And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
ο δε θεος της ειρηνης ο αναγαγων εκ νεκρων τον ποιμενα των προβατων τον μεγαν εν αιματι διαθηκης αιωνιου τον κυριον ημων ιησουν
7 Church Fathers comment on this verse
“The God of peace.” He speaks this way because there were disagreements among them. If God is the God of peace, then do not separate yourselves from us. “Who brought up from the dead the Shepherd of the sheep.” This is said of Christ’s Resurrection. “Great” is another addition. From here to the end, he instills in them the teaching concerning the Resurrection.
"Now the God of peace." First he asked their prayers and honored them by this. Only then does he himself pray for them. Since God is the God of peace, he says, you must not be disturbed against me, especially on the basis of mere rumor.
"Who brought up from the dead the great Shepherd of the sheep." He implants in them the teaching of the resurrection, using the prophecy of Isaiah (Isa 10). And since there are other shepherds, lesser ones, he said "great." For the prophets are many teachers, but Christ is the one Teacher for all.
"Through the blood of the eternal covenant, our Lord Jesus Christ." That is, He raised Him from the dead after His death and after the pouring out of His Blood. Thus He gave us a covenant not subject to abolition, like the covenant of the law, but eternal.
It may also be read thus: He brought Him up from the dead with the Blood of the eternal covenant. For after the Resurrection He gave us His Blood in the covenant. If He had not risen, His Blood would not have served as a covenant for us.
Now may the God of peace, who brought up from the dead the great Shepherd of the sheep by the Blood of the covenant, which belongs not to what has passed away but to what abides unto ages of ages, even Jesus Christ our Lord...
To the teaching the Apostle necessarily added a blessing, and placed, as it were, certain seals upon his many words. He called the Master Christ the “great Shepherd” of the sheep. For these are His words: “I am the good shepherd” (Jn 10:11). He called the New Covenant “eternal,” because there will be no other after it. Lest anyone suppose that this covenant too will cease for the sake of another, he rightly pointed to its endlessness.
"Now the God of peace," the Father, Creator, Giver, and Lawgiver of peace, Who reconciles those at enmity and unites those far apart.
"Who brought up from the dead the great Shepherd of the sheep." To prayer the Apostle joins a word concerning the Resurrection. He means the One Who raised Christ in relation to His flesh, which had been put to death, the great Shepherd of rational sheep.
For He Himself says, "I am the good Shepherd" (Jn 10:11). He is "great" because of the divinity united to Him, that is, to His humanity. Or He is the great Shepherd of all, Jews and Greeks, and of the faithful everywhere.
By this the Apostle intended to implant in them oneness of mind and mutual friendly disposition.
"Through the blood of the eternal covenant." He speaks of the Shepherd Who has blood and Who can be slain. For He Himself says, "The good Shepherd lays down His life for the sheep" (Jn 10:11).
"Through the blood" means through the outward sign that confirmed His covenant. In meaning, this is the same as saying that the death of the testator confirms his testament.
For "a testament is established over the dead," says the Apostle, as has already been said in the first half of this epistle, where the matter of blood was also set forth very fully (Heb 9:17).
He called this covenant eternal because it has no successor. The old covenant, being temporary, had the new covenant as its successor.
"Our Lord Jesus Christ."
“God of peace” (Heb 13:20) and “Lord of hosts” (Ps 45:12)! “God of peace” according to essence. “Lord of hosts, mighty in battle” (Ps 23:8), for the overthrow of those who rise up against Thy peace.
After this the Apostle concludes his epistle with a blessing. He asks the readers to receive his epistle favorably, informs them of his release from prison, άπο λελυμένον, compare Lk 22:68; 23:16 and following, greets the presiders and the whole flock, and adds that the Italian Christians send them greetings (vv. 22-25).
The expression, "God brought up from the dead the great Shepherd of the sheep," is formed according to the pattern of an expression found in the book of the prophet Isaiah (Isa 63:11), which refers to Moses.
The prophet Isaiah, speaking in the name of the Hebrew people, cries out to God: Where is He Who brought them up with the shepherd of His flock, Moses? Having this passage in mind, the Apostle calls Christ the great Shepherd.
He says that God brought Him out of the realm of the dead, as before He brought Moses out of the sea. God raised Jesus because He shed His Blood for the founding of the New Covenant (vv. 20-21).
The expression αί’ματί is equivalent to the expression in Zech 9:11, bedam beritech. There this expression signifies the basis by virtue of which deliverance from captivity is promised to the Hebrew people.
Passages read together with this verse.
Greek text, 23 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS