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 -

I. HOW HE HAS MADE PEACE BETWEEN JEW AND GENTILE.

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.

In this difficult passage it will be well first to examine the particular expressions.

1. The word rendered "to abolish" is the word often used by St. Paul for "to supersede by something better than itself" — translated "to make void," in Romans 3:31; to "bring to nought," in 1 Corinthians 1:28, and (in the passive) "to fail, to vanish away," to be done away," in 1 Corinthians 13:8-10. Now, of the relation of Christ to the Law, St. Paul says, in Romans 3:31, "Do we make void the Law? God forbid! Yea, we establish the Law." The Law, therefore, is abolished as a law "in ordinances" — that is, "in the letter" — and is established in the spirit.

2. "The law of commandments in ordinances." The word here rendered "ordinance" (dogma) properly means "a decree." It is used only in this sense in the New Testament (see Luke 2:1; Acts 16:4; Acts 17:7; Hebrews 11:23); and it signifies expressly a law imposed and accepted, not for its intrinsic righteousness, but on authority; or, as Butler expresses it (Anal., Part 2, chap. 1), not a "moral," but "a positive law." In Colossians 2:14 (the parallel passage) the word is connected with a "handwriting," that is, a legal "bond"; and the Colossians are reproved for subjecting themselves to "ordinances, which are but a shadow of things to come"; while "the body," the true substance, "is Christ" (see verses 16, 17, 20, 21).

3. Hence the whole expression describes explicitly what St. Paul always implies in his proper and distinctive use of the word "law." It signifies the will of God, as expressed in formal commandments, and enforced by penalties on disobedience. The general idea, therefore, of the passage is simply that which is so often brought out in the earlier Epistles (see Romans 3:21-31; Romans 7:1-4; Romans 8:1-4; Galatians 2:15-21, et al.), but which (as the Colossian Epistle more plainly shows) now needed to be enforced under a somewhat different form — viz., that Christ, "the end of the law," had superseded it by the free covenant of the Spirit; and that He has done this for us "in His flesh," especially by His death and resurrection.

4. But in what sense is thin Law called "the enmity," which (see ver. 16) was "slain" on the cross? Probably in the double sense, which runs through the passage: first, as "an enmity," a cause of separation and hostility, between the Gentiles and those Jews whom they called "the enemies of the human race"; next, as "an enmity," a cause of alienation and condemnation, between man and God — "the commandment which was ordained to life, being found to be unto death" through the rebellion and sin of man. The former sense seems to be the leading sense here, where the idea is of "making both one"; the latter in the next verse, which speaks of "reconciling both to God," all the partitions are broken down, that all alike may have "access to the Father." Compare Colossians 1:21, "You, who were enemies in your mind, He hath reconciled"; and Hebrews 10:19, "Having confidence to enter into the holy place by the blood of Jesus, by a new and living way, which He hath consecrated to us, through the veil, that is to say His flesh."

(A. Barry, D. D.)

1. As God's people, in covenant with Him, ought to be highly incensed against and averse from any voluntary entire fellowship with those who neglect and contemn the ordinances of worship prescribed by God in His Word; so those who are without the Church, yea, and all unregenerate men, do look upon the ordinances of God's worship as base, ridiculous, and contemptible, and carry a kind of hatred and disdain to all such as make conscience of them: for so the ancient worship, prescribed in the ceremonial law, was the occasion of hatred and enmity betwixt the Gentile, who contemned it, and the Jew, who made conscience of it. And, therefore, is here called the "enmity"; "having abolished the enmity."

2. As the moral law, contained in the Ten Commandments, was no part of that mid-wall of partition between Jew and Gentile, seeing some of the drafts and lineaments of that law are upon the hearts of all by nature (Romans 2:15); so there was no necessity to abrogate this law at Christ's death, in order to the uniting of Jew and Gentile, neither was it at all abolished; for the law abolished was the law, not simply, but "the law of commandments," and these not all, but such commandments as were "contained in ordinances," to wit, the ceremonial law; "even the law of commandments contained in ordinances," saith he.

3. As God only hath power and liberty to prescribe what manner of worship He will be served by, so He did once give a most observable evidence of this His power and liberty, by changing that external way of worship which was prescribed by Himself, under the Old Testament, unto another under the New; although the internals of His worship, to wit, the graces of faith, love, hope, joy in God, do remain the same in both (Matthew 22:37, 39); for He "did abolish the law of commandments contained in ordinances," even all the ancient worship consisting in rites and ceremonies, sensibly and fleshly observations, which God did then prescribe, not as simply delighted in them, but as accommodating Himself to the childish condition of the Church in those times; and hath now appointed a more spiritual way of worship, as more suitable to the grown age of the Church (John 4:21, 23).

4. It was Christ's sufferings and death which put an end to the law of ceremonies, and made the binding power thereof to cease; for seeing His sufferings were the body and substance of all those shadows, they neither did nor could evanish until Christ had suffered, but then they did; it being impossible that a shadow, and the body, whereof it is a shadow, can consist in one and the same place; "Having abolished in His flesh the law of commandments contained in ordinances."

(James Fergusson.)

In this clause and the following verse the two senses, hitherto united, are now distinguished from each other. Here we have the former sense simply. In the new man "there is neither Jew nor Gentile," but "Christ is all and in all" Colossians 3:12). This phrase, "the new man" (on which see Ephesians 4:24; Colossians 2:10), is peculiar to these Epistles; corresponding, however, to the "new creature" of 2 Corinthians 5:17; Galatians 6:15; and the "newness of life" and "spirit" of Romans 6:4; Romans 7:6. Christ Himself is the "second man, the Lord from Heaven" (1 Corinthians 15:47). "As we have borne the image of the first man, of the earth, earthy," and so "in Adam die," we now "bear the image of the heavenly," and not only "shall be made alive," but already "have our life hid with Christ in God" (Colossians 3:3). He is at once "the seed of the woman" and the "seed of Abraham"; in Him, therefore, Jew and Gentile meet in a common humanity. Just in proportion to spirituality or newness of life is the sense of unity, which makes all brethren. Hence the new creation "makes peace" — here probably peace between Jew and Gentile, rather than peace with God, which belongs to the next verse.

(A. Barry, D. D.)

1. Union in the Church of Christ is a thing which ought to be prized by us highly, and sought after earnestly; and so much, as there is nothing in our power which we ought not to bestow upon it, and dispense with for the acquiring and maintaining of it; for so much was it prized by Christ, that He gave His own life to procure it, and did beat down all His own ordinances which stood in the way of it; "He even abolished in His flesh the law of commandments contained in ordinances, for to make of twain one new man."

2. There are no divisions more hardly curable, than those which are about the religion and worship of God, in so far as they engage not only the credit, but also the consciences of the divided parties; hence one party, so engaged, doth pursue what they maintain, as that wherein God's honour and their own salvation are most nearly concerned, and doth look upon the other party as an adversary, in so far at least, to both of those; for the apostle, speaking of Christ's uniting the Jew and Gentile in one Church and religion, maketh use of a word which showeth this was a task of no small difficulty, even such, that no less than creating power was required to it, while He saith, "for to make in Himself (the word signifieth 'to create in Himself') of twain one new man."

3. So strict and near is that conjunction and union which is especially among true believers in the Church, that all of them, how far soever dispersed through the world, do yet make up but one man and one body; as being all, whatever be their other differences, most strictly united, as members under one head, Christ (1 Corinthians 12:27), and animated, as to the inward man, by the same Spirit of God residing and acting in them (Romans 8:9); for the apostle showeth that all of them, whether Jew or Gentile, were made, not only one people, one nation, one family, but one new man; "For to make of twain one new man."

4. As the essential unity of the invisible Church, without which the Church could not be a Church, doth of necessity depend upon and flow from that union which every particular member hath with Christ, as head, seeing the grace of love (whereby they are knit one to another (Colossians 3:14) doth flow from faith (Galatians 5:6), whereby they are united to Him (Ephesians 3:17), so the more our union with Christ is improved unto the keeping of constant communion and fellowship with Him, the more will be attained unto of harmonious walking among ourselves, suitable unto that essential union which is in the Church of Christ; for the apostle maketh the conjunction of Jews and Gentiles in one Church to depend upon Christ's uniting of them to Himself; "For to make in Himself of twain one new man," saith He.

5. The peace which ought to be, and which Christ calleth for in His Church, is not a simple cessation from open strife, which may take place even when there remaineth a root of bitterness in people's spirit (Psalm 55:21); but it is such an harmonious walking together in all things as floweth from the nearest conjunction of hearts, and the total removal of all former bitterness of spirits; for the peace which Christ did make betwixt Jew and Gentile did follow upon His abolishing the enmity, and making them one man; "so making peace," saith he.

(James Fergusson.)

The wife of a drunkard once found her husband in a filthy condition, with torn clothes, matted hair, bruised face, asleep in the kitchen, having come home from a drunken revel. She sent for a photographer, and had a portrait of him taken in all his wretched appearance, and placed it on the mantel beside another portrait taken at the time of his marriage, which showed him handsome and well dressed, as he had been in other days. When he became sober he saw the two pictures, and awakened to a consciousness of his condition, from which he arose to a better life. Now, the office of the law is not to save men, but to show them their true state as compared with the Divine standard. It is like a glass, in which one sooth "what manner of man he is."

Ephesians, PaulEphesusAbolished, Abolishing, Annulled, Aside, Commandments, Commands, Contained, Create, Decrees, Definite, Design, Division, Enmity, Establishing, Expressed, Flesh, Form, Hostility, Humanity, Law, Making, Orders, Ordinances, Peace, Purpose, Regulations, Rules, Sections, Setting, Thus, Twain, Unite1. 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.

Ephesians 2:15

     1115   God, purpose of
     2324   Christ, as Saviour
     4010   creation, renewal
     5380   law, and gospel
     6166   flesh, sinful nature
     7422   ritual
     7424   ritual law

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
     5734   relationships

Ephesians 2:14-18

     5030   knowledge, of Christ
     7025   church, unity

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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