Ephesians 2:19

The Gentiles were now no longer strangers, but fellow-citizens with the saints.

I. THE CITY MAY BE REGARDED EITHER AS THE CHURCH ON EARTH OR THE CHURCH IN HEAVEN. They are equally the city of God "which hath foundations, whose Builder and Maker is God." It is a city strongly fortified with the walls and bulwarks of salvation, and is surrounded by a river of love, which ministers to the wants of its citizens. There God dwells in the midst of them. It is a city possessing glorious franchises and ordered government. It is not limited, like the Jewish theocracy, to one nation; it is not bounded by the frontiers of any land; it is the kingdom which is not of this world, and destined ultimately to triumph over all other kingdoms.

II. THE GENTILES ARE NO LONGER STRANGERS IN IT, like those who have no home, no property, no privileges, no interests, in common with its inhabitants. They are now naturalized citizens of the Christian commonwealth, living on terms of perfect equality with all the other members, as to privilege, protection, and government. They are thus brought into relation, not with the Jews either of the present or the past, but with saints of all dispensations and all times; for the Church of God which Jesus "purchased with his own blood" does not date from the day of Pentecost, but covers the whole period of human history since the beginning of time. The abrogation of old theocratic distinctions leaves a new community in which "there is neither Jew nor Greek, circumcision nor uncircumcision."

III. THE HEAVENLY CITIZENSHIP HAS IMPORTANT ETHICAL BEARINGS. Those whose "citizenship is in heaven" are not to "mind earthly things" (Philippians 3:20), but to think of the Savior who is to be revealed with transforming power in the final resurrection. The laws of heaven are to be our guide on earth. Our calling is, therefore, a "high calling." - T.C.

Fellow citizens with the saints, and of the household of God.
The Church at Ephesus was a mixed community of Jewish and Gentile converts. The old feuds between them had not passed away. The Jew refused to let go the claim of his nation to some religious superiority over the Gentile, and thought the latter ought to stand afar off and worship in some outer court. But the great design of Christianity, argues the apostle, is to abolish these enmities, to break down these partition walls, to bring these separated worshippers both nigh to each other, and nigh to God. Christ, he declares, is both our peace and our peacemaker. In Himself, and by Himself, He made of the twain one new man and one new society; not strangers one to another, still less enemies one to another, but one large family, joined together in the ties of spiritual brotherhood, fellow citizens with the saints, and members of the household of God.

I. There is the COMMUNION OF SAINTS WITH THE HOLY TRINITY (1 John 1:3; John 17:21-23; 2 Peter 1:4). Deity is in some sense grafted into the stock of our regenerate and renewed humanity. Between God and the souls of His elect there is as much of oneness and communion as there is between a vine and its branches, or a body and its members, or a temple and the stones of which it is composed. The tabernacle of God is with men. The incarnation of Christ has made our nature an ennobled thing; the power of the Holy Ghost makes it a spiritual and sanctified thing; and the two together make the communion perfect. There is bestowed upon us a new moral nature, and in virtue of this God may speak with man, walk with man, dwell with man, may suffer to flow towards man the rich tide of His beneficent sympathies, and conclude with man the terms of a holy and everlasting friendship.


1. The communion of spiritual life. The saints of God, however scattered, have the same Word to guide, the same sacraments to refresh, the same essential doctrines as their ground of trust, and the same Holy Spirit to uphold their souls in life. Born under the same curse, inheritors of a common feebleness, and exposed to like temptations, they look forward to the same bright consummation of glory and honour and immortality (1 Corinthians 12:12, 13).

2. Communion of aim and object and united interest.

3. Communion of help and sympathy and fellow feeling with one another's trials (Galatians 6:2).

4. Communion in prayer. Mutual intercession is the life of the Church (1 Timothy 2:1; Philippians 1:19).

III. COMMUNION OF SAINTS ON EARTH WITH SAINTS IN PARADISE — the Church militant with the Church expectant. Death makes no difference in the mystical union which is betwixt Christ and His Church; i.e., makes no difference in the nature of that union. It will give a demonstration to its evidence, a lustre to its glory, an elevation to its bliss; but the union itself is just what it was in life — a joining of the soul to the Lord by one Spirit. Our communion with departed saints is —

1. A communion of hope.

2. A communion of esteem.

3. A communion of imitation.We walk in the same light, we live by the same Spirit, we are looking forward to the same peaceful blessedness which they enjoy who are fallen asleep.

IV. COMMUNION WITH THE ANGELS that stand around the throne. They are our fellow servants, and our fellow citizens. Conclusion: What a field of high and ennobling thought does this subject open up! Into what boundless relations does the human spirit branch out; how mysterious is the tie which binds it with all being, with all intelligence, with all worlds! We say unto corruption, thou art my father; to the worm, thou art my mother and my sister; and yet, notwithstanding this, we are one with all the society of the blessed; with the martyrs, a noble army; with the prophets, a goodly fellowship; with the apostles, a glorious company; with the angels, a radiant host. Nay, this bond of saintly sympathy rests not here; it is interlinked with things divine — with the sanctities of the Spirit, with the glorified humanity of Christ, with the covenant love of God. How important the question for us all — How shall these glorious ties be preserved unbroken, and wherein lies this great strength? The strength of this union of saints lies in their separation from all sinful thoughts and sympathies. We have a name, a character, a calling, and we must be consistent therewith. The world and the Church must have an intelligible partition somewhere. The life of saintship must be saintliness of life. Communion, whether with Divine or created natures, must have its foundation in similarity of moral character. To see God we must be like Him.

(Daniel Moore, M. A.)

1. Believers are fellow citizens.

(1)Bound to seek each other's good.

(2)Bound to conform to the customs of their city.

(3)This teaches us our happiness when we are brought to believe, and should stimulate our faith.

(4)Citizens of Bethel must not communicate with Babylon.

2. Believers are conjoined as members of one family. This is a stricter bond than the former, and should serve to increase love. We being confined within one family, a common roof under which we all live and board, we must be all of one heart, at peace and unity; and the God of love and peace will be with us.

3. It is God's family.

(1)Therefore we must live to Him. The household is bound to obey its master.

(2)How dishonouring to God are the sins of those who profess to be His!

(3)The Lord will make due provision for His household.

(4)Those who have servants under them, should learn from this to be kind and just to them; for they and we are all fellow servants in the family of God.

(Paul Bayne.)

"It is not good for man to be alone." There are few things more terrible than to be utterly friendless and alone in the world. One of the most awful forms of punishment is solitary confinement, and many a poor prisoner has grown gray and old in a few years, or has gone mad, because he was not allowed to see, or speak to, a fellow creature. In days gone by, we read that one of these unhappy captives actually made friends with a spider, finding the company of an insect better than absolute solitude; and that another captive devoted all his thought and affection on a prison flower. Quite lately I read of a prisoner in one of our gaols who had tamed a rat as a companion, and who became almost mad when his only friend was taken from him. We have all heard of the sufferings of those who have been cast away in shipwreck upon lonely islands, with no companion to share their exile. But let Christ's servant be where he will, on lonely island, in solitary prison, among crowds of strangers, he is never alone, because he believes in the communion of saints.

I. FELLOWSHIP WITH THE MARTYRS. We need not die for Christ in order to be His martyrs. St. Paul would have been a martyr if he had died quietly in his bed, and never felt the sword of the Roman headsman. His years of patient suffering in Christ's service, his bold preaching in the face of persecution and death, made him the faithful martyr of Jesus. And so now, those of us who are trying to do their duty where God has put them, doing what is right at any cost, bearing loss, trouble, insult, it may be, rather than commit sin, they are Christ's martyrs, no matter how lowly and obscure their lives may be.

II. FELLOWSHIP WITH THE PROPHETS. But you may say, "How can I do the work of a preacher or prophet like Elijah, or Jonah, or Ezekiel, or the rest?" You need not be preachers as they were, yet you can be like them. They were not afraid to speak the truth, they were not too timid to rebuke vice wherever they saw it. They defended the honour of God and His Church at all times, and never thought of their own safety. Now you, my brothers, can be brave for Jesus; show that you are not ashamed of your Master, or your Christian calling.

III. FELLOWSHIP WITH THE APOSTLES. The name apostle means one who is sent forth; the first apostles of Jesus were sent to preach the gospel to every creature. We, as Christian men and women, are all, in one sense, apostles. The pure man, the honest man, the faithful man, is an apostle of Jesus; his life is a gospel, a sermon on purity, honesty, faith. The temperate man is a preacher; his example is the best lesson on self-control.

(H. J. Wilmot-Buxton, M. A.)

The phrase now before us, "the household of God," is but a reflection of the ever-recurring reference in the teaching of Christ to God as the Father, both of Himself and of men. The idea of a household grows out of Christ's idea of God as Father, just as the idea in the word citizen in the previous part of the verse grows out of Christ's conception of the kingdom of God. It is to this idea of the Christian society as a household we now give our attention. In another place, regarding it, not in the light of its head, but of the spirit which binds us to this head, he calls it "the household of faith." Now what are the essentials of a household? A household is a society marked by diversity in unity. It is like light, which is composed of the many colours of the spectrum, each colour having a character of its own, but when all are combined forming the pure white light by which we see and work. So a household is a combination — a unity of different characters under one head. And this is the true conception of the Christian society we call the Church. Without the diversity it would be as uninteresting as the grains of wheat in the garner — which are all alike; without the unity it would not be a society at all. Let us see what each involves:


1. A household is not an institution founded on identity of thought. Each member of it may have ideas of his own. Such diversity grows naturally out of the variety of character and mind of its members. It is only another side of the same truth to say —

2. in a household identity of experience as not essential. There is as great a variety of inward life as of mental thought in the members of a family, The differences of feeling are as great as those of intellect.

II. OF THE UNITY OF THE HOUSEHOLD. In what does it consist? Unmistakably in loyalty to its head. Loyalty in a home is only another name for love. The children may have different conceptions of the head of the family; they may regard him in different ways; but if they be loyal, loving, they are a real part of the household. Within this limit there is room for almost endless diversity. One child may understand one part of his father's character, and another may understand another part. The boys may appreciate best the business capacity of their father, and the girls may best discern the tenderer home side of that character. One may appreciate his intellectual qualities, and another his practical ability. But all belong to the household who look up to and trust him as the head. So it is in the household of God — one mind may be compelled by its very nature to grapple with the problems of the Divine Nature; another may be able to believe without attempting to prove. One may need definitions and theories, another may quietly rest in the Lord. But the central, essential thing is to be loyal to the Head. And closely connected with, yea, a part of such loyalty, is, obedience to the Head. Obedience is loyalty in action. Works are the fruit of faith.

(W. G. Herder.)

Sonship is one side of the home relationship, brotherhood is the other. No one can be a good son unless he be a good brother. The true parent cares as much for right feeling among his children as for right feeling to himself. It is perhaps more difficult to be loyal to our brethren than it is to be loyal to the head. Where the head is concerned the idea of authority comes in, but where the members are concerned the relationship must be even more spontaneous. The child may be afraid to offend his father, but that feeling does not arise in relation to those who are his brothers or sisters. The father will probably not put so severe a strain on the loyalty of his children as they may do one to another. Rivalry is not so likely to spring up between child and parent as between brothers and sisters. Age, which naturally wakens deference to the parent, is not present to the same degree to waken it between those whose years are more on an equality. For these, and many similar reasons, it is more difficult to keep unity in the household than between the household and its head. But the New Testament is quite as insistent on the one as on the other. There should be room for all diversities of character, that by contact and converse they may modify and balance one another, the solemn moderating the merry, the merry brightening the solemn, the poetic elevating the practical, the practical steadying the poetic, the guileless quickening faith in the calculating, the calculating preserving the guileless from being deceived. This is a part of the Divine method of education for our life. We are members one of another, so that no one may say to another: "I have no need of thee." The peace of a family is gone if any one member seek to dominate the rest, and always have his own way. Many a household has been ruined by self-will. And more than aught beside, this has rent asunder the household of God. Closely connected with such — indeed, lying at the root of self-will — is the idea of infallibility. Such a confidence in our own opinions that all others are regarded as erroneous. The learned Dr. Thompson, late Master of Trinity College, once said "None of us are infallible, not even the youngest." Nothing is more irritating — nothing is more likely to disturb the unity of the home or of the Church, than some one member who poses as an oracle. This is but the negative side of the matter. These are the things to be avoided. There is a positive side: things to be done. The true conception of a household is of a company in which the resources of each of the members are at the service of all the rest. It should be a ministering company. The joy of one should be the joy of all. The sorrow of one should be the sorrow of all. A company in which the strong bear the infirmities of the weak, and not please themselves. Those on the hilltop of faith moving down to those in the valley of doubt, to lead them to the height of vision. The glad and merry bearing some of the sunshine of their nature to the morbid and gloomy. In such ministries, prompted of love, the home consists, whether it be of man or of God. Indeed, the home is but the miniature of the greater household of God. A home is not made by those who live and eat and sleep under the same roof. It may be a hotel, it is not a home. The home does not begin to be until it is a place of mutual ministries, inspired of love. And the household of God is not constituted by men and women who hold the same creed, repeat the same prayers, join in the same sacraments — these are but the form, the letter; not until the spirit of love, reaching out to mutual help, arises, is it worthy of the name of a household of God.

(W. G. Herder.)

In the text, St. Paul sets forth the privileges of the Gentile state, that is, of our state, by a very intelligible figure, by a figure especially understood in that day. The inhabitants, or rather I should say, the actual and acknowledged and free members, of particular cities, then enjoyed particular rights and benefits, to a greater extent than is usually found amongst us; and this was particularly the case with regard to the city of Rome, the then mistress of the world; of which city the apostle himself was a free-born citizen, and found the benefit of his birthright on several occasions. While strangers and foreigners then were disowned, and often unprotected and despised, the citizen was regarded and honoured and cherished wherever he went. And the Church of God is here compared, in this respect, to a city, of which the Israelites had formerly been the only true members, had alone enjoyed the blessings; the rest of mankind being in the situation of strangers and foreigners. But circumstances are now totally altered: the Gentile believers are no longer excluded from the privileges of the people of God; they are become fellow citizens of the spiritual and heavenly Jerusalem. Now, let us first inquire what is the nature and extent of this city, of which we are made the privileged members? what the family into which we are admitted? It is the whole body of Jehovah's accepted people throughout the universe: the whole family of the blest, wherever they are to be found. But it is not to the present race of mortals that our fellowship is confined: we have communion also with the saints at rest, with all that ever lived and died, from Adam to the present generation. The new dispensation is united with the old; they are both one; we may say one gospel; being parts of that same grand scheme of redemption, which was framed and declared from the beginning, for the recovery and salvation of mankind. But, indeed, we have not yet surveyed the length and breadth of that community, into which we have been received as members. The angels, the highest angels, form a part thereof; we are one with them; our city is theirs, and our Lord is theirs. Of the blessed Jesus, "the whole family in heaven and earth is named."

(J. Slade, M. A.)

He that walks in communion with the saints, travels in company: he dwells in a city where one house sustains another, to which Jerusalem is compared.

(H. G. Salter.)

The Rev. James Owen, of Shrewsbury, being asked on his deathbed, whether he would have some of his friends sent for to keep him company, replied, "My fellowship is with the Father, and with His Son Jesus Christ; and he that is not satisfied with that company doth not deserve it."

Ephesians, Paul
Aliens, Citizens, Citizenship, Civil, Contrary, Excluded, Family, Fellow, Fellowcitizens, Fellow-citizens, Foreigners, God's, Household, Kingdom, Longer, Members, Mere, Numbered, Persons, Rights, Saints, Share, Sojourners, Strangers
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 2:19

     1680   types
     5255   citizenship
     5409   metaphor
     5424   nationalism
     5734   relationships
     6511   salvation
     6610   adoption, descriptions
     7120   Christians
     8117   discipleship, benefits

Ephesians 2:11-19

     7031   unity, God's goal

Ephesians 2:12-19

     6717   reconciliation, world to God

Ephesians 2:13-22

     5005   human race, and redemption

Ephesians 2:14-22

     6718   reconciliation, believers

Ephesians 2:16-22

     7923   fellowship, in gospel

Ephesians 2:17-19

     7032   unity, God's people
     7950   mission, of Christ

Ephesians 2:18-19

     7922   fellowship, with God

Ephesians 2:18-22

     6710   privileges

Ephesians 2:19-20

     5478   property, houses
     7512   Gentiles, in NT

Ephesians 2:19-22

     5207   architecture
     5269   cornerstone
     5317   foundation
     5340   house
     7024   church, nature of
     7110   body of Christ
     7142   people of God, NT
     7382   house of God
     8271   holiness, purpose
     8349   spiritual growth, means of
     8413   edification
     8441   goals

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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