none. I had made no return of their marriage, it did not take more than one argument like that to convince me that I ought to make returns of certificates of marriage. I said to myself, “If the bread of the poor is often to be determined by the fact of a marriage; if the fact of a marriage is a question of humanity, and can settle what is right and what is wrong, then my duty in the matter is clear”; and I believe I have not failed to return the certificate of a marriage since that day. The mere abstract law would not affect any conscience; but since my conscience was approached through sympathy, through benevolent feeling, you could not bribe me to neglect my duty in that regard. My conscience has strength on that side. (H. W. Beecher.)

Willing to live honestly

Honesty:

I. IN ORDER TO ILLUSTRATE THE EXCELLENCY AND IMPORTANCE OF THIS VIRTUE OF HONESTY, WE SHALL POINT OUT SOME OF THE FOUNTAINS FROM WHENCE THE OPPOSITE VICE FLOWS, OR SOME OF THE CHIEF CAUSES OF DISHONESTY. Opposites frequently illustrate each other to great advantage. The beauty and charms of Christian virtue gain strength by arousing in us an abhorrence of immoral practices. Honesty will appear more honourable by awakening a proper hatred of the odious deformity of dishonesty. With regard to the chief springs of dishonesty, they may be contemplated. Under a general consideration, dishonesty arises from the same common source with all other kinds of iniquities. It arises from the awful depravity of the human heart. But the more particular causes of dishonesty are such things as these

1. Slothfulness, idleness, and an aversion to labour and the business of our calling.

2. Avarice or covetousness.

3. Luxury and extravagance.

4. Pride and selfishness.

II. SOME CONSIDERATIONS AND MOTIVES TO INDUCE US TO BE CONSCIENTIOUSLY HONEST IN ALL OUR EMPLOYMENTS, BUSINESS, AND CONVERSATION WITH OUR FELLOW-MEN. Can we now think a dishonest thought, contrive a dishonest scheme, or be guilty of a dishonest action? Consider the right every man has to enjoy his own, by the laws of nature, reason, religion and society, in respect to his person, property, and character. These blessings are the benefactions of heaven to all. Their right to the undisturbed possession of them is founded upon the grant of the God of nature and of grace.

1. Will the Almighty Sovereign see His creatures and His children rifled of their immunities and blessings, which His goodness and bounty hath conferred upon them, and not conceive resentment? Will He not whet His glittering sword, and His hand lay hold on vengeance?

2. Further consider, sincerity and honesty are the very bonds which hold society together. The religious observation of these virtues are the great means to advance its real interests. A dishonest person is a public nuisance, and may be viewed as a common enemy to mankind.

3. Consider the practice of dishonesty is prohibited in a thousand instances in the Word of God. The Divine wrath is revealed against it, both in His declarations, and in many examples recorded in the sacred history. (A. Macwhorter, D. D.)

Honesty spiritually rewarded

The religious tradesman complains that his honesty is a hindrance to his success; that the tide of custom pours into the doors of his less scrupulous neighbours in the same street, while he himself waits for hours idle. My brother, do you think that God is going to reward honour, integrity, highmindedness, with this world’s coin? Do you fancy that He will pay spiritual excellence with plenty of custom? Now, consider the price that man has paid for his success. Perhaps mental degradation and inward dishonour. His advertisements are all deceptive: his treatment of his workmen tyrannical; his cheap prices made possible by inferior articles. Sow that man’s seed mad you will reap that man’s harvest. Cheat, lie, advertise, be unscrupulous in your assertions, custom will come to you. But if the price is too dear, let him have his harvest, and take yours. Yours is a clear conscience, a pure mind, rectitude within and without. Will you part with that for his? Then why do you complain? He has paid his price; you do not choose to pay it. (F. W. Robertson.)

Conscientiousness:

Of the Rev. S. F. Bridge, independent minister, his son says: His integrity was unbending. One circumstance in connection with domestic life demonstrated this sterling feature. A kind friend used sometimes to send a parcel of clothing, and on this occasion, in a coat pocket, a five-pound note was discovered. Many, even of the Lord’s people, might have appropriated the money, and thought it “quite a providence.” But father did not so. There are timely provisions and there are baits which test God’s family. He knew the donor’s habits, and would not take for granted that the note was intentionally submitted in a delicate manner, so he promptly sent it back with an explanation. I well remember how dear mother--her name was Martha--urged with tears that he should write first, and ascertain whether it had not been enclosed as a gift; but, although the value of five pounds was multiplied by the many mouths to be fed, she soon endorsed father’s way as the right one. I believe this matter was never known save to the Lord, the family, and the gentleman himself. That five pounds (lid not reach us again. (Sword and. Trowel.)

Honest under all circumstances

Some years before England abolished slavery in the West Indies, a negro, who was a slave, but who had learned to become a Christian, was put up for sale. A kind master, who pitied his condition, and did not want him to fall into the hands of a cruel owner, went up to him, and said, “Sambo, if I buy you will you be honest?” “With a look that I have no power to describe,” says the gentleman, the black man replied, “Massa, I will be honest whether you buy me or not.”

The God of peace

The God of peace and our sanctification

I. I call your attention to THE PECULIAR TITLE UNDER WHICH GOD IS ADDRESSED IN THIS PRAYER: “NOW, the God of peace.” The names of God employed in prayer in holy Scripture are always significant. Why, then, did the apostle here call God “ the God of peace”? He had a reason; what was it? Iris a Pauline expression. You find that title only in the writings of Paul. It is a name of Paul’s own coinage by the teaching of the Holy Ghost. There were reasons in Paul’s experience which led him to dwell upon this peculiar trait of the Divine character. Just as in our text he prays, “Perfect you in every good work to do His will,” so in Thessalonians he says, “And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” It is evident, not only that the apostle delighted in the expression peculiar to himself, but that he saw a close connection between the peace of God and the sanctifying of believers, and for this reason, both in the Thessalonians and in the Hebrews, his prayer for their sanctification is addressed to the God of peace. The title is a gospel one. God is not spoken of as the God of peace in the Old Testament; but there He is “a man of war, the Lord is His name”; “He shall cut off the spirit of princes; He is terrible to the kings of the earth.”

1. The appropriateness of the title to the particular prayer will readily strike you, for holiness is peace. “May the God of peace make you holy,” for He Himself is peace and holiness.

2. The God of peace has also graciously restored peace and reconciled us to Himself by Jesus Christ, but it has been by the putting away of sin, for while sin remained peace was impossible. He died for our sins, but He rose again for our justification, which is none other than the replacing of us in a condition of reconciliation with God. He went into heaven to take possession of our inheritance; and what better evidence could there be that we are reconciled to God?

3. If you pursue the subject you will see more and more clearly the significance of the title, “the God of peace”; for, to make us perfect in every good work to do His will is to give us peace. Sin is our enemy, and the new life within us is heartily at enmity with evil, and therefore peace can never be proclaimed in the triple kingdom of our nature until we always do that which is well pleasing in the sight of the Lord, through Jesus Christ. Nor is this all.

4. When the apostle, praying for our sanctification, prays to the God of peace, it is as much as to say to us that we must view God as the God of peace if we are to be led to do His will. O man, is God your enemy? Then you will never serve Him, nor do that which is well pleasing in His sight. You must first of all know that there is peace between you and your God, and then you can please Him. This knowledge can only come to you through Christ Jesus, for peace is made only by “the blood of the everlasting covenant”.

5. I will call to your notice the fact that the title, “the God of peace,” sheds a light over the whole passage, and is beautifully in harmony with every word of the prayer. Let us read it line by line. “Now the God of peace, that brought again from the dead our Lord Jesus.” War brings down to death; but the God of peace brings back from the dead. The restoration of the Lord Jesus from the grave was a peaceful act, and was meant to be the guarantee of peace accomplished for ever. “Through the blood of the everlasting covenant.” The very word “covenant” is also full of peace: and especially is it so when we remember that it is a covenant of peace which eternal love has established between God and man. The apostle goes on to pray, “Make you perfect in every good work to do His will.” If God’s will is done by us, then there must be peace, for no ground of difference can exist. “Working in you that which is well pleasing in His sight.” When all in us is well pleasing to God, then, indeed, is He the God of peace to us. The final doxology is also very significant, for in effect it proclaims the universal and eternal reign of peace: “To whom be glory for ever and ever. Amen.” What can there be to disturb the universe when the Lord God omnipotent shall reign, and all nations shall glorify the Ever Blessed, world without end? Not without reason, therefore, did our apostle select the title, “The God of peace.”

II. We have now to consider THE SPECIAL ACT DWELT UPON” IN” THIS PRAYER. “That brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant.” The bringing back of the Lord Jesus from the dead was the seal of His perfected work, and consequently of our peace and ultimate perfection in holiness. Because He had wrought all righteousness, therefore did tie stand amongst living men; and because He had merited a crown of glory, therefore did He rise even to the throne of Jehovah, to sit there till His enemies are made His footstool. We go further yet. The bringing again of Christ from the dead was in effect the leading back of all His people. Not without the sheep did the Shepherd come, for that were to return defeated. The text speaks of “Our Lord Jesus.” Did you notice that? Ours in His offices of Shepherd and Saviour, altogether ours as brought again from the dead. What He did was for us. He is the great Shepherd of the sheep, and therefore what He did was for the sheep. “Because I live,” saith He, “ye shall live also” and because He lives to intercede, therefore His people are preserved from evil: Satan desires to have us, that he may sift us as wheat; but the great Shepherd, who was brought again from the dead, is daily watching over us, and the power of His life, and of His kingdom, and of His plea, are manifested in us, so that we conquer temptation, and advance from strength to strength in our pilgrimage to heaven.

III. Thirdly, let us notice THE VERY REMARKABLE MANNER IN WHICH THE HOLINESS PRAYED FOR IS DESCRIBED in the text: “Make you perfect in every good work to do His will.” That is the first clause, but the translation is not strictly accurate. The passage would be better rendered, “make you fit in every good work to do His will,” and the original Greek word properly means to reset a bone that is dislocated. The meaning of the text is this: by the fall all our bones are out of joint for the doing of the Lord’s will, and the desire of the apostle is that the Lord will set the bones in their places, and thus make us able with every faculty and in every good work to do His will. The first part of the prayer, then, is for fitness for holiness. The next is for actual service: “Working in us that which is well pleasing in His sight.” And here I ask you to notice how all things are of God. Even he who is best adapted for the performance of virtue and holiness, yet does not perform these things till the Lord worketh in him to will and to do of His own good pleasure. Over and above this mode of securing all the glory to God notice the next clause--“through Jesus Christ.” That which we do even when the Lord works in us we only do through Jesus Christ. We are nothing without our Lord, and though we do what is acceptable in the Lord’s sight, yet it is only acceptable through Jesus Christ.

IV. Our fourth point drops into its place very naturally, for we have already seen that THE WHOLE OF IT COMES TO A MOST APPROPRIATE CONCLUSION OF PRAISE: “To whom be glory for ever and ever. Amen.” To glorify God is the object of it all. Praise is the flower for which the stalk of prayer exists. It would be a very difficult question to decide to whom the last clause alludes, whether to “ the God of peace,” or to “Our Lord Jesus,” and, therefore, I think, the safer way is to take them both together, for they are one. “To whom,” that is to God; “To whom,” that is to the Lord Jesus, “be glory for ever and ever. Amen.” Let it be so; it ought to be so, it must be so, it shall be so. Amen. Amen. Tarry just a minute while we give glory unto the Three-One-God. He is the God of peace; approach Him with holy delight; adore Him; glorify His name evermore. Then magnify Him next, because He found for us a Shepherd. Glorify]=lDDint next for the covenant. And then adore Him because the power which He exerted upon Christ He is now exerting upon you. Bless Him for every grace received, for faith however little, for love, even though it burn not as you would desire; bless Him for every conquered sin, bless Him for every implanted grace, bless Him evermore. Bless Him that He deals with you through Jesus Christ. Through the Mediator all good has come to us, and through the Mediator it will still come, until that day when He shall deliver up the throne to God, even the Father, and God shall be all in all. (C. H. Spurgeon.)

The work of God

I. LOOK AT THE ASPECT IN WHICH GOD IS HERE PRESENTED.

1. A God of peace. Were we hastily to form our opinion of the character of God from the aspects and condition of this world, we might come to a different conclusion. “God of peace”! Where is peace? Read the world’s past history, or survey its present condition! Has not every age been filled with wars? and what soil, from the sands of Africa to Polar snows, has not been drenched with human blood? Unconverted man is at peace--neither with himself, nor with others, nor with God. Shall we therefore conclude from this view of the world that He who is at once its Maker and Monarch is not a God of peace? Assuredly not. He had nothing to do with this miserable condition of affairs; and is neither to be judged by it, nor blamed for it. In a fatal hour, sin was admitted into our world; and the ship that takes a Jonah aboard parts with peace. She has nothing to look for but thunders and lightnings, and storms and tempests. But let God have His way, only let His will be done in earth as it is done in heaven, and such a change were wrought on this world, as would recall the change that night saw on Galilee, when Jesus woke, and, rising in the boat, looked out on the tumbling sea, to say, “Peace, be still”--and in a moment there was a great calm.

2. God has made peace. “Fury is not in Me, saith the Lord.” He has turned from the fierceness of His anger, and made peace between Himself and man by the blood of the Cross; but not “peace at any price”--at the expense of His honour, holiness, justice, law, or truth. No. God has not overlooked the guilt of sin; He pardons, but does not palliate it. Peace, as has often been done between man and man, may be established on a!also basis. Take for example the States of America. Before they were actually rent asunder, they might have established a peace on the foundations of iniquity. Had they given ear to preachers who perverted the Word of God, and, regarding slavery as the white man’s right, and not the black man’s wrong, had they joined hand to hand to sacrifice the interests of humanity to those of commerce, they might have had peace instead of war. They might have cemented their union with the blood of slaves. But such a peace as that would have offered a complete contrast to the peace of the gospel. This preserves God’s honour. Not “peace at any price,” it is peace at such a price as satisfied the utmost demands of His law, and fully vindicated His holiness in the sight of the universe.

II. HE BROUGHT CHRIST FROM THE HEAD.

1. In one sense the glory of His resurrection belongs to Christ Himself. The only thing else I have now to give, Jesus might say, is My life; and there it is. Of My own will, by My own, free, spontaneous act, I lay it down. All your wretched tools and cruel tortures, your crown of thorns and bloody Cross, cannot deprive Me of life. It is not you that take away My life; nor is it God. It is not taken away--but given; for I have power to lay it down, as I have power to take it up again. Hence our Lord’s claim on our love and gratitude. But He who said, “I have power to lay down My life,” also said, “I have power to take it up again”--as He had before intimated, when, the Jews having asked a sign of Hint, He said, referring to His body, “Destroy this temple, and in three days I will raise it up.”

2. Here our Lord’s resurrection is attributed to God. Here unquestionably; but not here only. Paul says, “He hath raised up Jesus again.”

In conclusion

1. Look at this aspect of Christ as the Great Shepherd of the sheep. How many are the elements of His greatness! He is a Divine Shepherd. And unlike other shepherds, who in the East dwell in tents, and here in the lowly cottages, His home is a palace, and His servants are the angels of heaven. How many are the shepherds He has under Him. Indeed, those who bear the greatest names in His Church are, though leaders, but part of the flock; He Himself being the only Shepherd, Bishop, and Overseer of souls. Nor here, as sometimes happens among men, is greatness separated from that goodness which is the best property of the two. But both properties, infinite in measure, meet in Christ. Paul calls Him the Great, but He calls Himself the Good Shepherd.

2. Glance at Paul’s prayer. “Make you perfect.” Could I express for you a better wish, or could you aim at a better object? I know that we are not perfect yet; far from it! In our imitation of Christ, how unlike is the’ fairest copy to the great original I Still there is no ground for despair. Perfect freedom from the power of sin, perfect obedience to the precepts and spirit of the law, perfect harmony to the mind and perfect conformity to the image of God, are within the bond, sealed with blood; and also in the prayer, “I will that those whom thou has given Me be with Me where I am.” (T. Guthrie, D. D.)

The great pleas of a great prayer

I. THE NAME OF GOD IS THE WARRANT FOR OUR LARGEST HOPE. God is the God of peace, and, therefore, He will, if we will let Him, make us perfect unto every good work. That, of course, must imply that the peace which is here ascribed to Him, as its source and fontal possessor, is that deep and changeless calm of an infinite and perfectly harmonious being which is broken by no work, perturbed by no agitations, and yet is no more stagnant than the calm depths of the ocean, being penetrated for ever by warmth and majestic motion in which there is rest. “The God of peace” wills to give to men something not altogether unlike the tranquillity which He Himself possesses. The hope seems altogether beyond the conditions of creatural life, which is tossed to and fro amidst change and agitations. How can the finite whose very law of life is change, whose nature is open to the disturbances of external solicitations, and the agitations of inward emotions--how can he ever, in this respect, approximate to the repose of God?And yet, analogous, if not similar, tranquillity may fill our hearts. When our wills are made pliable and flexible, no longer stiff and obstinate, like a bar of iron, to His touch, but bendable like a piece of dressed leather; when our hankering desires no longer go after forbidden dainties, but keep themselves within the limits of the Divine will; when we are ready for all that He commands or appoints, meeting the one with unmurmuring resignation, and the other with unquestioning obedience--then nothing that is at enmity with joy can utterly abolish or destroy the peace that we have in God.

II. THE RAISING OF THE SHEPHERD IS THE PROPHECY FOR THE SHEEP. I ask myself, Is it possible that I shall be delivered from this burden of corruption; that I shall ever, in any state, be able, with unhesitating and total surrender of myself, to make the will of God the very life of my spirit and the bread on which I live? And all the unbelieving and cowardly suggestions of my own heart as to the folly of trying after an unreachable perfection, and the wisdom of acquiescence in the partial condition to which I have already attained, are swept out of view by this one thing--the sight of a man throned by the side of God, perfect in holiness and serene in untroubled beauty. That is a prophecy for us all. We look out upon the world, or into this cage of evils in our own hearts, and are tempted to fold our hands and acquiesce in the inevitable. Alas! it is too true that “ we see not yet all things put under man.” Courage! Nothing less than the likeness of Jesus Christ corresponds to God’s will concerning us. In Him there is power to make each of us as pure, as sinless, as the Lord Himself in whom we trust.

III. THE EVERLASTING COVENANT IS THE TEACHER AND THE PLEDGE OF OUR LARGEST DESIRES. Is it not a grand thought, and a profoundly true one, that God, like some great monarch who deigns to grant a constitution to his people, has condescended to lay down conditions by which He will be bound, and on which we may reckon? Out of the illimitable possibilities of action, limited only by His own nature, and all incapable of being foretold by us, He has marked a track on which he will go. If I may so say, across the great ocean of possible action He has buoyed out His course, and we may prick it down upon our charts, and be quite sure that we shall find Him there. Be sure of this, that within the four corners of God’s articulate and unmistakable assurance lies all that heart can wish or spirit receive from Him. You cannot expect or ask more from Him than He has bound Himself to impart. You desires can never be outstretched as to go beyond the efficacy of the blood of Jesus Christ; and through the ages of time or eternity the everlasting Covenant remains, to which it shall be our wisdom and our blessedness to widen our hopes, expand our desires, conform our wishes, and adapt our work. (A. Maclaren, D. D.)

Peace from God through Christ

I. THE AUTHOR OF PEACE. From all eternity God purposed in Himself the counsel of peace; and when by reason of sin, discord and misery came into the world, the Lord always comforted His people by the promise of redemption. In the fulness of time came Jesus, the Peace-maker; and when the chastisement of our peace was upon Him, the Father made peace through the blood of His Cross. Jesus Himself is our peace; but it is the God of peace who gave Jesus, and who by His atonement made peace, and reconciled all things to Himself. Peace means not merely calmness and rest of conscience and heart, based on the righteousness of God, but it means also restoration to health and well-being; or rather, since in Christ God makes all things new, not a restoration to Adam’s state of innocence, but the creating us anew after His image.

II. JESUS THE CHANNEL OF PEACE. Our Lord Jesus was the Paschal Lamb on Calvary. From that moment our peace was purchased, and we were identified with the substitute. Now the Lamb that was slain is also the good Shepherd, that laid down His life for the sheep; He is not merely the good, true, genuine Shepherd; He is also the great Shepherd, the mighty, sublime, the only one, who leads the flock out of the grave to the heavenly glory.

III. GOD WORKS IN US. Have we thus risen to the thought of the God of peace, the Redeemer, the Restorer, who through the sufferings of Jesus, and by His blood, delivered us from all evil, and has raised us together with Christ, unto a new, spiritual, and endless life, then we can understand the benediction, that God should work in us both to will and to do of His good pleasure. We are humbled by the sense of our transgressions, and above all of the sinfulness of our old nature. Let us be exalted by the grace of God. True, we groan in this tabernacle, being burdened, but we rejoice in God. The Lord works in us. He gives good desires, true petitions, living words and works. He prepares us for the work in time, as He prepared the work for us in eternity. He works in us that which is well-pleasing in His sight, for what is born of the Spirit is Spirit. And all is wrought through Jesus Christ. For He is our life and strength. Only abiding in Him can the branches live and bear fruit. The Spirit in us is not a substitute for Christ, but the connecting-link between the Lord and us. Thus the Divine energy within us acts simply through our faith in Jesus. Lean then on Jesus, and you will conquer sin. (A. Saphir.)

Our Lord Jesus

The names of the Saviour:

To most of us, I suppose, the various names by which our Saviour is designated in Scripture are just like so many aliases, indiscriminately used, and all conveying the same impression. But, in truth, they each suggest some distinctive aspect of His nature or relations to us, and in Scripture are never used without at least a sidelong glance to their special significance. The writer’s thought is always tinted, as it were, even if it is not deeply coloured, by the name which he selects. I have chosen the words which I have read as our starting-point, because they very strikingly bring together the extreme names; that which expresses lowly manhood and that which expresses sovereign authority, “Jesus our Lord,” in the union whereof lie the mystery of His being, and the foundation of our hopes, and by which union He becomes “that great Shepherd of the sheep.”

I. So, then, in the pursuit of this design, I have to ask you to notice, first, THE SIMPLE, HUMAN NAME JESUS.

1. Let us ever keep distinctly before us that suffering and dying manhood as the only ground for acceptable sacrifice and of full access and approach to God. Then, further, let us ever keep before our minds clear and plain that true manhood of Jesus as being the type and pattern of the devout life,

3. Then, again, let us set clearly before us that exalted manhood as the pattern and pledge of the glory of the race.

II. Then we have THE NAME OF OFFICE--JESUS IS CHRIST. IS your Jesus merely the man who by the meek gentleness of His nature, the winning attractiveness of His persuasive speech, draws and conquers, and stands manifested as the perfect example of the highest form of manhood, or is He the Christ, in whom the hopes of a thousand generations are realised; and the promises of God fulfilled, and the smoking altars and the sacrificing priests of that ancient system, and of heathenism everywhere, find their answer, their meaning, their satisfaction, their abrogation? Is Jesus to you the Christ of God?

III. We have THE NAME OF DIVINITY--JESUS THE CHRIST IS THE SON OF GOD. NOW that designation, either in its briefer form, “the Son,” or in its fuller form, “the Son of God,” is, we may say, a characteristic of this letter. The keynote is struck in the very first words. And then the writer goes on in a glorious flow of profound truth and lofty eloquence to set forth the majesty of this Son’s nature, and the wonderfulness of His relations to the whole world. Jesus is this Son. Once, and once only, in the letter does the writer buckle together these two ideas which might seem to be antithetic, and at the utmost possible poles of opposition from each other: the lowly manhood and the wondrous Divinity. But they are united in Him who, by the union of them both, becomes the High Priest of our profession--Jesus, the Son of God. Further, the name is employed in its contracted form to enhance the mystery and the mercy of His sharp sufferings and of His lowly endurance. “Though He were a Son, yet learned He obedience by the things which He suffered.” The fuller form is employed to enhance the depth of the guilt and the dreadfulness of the consequences of apostasy, as in the solemn words about “crucifying the Son of God afresh,” and in the awful appeal to our own judgments to estimate of how sore punishment they are “ worthy who trample under foot the Son of God.” In like manner once or twice our letter speaks of Jesus as “Lord,” declaring thereby His Sovereignty, and setting forth our relation of dependence and submission. (A. Maclaren, D. D.)

Christ brought from the dead:

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” (Hebrews 13:18). 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 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 (Luk 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 (Psalms 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 (Psalms 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 (Psalms 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.)

That great Shepherd

The great Shepherd of the sheep

I. WHY GOD’S RELIEVING PEOPLE ARE COMPARED TO SHEEP.

1. Sheep are harmless creatures (Philippians 2:15).

2. Meek and patient (1 Peter 3:4).

3. Clean (Psalms 73:1).

4. Simple and guileless (Psalms 32:2).

5. Tractable (John 10:27).

6. God made them His sheep by free grace (Psalm c. 3).

II. JESUS CHRIST IS THE GREAT SHEPHERD OF HIS SHEEP.

1. He carefully feeds His flock (Isaiah 40:11).

2. He feeds them in providing ordinances for them (Psalms 23:2).

3. In providing shepherds to dispense ordinances (Ephesians 4:11-12).

4. He spiritually blesses the feeding of His flock (Ezekiel 34:14).

5. Christ knows all His sheep (Jeremiah 33:13).

6. He knows them as given to Him by His Father (John 17:6).

7. He knows them as bearing His image (Romans 8:29).

8. He knows them by the sprinkling of His blood (Revelation 7:14).

9. He preserves them from danger (John 10:28).

He preserves them

(1) By His death.

(2) His intercession.

(3) His presence.

(4) His union to them.

(5) His promise.

(6) And His Holy Spirit.

III. WHY CHRIST IS CALLED THE “GREAT SHEPHERD.”

1. In regard to the dignity of His character (Zechariah 13:7).

2. In regard to His great ability to save (John 3:34-35).

3. In regard to His property in the sheep (John 10:11; compared 1 Peter 1:18-19).

4. Other shepherds are sheep as well as shepherds (Acts 14:15).

5. In regard to His dominion over the shepherds (Ecclesiastes 12:11).

6. In regard to the success that He can give to His pastoral care 1 Corinthians 3:7).

7. In regard to the jurisdiction He has over them (1Co

6:20).

8. In regard to the extent of His jurisdiction (Psalms 72:8).

Improvement. To ministers:

1. To teach ministers to act for Christ.

2. To feed their hearers with gospel truths.

3. To show believers their daily mercies.

4. To remind them of their security in Christ.

5. And their final salvation and glory.

Instruction. To believers:

1. Be ruled and governed by Jesus Christ.

2. Submit to the shepherds that He has appointed.

3. Pray to love the goodly pastures of Christ’s providing.

4. Bring forth fruits unto the glory of His grace.

5. And expect to live with Him hereafter, where all sorrow and sin will he for ever done away, and the whole Church will rejoice in God eternally. (T. B. Baker.)

The blood of the everlasting covenant

The blood of the everlasting covenant:

All God’s dealings with men have had a covenant character. It hath so pleased Him to arrange it, that He will not deal with us except through a covenant, nor can we deal with Him except in the same manner. It is important, then, since the covenant is the only ladder which reaches from earth to heaven, that we should know how to discriminate between covenant and covenant; and should not be in any darkness or error with regard to what is the covenant of grace, and what is not.

I. First of all, then, I have to speak of THE COVENANT mentioned in the text; and I observe that we can readily discover at first sight what the covenant is not. We see at once that this is not the covenant of works, for the simple reason that this is an everlasting covenant. Again, I may remark that the covenant here meant is not the covenant of gratitude which is made between the loving child of God and his Saviour. Such a covenant is very right and proper. But that covenant is not the one in the text, for the simple reason that the covenant in our text is an everlasting one. Now ours was only written out some few years ago. It would have been despised by us in the earlier parts of our life, and cannot at the very utmost be so old as ourselves. Having thus readily shown what this covenant is not, I may observe what this covenant is.

1. Now, in this covenant of grace, we must first of all observe the high contracting parties between whom it was made. The covenant of grace was made before the foundation of the world between God the Father, and God the Son; or to put it in a yet more Scriptural light, it was made mutually between the three Divine persons of the adorable Trinity. This covenant was not made directly between God and man.

2. And now, what were the stipulations of this covenant? They were somewhat in this wise. God had foreseen that man after creation would break the covenant of works; that however gentle the tenure upon which Adam had possession of Paradise, yet that tenure would be too severe for him, and he would be sure to kick against it, and ruin himself. God had also foreseen that His elect ones, whom He had chosen out of the rest of mankind, would fall by the sin of Adam, since they, as well as the rest of mankind, were represented in Adam. The covenant therefore had for its end the restoration of the chosen people.

3. And now having seen who were the high contracting parties, and what were the terms of the covenant made between them, let us see what were the objects of this covenant. Was this covenant made for every man of the race of Adam? Assuredly not; we discover the secret by the visible. As many as shall believe, as many as shall persevere unto the end, so many and no more are interested in the covenant of Divine grace.

4. Furthermore, we have to consider what were the motives of this covenant. Why was the covenant made at all? There was no compulsion or constraint on God. As yet there was no creature. Even could the creature have an influence on the Creator, there was none existing in the period when the covenant was made. We can look nowhere for God’s motive in the covenant except it be in Himself, for of God it could be said literally in that day, “I am, and there is none beside Me.” Why then did He make the covenant? I answer, absolute sovereignty dictated it. But why were certain men the objects of it and why not others? I answer, sovereign grace guided the pen.

II. But now, in the second place, we come to notice ITS EVERLASTING CHARACTER. It is called an everlasting covenant.

1. And here you observe at once its antiquity. The covenant of grace is the oldest of all things.

2. Then, again, it is an everlasting covenant from its sureness. Nothing is everlasting which is not secure.

3. Furthermore, it is not only sure, but it is immutable. If it were not immutable, it could not be everlasting. That which changest passes away. But in the covenant everything is immutable. Whatever God has established must come to pass, and not word, or line, or letter, can be altered.

4. The covenant is everlasting, because it will never run itself out. It will be fulfilled, but it will stand firm.

III. Having thus noticed the everlasting character of the covenant, I conclude by the most precious portion of the doctrine--the relation which the blood bears to it--THE BLOOD OF THE EVERLASTING COVENANT. The blood of Christ stands in a fourfold relationship to the covenant.

1. With regard to Christ, His precious blood shed in Gethsemane, in Gabbatha and Galgotha, is the fulfilment of the covenant.

2. With regard to the blood in another respect, it is to God the Father the bond of the covenant.

3. Then, again, the blood of the covenant has relation to us as the objects of the covenant, and that is its third light; it is not only a fulfilment as regards Christ, and a bond as regards His Father, but it is an evidence as regards ourselves. Are you relying wholly upon the blood?

4. The blood stands in a relationship to all three, and here I may add that the blood is the glory of all. To the Son it is the fulfilment, to the Father the bond, to the sinner the evidence, and to all--to Father, Son, and sinner--it is the common glory and the common boast. In this the Father is well pleased; in this the Son also, with joy, looks down and sees the purchase of His agonies; and in this must the sinner ever find his comfort and his everlasting song, “Jesus, Thy blood and righteousness are my glory, my song, for ever and ever.” (C. H. Spurgeon.)

The blood of the everlasting covenant:

This everlasting covenant is the covenant of grace, or the gospel, made with Christ, as the Head and Representative of all His believing people. It is called “everlasting,” in contradistinction to some transient outward forms of it that had already vanished or were vanishing away. God had made legal, ceremonial, national covenants, which were temporary--which had not the elements of permanency. But this covenant touches, embraces everything: reaches up to God’s highest attributes, and down to man’s deepest needs--over all the breadth of law, and along all the line of existence. Nothing can happen to shake it. Nothing can alter the disposition of Him who makes it. He foresees all changes. He overrules all events. He provides for all circumstances. We read of “everlasting love”; of “the eternal purpose”; of “predestination unto the adoption of children”; of being” chosen before the foundation of the world”; of “the mercy of God unto eternal life, which God, that cannot lie, promised before the world began”; and here we have “the everlasting covenant.” Everlasting! I cannot fix a beginning, any more than an end. I can only think there never was beginning. Oh I it is a wonderful thought that God never began to love the world, that He never began to love you. And He will never cease to love. We go on now to the other term, “the blood of the everlasting covenant.” That is the virtue of the death of Christ. It is that grand act of atonement and self-sacrifice by which He bore the penalty of sin for us, and secured the gospel as God’s method in this world for ever.

I. GOD IS THE “GOD OF PEACE,” WHO MAKES PEACE WHERE IT HAS BEEN” BROKEN, AND GIVES IT WHERE IT IS LOST. The God who makes peace between heaven and earth, between law and conscience, between Himself and sinful men. How does He make it? Through “the blood of the everlasting covenant.” If there is a way between heaven and earth, an open way for hopes and prayers, for departing souls and descending angels; if troubled consciences are pacified and cleansed; if thunders of broken law are hushed into silence, it is because this blood was shed, because Christ died, “the lust for the unjust.”

II. HE BROUGHT AGAIN FROM THE DEAD OUR LORD JESUS. He wrought that mightiest work that has ever been wrought in this world, the resurrection of Christ. How? Again, “through the blood of the everlasting covenant.” The power of the death sprang into resurrection. The corn of wheat fell into the ground and died, and then, with a mighty vegetative force, produced this harvest of resurrection--this splendid flower-fact, which towers and shines above all others.

III. It is through the same act of self-sacrifice is death that He becomes “THE GREAT SHEPHERD OF THE SHEEP.” What kind of shepherd is needed by this wandering widespread flock of men, scattered over all the hills of earth and time? Is it one who will come and pipe to them while they pasture? Is it one who will speak to them, and call them all by name? Is it one who will lead them out and drive them home? Nay, the first and foremost requisite in the good Shepherd is, that He shall die for the sheep.

IV. Now, passing over the ridge of the passage, we come down upon the human side of it, AND WE HAVE THIS BLOOD OF THE COVENANT FULL OF EFFICIENCIES ON THIS SIDE ALSO. Here the first term that meets us is the term “perfect”; given us at once this high idea, the idea of perfection as a thing attainable now, by means of the blood and death of the Son of God. And this perfection is not merely a thing ideal and distant, not only a thing to be hoped for beyond earth and time, in heaven and glory. It is a thing to be striven for and realised in measure in daily life and service, as here--“The God of peace make you perfect in every good work.”

V. Finally; in this illustration of the power of the Cross, we have the inworking of the Spirit of God in the heart of the man who is thus seeking perfection, “WORKING IN YOU THAT WHICH IS WELL PLEASING IN HIS SIGHT.” This secures simplicity and spirituality--God working within by the Spirit--then all is right and good. The water is cleansed at the fountain, thoughtis touched as it springs, feeling purified as it begins to flow, affection lifted to its object, will bent to the will of God. Lessons:

1. Let us come to this blood of the covenant, or to the death, or to the Cross of Christ for cleansing. This alone cleanseth us from all sin. Here, on Calvary, is the open fountain.

2. Let us come to this blood for motive. Nothing will stir us so purely, nothing will stir us so much. Here is nobleness without a shadow, unselfishness without reserve, self-sacrifice without regret. Here is the love of God all in motion! The purpose of God in and for man, beginning to shine! Here is the everlasting model and example for new obedience!

3. Let us come to this blood for speech. The blood of sprinkling speaketh; and if we hear the utterances, we shall speak too, and tell out what we hear. (A. Raleigh, D. D.)

The blood of the covenant

I. The subject is the covenant of grace, as it is here spoken of, and I shall begin by noticing, first, THE COVENANT NAMES which the apostle uses. He calls the ever-blessed Father “ the God of peace”; and to the Redeemer who has taken the other side of the covenant, he gives the title, “Our Lord Jesus, that great Shepherd of the sheep.” As many of us as have believed in the Lord Jesus Christ are in Christ, and He is our Head and Representative, our Shepherd and Sponsor. Jesus has, according to His promise, shed His blood, and now the covenant stands only to be fulfilled on the side of the eternal Father, and under that aspect of the covenant the apostle calls the Father, “the God of peace.” He is not the God of a hollow truce, not the God of a patched-up forgetfulness of unforgiven injuries, but the God of peace in the very deepest sense; He is Himself at peace, for there is a peace of God that passeth all understanding; and, moreover, by reason of His mercy His people are made to enjoy peace of conscience within themselves, for you feel that God is reconciled to you, your hearts rest in Him, your sins which separated you have been removed, and perfect love has cast out the fear which hath torment. While the Lord is at peace with Himself, and you are made to enjoy inward peace through Him, He is also at peace with you, for He loves you with a love unsearchable; He sees nothing in you but that which He delights in, for in the covenant He does not look at you as you are in yourself, but in your Head, Christ Jesus, and to the eye of God there is no sight in the universe so lovely as His own dear Son, and His people in His Son. Henceforth be it ours in every troubled hour to look to the Lord under this cheering name, “the God of peace,” for as such the covenant reveals Him. The apostle had a view of the other great party to the covenant, and he names Him “Our Lord Jesus, that great Shepherd of the sheep.” We must view our Redeemer in the covenant first as Jesus the Saviour who leads us into the Canaan which has been given to us by a covenant of salt, even the rest which remaineth to the people of God; He is also the Lord Jesus, in all the dignity of His nature, exalted far above all principalities and powers, to be obeyed and worshipped by us, and our Lord Jesus--ours because He has given Himself to us, and we have accepted and received Him with holy delight to be the Lord whom we cheerfully serve. Further, our Lord is called “the great Shepherd of the sheep.” In the covenant we are the sheep, the Lord Jesus in the Shepherd. You cannot make a covenant with sheep, they have not the ability to covenant; but you can make a covenant with the Shepherd for them, and so, glory be to God, though we had gone astray like lost sheep, we belonged to Jesus, and He made a covenant on our behalf, and stood for us before the living God. This is a great subject, and I can only hint at it. Let us rejoice that our Shepherd is great, because He with His great flock will be able to preserve them all from the great dangers into which they are brought, and to perform for them the great transactions with the great God which are demanded of a Shepherd of such a flock as that which Jesus calls His own. While we rest in the covenant of grace we should view our Lord as our Shepherd, and find solace in the fact that sheep have nothing to do with their own feeding, guidance, or protection; they have only to follow their Shepherd unto the pastures which He prepares, and all will be well with them. “He maketh me to lie down in green pastures, He leadeth me beside the still waters.”

II. Secondly, the apostle mentions THE COVENANT SEAL. “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.” The seal of the covenant is the blood of Jesus. Think how impossible it is that the Lord should ever break that covenant of grace, which He spontaneously made with His own Son, and with us in Him, now that it has been sprinkled with blood from the veins of His own well-beloved Son. Remember, too, that in our case that blood not only confirmed the covenant; but actually fulfilled it; because the covenant stipulation was on this wise: Christ must suffer for our sins and honour the Divine law. It is not only ratified with that bloody signature, but by that blood it is actually carried out on Christ’s part, and it cannot be that the eternal Father should start back from His side of the compact since our side of it has been carried out to the letter by that great Shepherd of the sheep who laid down His life for us. By the shedding of the blood the covenant is turned into a testament. Dwell with pleasure upon that word “ everlasting covenant.” The covenant of works is gone; it was based on human strength, and it dissolved as a dream; in the nature of things it could not be everlasting. Man could not keep the condition of it, and it fell to the ground. But the covenant of grace depended only upon the power and love and faithfulness of Christ, who has kept His part of the covenant, and therefore the covenant now rests only upon God, the faithful and true, whose word cannot fail.

III. We have now to notice THE COVENANT FULFILMENT, for the Lord has commenced to fulfil it. “The God of peace that brought again from the dead our Lord Jesus, that good Shepherd of the sheep, through the blood of the everlasting covenant.” See, then, Jesus Christ has been brought back again from the dead through the blood of the covenant. See how He climbs aloft, and sits upon the Father’s throne, for God also hath highly exalted Him, and given Him a name above every name, that at the name of Jesus every knee should bow. Now note by what means our Lord returned from the dead to all this glory. It was because He had presented the blood of the everlasting covenant. When the Father saw that Jesus had kept all His part of the covenant even to death, that He began to fulfil His portion of the contract by bringing back His Son from the grave to life, from shame to honour, from humiliation to glory, from death to immortality. See where He now sits expecting till His enemies be made His footstool. Now, what has been done to Jesus has been virtually done to all His people, because, you observe, the Lord “brought again from the dead,” not the Lord Jesus as a private person only, but “our Lord Jesus,” as “that great Shepherd of the sheep.” The sheep are with the Shepherd.

IV. Fourthly, we will view THE COVENANT BLESSING. What is one of the greatest of all the covenant blessings? The writer of this Epistle here pleads for it. “Now,” saith he, “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.” Notice that one of the chief blessings of the covenant is power and will to serve God.

1. Taking the text word by word, I perceive that the first blessing asked for by the apostle is meetness for the Divine service, for the Greek word is not “Make you perfect,” but “meet,” “fit,” “prepared,” “able for.”

2. But the apostle asked for an inward work of grace, not merely meetness for service, but an operation felt--“Working in you that which is well-pleasing in His sight.” Do not be satisfied with a little, weak, almost inperceptible, pulse of religion, of which you can hardly judge whether it is there or not; but ask to feel the Divine energies working within you, the eternal omnipotence of God, struggling and striving mightily in your spirit until sin shall be conquered, and grace shall gloriously triumph. This is a covenant blessing. Seek ye for it.

3. But we need outward as well as inward work. Working in you that which is well-pleasing in His sight--no small matter when you remember that nothing but perfect holiness can please God. We must know the power of our Lord’s resurrection, and exhibit it in every action of our lives.

4. Observe, once more, the completeness of this covenant blessing. Just as Jesus is fully restored to the place from which He came, and has lost no dignity nor power by having shed His blood; but rather is exalted higher than ever, so God’s design is to make us pure and holy as Adam was at the first, and to add to our characters a force of love which never would have been there if we had not sinned and been forgiven, an energy of intense devotion, an enthusiasm of perfect self-sacrifice, which we never could have learned if it had not been for Him who loved us and gave Himself for us. God means to make us the princes of the blood royal of the universe, or, if you will, the body guards of the Lord of Hosts.

IV. We conclude with THE COVENANT DOXOLOGY, “TO whom be glory for ever and ever. Amen.” If anything in the world can make a man praise his God it is the covenant, and the knowledge that He is in it.

1. Our God deserves exclusive glory. Covenant theology glorifies God alone.

2. He also has endless glory. “To whom be glory for ever and ever.” Have you glorified God a little, because of His covenant mercy? Go on glorifying Him. (C. H. Spurgeon.)

Make you perfect

Apostolic prayer for the Hebrews

I. He prays that the God of peace would MAKE THEM PERFECT IN EVERY GOOD WORK TO DO HIS WILL. The word here translated “perfect “ occurs in various other texts, and properly signifies to adjust, to dispose or prepare with great wisdom and propriety. The apostle obviously means that God would fit and dispose the minds of His brethren for every good work to do His will. “The doing of the will of God,” whether this relate to active obedience, or to suffering, forms the grand end of the gospel, considered in its practical design on the heart and life.

II. He also prays, in connection with this, that God would would WORK IN THEM THAT WHICH IS WELL-PLEASING IN HIS SIGHT, THROUGH JESUS

CHRIST. That which is well-pleasing in the sight of the all-perfect Jehovah, must be supremely excellent in itself, and adapted to promote the true, the eternal happiness of His people. It consists of the various dispositions and desires and practices which are comprehended in His “good and perfect and acceptable will.” A very great and unspeakably important part of the great salvation, consists in being delivered from the dominion of the old man--in being renewed in the spirit of our minds, and having infused into the heart those gracious dispositions which are the fruit of the Spirit, and the produce of faith in that Saviour of whom He testifies. Lessons:

1. Let us be exhorted to contemplate the blessed character of our God as the God of peace, who hath reconciled us to Himself by Jesus Christ, and who is the author of that holy tranquillity and sweet serenity of soul which is the happy portion of those who know and love His name. It is this which calms the troubles of the breast, and fills us with that peace which, in the language of our Lord, the world can neither give nor take away.

2. We are reminded of the inseparable connection between our enjoyment of the blessings of the everlasting covenant, and of the God of peace as our God, and our being fitted for every good work to do His will.

3. Let us imitate the example of the apostle Paul, in commending one another to the God of peace.

4. Let us ascribe the glory of all to Him who is the author of our salvation. (Andrew Arthur.)

The closing prayer

I. THE BURDEN OF THE PRAYER is that these Hebrew Christians may be made perfect to do God’s will. There is no higher aim in life than to do the will of God. It was the supreme object for which our Saviour lived. This brought Him from heaven. This determined His every action. And human lives climb up from the lowlands to the upland heights just in proportion as they do the will of God on earth as it is done in heaven. God is love; to do His will is to scatter love in handfuls of blessing on a weary world. God is light; to do His will is to tread a path that shines more and more to the perfect day. God is life; to do His will is to eat of the Tree of Life, and live for ever, and to drink deep draughts of the more abundant life, which Jesus gives. God is the God of hope; to do His will is to be full of all joy and peace, and to abound in hope.

II. MARK THE GUARANTEES THAT THIS PRAYER SHALL BE REALISED.

1. The appeal is made to “ the God of peace.” He, whose nature is never swept by the storms of desire or unrest; whose one aim is to introduce peace into the heart and life; whose Dove to us will not brook disappointment in achieving our highest blessed-ness--He must undertake this office; He will do it most tenderly and delicately; nor will He rest until the obstruction to the inflow of His nature is removed, and there is perfect harmony between the promptings His will and our immediate and joyous response.

2. “He brought again from the dead our Lord Jesus, that great Shepherd of the sheep.” To have given us a Shepherd was much; but to have given us so great a Shepherd is marvellous. He is the great Shepherd who died, just as He is the good Shepherd who knows His flock, and the chief Shepherd who is coming again, He is great, because of the intrinsic dignity of His nature, because of His personal qualifications to save and bless us, because of the greatness of His unknown sufferings, and because of the height of glory to which the Father hath exalted Him. And, surely, if our God has given us such a Shepherd, and raised Him to such a glory, that He may help us the more efficiently, there is every reason why we should confidently count on His aid.

III. THE DIVINE METHOD will be to work in us.

1. It is necessary first that we should be adjusted so that there may be no waste or diversion of the Divine energy.

2. When that is done, then it will begin to pass into and through us in mighty tides of power. “God working in you.” It is a marvellous expression I We know how steam works mightily within the cylinder, forcing up and down the ponderous piston. We know how sap works mightly within the branches, forcing itself out in bud, and leaf, and blossom. We read of a time when men and women were so possessed of devils that they spoke and acted as the inward promptings led them. These are approximations to the conception of the text, which towers infinitely beyond. On His doing all that may be needed in us, as He has done all that was needed for us.

3. He will certainly respect the everlasting covenant, which has been sealed with blood.

IV. THE RESULT will be that we shall be well-pleasing in His sight, through Jesus Christ. (F. B. Meyer, B. A.)

The great prayer based on great pleas:

This prayer is the parting highest wish of the writer for his friends. Do our desires for ourselves, and for those whom we would seek to bless, run in the same mould?

I. CONSIDER THE PRAYER WHICH THE NAME EXCITES. “Make you perfect in every good work.” Now, I need only observe here, in regard to the language of the petition, that the word translated “make perfect” is not the ordinary one employed for that idea; but a somewhat remarkable one, with a very rich and pregnant variety of significance. The general idea of the word, is to make sound, or fit, or complete, by restoring, by mending, by filling up what is lacking, and by adapting all together in harmonious co-operation. And so this is what Christians ought to look for, and to desire as being the will of God concerning them. The writer goes on to still further deepen the idea when he says, “make you perfect in every good work”; where the word “work” is a supplement, and unnecessarily limits the idea of the text. For that applies much rather to character than to work, and the “make you perfect in every good” refers rather to an inward process than to any outward manifestation. And this character, thus harmonised, corrected, restored, filled up where it is lacking, and that in regard of all manner of good--“whatsoever things are fair, and lovely, and of good report”--that character is “well-pleasing to God.” So you see the width of the hopes--ay! of the confidence--that you and I ought to cherish. We should expect that all the discord of our nature shall be changed into a harmonious co-operation of all its parts towards one great end. It is possible that our hearts may be united to fear His name; and that one unbroken temper of whole-spirited submission may be ours. Again, we shall expect, and desire, and strive towards the correction of all that is wrong, the mending of the nets, the restoring of the havoc wrought in legitimate occupations and by any other cause. Again, we may strive with hope and confidence towards the supply of all that is lacking. “In every good”--and all-round completeness of excellence ought to be the hope, and the aim, as well as the prayer of every Christian.

II. NOTE THE DIVINE WORK WHICH FULFILS THE PRAYER. “Working in you that which is well-pleasing in His sight, through Jesus Christ.” Creation, Providence, and all God’s works in the world are also through Jesus Christ. But the work which is spoken of here is yet greater and more wonderful than the general operations of the creating and preserving God, which also are produced and ministered through that eternal Word by whom the heavens were of old, and by whom the heavens are still sustained and administered. There is, says my text, an actual Divine operation in the inmost spirit of every believing man. Expect that operation! You Christian men and women, do you believe that God will work in your hearts? Some of you do not live as if you did. Do you want Him to come and clear out that stable of filth that you carry about with you? Do you wish Him to come and sift and search, and bring the candle of the Lord into the dusty corners? Do you want to get rid of what is not pleasing in His sight? Expect it! desire it! pray for it! And when you have got it, see that you profit by it! God does not work by magic. The Spirit of God which cleanses men’s hearts cleanses them on condition, first, of their faith; second, of their submission; and third, of their use of His gift.

III. NOTICE THE VISIBLE MANIFESTATION OF THIS INWARD WORK. NOW the writer of our text employs the same word in the two clauses, in order to bring out the idea of a correspondence between the human and the Divine Worker. “To work His will, working in you that which is well-pleasing in His sight.” God works in order that you and I may work. Our action is to follow His. Practical obedience is the issue, and it is the test, of our having the Divine operation in our hearts. (A. Maclaren, D. D.)

Importance of service:

The soul into which privilege is over running without any outflow of service will become a stagnant and acrid Dead Sea in which no spiritual thing lives. (J. Alison, D. D.)

Perfect in every good work through the Holy Spirit

As we ascend from stage to stage in the animal world we find the structures becoming ever more complex, consisting of innumerable parts, articulated or adjusted to each other. That word “articulated” comes from the same root as the word here translated perfect. It means every organ, faculty, feeling in the fulness of its appropriate energy, discharging its proper work; every power disciplined to the height of its capacity and in ceaseless performance of its functions, in due relation and harmony with all the other powers, thus working with them to a common end, so that we are fit not merely for one kind of service, nor two kinds, nor ten, but for every good work. The juice of earth and the carbonic acid of the air passing into the tree, minister to every part of its structure, carrying on all the operations involved in its common life. The stream Of chyle or digested food, drawn up into the blood, serves a thousand distinct ends, restores the energy of nerve and muscle, renews every tissue in the frame, freshens every power of nature, keeps the whole machine at work. And so the Divine Spirit, passing into the consecrated soul, worlds there not merely to the development of one kind of energy. He aims to breathe the mind of Christ through and through the man, so that Christ being present more and more in the man, may recover to His service, dominate, impregnate, and use every power of the nature, intellect, imagination, emotion, memory, will, with all specific talents, aptitudes, qualities. (John Smith.)

Conscientious discharge of duty:

“I notice,” said the stream to the mill, “that you grind beans as well and as cheerfully as fine wheat.” “Certainly,” clacked the mill; “what am I for but to grind? And so long as I work, What does it signify to me what the work is? My business is to serve my master, and I am not a whit more useful when I turn out fine flour than when I make the coarsest meal. My honour is not in doing fine work, but in performing any that comes as well as I can.” (Baxendale’s Anecdotes.)

God the originator of good work:

In a mill where the machinery is all driven by water, the working of the whole machinery depends upon the supply el water. Cut off that supply, and the machinery becomes useless; let on the water, and life and activity is given to all. The whole dependence is placed upon the outward supply of water; still, it is obvious that we do not throw away the machinery through which the power of the water is brought to bear upon the work. Just so it is with the Christian’s labour for God. All is naught without the Divine blessing. The living stream must be poured out from on high, or the machinery, however beautiful to the eye, and however carefully constructed, will be useless. For the will to work; for the power to work; for success to work, man is altogether and always dependent upon the Spirit of God. (Christian Armour.)

Only a chisel

I’m only a chisel Which cuts the wood, while the Great Carpenter directs it. (General Gordon.)

God working in His people:

Human nature is sordid and mean and base; and human nature is grand and heroic and sublime. And the history of the mean men of the world shows how bad you and I can be, without trying very hard either. And the history of the great, and the heroic, and the Divine men shows what you and I might become if we would let God have His way with us. Put a violin in the hands of a poor player, and you will put your fingers in your ears to keep out the dissonance. Put the same instrument in the hands of a skilful player, and you will feel the soul breathing through the instrument. It is the player that makes the difference. Look all along the line of human history, and you may see what kind of figures God can make out of clay like yours; you may hear what kind of music He can play on instruments such as you are. The great and good men of the world are witnesses to the power, not ourselves and yet that is in ourselves, to the power that makes men great. (Lyman Abbott, D. D.)

Man Divinely equipped

Just as a machine which has got out of order must be set right before it can work easily and well; just as a ship must be equipped and fitted up before it can safely commence its voyage; so it was necessary that these Jewish Christians should have their whole nature re-organised before their Christian life could be vigorous or happy. The prayer is, that the re-organisation should be such as would make them ready for “every good work”--for the courageous confession of Christ, for the patient endurance of suffering, for worship, for all moral excellence, for brotherly love, for submission to their church rulers, for whatever duty the law of Christ, and the perilous times in which they lived, might impose on them. (R. W. Dale, LL. D.)

Workers needed:

“You sit here and sing yourselves away to everlasting bliss,” said a certain true witness, “but I tell you that you are wanted a great deal more out in Illinois than you are in heaven.” (Proctor’s Gems of Thought.)

Grace be with you all

Grace:

This is the most comprehensive, the best, the sweetest wish. Grace bringeth salvation. Grace contains all things pertaining to life and godliness. By grace we have been saved; by grace we stand; in grace we rejoice, and grace will end in glory. May the free, unmerited, boundless, all-suf-ficient love of the Father in the blood of the Lord Jesus Christ, the blood of the everlasting covenant, shed for the redemption of guilty and helpless sinners, be with us through the power of the Holy Ghost. By Jesus, and in Jesus,we say Amen. For He is the Amen, in whom all the promises of God are sealed. (A. Saphir.)

Amen

I had been talking to a little ignorant, neglected boy about the good God and His love for children. “I should like to live along o’ Him!” said the poor little man with a wistful sigh. It was all such a new revelation in his hurried, loveless existence. “Shall I pray to God to make you a good boy, clean and good, fit to live with Him?” I asked. “Yes, do, missus.” “But you must pray too,” I urged. “I dunno’ how.” “Then you must listen to me and say ‘ Amen’ at the end of my prayer. That will mean ‘Yes, I want all that,’ and God will understand you. The child nodded, and I began a very simple, short prayer for the Holy Spirit’s help to make my little friend pure and true and obedient, for Jesus Christ’s sake,--I paused for the “Amen.” A soft, hushed “Yes” fluttered up to heaven from the young lips. “I couldn’t remember the other word,” the child whispered, “but won’t God know about it?” And he went away quite satisfied. He had made the prayer his own in his own way. If all Amens could have the force of that gentle “Yes,” I thought, as I watched the last flutter of the poor little man’s rags, surely prayer would meet with a fuller and quicker answer. But we are too apt to think that the prayer is everything, the Amen nothing, and so we listeners do not do our part; we remain mere listeners, no prayers.