for us.' It is proposed to them by the way of request, as is evident from the next words, 'I beseech you the rather to do this.' Their duty it was always to pray for him. But to remind them of that duty, and to manifest what esteem he had of it, he makes it a request, as we ought mutually to do among ourselves. He speaks in the plural number, pray for us, for we trust,' &c. yet is it himself alone that he intends, as is usual.

And this request of their prayers argues a confidence in their faith and mutual love, without which he would not have requested their prayers for him. And he grants that the prayers of the meanest saints may be useful to the greatest apostle, both with respect to their persons, and the discharge of their office. Hence, it was usual with the apostle to desire the prayers of the churches to whom he wrote, 2 Cor. i. 11; Eph. vi. 19; Čol. iv. 3; 2 Thess. iii. 1. For in mutual prayer for each other consists one principal part of the communion of saints, wherein they are helpful to one another in all times, places, and conditions. And he doth herein also manifest what esteem he had of them, whose prayers he thought would find acceptance with God on his behalf. And, besides, it is the especial duty of the churches to pray for them who are eminently useful in the work of the ministry, which they are here reminded of.

Secondly. He expresseth the ground of his confidence in this request, namely, that he was such an one, and did so walk as that they might engage for him without hesitation. Tap, for,' saith he, we trust;' and we may observe in the words,

1. The manner of his proposal of this ground of his confidence. Πεποίθαμεν, Пεπоaμεν, we trust,'-we are persuaded that so it is with us, not as though there were any doubt or ambiguity in it, as it is ofttimes with us when we use that kind of expression. But he speaks of himself with modesty and humility, even in things whereof he had the highest

assurance.

2. The thing itself is, that he had kaλny σnvednov, a good conscience,' or as he elsewhere expresseth it, a conscience void of offence towards God and man.' A sense thereof gives a due confidence both in our own prayers, and in our requests to others for their prayers for So speaks the Psalmist, If I regard iniquity in my heart, (which is inconsistent with a good conscience) God will not hear me,' Ps. Ixvi. 18; and, on the other hand, If our heart condemn us not,' (that is, if we have this good conscience) then have we confidence towards God; and whatever we ask, we receive of him,' 1 John iii. 21, 22. And as sincerity in the testimony of a good conscience, gives us confidence before God in our own prayers, notwithstanding our many failings and infirmities, so it is requisite in our requests for the prayers of others. For it is the height of hypocrisy to desire others to pray for our deliverance from that, which we willingly indulge ourselves in, or for such mercies as we cannot receive without foregoing that which we will not forsake. This, therefore, the apostle here testifies concerning himself, and that in opposition to all reproaches and false reports which they had heard concerning him.

The testimony of his having a good conscience consists in this, that

he was willing in all things to live honestly, θέλοντες εν πασι καλως αναστρέφεσθαι. A will, resolution, and suitable endeavour to live honestly in all things, is a fruit and evidence of a good conscience. Being willing,' denotes readiness, resolution, and endeavour; and this extends to all things,' that is, wherein conscience is concerned, or our whole duty towards God and men. The expression of 'living honestly,' as it is commonly used, doth not reach the emphasis of the original.'A beauty in conversation,' or exact eminency therein, is intended. This was the design of the apostle in all things, and this ought to be the design of all ministers of the gospel, both for their own sakes as to what is in an especial manner required of them, as also that they may be examples to the people.

In the 19th verse, he is further earnest in his request, with respect to his present circumstances, and his design of coming in person to them. Some few things may be observed therein; as, 1. He had been with them formerly, as it is known that he had been partly at liberty and partly in prison some good while, yea, for some years, at Jerusalem, and in other parts of Judea. 2. He desires to be restored to them; that is, to come to them again, so as that they might have the benefit of his ministry, and he, the comfort of their faith and obedience. 3. He is earnest in this desire, and therefore the more urgent in requesting their prayers, that his desire might be accomplished. For, 4. He knew that the Lord Christ did dispense of the affairs of his church, much according to their prayers, to his own glory, and their great consolation; yet, 5. It is uncertain whether ever this desire of his was accomplished or not. For this Epistle was written after the close of the apostolical story in the book of the Acts. And from thenceforward we have little certainty in matters of fact. For, 6. According to our present apprehensions of duty, we may lawfully have earnest desires after, and pray for such things, as shall not come to pass. The secret of God are not the rule of our prayers.

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VER. 20, 21.Ο δε Θεος της ειρηνης, ὁ αναγαγών εκ νεκρών τον ποιμενα των προβατων τον μέγαν, εν αἱματι διαθηκης αιωνίου, του Κυριον ἡμων Ιησουν Χριστον, Καταρτισαι ύμας εν παντί εργῳ αγαθῳ, εις το ποιησαι το θέλημα αυτου ποιων εν ύμιν το ευαρεστ τον ενώπιον αὑτου, δια Ιησου Χριστου ̇ ᾧ ἡ δοξα εις τους αιώνας των αιώνων. Αμην.

VER. 20, 21.- Now the God of peace, that brought again from the dead, that great Shepherd of the sheep, our Lord Jesus Christ, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen

Having desired their prayers for him, he adds thereunto his prayer for them, and therewithal gives a solemn close to the whole Epistle. A glorious prayer it is, inclosing the whole mystery of divine grace in its original, and the way of its communication by Jesus Christ. He

prays that the fruit and benefit of all that he had before instructed them in, might be applied to them. For the substance of the whole doctrinal part of the Epistle is included in it. And the nature and form of the prayer itself, with the expressions used in it, evidence its procedure from a spirit full of faith and love.

3.

There are some things to be considered in this prayer for the exposition of the words. 1. The title assigned to God, suited to the request to be made. 2. The work ascribed to him, suitable to that title. The things prayed for. 4. A doxology, with a solemn closure of the whole. First. The title assigned to God, or the name by which he calls on him is, ó Deos ens envns, 'the God of peace.' So is he frequently styled by our apostle, and by him alone, Rom. xv. 33, xvi. 20; Phil. iv. 9; 1 Thess. v. 23. And he useth it only in a way of prayer, as shutting up all the instructions given the church, in a prayer for a blessing from the God of peace. So also is he said to be the God of grace, mercy, and consolation. For he assumes names and titles to himself from his works, which are his alone, as well as from his essential attributes. And this is proper to him. For, 1. All things were brought into a state of disorder, confusion, and enmity by sin. No peace was left in the creation. 2. There was no spring of peace left, no cause of it, but in the nature and will of God, which justifies this title. 3. He alone is the Author of all peace, and that two ways. 1st. He purposed, designed, and prepared it in the eternal counsels of his will, Eph. i. 8-10. 2dly. He is so in the communication of it, by Jesus Christ. So all peace is from him, with himself, in our own souls, between angels and men, Jews and Gentiles, all causes of enmity being taken away from the whole church.

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And the apostle fixeth faith in prayer on this title of God, because prays for those things which proceed from him peculiarly as the God of peace; such are the glorious contrivance and accomplishment of our salvation by Jesus Christ, and the blood of the covenant; with the communication of sanctifying grace to the renovation of our natures to new obedience which are the matter of this prayer. These things are from God, as he is the God of peace, who is the only author of it, and by them gives peace to men. But he might have also herein an especial respect to the present state of the Hebrews. For it is evident that they had been tossed, perplexed, and disquieted with various doctrines and pleas about the law, and the observance of its institutions. Wherefore, having performed his part and duty in the communication of the truth to them for the information of their judgments, he now, in the close of the whole, applies himself by prayer to the God of peace; that he, who alone is the author of it, who creates it where he pleaseth, would, through his instruction, give rest and peace to their minds. For,

Obs. I. When we make application to God for any especial grace or mercy, it is our duty to direct and fix our faith on such names, titles, or properties of God, as whereunto that grace doth peculiarly relate, and from whence it doth immediately proceed. To this purpose precedents are multiplied in the Scripture. And,

Obs. II. If this be the title of God, if this be his glory-that he is

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the God of peace, how excellent and glorious is that peace from whence he is so denominated, which is principally the peace which we have with himself by Jesus Christ.

Obs. III. As every thing that is evil to mankind, within them, amongst them, both with reference to things temporal and eternal, proceeds from our original loss of peace with God by sin, and by the enmity which ensued thereon; so peace, on the other side, is comprehensive of all kinds of good, both here and hereafter; and God being styled the God of peace, declares him to be the only fountain and cause of all that is good to us in every kind.

Secondly. The second thing in the words is the work that is ascribed to God, as the God of peace. And this is, that he brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting covenant.' Wherein we must consider, 1st. The person who is the object of this work; who is described, 1. By his relation to us, our Lord Jesus Christ.' 2. By his office, the great Shepherd of the sheep.' 2dly. The work itself towards him, he brought him again from the dead.' 3dly. The way whereby this work was wrought, it was through the blood of the everlasting

covenant.'

First. The person who is the object of this work is, rov Kvotov uw v Inoovv Xρiorov, 'Jesus Christ our Lord.' This is he whom the apostle, Ιησούν Χριστον, after his long dispute, reduceth all to, both as the object of the whole work of God's grace, as in this place; and the only means of the communication of it to us, as in the close of the prayer. And he expresseth him by his name, significant of his grace and office, and by his relation to us; he is our Lord. And it was towards him, as the anointed Saviour and our Lord, that the work mentioned was accomplished. For,

Obs. IV. All the work of God towards Jesus Christ, respected him as the head of the church, as our Lord and Saviour.-And thence we have an interest in all the grace of it.

Secondly. Again, he is described by his office, under which consideration he was the object of the work mentioned, that great Shepherd of the sheep.' As such, God brought him again from the dead. The expression in the original is emphatical by a reduplication of the article, τον ποιμένα τον μεγαν, which we cannot well express. And it is asserted, 1. That Christ is a Shepherd, that is, the only shepherd. 2. That he is the great Shepherd. 3. That he is not so to all, but the Shepherd of the sheep.

1. He doth not say he is the great Shepherd, but that great Shepherd, namely, he that was promised of old, the object of the faith and hope of the church from the beginning. He who was looked for, prayed for, who was now come, and had saved his flock.

2. He is said to be rov μɛyav, 'great,' on many accounts. 1. He is great in his person, above all angels and men, being the eternal Son of God. 2. Great in power to preserve and save his flock. 3. Great in his undertaking, and the effectual accomplishment of it in the discharge of his office. 4. Great in his glory and exaltation above the whole creation. He is every way incomparably great and glorious.

See our Discourse of the Glory of Christ in his Person, Office, and Grace.

And,

Obs. V. The safety, security, and consolation of the church, much depend on this greatness of their Shepherd.

3. He is τον ποιμενα των προβατων, ' the Shepherd of the sheep. They are his own. He was promised and prophesied of, of old, under the name of a Shepherd, Isa. xl. 11; Ezek. xxxiv. 23, xxxvii. 24. And that which is signified hereby, is comprehensive of the whole office of Christ, as king, priest, and prophet of the church. For as a Shepherd he doth feed, that is, rule and instruct it; and being that Shepherd who was to lay down his life for the sheep,' John x. 11, it hath respect to his priestly office also, and the atonement he made for his church by his blood. All the elect are committed to him of God, as sheep to a shepherd, to be redeemed, preserved, saved by virtue of his office. This relation between Christ and the church is frequently mentioned in the Scripture, with the security and consolation which depend thereon. That which we are here taught, is that he died in the discharge of his office, as the great Shepherd of the sheep; which expresseth both the excellency of his love, and the certainty of the salvation of the elect. For,

He is not said to be a shepherd in general, but the Shepherd TV Tooẞarwv, of the sheep.' He did not lay down his life, as a Shepherd, for the whole herd of mankind, but for that flock of the elect which was given and committed to him by the Father, as he declares, John x. 11, 14—16.

Obs. VI. On this relation of Christ to the church doth it live, and is preserved in the world.-In particular, this little flock of sheep could not be maintained in the midst of so many wolves and other beasts of prey, as this world is filled withal, were it not by the power and care of this great Shepherd.

Thirdly. The work of God toward him is, that he ó avayayev εK VEKOV, brought him again from the dead.' The God of peace is he who brought him again from the dead. Herein consisted his great acting towards the church, as he is the God of peace, and herein he laid the foundation of the communication of grace and peace to us. God, even the Father, is frequently said to raise Christ from the dead, because of his sovereign authority in the disposal of the whole work of redemption, which is every where ascribed to him. And Christ is said to raise himself, or to take his life again when he was dead, because of the immediate efficiency of his divine person therein, John x. 18.

But somewhat more is intended than that mere act of divine power whereby the human nature of Christ was quickened by a re-union of its essential parts, soul and body. And the word here used is peculiar, not signifying an act of raising, but of reducing, or recovery out of a certain state and condition, that is the state of the dead. Christ, as the great Shepherd of the sheep, was brought into the state of death by the sentence of the law, and was thence led, recovered, and restored by the God of peace. Not a real efficiency of power, but a moral act of authority is intended. The law being fulfilled and