Coromandel Baptist Church

Sunday 19 October 2008 Hebrews 13:15-24

The Great Shepherd

We have already commented that Hebrews (as indeed much of the New Testament) may be understood against the biblical/theological background of a new exodus. What God performed in the physical circumstances of Old Testament Israel, he has more fully accomplished in the spiritual circumstances of the New Testament church. The first exodus was enacted in history in accord with the covenant promises made to Abraham, but the event itself—along with the whole system of the Mosaic covenant inaugurated at the time of the exodus—was for a set time only. It pointed beyond itself to a spiritual fulfillment to come, and its very limitations (e.g. mortal high priests and repeated sacrifices) pointed to the necessity of a new covenant.

It is notable that in describing the events and meaning of the exodus God often employs ‘shepherd’ language to explain the event and reveal his character. Israel understood itself to be the flock of God (e.g. Ps. 100:3 cf. 74:1; 79:13; 95:7; etc.) and it also knew that the exodus was an event of God’s shepherding care (e.g. Pss. 68:7ff; 77:20; 78:52; Is. 63:11-12; etc.). In similar manner the return of the exiles from captivity (as well as the discipline which sent them there) are alike understood to be the actions of God the Shepherd (e.g. Is. 40:9-11; Ezk. 34). The preponderance of personal pronouns (I, My, Mine, I Myself) in Ezekiel 34 is astounding, as is the promise of a new Davidic Shepherd to come (Ezk. 34:23ff.). God has never relinquished his responsibilities as the Shepherd of his straying flock, and guarantees a covenant based on the coming of a new Davidic Shepherd King to save and lead his people.

In view of these things, Jesus’ self-identification as the Good Shepherd and his teaching about his person and work in John 10 are freighted with meaning. His statements imply both the fulfillment of Ezekiel 34 (and Isaiah 40:9-11 and related prophecies), and the inauguration of a new covenant/new exodus in which the flock of God would be brought out of slavery and into their resting place. The letter to the Hebrews is a powerful exposition of how this has happened.

We have said on another occasion that Hebrews 1:1-4 and 13:20-21 form two great bookends that hold together all of the intervening material. These passages are mutually interpretative. The one describes in the opening verses of Hebrews is none other the Great Shepherd of the flock. His work as the Shepherd is secured by who he is, and what he has accomplished is the completion of an eternal covenant, now evidenced by his undying reign at the right hand of the Majesty on high. Jesus, the great Melchizedekian Priest-King and inaugurator of the new covenant, is the Great Shepherd. He is the leader of the new exodus community, but also the new Passover sacrifice through whom that exodus has been brought about. This Jesus (he who is the same yesterday, today and forever in terms of his covenant faithfulness) is the one who has lived, died, been raised and intercedes for us.

Just as the Old Testament community worshipped as it travelled, so the New Testament community worships, albeit with spiritual sacrifices (Heb. 13:15-17), as it anticipates the glory of Mt Zion to which it has been brought. Whereas the root of human sin (and thus the life of the false City of Man) is thanklessness (e.g. Rom. 1:21), so the renewed community offers up acceptable sacrifices through thankfulness to God (Heb. 12:28 cf. 13:15). Thankfulness is the true power for all true worship, and the great preventative against the inroads of sin, evil and unbelief. As God was the Shepherd-King of the Old Testament community, but appointed Moses and Aaron as under-shepherds, so also, the New Testament community has its leaders (Heb. 13:17-19) who are to be obeyed (so that their task may by joyous!) and upheld in prayer. The relationship between the flock and the shepherds is warm, personal and tender (as evidenced in the closing comments of Heb. 13:22-25), for they and the flock together are all under the same King-Priest-Shepherd who watches over us all.

The Father himself (i.e. the God of peace, a characteristic New Testament phase, as in Rom. 15:33; 16:20; 1 Cor. 14:33; 2 Cor. 13:11; Phil. 4:9; 1 Thess. 5:23; 2 Thess. 3:16; etc.) has raised up the Son-Shepherd through the blood of the eternal covenant. The covenant with creation ratified at the time of Noah (Gen. 9:6 and alluded to in Is. 23:5?); the covenant with Abraham (Gen. 17:7, 13, 19 cf. Ps. 105:8-10); the covenant with David (2 Sam. 7:16 cf. 23:5); and the promised new covenant (e.g. Is. 55:3; Jer. 32:40; Ezk. 37:26) are all said to be ‘everlasting’ or ‘eternal’. The point is that the new covenant is not ‘plan B’ in response to a failed ‘plan A’. It has been the appointed goal and terminus of all the covenant arrangements, and the only means, finally, by which true peace could be made. This is not primarily the subjective peace of the believer (though this is real and abiding), but the status of peace established and declared by the removal of all enmity, hostility, wrath and judgment in the Son.

It is this God who empowers and equips his flock for the doing of his will, as he works in us that which he longs to see (Heb. 13:21a cf. Is. 26:12; Eph. 2:10; Phil. 2:12f.). In terms of the Old Testament background to the thought, in the new covenant God brings about the love and obedience that the Mosaic covenant could never secure (Deut. 30:6; Jer. 32:39; Ezk. 11:19f.; 36:25ff.). The things that are pleasing in his sight (e.g. love, joy, peace, thankfulness, etc.) are from him, not from us. But they are ours in him. And he brings them all about through Jesus the Messiah, to whom (and to God) belongs the glory forever and forever. The old adage holds true: he who does the work gets the glory.