Ephesians 2:14

He is so by effecting two reconciliations, and thus obliterating two deep and long-standing alienations. He "hath made both one" Jew and Gentile - and "he hath reconciled both unto God in one body by the cross." Christ is our Peace, not simply as our Peacemaker, but as our Peace objectively considered and with regard to our relation to God; for the apostle represents our nearness to God as grounded in Christ as our Peace. He is therefore our Peace, as he is called our Righteousness and our Redemption (1 Corinthians 1:30), and while thus he is our Peace toward God, he is the ground of peace in every other relation, and especially between man and man. Thus he abides our continual Peace, for he did not make peace and end his relation toward us, but is the Source of our abiding reconciliation with God as well as of the continuous enjoyment of peace. Thus the Old Testament prophecies which connect peace with the Messiah find their just fulfillment (Isaiah 9:5, 6; Isaiah 57:2, 7). Peace was the legacy which he left to his disciples (John 14:27). It is "the peace to which we are called in one body" (Colossians 3:15). It is that which "keeps our hearts and minds through Christ Jesus" (Philippians 4:7). Consider -


1. He did so by leveling in the dust the middle wall of partition that separated them widely for ages, in a word, by abolishing the narrow particularism of Judaism. The wall in question was the ceremonial law - "the law of commandments contained in ordinances" - given to Israel as a separate people and of positive appointment. The moral law was no part of the partition wail, and contains in itself nothing either to excite enmity or to establish separation between man and man. The death of Christ did not abolish it; it was the law of ceremonies only that was abolished in the cross, for when he died, it disappeared like a shadow when the substance was come. The moral law, as embodied in the Decalogue, was older than the Mosaic institute, and therefore survived its fall. The partition wall that kept Jew and Gentile apart was

(1) an ancient barrier of separation. It lasted sixteen hundred or two thousand years, according as we date its origin from Abraham or Moses. A Puritan Father says, "The foundation of the wall of separation was laid in Abraham's time when circumcision was first given, for that began the quarrel; reared up higher by Moses' rites; further lengthened and stretched out in all times of the prophets, throughout all ages, till Christ, who came to abolish it and break it down."

(2) It was a high barrier. It kept the Jew effectively apart for more than a millennium and a half, that he might be trained for the universalist dispensation that was to be established in the fullness of times.

(3) It engendered a deep hostility on both sides. It was this "enmity that made the barrier so serious an element of separation. The Jew regarded the Gentile with a proud and supercilious superiority, and the Gentile regarded the Jew as an enemy of the human race. Literature is full of the evidences of this continuous hostility. The Gentiles were called in contempt the uncircumcised" and "sinners of the Gentiles." Juvenal, Tacitus, Martial, Horace, repay the debt in the language of bitter and contemptuous sarcasm.

2. Consider the grand instrument of reconciliation between Jew and Get, the. "In his flesh." The language refers expressly to the condition of penal curse-bearing to which the atoning Savior spontaneously subjected himself. As the apostle once represents sin as being condemned in Christ's flesh (Romans 8:3), so here our Lord is regarded as having in his flesh taken upon him the sins of his people, as the great cause of enmity and disunion, and having exhausted at once the sin of man and the wrath of God on the cross, he thus at once abolished the law of ceremonies and annihilated the enmity which found its occasion in it. The cross is still the instrument of reconciling man to man. The world has made many efforts to unite men on a basis of liberty, equality, fraternity - often trying to bring about a union even by the most terrible bloodshed; but no principle has yet been discovered to unite man to man save the gospel of Christ, with its doctrine of atonement through the blood of the cross.

3. Consider the ultimate result of the death of Christ. "To make of twain one new man, so making peace." Those previously sundered were by the cross lifted into a higher unity, and placed upon a platform of equal privilege that obliterated all the old causes of division. The reconciling power of the cross ran through all the relations of men and all the relations of life. The person of Christ crucified became henceforth the great Center of unity.

II. HOW CHRIST IS OUR PEACE IN EFFECTING RECONCILIATION BETWEEN GOD AND MAN. "That he might reconcile both unto God in one body by the cross, having slain the enmity thereby." Nothing can be more explicit than the declaration that Christ's mission was intended to reconcile God and man, who were previously alienated by sin. It is often contended that, as God is essentially a God of love, it becomes us to think only of reconciliation on man's Side. There are, in fact, two reconciliations, the one based on the other - a reconciliation of God to man, and a reconciliation of man to God. The apostle says elsewhere that "God has reconciled us to himself by Jesus Christ" (2 Corinthians 5:18), and that it pleased "the Father, having made peace through the blood of the cross, to reconcile all things unto himself" (Colossians 1:20). The scheme of salvation, whether we take account of the incarnation or the atonement, emanated from the Divine good pleasure as the supreme source of all blessings. It is always important to emphasize the fact that the atonement is the effect, not the cause, of God's love. The peace here spoken of is peace on a basis of law and justice; for the offering up of Christ so magnified the Law and exhausted all its demands, that, on the ground of that propitiation, God could be at once just and the Justifier of the ungodly. This is according to another passage: "God hath sent forth his Son to be a propitiation through faith in his blood, to declare his righteousness" (Romans 3:25). If this be so, it is an error to hold that the only purpose of Christ's death was the manifestation of Divine love. It was, in fact, a manifestation of Divine justice as well as of Divine love; and if it was not a manifestation of Divine justice, that is, if there was no righteousness making that death necessary, it is difficult to see how there could be a manifestation of love in his dying. It follows also that it is an error to depreciate the importance of Christ's death, and to lay the main emphasis of his mission upon the virtues of his life. The Bible knows nothing of a gospel without a cross, or of a gospel which makes the cross a mere affecting incident at the close of a sublime career; it rather exhibits the cross as the grand procuring cause of life and redemption to man. If you take away the cross, you dry up the stream of blessing which has flowed down through all Christian ages, you put an end to the abiding peace of God's people, and you paralyze the right arm of the ministry. Therefore we are justified in regarding the reconciliation between God and. man as resting on Christ's work, and this work as charged with reconciling power, not as it moved the human heart or led to a new conduct in man, but as it introduced a new relation in which men were placed before God. - T.C.

For He is our Peace, who hath made both one, and hath broken down the middle wall of partition.
1. Christ Jesus is the author of all our peace.(1) In restoring the amity and friendship which we had in creation, but lost by the Fall.(2) In vanquishing those enemies which had taken us captive, and wrongfully detained us.

2. There was a separation between Jew and Gentile, before they came to be in Christ.

3. The way to obtain peace is to take away that which bars it. To make two rooms into one, you must beat down the wall which forms the partition.

(Paul Bayne.)

Christ is the author of all our peace; but He applies it successively by degrees. Like Master, like man; like Prince, like people. Christ for a while endured great troubles, and so must His members.

1. In all terror of conscience we must look to Christ. We keep the fire from our faces and eyes with screens; but they are wise who put between their souls and God's wrath the screen of Christ's reconciliation, lest this fire burn to the pit of destruction. This stills the conscience, and fills it with good hope.

2. This must make us cleave unto Christ, even to let our tenderest bowels love Him who has done this for us.

3. Seeing Christ alone is the author of all true peace, this should cause us to seek to be under His kingdom, yea, to give our eyelids no rest till we have enlisted in the army of Christ. Look how you would do, if the enemy had entered your gates, taken your wives and children, spoiled you of your goods. If there were a town near you, where you might prevent such danger, and find safe protection, and live peaceably and securely, who would not with all expedition betake himself thither?

4. Seek to be, like Christ, a peace maker.

5. How miserable the condition of all out of Christ.

(Paul Bayne.)


1. This substitution of Christ in behalf of His mystical body is primary, original. It runs as far back as the council of peace. He became our Peace then, when He entered into the covenant of peace, met the stipulation for peace, undertook to satisfy all the demands of law and justice for peace, and pledged Himself to be that peace.

2. It is permanent — it runs through every dispensation of the Church of the living God. There was not one sort of gospel to preach to Abraham, and another to preach to the present race of sinners. The doctrine of substitution runs through the whole of the Mosaic economy, and hence it is permanent, and comes down to the present moment of the existence of the Church upon earth.

II. THE UNION. The smallest finger in my hand can move, can grasp, can unite with the other, in any effort that is put forth, because it is one with the hand, one with the body, and derives its life and strength and blood from thence; but sever my little finger from my hand, and it has no more strength — it is utterly useless. "Apart from Me," says Christ, "ye can do nothing." But in vital union with Jesus, the strength which is His flows to the feeblest and weakest member, and is put forth in the mighty actings of faith, and the holy energies of the new man. Moreover, this union is so experimental as always to produce communion. It is close, it is grasping, it is uniting, it is abiding, it is mutual in interest. Moreover, it is evident and manifest, because the world must see that the union which grace has effected between our souls and Christ, has cut asunder the tie which once existed between us and them, has cut asunder the union which made us once very fond of their fooleries.

III. THE PARTICIPATION. His justice is perfectly satisfied on my behalf, that I may look upon the bleeding Christ, the rising Christ, the exalted Christ, and the interceding Christ, and say with Paul, "He loved me, and gave Himself for me." What serenity! A satisfactory, solid, sacred, holy, serenity of soul; a heavenly calm, a believing acquiescence in the love, and power, and grace, and goodness, of my God, not only in matters relating to Providence around me, but in matters relating to my soul's everlasting salvation.

(J. Irons.)

I. He is "our Peace," in that He MAKES peace. Peace between God and man — "reconciling both (Jew and Gentile) unto God — by the Cross, having slain the enmity thereby" (verse 16).

II. He is "our Peace," in that He GIVES peace. "My peace I give unto you — let not your heart be troubled" (John 14:27). Or, as it is put here, "came and preached peace to you who were afar off" (verse 17).

III. He is "our Peace," in that He PROMOTES peace. "Who hath made both (Jews and Gentiles) one" (verse 14). This is ever the practical outcome of the rule of "The Prince of Peace." He promotes peace.

1. In the family, subduing the elements of strife and discord.

2. In the neighbourhood, as every successful missionary at home and abroad can testify.

3. In the Church.

4. Among nations.Note: These senses in which Christ is "our Peace" are progressive. He has made peace for us, for all men, by His atoning work. He may be our peace, speaking peace within, quieting the tumult of doubt and fear (Matthew 11:28-30). And, if we are His, He will promote peace through, and by means of us in every circle in which we move and in every place in which we have influence.

(Joseph Ogle.)

When a poor bricklayer who had fallen from a great height was lying fatally injured he was visited by a minister in the neighbourhood. On entering the cottage he said, "My dear man, I am afraid you are dying. I exhort you to make your peace with God." "Make my peace with God, sir! Why, that was made eighteen hundred years ago, when my great and glorious Lord paid all my debt upon the cruel tree. Christ is my Peace, and I am saved."

There is no chance whatever of our finding a pillow for a head which the Holy Ghost has made to ache save in the atonement and the finished work of Christ. When Mr. Robert Hall first went to Cambridge to preach, the Cambridge folks were nearly Unitarians. So he preached upon the doctrine of the finished work of Christ, and some of them came to him in the vestry and said, "Mr. Hall, this will never do." "Why not?" said he. "Why, your sermon was only fit for old women." "And why only fit for old women?" said Mr. Hall. "Because," said they, "they are tottering on the borders of the grave, and they want comfort, and, therefore, it will suit them, but it will not do for us." "Very well," said Mr. Hall, "you have unconsciously paid me all the compliment that I can ask for; if this is good for old women on the, borders of the grave, it must be good for you if you are in your right senses, for the borders of the grave is where we all stand." Here, indeed, is a choice feature of the Atonement, it is comforting to us in the thought of death.

(C. H. Spurgeon.)

As the needle in a compass trembles till it settles in the north point, so the heart of a sinner can get no rest but in Christ.

In the Pitti Palace, at Florence, there are two pictures which hang side by side. One represents a stormy sea with its wild waves, and black clouds and fierce lightnings flashing across the sky. In the waters a human face is seen, wearing an expression of the utmost agony and despair. The other picture also represents a sea, tossed by as fierce a storm, with as dark clouds; but out of the midst of the waves a rock rises, against which the waters dash in vain. In a cleft. of a rock are some tufts of grass and green herbage, with sweet flowers, and amid these a dove is seen sitting on her nest, quiet and undisturbed by the wild fury of the storm. The first picture fitly represents the sorrow of the world when all is helpless and despairing; and the other, the sorrow of the Christian, no less severe,. but in which he is kept in perfect peace, because he nestles in the bosom of God's unchanging love.


1. Every man by nature, in himself, and without Christ, is at war and enmity with God, with His Church, and chiefly those in the Church who are truly regenerate.

2. This enmity could only be removed by Christ's bloodshed and death.

3. The uniting of both Jew and Gentile in one Church is a branch of the peace which Christ has purchased.

4. From the apostle's designing the ceremonial law by a metaphor taken from houses divided by a mid-wall, or from an orchard, garden, or inclosure, separated from the outfield by a dyke or wall of rough stones, we learn several things relating to the nature, use, and duration of the ceremonial law, which are the grounds of the similitude. And first, as a wall is built by the owner of the enclosure, so the ceremonial law was by God's own appointment (Deuteronomy 32:8; Exodus 25:40). Secondly, as a rough wall is made up of so many hard, unpolished stones, not covered over with lime or plaster; so the ceremonial law consisted of many ordinances (Hebrews 9:10), and those very difficult to be obeyed, and an intolerable yoke (Acts 15:10). Thirdly, as a wall or hedge encloseth a piece of ground for the owner's special use (which therefore is more painfully manured), and separateth that enclosure from the outfield which lieth about it; so the ceremonial law did serve to enclose the people of Israel, as the Lord's own garden and vineyard, for bringing forth fruit unto Himself (Isaiah 5:7), and to separate them from all the world besides (Deuteronomy 4:7, 8), as being a worship wholly different from and contrary unto the superstitious rites and worship used among the Gentiles (Deuteronomy 12:2), and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments (Numbers 15:38), cutting of their hair (Leviticus 19:27), and such like. Fourthly, as a rough wall is but weak and ruinous, as not being built with cement or mortar to make it strong, and therefore but to endure for a season, until the owner think fit to enlarge his enclosure and take in more of the open field; so the ceremonial law was not to last forever, but only for a time, until Christ should come in the flesh, and take in the Gentiles within the enclosure of His Church, who were before an open field, not possessed nor manured by Him; after which there was no further use of the mid-wall.

5. So long as the ceremonial law did stand in force and vigour, the Jews and Gentiles could not be united into one Church: for seeing by that law the chief parts of God's worship were restricted to the Temple at Jerusalem; therefore, though scattered proselytes of the neighbouring nations did join themselves to the Church of the Jews, and in some measure observed the way of worship then enjoined (Acts 8:27), yet there was a physical impossibility for the generality of many nations far remote from Jerusalem to have served God. according to the prescript of worship which then was: besides, there was such an habituate and as it were a natural antipathy transmitted from one generation unto another among the Gentiles against the ceremonial worship, that there was little less than a moral impossibility of bringing up the body of the Gentiles unto a cordial joining with the Jews in it: for the apostle showeth the ceremonial law behoved to be abrogated, in order to a union betwixt these two, while he saith, "Who hath made both one, and broken down the middle wall of partition between us."

6. Whoever would make peace betwixt God and himself, or betwixt himself and others, he ought seriously to think upon those things which stand in the way of peace, and set about the removal of them, if it be in his power, and chiefly those evils in himself, of pride, vain-glory, self-seeking, and a contentious disposition, which are great obstructions in the way of peace (Philippians 2:3, 4); else, whatever, be his pretenses for peace, he is no real follower of it: for, Christ intending to make peace betwixt Jew and Gentile, did take away whatever might have impeded it; He even "broke down the middle wall of partition between them."

(James Fergusson.)

Themistocles having offended King Philip, and not knowing how to regain his favour, took his young son, Alexander, in his arms, and so presented himself before the king; and when he saw the boy smile on him, it very soon appeased the wrath within him. So the sinner should approach God with His Son Jesus Christ within him.

Certainly a soul, sensible as to what the loss of communion with God is, counts it hath not fulfilled all its errand, when it hath bare peace given it. Should God say, "Soul, I am friends with thee, I have ordered that thou shalt never go to hell, here is a discharge under My hand that thou shalt never be arrested for any debt more: but as for any fellowship with Me, thou canst expect none: I have done with thee forever, never to be acquainted with thee more." Certainly the soul would find little joy with such peace. Were the fire out as to positive torments, yet a hell would be left in the dismal darkness which the soul would sit under for want of God's presence. A wicked heart seeks reconciliation without any longing after fellowship with God. Like the traitor, if the king will but pardon and save him from the gallows, he is ready to promise him never to trouble him at Court; 'tis his own life, not the king's favour, he desires.

(W. Gurnall.)

Ephesians, Paul
Barrier, Brake, Break, Broke, Broken, Destroyed, Dividing, Division, Enclosure, Gentiles, Groups, Hostile, Hostility, Human, Jews, Middle, Nature, Partition, Peace, Wall
1. By comparing what we were by nature, with what we are by grace,
10. he declares that we are made for good works: and being brought near by Christ,
19. should not live as Gentiles and foreigners, but as citizens with the saints, and the family of God.

Dictionary of Bible Themes
Ephesians 2:14

     5604   walls

Ephesians 2:11-18

     5467   promises, divine

Ephesians 2:11-19

     7031   unity, God's goal

Ephesians 2:12-19

     6717   reconciliation, world to God

Ephesians 2:13-16

     2414   cross, centrality

Ephesians 2:13-17

     2525   Christ, cross of
     6511   salvation
     6704   peace, divine NT

Ephesians 2:13-22

     5005   human race, and redemption

Ephesians 2:14-15

     6661   freedom, and law
     8341   separation

Ephesians 2:14-16

     1355   providence
     4906   abolition
     5734   relationships
     6109   alienation
     6615   atonement, necessity

Ephesians 2:14-18

     5030   knowledge, of Christ
     5110   Paul, teaching of
     7025   church, unity
     7328   ceremonies

Ephesians 2:14-22

     6718   reconciliation, believers

March 14. "We are his Workmanship" (Eph. Ii. 10).
"We are His workmanship" (Eph. ii. 10). Christ sends us to serve Him, not in our own strength, but in His resources and might. "We are His workmanship, created in Christ Jesus unto good works, which God hath prepared that we should walk in them." We do not have to prepare them; but to wear them as garments, made to order for every occasion of our life. We must receive them by faith and go forth in His work, believing that He is with us, and in us, as our all sufficiency for wisdom, faith, love, prayer,
Rev. A. B. Simpson—Days of Heaven Upon Earth

July 2. "And Hath Raised us up Together" (Eph. Ii. 6).
"And hath raised us up together" (Eph. ii. 6). Ascension is more than resurrection. Much is said of it in the New Testament. Christ riseth above all things. We see Him in the very act of ascending as we do not in the actual resurrection, as, with hands and lips engaged in blessing, He gently parts from their side, so simply, so unostentatiously, with so little imposing ceremony as to make heaven so near to our common life that we can just whisper through. And we, too, must ascend, even here. "If
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 1. "That in the Ages to Come He Might Show the Exceeding Riches of his Grace" (Eph. Ii. 7).
"That in the ages to come He might show the exceeding riches of His grace" (Eph. ii. 7). Christ's great purpose for His people is to train them up to know the hope of their calling, and the riches of the glory of their inheritance and what the exceeding greatness of His power toward us who believe. Let us prove, in all our varied walks of life, and scenes of conflict, the fulness of His power and grace and thus shall we know "In the ages to come the exceeding riches of His grace in His kindness to
Rev. A. B. Simpson—Days of Heaven Upon Earth

God's Workmanship and Our Works
'We are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.'--Eph. ii. 10. The metal is molten as it runs out of the blast furnace, but it soon cools and hardens. Paul's teaching about salvation by grace and by faith came in a hot stream from his heart, but to this generation his words are apt to sound coldly, and hardly theological. But they only need to be reflected upon in connection with our own experience, to become vivid and
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

'The Chief Corner-Stone'
'Built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief corner-stone.'--Eph. ii. 20 (R.V.). The Roman Empire had in Paul's time gathered into a great unity the Asiatics of Ephesus, the Greeks of Corinth, the Jews of Palestine, and men of many another race, but grand and imposing as that great unity was, it was to Paul a poor thing compared with the oneness of the Kingdom of Jesus Christ. Asiatics of Ephesus, Greeks of Corinth, Jews of Palestine and members of
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

'The Riches of Grace'
'That in the ages to come He might show the exceeding riches of His grace in kindness towards us in Christ Jesus.'--Eph. ii. 7. One very striking characteristic of this epistle is its frequent reference to God's purposes, and what, for want of a better word, we must call His motives, in giving us Jesus Christ. The Apostle seems to rise even higher than his ordinary height, while he gazes up to the inaccessible light, and with calm certainty proclaims not only what God has done, but why He has done
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Salvation: Grace: Faith
'By grace have ye been saved through faith; and that not of yourselves: it is the gift of God.'--Eph. ii. 8 (R.V.). Here are three of the key-words of the New Testament--'grace,' 'saved,' 'faith.' Once these terms were strange and new; now they are old and threadbare. Once they were like lava, glowing and cast up from the central depths; but it is a long while since the eruption, and the blocks have got cold, and the corners have been rubbed off them. I am afraid that some people, when they read
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Resurrection of Dead Souls
'God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ.'--Eph. ii. 4, 5. Scripture paints man as he is, in darker tints, and man as he may become, in brighter ones, than are elsewhere found. The range of this portrait painter's palette is from pitchiest black to most dazzling white, as of snow smitten by sunlight. Nowhere else are there such sad, stern words about the actualities of human nature; nowhere else such
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Scripture Way of Salvation
"Ye are saved through faith." Ephesians 2:8. 1. Nothing can be more intricate, complex, and hard to be understood, than religion, as it has been often described. And this is not only true concerning the religion of the Heathens, even many of the wisest of them, but concerning the religion of those also who were, in some sense, Christians; yea, and men of great name in the Christian world; men who seemed to be pillars thereof. Yet how easy to be understood, how plain and simple a thing, is the genuine
John Wesley—Sermons on Several Occasions

Spiritual Resurrection
The apostle is here speaking, you will observe, of the church at Ephesus, and, indeed, of all those who were chosen in Christ Jesus, accepted in him, and redeemed with his blood; and he says of them, "You hath he quickened, who were dead in trespasses and sins." What a solemn sight is presented to us by a dead body! When last evening trying to realize the thought, it utterly overcame me. The thought is overwhelming, that soon this body of mine must be a carnival for worms; that in and out of these
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Agreement of Salvation by Grace with Walking in Good Works
I shall call your attention to the near neighborhood of these two phrases, "Not of works," and "Created in Christ Jesus unto good works." The text reads with a singular sound; for it seems strange to the ear that good works should be negatived as the cause of salvation, and then should be spoken of as the great end of it. You may put it down among what the Puritans called "Orthodox Paradoxes," if you please; though it is hardly so difficult a matter as to deserve the name. Not long ago, I tried
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Life from the Dead
"And you hath he quickened, who were dead in trespasses and sins."--Ephesians 2:1. OUR TRANSLATORS, as you observe, have put in the words "hath he quickened", because Paul had thrown the sense a little farther on, and it was possible for the reader not to catch it. The have but anticipated the statement of the fourth and fifth verses: "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." Here is the point. God
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Tabernacle of the Most High
When men talk of holy places they seem to be ignorant of the use of language. Can holiness dwell in bricks and mortar? Can there be such a thing as a sanctified steeple? Can it possibly happen that there can be such a thing in the world as a moral window or a godly door post? I am lost in amazement, utterly lost, when I think how addled men's brains must be when they impute moral virtues to bricks and mortar, and stones, and stained glass. Pray how deep Doth this consecration go, and how high? Is
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

A Solemn Deprival
WE SHALL have two things to consider this evening--the misery of our past estate, and the great deliverance which God has wrought for us. As for:-- I. THE MISERY OF OUR PAST ESTATE, be it known unto you that, in common with the rest of mankind, believers were once without Christ. No tongue can tell the depth of wretchedness that lies in those two words. There is no poverty like it, no want like it, and for those who die so, there is no ruin like that it will bring. Without Christ! If this be the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

All of Grace
OF THE THINGS which I have spoken unto you these many years, this is the sum. Within the circle of these words my theology is contained, so far as it refers to the salvation of men. I rejoice also to remember that those of my family who were ministers of Christ before me preached this doctrine, and none other. My father, who is still able to bear his personal testimony for his Lord, knows no other doctrine, neither did his father before him. I am led to remember this by the fact that a somewhat singular
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

Our Glorious Transforming
"But now in Christ Jesus, ye, who sometimes were far off, are made nigh by the blood of Christ."--Ephesians 2:13. I DO not want you to feel at this time as if you were listening to a sermon, or to any sort of set discourse, but rather I should like, if it were possible, that you should feel as if you were alone with the Saviour, and were engaged in calm and quiet meditation; and I will try to be the prompter, standing at the elbow of your contemplation, suggesting one thought and then another; and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

"There is Therefore Now no Condemnation to them which are in Christ Jesus,
Rom. viii. 1.--"There is therefore now no condemnation to them which are in Christ Jesus, &c." All the promises are yea and amen in Christ Jesus; they meet all in him and from him are derived unto us. When man was in integrity, he was with God, and in God, and that immediately, without the intervention of a Mediator. But our falling from God hath made us without God, and the distance is so great, as Abraham speaks to the rich man, that neither can those above go down to him, nor he come up to them.
Hugh Binning—The Works of the Rev. Hugh Binning

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." It is no wonder that we cannot speak any thing to purpose of this subject, and that you do not bear with fruit, because it is indeed a mystery to our judgments, and a great stranger to our practice. There is so little of the Spirit, both in teachers and those that come to be taught, that we can but speak of it as an unknown thing, and cannot make you to conceive it, in the living notion of it as it is. Only we may say in general,--it
Hugh Binning—The Works of the Rev. Hugh Binning

"For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. "
Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes,
Hugh Binning—The Works of the Rev. Hugh Binning

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous
Hugh Binning—The Works of the Rev. Hugh Binning

"For what the Law could not Do, in that it was Weak through the Flesh, God Sending his Own Son in the Likeness of Sinful Flesh,
Rom. viii. 3.--"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." For what purpose do we meet thus together? I would we knew it,--then it might be to some better purpose. In all other things we are rational, and do nothing of moment without some end and purpose. But, alas! in this matter of greatest moment, our going about divine ordinances, we have scarce any distinct or deliberate
Hugh Binning—The Works of the Rev. Hugh Binning

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

Sovereign Grace
Sovereign Grace Its Source, Its Nature and Its Effects By D. L. Moody "By Grace are ye saved."--Ephesians ii. 8 With Three Gospel Dialogues Chicago New York Toronto FLEMING H. REVELL COMPANY London and Edinburgh Copyrighted 1891 by Fleming H. Revell Company.
Dwight L. Moody—Sovereign Grace

Our Death.
"You who were dead in trespasses and sin."--Ephes. ii. 1. Next in order comes the discussion of death. There is sin, which is deviation from and resistance against the law. There is guilt, which is withholding from God that which, as the Giver and Upholder of that law, is due to Him. But there is also punishment, which is the Lawgiver's act of upholding His law against the lawbreaker. The Sacred Scripture calls this punishment "death." To understand what death is, we must first ask: "What is life?"
Abraham Kuyper—The Work of the Holy Spirit

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