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The closing sentences of the great Letter (ver. 18 and onwards) call for little detailed explanation, with one great exception. The Writer asks for intercessory prayer for himself and his colleagues, in the accent of one who knows his own unreserved desire (ver. 18) to keep his whole "life-walk honourable," [Greek: kalos anastrephesthai]. He asks specially for this help, with a view to his own speedier return to his disciples (ver. 19), an allusion which we cannot now explain for certain. At the very end (verses 22-25), with a noble modesty, in the tone of the true Christian leader, drawing, not driving, he asks for "patience" over his "appeal" ([Greek: paraklesis]), his solemn call for loyalty to the Christ of God under all the trials of the time.
He has "used brevity" ([Greek: dia bracheon]) in writing; he might have expanded the vast theme indefinitely; he has only given them its essentials. Then he makes his one personal reference, abruptly, as if speaking about well-known circumstances; Timotheus (ver. 23) has been released from prison, and is on his way to join the Writer, and the two may hope to visit the Hebrews together again. Then follows the greeting to the pastors through the Church; and then a message of love sent by "those from Italy," that is to say, as the familiar idiom suggests, brethren resident in Italy who send their greeting from it; an allusion over which endless conjectures may gather but which must always remain uncertain. The last word is the blessing of grace. "Grace"--the holy effect upon the Church, and upon the saint, of "God for us" and "God in us"--"be with you all."
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We have thus followed this final passage to its end, but making, as the reader will have seen, one great omission. The twentieth and twenty-first verses stand by themselves, with such an elevation of their own, with such a tranquil majesty of diction, with such a pregnant depth of import, that I could not but reserve my brief comment on them to the very last in these attempts to carry "Messages from the Epistle to the Hebrews."
"Now the God of peace, who hath brought again from the dead the Shepherd of the sheep, that great Shepherd, with blood of covenant eternal, even our Lord Jesus--may He perfect you in all good unto the doing of His will, doing in you that which is acceptable before Him, by means of Jesus Christ; to whom be the glory to the ages of the ages. Amen."
Here is one of the greatest, if not the greatest, of the benedictory prayers of the Bible. At every turn it sets before us truths of the first order, woven into one wonderful texture. It presents to us our God as "the God of peace," the God who has welcomed us to reconciliation and is now and for ever reconciled; at peace with us and we with Him. It sets full in view the supreme fact upon which that certainty reposes, the Resurrection of His Christ, recorded here and only here in the long Epistle, as the act and deed by which the Father sealed before the universe His acceptance of the Son for us. It connects that Resurrection with its mighty antecedent, the atoning Death, in words pregnant with the truths characteristic of the Epistle; the Lord, the great Shepherd, was "brought again from the dead" (the phrase is reminiscent of Isa. lxiii. 11, with its memories of Moses and the ascent of Israel from the parted waters), "in the blood" (as it were attended, authenticated, entitled, by the blood) "of covenant eternal," that supreme Compact of Divine love of which twice over (chapters viii., x.) the Epistle has spoken; under which, for the slain Mediator's sake, God both forgives iniquity and transfigures the will of the forgiven. Then the prayer follows upon these mighty premisses. The Teacher asks, with the authority of an inspired benediction, that this God of peace, of covenant, of the crucified and risen Lord Jesus, would carry out the covenant-promise in His new Israel to the full. May He "perfect" them, that is to say, equip them on every side with every requisite of grace, for the supreme purpose of their existence, the doing of His will in everything. May He so inhabit and inform them, through His Son, by His Spirit, that He shall be the will within their will, the force beneath their weakness, "working in them to will and to do for His good pleasure's sake" (Phil. ii. 13). To Him, the Father, be glory for ever. To Him, the Son, be glory for ever. Who shall decide, and who need decide, to which Divine Person the relative pronoun [Greek: ho] precisely attaches? The glory is to the Father in the Son, to the Son in the Father.