A Guide to Fervent Prayer E-Book

Arthur Pink

• Herausgeber: Darolt Books
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 303

Beschreibung

Much has been written on what is usually called "the Lord's Prayer" (which I prefer to term "the Family Prayer") and much upon the high priestly prayer of Christ in John 17, but very little upon the prayers of the apostles. Personally I know of no book devoted to the apostolic prayers, and except for a booklet on the two prayers of Ephesians 1 and 3 have been scarcely any separate exposition of them. It is not easy to explain this omission. This book brings together a great biblical study on prayer based on the Holy Bible and will serve as an inspiration for you who want to know more about prayer.

Leseprobe

Introduction

Much has been written on what is usually called "the Lord's Prayer" (which I prefer to term "the Family Prayer") and much upon the high priestly prayer of Christ in John 17, but very little upon the prayers of the apostles. Personally I know of no book devoted to the apostolic prayers, and except for a booklet on the two prayers of Ephesians 1 and 3 have been scarcely any separate exposition of them. It is not easy to explain this omission.

One would think that the apostolic prayers are so filled with important doctrine and practical value for believers that they should have attracted the attention of those who write on devotional subjects. While many of us very much deprecate the efforts of those who would have us believe that the prayers of the Old Testament are obsolete and inappropriate for the saints of this Gospel age, it seems to me that even Dispensational teachers should recognize and appreciate. the peculiar suitability to Christians of the prayers recorded in the Epistles and the Book of Revelation. With the exception of the prayers of our Redeemer, only in the Apostolic prayers are praises and petitions specifically addressed to "the Father." Of all the prayers of Scripture, only these are offered in the name of the Mediator. Furthermore, in these apostolic prayers alone do we find the full breathings of the Spirit of adoption.

How blessed it is to hear some elderly saint, who has long walked with God and enjoyed intimate communion with Him, pouring out his heart before the Lord in adoration and supplication. But how much more blessed would we have esteemed ourselves had we had the privilege of listening to the Godward praises and appeals of those who had companied with Christ during the days of His tabernacling among men!

And if one of the apostles were still here upon earth, what a high privilege we would deem it to hear him engage in prayer! Such a high one, methinks, that most of us would be quite willing to go to considerable inconvenience and to travel a long distance in order to be thus favored. And if our desire were granted, how closely would we listen to his words, how diligently would we seek to treasure them up in our memories. Well, no such inconvenience, no such journey, is required. It has pleased the Holy Spirit to record a number of the apostolic prayers for our instruction and satisfaction. Do we evidence our appreciation of such a blessing? Have we ever made a list of them and meditated upon their import?

No Apostolic Prayers In Acts

In my preliminary task of surveying and tabulating the recorded prayers of the apostles, two things impressed me.

The first observation came as a complete surprise, while the second was fully expected. That which is apt to strike us as strangeto some of my readers it may be almost startlingis this: the Book of Acts, which supplies most of the information we possess concerning the apostles, has not a single prayer of theirs in its twenty-eight chapters.

Yet a little reflection should show us that this omission is in full accord with the special character of the book; for Acts is much more historical than devotional, consisting far more of a chronicle of what the Spirit wrought through the apostles than in them. The public deeds of Christ's ambassadors are there made prominent, rather than their private exercises.

They are certainly shown to be men of prayer, as is seen by their own words: "But we will give ourselves continually to prayer, and to the ministry of the word" (Acts 6:4). Again and again we behold them engaged in this holy exercise (Acts 9:40; 10:9; 20:36; 21:5; 28:8), yet we are not told what they said. The closest Luke comes to recording words clearly attributable to apostles is in Acts 8:14,15, but even there he merely gives us the quintessence of that for which Peter and John prayed. I regard the prayer of Acts 1:24 as that of the 120 disciples.

The great, effectual prayer recorded in Acts 4:24-30 is not that of Peter and John, but that of the whole company (v. 23) who had assembled to hear their report.

Paul, an Exemplar in Prayer

The second feature that impressed me while contemplating the subject that is about to engage us, was that the great majority of the recorded prayers of the apostles issued from the heart of Paul. And this, as we have said, was really to be expected. If one should ask why this is so, several reasons might be given in reply. First, Paul was, preeminently, the apostle to the Gentiles. Peter, James, and John ministered principally to Jewish believers (Galatians 2:9), who, even in their unconverted days, had been accustomed to bow the knee before the Lord.

But the Gentiles had come out of heathenism, and it was fitting that their spiritual father should also be their devotional exemplar. Furthermore, Paul wrote twice as many God-breathed epistles as all the other apostles added together, and he gave expression to eight times as many prayers in his Epistles as the rest did in all of theirs.

But chiefly, we call to mind the first thing our Lord said of Paul after his conversion: "for, behold, he prays" (Acts 9:11, ital. mine). The Lord Christ was, as it were, striking the keynote of Paul's subsequent life, for he was to be eminently distinguished as a man of prayer.

It is not that the other apostles were devoid of this spirit. For God does not employ prayerless ministers, since He has no dumb children. "Crying day and night unto him" is given by Christ as one of the distinguishing marks of God's elect (Luke 18:7, brackets mine).

Yet certain of His servants and some of His saints are permitted to enjoy closer and more constant fellowship with the Lord than others, and such was obviously the case (with the exception of John) with the man who on one occasion was even caught up into Paradise (2 Corinthians 12:1-5).

An extraordinary measure of "the spirit of grace and of supplications" (Zechariah 12:10) was given him, so that he appears to have been anointed with that spirit of prayer above even his fellow apostles. Such was the fervor of his love for Christ and the members of His mystical Body, such was his intense solicitude for their spiritual well-being and growth, that there continually gushed from his soul a flow of prayer to God for them and of thanksgiving on their behalf.

The Wide Spirit of Prayer

Before proceeding further it should be pointed out that in this series of studies I do not propose to confine myself to the petitionary prayers of the apostles, but rather to take in a wider range. In Scripture prayer includes much more than merely making known our requests to God.

We need to be reminded of this. Moreover, we believers need to be instructed in all aspects of prayer in an age characterized by superficiality and ignorance of God-revealed religion. A key Scripture that presents to us the privilege of spreading our needs before the Lord emphasizes this very thing: "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God" (Philippians 4:6, ital. mine). Unless we express gratitude for mercies already received and give thanks to our Father for His granting us the continued favor of petitioning Him, how can we expect to obtain His ear and thus to receive answers of peace?

Yet prayer, in its highest and fullest sense, rises above thanksgiving for gifts given: the heart is drawn out in contemplating the Giver Himself, so that the soul is prostrated before Him in worship and adoration.

Though we ought not to digress from our immediate theme and enter into the subject of prayer in general, yet it should be pointed out that there is still another aspect that ought to take precedence over thanksgiving and petition, namely self-abhorrence and confession of our own unworthiness and sinfulness.

The soul must solemnly remind itself of Who it is that is to be approached, even the Most High, before whom the very seraphim veil their faces (Isaiah 6:2). Though Divine grace has made the Christian a son, nevertheless he is still a creature, and as such at an infinite and inconceivable distance below the Creator. It is only fitting that he should deeply feel this distance between himself and his Creator and acknowledge it by taking his place in the dust before God. Moreover, we need to remember what we are by nature: not merely creatures, but sinful creatures. Thus there needs to be both a sense and an owning of this as we bow before the Holy One.

Only in this way can we, with any meaning and reality, plead the mediation and merits of Christ as the ground of our approach.

Thus, broadly speaking, prayer includes confession of sin, petitions for the supply of our needs, and the homage of our hearts to the Giver Himself. Or, we may say that prayer's principal branches are humiliation, supplication, and adoration. Hence we hope to embrace within the scope of this series not only passages like Ephesians 1:16-19 and 3:14-21, but also single verses such as 2 Corinthians 1:3 and Ephesians 1:3.

That the clause "blessed be God" is itself a form of prayer is clear from Psalm 100:4: "Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name." Other references might be given, but let this suffice. The incense that was offered in the tabernacle and temple consisted of various spices compounded together (Exod. 30:34, 35), and it was the blending of one with another that made the perfume so fragrant and refreshing. The incense was a type of the intercession of our great High Priest (Rev. 8:3, 4) and of the prayers of saints (Malachi 1:11). In like manner there should be a proportioned mingling of humiliation, supplication, and adoration in our approaches to the throne of grace, not one to the exclusion of the others, but a blending of all of them together.

Prayer, a Primary Duty of Ministers

The fact that so many prayers are found in the New Testament Epistles calls attention to an important aspect of ministerial duty.

The preacher's obligations are not fully discharged when he leaves the pulpit, for he needs to water the seed which he has sown. For the sake of young preachers, allow me to enlarge a little upon this point. It has already been seen that the apostles devoted themselves "continually to prayer, and to the ministry of the word" (Acts 6:4), and thereby they have left an excellent example to be observed by all who follow them in the sacred vocation.

Observe the apostolic order; yet do not merely observe it, but heed and practice it. The most laboriously and carefully-prepared sermon is likely to fall unctionless upon the hearers unless it has been born out of travail of soul before God. Unless the sermon be the product of earnest prayer we must not expect it to awaken the spirit of prayer in those who hear it. As has been pointed out, Paul mingled supplications with his instructions.

It is our privilege and duty to retire to the secret place after we leave the pulpit, there begging God to write His Word on the hearts of those who have listened to us, to prevent the enemy from snatching away the seed, and to so bless our efforts that they may bear fruit to His eternal praise.

Luther was accustomed to say, "There are three things that go to the making of a successful preacher: supplication, meditation, and tribulation." I know not what elaboration the great Reformer made. But I suppose he meant this: that prayer is necessary to bring the preacher into a suitable frame to handle Divine things and to endue him with Divine power; that meditation on the Word is essential in order to supply him with material for his message; and that tribulation is required as ballast for his vessel, for the minister of the Gospel needs trials to keep him humble, just as the Apostle Paul was given a thorn in the flesh that he might not be unduly exalted by the abundance of the revelations granted to him.

Prayer is the appointed means for receiving spiritual communications for the instruction of our people. We must be much with God before we can be fitted to go forth and speak in His name. Paul, in concluding his Epistle to the Colossians, informs them of the faithful intercessions of Epaphras, one of their ministers, who was away from home visiting Paul. "Epaphras, who is one of you, a servant of Christ, salutes you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. For I bear him record, that he has a great zeal for you . . ." (Colossians 4:12, 13a). Could such a commendation of you be made to your congregation?

Prayer, a Universal Duty Among Believers

But let it not be thought that this marked emphasis of the Epistles indicates a duty for preachers only. Far from it.

These Epistles are addressed to God's children at large, and everything in them is both needed for, and suited to, their Christian walk.

Believers, too, should pray much not only for themselves but for all their brothers and sisters in Christ. We should pray deliberately according to these apostolic models, petitioning for the particular blessings they specify. I have long been convinced there is no better wayno more practical, valuable, and effective wayof expressing solicitude and affection for our fellow saints than by bearing them up before God by prayer in the arms of our faith and love.

By studying these prayers in the Epistles and pondering them clause by clause, we may learn more clearly what blessings we should desire for ourselves and for others, that is, the spiritual gifts and graces for which we have great need to be solicitous. The fact that these prayers, inspired by the Holy Spirit, have been placed on permanent record in the Sacred Volume declares that the particular favors sought herein are those which God has given us warrant to seek and to obtain from Himself (Romans 8:26, 27; 1 John 5:14, 15).

Christians Are to Address God as Father

We will conclude these preliminary and general observations by calling attention to a few of the more definite features of the apostolic prayers. Observe then, to Whom these prayers are addressed. While there is no wooden uniformity of expression but rather appropriate variety in this matter, yet the most frequent manner in which the Deity is addressed is as Father: "the Father of mercies" (2 Corinthians 1:3); "the God and Father of our Lord Jesus Christ" (Ephesians 1:3; 1 Peter 1:3); "the Father of glory" (Ephesians 1:17); "the Father of our Lord Jesus Christ" (Ephesians 3:14). In this language we see clear evidence of how the holy apostles took heed to the injunction of their Master. For when they made request of Him, saying, "Lord, teach us to pray," He responded thus: "When you pray, say, Our Father which are in Heaven" (Luke 11:1, 2, ital. mine).

This He also taught them by means of example in John 17:1, 5, 11,21, 24, and 25. Both Christ's instruction and example have been recorded for our learning. We are not unmindful of how many have unlawfully and lightly addressed God as "Father," yet their abuse does not warrant our neglecting to acknowledge this blessed relationship. Nothing is more calculated to warm the heart and give liberty of utterance than a realization that we are approaching our Father. If we have received, of a truth, "the Spirit of adoption" (Romans 8:15), let us not quench Him, but by His promptings cry, "Abba, Father."

The Brevity and Definiteness of Apostolic Praying

Next, we note their brevity. The prayers of the apostles are short ones. Not some, or even most, but all of them are exceedingly brief, most of them encompassed in but one or two verses, and the longest in only seven verses. How this rebukes the lengthy, lifeless and wearisome prayers of many a pulpit. Wordy prayers are usually windy ones. I quote again from Martin Luther, this time from his comments on the Lord's prayer directed to simple laymen:

When you pray let your words be few, but your thoughts and affections many, and above all let them be profound.

The less you speak the better you pray. . . .

External and bodily prayer is that buzzing of the lips, that outside babble that is gone through without any attention, and which strikes the ears of men; but prayer in spirit and in truth is the inward desire, the motions, the sighs, which issue from the depths of the heart. The former is the prayer of hypocrites and of all who trust in themselves: the latter is the prayer of the children of God, who walk in His fear.

Observe, too, their definiteness. Though exceedingly brief, yet their prayers are very explicit. There were no vague ramblings or mere generalizations, but specific requests for definite things. How much failure there is at this point.

How many prayers have we heard that were so incoherent and aimless, so lacking in point and unity, that when the Amen was reached we could scarcely remember one thing for which thanks had been given or request had been made!

Only a blurred impression remained on the mind, and a feeling that the supplicant had engaged more in a form of indirect preaching than direct praying.

But examine any of the prayers of the apostles and it will be seen at a glance that theirs are like those of their Master's in Matthew 6:9-13 and John 17, made up of definitive adorations and sharply-defined petitions. There is neither moralizing nor uttering of pious platitudes, but a spreading before God of certain needs and a simple asking for the supply of them.

The Burden and Catholicity of the Apostles' Prayers

Consider also the burden of them. In the recorded apostolic prayers there is no supplicating God for the supply of temporal needs and (with a single exception) no asking Him to interpose on their behalf in a providential way (though petitions for these things are legitimate when kept in proper proportion to spiritual concerns.

Instead, the things asked for are wholly of a spiritual and gracious nature: that the Father may give unto us the spirit of understanding and revelation in the knowledge of Himself, the eyes of our understanding being enlightened so that we may know what is the hope of His calling, the riches of the glory of His inheritance in the saints, and the exceeding greatness of His power to usward who believe (Ephesians 1: 17-19); that He would grant us, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man, that Christ may dwell in our hearts by faith, that we might know the love of Christ which passes knowledge, and be filled with all the fullness of God (Ephesians 3:16-19); that our love may abound more and more, that we might be sincere and without offense, and be filled with the fruits of righteousness (Philippians 1:9-il); that we might walk worthy of the Lord unto all pleasing (Colossians 1:10); that we might be sanctified wholly (1 Thessalonians 5:23).

Note also the catholicity of them. Not that it is either wrong or unspiritual to pray for ourselves individually, any more than it is to supplicate for temporal and providential mercies; I mean, rather, to direct attention to where the apostles placed their emphasis. In one only do we find Paul praying for himself, and rarely for particular individuals (as is to be expected with prayers that are a part of the public record of Holy Scripture, though no doubt he prayed much for individuals in secret). His general custom was to pray for the whole household of faith. In this he adheres closely to the pattern prayer given us by Christ, which I like to think of as the Family Prayer.

All its pronouns are in the plural number: "Our Father," "give us" (not only "me"), "forgive us," and so forth. Accordingly we find the Apostle Paul exhorting us to be making "supplication for all saints" (Ephesians 6:18, ital. mine), and in his prayers he sets us an example of this very thing. He pleaded with the Father that the Ephesian church might "be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passes knowledge" (Ephesians 3:18, ital. mine). What a corrective for self-centeredness! If I am praying for "all saints," I include myself.

A Striking Omission

Finally, let me point out a striking omission. if all the apostolic prayers be read attentively, it will be found that in none of them is any place given to that which occupies such prominence in the prayers of Arminians.

Not once do we find God asked to save the world in general or to pour out His Spirit on all flesh without exception.

The apostles did not so much as pray for the conversion of an entire city in which a particular Christian church was located. In this they conformed again to the example set for them by Christ: "I pray not for the world," said He, "but for them which you have given me" (John 17:9).

Should it be objected that the Lord Jesus was there praying only for His immediate apostles or disciples, the answer is that when He extended His prayer beyond them it was not for the world that He prayed, but only for His believing people until the end of time (see John 17:20, 21). It is true that Paul teaches "that supplications, prayers, intercessions, and giving of thanks, be made for all [classes of] men; for kings, and for all that are in authority" (1 Timothy 2:1, 2a, brackets mine)in which duty many are woefully remissyet it is not for their salvation, but "that we may lead a quiet and peaceable life in all godliness and honesty" (v. 2b, ital. mine). There is much to be learned from the prayers of the apostles.

Chapter 1

Hebrews 13:20, 21

Part 1

This prayer contains a remarkable epitome of the entire epistlean epistle to which every minister of the Gospel should devote special attention. 

Nothing else is so much needed today as expository sermons on the Epistles to the Romans and to the Hebrews: the former supplies that which is best suited to repel the legalism, antinomianism and Arminianism that are now so rife, while the latter refutes the cardinal errors of Rome and exposes the sacerdotal pretensions of her priests. It provides the Divine antidote to the poisonous spirit of ritualism that is now making such fatal inroads into so many sections of a decadent Protestantism. 

That which occupies the central portion in this vitally important and most blessed treatise is the priesthood of Christ, which embodies the substance of what was foreshadowed both in Melchizedek and Aaron. In the Book of Hebrews it is shown that His one perfect sacrifice has forever displaced the Levitical institutions and made an end of the whole Judaic system. 

That all-sufficient oblation of the Lord Jesus made complete atonement for the sins of His people, fully satisfying every legal claim that God's Law had upon them, thereby rendering needless any efforts of theirs to placate Him. "For by one offering he has perfected forever them that are sanctified" (Hebrews 10:14). That is to say, Christ has infallibly, irrevocably set apart to the service of God those who have believed, and that by the excellence of His finished work.

The Resurrection Declares God's Acceptance of Christ's Work

God's acceptance of Christ's atoning sacrifice was demonstrated by His raising Christ from the dead and setting Him at the right hand of the Majesty on high. That which characterized Judaism was sin, death, and distance from Godthe perpetual shedding of blood and the people shut out from the Divine presence. 

But that which marks Christianity is a risen and enthroned Savior, who has put away the sins of His people from before the face of God and has secured for them the right of access to Him. "Having therefore, brethren, boldness [liberty] to enter into the holiest by the blood of Jesus, By a new and living way, which he has consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith" (Hebrews 10:19-22a, brackets mine). Thus we are encouraged to draw near to God with full confidence in the infinite merits of Christ's blood and righteousness, depending entirely thereon. In his prayer, the apostle makes request that the whole of what he had set before them in the doctrinal part of the Epistle might be effectually applied to their hearts. In a brief but comprehensive sentence, Paul prays that there might be worked out in the lives of the redeemed Hebrews every grace and virtue to which he had exhorted them in the previous chapters. We shall consider the object, plea, request, and doxology of this benedictory invocation.

The Divine Titles Invoked Discriminately

"The God of peace" is the One to whom this prayer is directed. As I intimated in some of the chapters of my book called Gleanings from Paul, the various titles by which the apostles addressed the Deity were not used at random, but were chosen with spiritual discrimination. 

They were neither so poverty-stricken in language as to always supplicate God under the same name, nor were they so careless as to speak with Him under the first one that came to mind. Instead, in their approaches to Him they carefully singled out that attribute of the Divine nature, or that particular relationship that God sustains to His people, which most accorded with the specific blessing they sought. The same principle of discrimination appears in the Old Testament prayers. 

When holy men of old sought strength, they looked to the Mighty One. When they desired forgiveness, they appealed to "the multitude of his tender mercies." When they cried for deliverance from their enemies, they pleaded His covenant faithfulness.

The God of Peace

I dwelt upon this title "the God of peace" in chapter 4 of Gleanings from Paul (people. 41-46), but would like to explicate it further with several lines of thought.

First, it is a distinctively Pauline title, since no other New Testament writer employs the expression. Its usage here is one of the many internal proofs that he was the penman of this Epistle. It occurs six times in his writings: Romans 15:33, and 16:20; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; and here in Hebrews 13:20; "the Lord of peace" is used once in 2 Thessalonians 3:16. 

It is therefore evident that Paul had a special delight in contemplating God in this particular character. And well he might, for it is an exceedingly blessed and comprehensive one; and for that reason I have done my best, according to the measure of light granted to me, to open its meaning. A little later I shall suggest why Paul, rather than any of the other of the apostles, coined this expression.

Secondly, it is a forensic title, viewing God in His official character as Judge. 

It tells us that He is now reconciled to believers. It signifies that the enmity and strife that formerly existed between God and elect sinners is now ended. 

The previous hostility had been occasioned by man's apostasy from his Maker and Lord. The entrance of sin into this world disrupted the harmony between Heaven and earth, severed communion between God and man, and ushered in discord and strife. Sin evoked God's righteous displeasure and called for His judicial action. Mutual alienation ensued; for a holy God cannot be at peace with sin, being "angry with the wicked every day" (Psalm 7:11). 

But Divine wisdom had devised a way whereby rebels could be restored to His favor without the slightest diminution of His honor. Through the obedience and sufferings of Christ full reparation was made to the Law and peace was reestablished between God and sinners. By the gracious operations of God's Spirit, the enmity that was in the hearts of His people is overcome, and they are brought into loyal subjection to Him. Thereby the discord has been removed and amity created.

Thirdly, it is a restrictive title. God is "the God of peace" only to those who are savingly united to Christ, for there is now no condemnation to those who are in Him (Romans 8:1). But the case is far different with those who refuse to bow to the scepter of the Lord Jesus and take shelter beneath His atoning blood. "He who believes on the Son has everlasting life: and he who believes not the Son shall not see life; but the wrath of God abides on him" (John 3:36). Notice that it is not that the sinner shall yet fall beneath God's wrath of the Divine Law, but that he is already under it. "For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men" (Romans 1:18, ital. mine). Furthermore, by virtue of their federal relationship to Adam, all his descendants are "by nature the children of wrath" (Ephesians 2:3), entering this world as the objects of God's judicial displeasure. So far from being "the God of peace" to those who are out of Christ, "The LORD is a man of war" (Exodus 15:3). "He is terrible to the kings of the earth" (Psalm 76:12).

"The God of Peace," a Gospel Title

Fourthly, this title, "the God of peace," is therefore an evangelical one. The good news that His servants are commissioned to preach to every creature is designated "the gospel of peace" (Romans 10:15). Most appropriately is it so named, for it sets forth the glorious Person of the Prince of peace and His all-sufficient work whereby He "made peace through the blood of his cross" (Colossians 1:20). It is the business of the evangelist to explain how Christ did so, namely, by His entering into the awful breach that sin had made between God and men, and by having transferred to Himself the iniquities of all who should believe on Him, suffering the full penalty due those iniquities. 

When the Sinless One was made sin for His people, He came under the curse of the Law and the wrath of God. It is in accordance with His own eternal purpose of grace (Rev. 13:8) that God the Father declares, "Awake, O sword, against my shepherd, and against the man that is my fellow" (Zechariah 13:7). Justice having been satisfied, God is now pacified; and all who are justified by faith "have peace with God through our Lord Jesus Christ:" (Romans 5:1).

Fifthly, it is therefore a covenant title, for all that was transacted between God and Christ was according to everlasting stipulation. "And the counsel of peace shall be between them both" (Zechariah 6:13). It had been eternally agreed that the good Shepherd should make complete satisfaction for the sins of His flock, reconciling God to them and them to God. 

That compact between God and the Surety of His elect is expressly denominated a "covenant of peace," and the inviolability of the same appears in that blessed declaration, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from you, neither shall the covenant of my peace be removed, says the LORD that has mercy on you" (Isaiah 54:10). The shedding of Christ's blood was the sealing or ratifying of that covenant, as Hebrews 13:20 goes on to intimate. In consequence thereof, the face of the Supreme Judge is wreathed in smiles of benignity as He beholds His people in His Anointed One.

Sixthly, this title "the God of peace" is also a dispensational one, and as such, it had a special appeal for the one who so frequently employed it. Though a Jew by birth, and a Hebrew of the Hebrews by training, Paul was called of God to "preach among the Gentiles the unsearchable riches of Christ" (Ephesians 3:8). This fact may indicate the reason that this appellation, "the God of peace," is peculiar to Paul; for, whereas the other apostles ministered and wrote principally to the Circumcision, Paul was preeminently the apostle to the Uncircumcision. Therefore he, more than any, would render adoration to God on account of the fact that peace was being preached to those who were afar off as well as to those who were near (Ephesians 2:13-17). 

A special revelation was made to him concerning Christ: "For he is our peace, who has made both [believing Jews and Gentiles] one, and has broken down the middle wall of partition [the ceremonial law, which under Judaism had divided them] between us;. . . for to make in himself of twain one new man, so making peace [between them]; And that he might reconcile both unto God" (Ephesians 2:14-16, brackets mine). Thus, on account of his having received this special revelation, there was a particular propriety in the Apostle to the Gentiles addressing God by this title when making supplication for the Hebrews, just as there was when he employed it in prayer for the Gentiles.

Lastly, this is a relative title. By this I mean that it is closely related to Christian experience. 

The saints are not only the subjects of that judicial peace which Christ made with God on their behalf, but they are also the partakers of Divine grace experientially. The measure of God's peace that they enjoy is determined by the extent to which they are obedient to God, for piety and peace are inseparable. 

The intimate connection there is between the peace of God and the sanctifying of believers appears both in 1 Thessalonians 5:23, and here in Hebrews 13:20, 21. For in each passage request is made for the promotion of practical holiness, and in each the "God of peace" is supplicated. When holiness reigned over the whole universe, peace prevailed also. There was no war in Heaven until one of the chief of the angels became a devil, and fomented a rebellion against the thrice holy God. As sin brings strife and misery, so holiness begets peace of conscience. Holiness is well pleasing to God, and when He is well pleased all is peace. The more this prayer be pondered in detail, and as a whole, the more the appropriateness of its address will appear.

God's Resurrection of Christ Our Plea

"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant" (v. 20). This reference to the deliverance of Christ from the tomb I regard as the plea on which the apostle bases the request that follows. Since I consider this to be one of the most important verses in the New Testament, I shall give my best attention to every word in it, the more so since part of its wondrous contents is so little comprehended today. We should observe, first, the character in which the Savior is here viewed; secondly, the act of God in bringing him forth from the dead; thirdly, the connection between that act and His office as "the God of peace"; fourthly, how that the meritorious cause of the same was "the blood of the everlasting covenant;" and fifthly, the powerful motive that the meritorious cause provides to encourage the saints to come boldly to the throne of grace where they may obtain mercy and find grace to help in time of need. May the Holy Spirit deign to be our Guide as we prayerfully ponder this portion of the Truth.

That Great Shepherd of the Sheep