Ephesians 2 - The Biblical Illustrator

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

Sin, the separator

Sin has its dark offices--offices which it is always fulfilling. For sin is that dividing element, which, where it comes in, breaks up the harmony of all things, and sends them out into the distance of chaos and dismay. God, at the beginning, made the heaven to be subservient to the earth; and the earth to be subservient to the harvest; and the harvest to be subservient to His people. But sin has broken the beautiful chain of the material universe. When man fell, nature fell; and the links were severed by the fall. There is an interval, and an interruption now, between the right causes and the right effects in God’s creation. And worse than this, man is divided from man; every one from his fellow. The very Church is broken up--Christian from Christian. And St. James traces it out: “From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?” The lust of pride, the lust of an opinionated mind--the lust of prejudice--the lust of jealousy--the lust of selfishness--the lust of a worldly ambition: these are the fabricators of all discord. These make foes out of hearts which were meant to love as brethren. And what are these, but some of sin’s many forms which it loves to take, that it may then better work as a separator between man and man? No wonder, for sin separates a man from himself. I question whether any man is at variance with his brother, till he has first been at variance with himself. But sin takes away a man’s consistency. A man is not one; but he is two--he is many characters. What he is one time, that is just what he is not another. Passions within him conflict with reason--passions with passions--feelings with feelings--he is “far off” from himself. And this the separator does. But never does he do that, till he has done another act of separation--and because he has done that other--he separates man from God. If you wish to know how “far” sin has thrown man away from God--you must measure it by the master-work which has spanned the gulf. The eternal counsel--the immensity of a Divine nature clothing Himself in manhood--love, to which all other love is as a drop to the fountain, from whence it springs--a life, spotless--sufferings, which make all other sufferings a feather’s weight in the balance--a death, which merged all deaths--all this, and far more than this, has gone to make the return possible. And when it was possible; then the life of discipline and struggle--a work of sanctification, going on day by day--many crucifixions--the seven-fold operations of the Holy Ghost--death--resurrection--these must make the possible return a fact. By all these you must make your calculation, if you wish to measure the distance of that “far off,” which we ewe to that great separator--sin. And this is the reason why God so hates sin, because it has put so “far” away from Him those He so dearly loves. And now let us deal with this matter a little more practically. Since Christ died, there is no necessary separation between any man and God. Without that death, there was. (J. Vaughan, M. A.)

Nearness to God

I. We commence, by endeavouring to explain the meaning of the two key words--“In Christ Jesus,” and, “by the blood of Christ.” “We who sometimes were far off are made nigh.”

1. First, because we are “in Christ Jesus.” All the elect of God are in Christ Jesus by a federal union. He is their Head, ordained of old to be so from before the foundation of the world. This federal union leads in due time, by the grace of God, to a manifest and vital union, a union of life, and for life, even unto eternal life, of which the visible bond is faith.

2. The other key word of the text is, “by the blood of Christ.”

(1) If it he asked what power lies in the blood to bring nigh, it must be answered, first, that the blood is the symbol of covenant. Ever in Scripture, when covenants are made, victims are offered, and the victim becomes the place and ground of approach between the two covenanting parties. The blood of our Lord Jesus Christ is expressly called “the blood of the everlasting covenant,” for God comes in covenant near to us by the blood of His only begotten Son. Every man whose faith rests upon the blood of Jesus slain from before the foundation of the world, is in covenant with God, and that covenant becomes to him most sure and certain because it has been ratified by the blood of Jesus Christ, and therefore can never be changed or disannulled.

(2) The blood brings us near in another sense, because it is the taking away of the sin which separated us. When we read the word “blood” as in the text, it means mortal suffering; we are made nigh by the grief and agonies of the Redeemer. The shedding of blood indicates pain, loss of energy, health, comfort, happiness; but it goes further still--the term “blood” signifies death. It is the death of Jesus in which we trust. We glory in His life, we triumph in His resurrection, but the ground of our nearness to God lies in His death. The term “blood,” moreover, signifies not a mere expiring, but a painful and ignominious and penal death. It refers directly to the crucifixion of Christ.

3. Experimentally we are brought nigh by the application of the blood to our conscience. We see that sin is pardoned, and bless the God who has saved us in so admirable a manner, and then we who hated Him before come to love Him; we who had no thought towards Him desire to be like Him. The great attracting loadstone of the gospel is the doctrine of the Cross.

(1) The first illustration is from our first parent, Adam. Adam dwelt in the garden, abiding with God in devout communion. The Lord God walked in the garden in the cool of the day with Adam. As a favoured creature, the first man was permitted to know much of his Creator, and to be nigh to Him; but, alas! Adam sinned, and at once we see the first stage of our own distance from God as we perceive Adam in the garden without his God. But, ah! brethren, you and I were farther off than that--much farther off than that, when love made us nigh.

(2) Let me now give you a second illustration, which may place this wonder of love in a still clearer light. It shall be taken from the children of Israel travelling through the wilderness. If an angel had poised himself in mid air, and watched awhile in the days of Moses, gazing down upon the people in the wilderness and all else that surrounded them, his eye would have rested upon the central spot, the tabernacle, over which rested the pillar of cloud and fire by day and night as the outward index of the presence of God. Now, observe yonder select persons, clad in fair white linen, who come near, very near, to that great centre; they are priests, men who are engaged from day to day sacrificing bullocks and lambs, and serving God. They are near to the Lord, and engaged in most hallowed work, but they are not the nearest of all; one man alone comes nearest; he is the high priest, who, once every year, enters into that which is within the veil. Ah, what condescension is that which gives us the selfsame access to God. The priests are servants of God, and very near to Him, but not nearest; and it would be great grace if God permitted the priests to enter into the most holy place; but, brethren, we were not by nature comparable to the priests; we were not the Lord’s servants; we were not devoted to His fear; and the grace that has brought us nigh through the precious blood was much greater than that which admits a priest within the veil. Every priest that went within the veil entered there by blood, which he sprinkled on the mercy seat. If made nighest, even from the nearer stage, it must be by blood, and in connection with the one only High Priest. If the angel continued his gaze, he would next see lying all round the tabernacle the twelve tribes in their tents. These were a people near unto God, for what nation hath God so nigh unto them? (Deuteronomy 4:7). But they are nothing like so near as the priests, they did not abide in the holy court, nor were they always occupied in worship. Israel may fitly represent the outward Church, the members of which have not yet received all the spiritual blessing they might have, yet are they blessed and made nigh. If ever an Israelite advanced into the court of the priests, it was with blood; he came with sacrifice; there was no access without it. It was great favour which permitted the Israelite to come into the court of the priests and partake in Divine worship; but, brethren, you and I were farther off than Israel, and it needed more grace by far to bring us nigh. By blood alone are we made nigh, and by blood displayed in all the glory of its power.

(3) A third illustration of our nearness to God will be found around the peaks of the mount of God, even Sinai, where the various degrees of access to God are set forth with singular beauty and preciseness of detail. The nineteenth chapter of the Book of Exodus tells us that the Lord revealed Himself on the top of Sinai with flaming fire, and the smoke thereof ascended as the smoke of a furnace. Jehovah drew near unto his people Israel, coming down in the sight of all the people upon Mount Sinai, while the tribes stood at the nether part of the mount. No, remember that our natural position was much more remote than Israel at the foot of the mount, for we were a Gentile nation to whom God did not appear in His glory, and with whom He spake not as with Israel. We were living in darkness, and in the valley of the shadow of death; but Israel was privileged to come very near as compared with us; hence the apostle in the chapter from which the text is taken, speaks of the circumcised as nigh. I take Israel to be to us this morning the type of those who live under gospel privileges, and are allowed to hear the joyful sound of salvation bought with blood. The gospel command has come to your conscience with such power that you have been compelled to promise obedience to it: but, alas, what has been the result of your fear and your vow? You have gone back farther from God, and have plunged anew into the world’s idolatry, and are today worshipping yourselves, your pleasures, your sins, or your righteousness; and when the Lord cometh, the nearness of opportunity which you have enjoyed will prove to have been to you a most fearful responsibility, and nothing more.

III. Let us note some of the displays of the realizations of this nearness to God as granted to us by blood through our union with Christ. We perceive and see manifestly our nearness to God in the very first hour of our conversion. The father fell upon the prodigal’s neck and kissed him--no greater nearness than that; the prodigal becomes an accepted child, is and must be very near his father’s heart; and we who sometimes were far off are as near to God as a child to his parents. We have a renewed sense of this nearness in times of restorations after backsliding, when, pleading the precious blood, we say, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” We come to God, and feel that He is nigh unto them that are of a broken heart. We come near to God in prayer. Our nearness to God is peculiarly evinced at the mercy seat. But, brethren, we never get to God in prayer unless it is through pleading the precious blood.

IV. Brief exhortation.

1. Let us live in the power of the nearness which union with Christ and the blood hath given us.

2. Let us enjoy the things which this nearness was intended to bring.

3. Let us exercise much faith in God.

4. Let our behaviour be in accordance with our position. (C. H. Spurgeon.)

The Christian’s retrospect

I. A state of nature.

1. Moral darkness.

2. Spiritual blindness and deafness.

3. Moral and spiritual death.4. Enmity to and alienation from God.

II. A state of grace.

1. Light.

2. Peace.

3. Joy.

4. Unclouded faith and hope.

III. The characteristics of a natural man.

1. The depravity of his heart and the sinfulness of his unholy affections are stronger than the impulses of his soul.

2. He is destitute of proper knowledge.

3. He is satisfied with this world. He has not raised his affections above temporal joys.

4. He is ignorant, blind, naked, condemned in sin, the slave of his lusts, the servant of Satan, the heir of hell.

IV. The characteristics of a spiritual man.

1. He is penitent. The sins of the past he hopes are forgiven, the sins of the present he daily implores God may be pardoned.

2. He is humble. He is not self-complacent over discharge of known duty.

3. He is dependent upon God.

4. He is a man of active Christianity. He locks up, and is ever moving onward and upward.

5. He is a man of love and forbearance. He wears God’s image, looks like His Son, has the spirit of an angel, and the praise for his God of a seraph.

V. The change of our condition as affected by the application of the text. It intimates that a certain time we were without Christ (verses 11 and 12). “At that time ye were without Christ” refers to the condition of the heathen. “They were without God and hope in the world.” The science of Egypt, Chaldea, Greece, and Rome had discovered much as to things pertaining to the present life; but in respect of a hereafter all was enveloped in gross darkness. The text intimates the mode of the great change. Having asserted that those “who sometimes were afar off are brought nigh to God,” the apostle affirms that this is accomplished in Christ, and through the application of His blood. Therefore--

1. The blood of Christ is the means, when preached, through which sinners are brought near to God. “Thus it is written, and thus it behoved Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”

2. “By the bleed of Christ, as shed upon the cross, atonement was made, sin was expiated, and a way opened for God to draw near to the sinner, and the sinner to God,” This is a proposition of Andrew Fuller. “God sent His own Son in the likeness of sinful flesh, and for sin (or by a sacrifice for sin) condemned sin in the flesh.” “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” This proposition and this passage are a summary of gospel truth.

3. We are brought into sacred nearness to God, and enter a state of salvation through the blood of Christ. This is applied spiritually, and is the true remission of sins. Divine grace applies spiritually the Divine Redeemer’s blood, to cleanse from sin. (W. C. Crane, D. D.)

Brought nigh through death

A mother in New York whose son had got into dissipated and abandoned habits, after repeated remonstrances and threats, was turned out of doors by his father, and he left vowing he would never return unless his father asked him, which the father said would never be. Grief over her son soon laid the mother on her dying bed, and when her husband asked if there was nothing he could do for her ere she departed this life, she said, “Yes; you can send for my boy.” The father was at first unwilling, but at length, seeing her so near her end, he sent for his son. The young man came, and as he entered the sick room his father turned his back upon him. As the mother was sinking rapidly, the two stood on opposite sides of her bed, all love and sorrow for her, but not exchanging a word with each other. She asked the father to forgive the boy; no, he wouldn’t until the son asked it. Turning to him, she begged of him to ask his father’s forgiveness; no, his proud heart would not let him take the first step. After repeated attempts she failed, but as she was just expiring, with one last effort she got hold of the father’s hand in one hand, and her son’s in the other, and exerting all her feeble strength, she joined their hands, and, with one last appealing look, she was gone. Over her dead body they were reconciled, but it took the mother’s death to bring it about. So, has not God made a great sacrifice that we might be reconciled--even the death of His own dear Son? (D. L. Moody.)

Jesus the only hope

A Christian Hindoo was dying, and his heathen comrades came around him, and tried to comfort him by reading some of the pages of their theology; but he waved his hand, as much as to say, “I don’t want to hear it.” Then they called in a heathen priest, and he said, “If you will only recite the Numtra it will deliver you from hell.” He waved his hand, as much as to say, “I don’t want to hear that.” Then they said, “Call on Juggernaut.” He shook his head, as much as to say, “I can’t do that.” Then they thought perhaps he was too weary to speak, and they said, “Now, if you can’t say ‘Juggernaut,’ think of that god.” He shook his head again, as much as to say, “No, no, no.” Then they bent down to his pillow, and they said, “In what will you trust?” His face lighted up with the very glories of the celestial sphere as he cried out, rallying all his dying energies, “Jesus!” (Dr. Talmage.)

The blood of Christ

Captain Hedley Vicars, when under deep conviction of sin, one morning came to his table almost broken hearted, and bowed to the dust with a sense of his guilt. “Oh, wretched man that I am!” he repeated to himself, at the same time glancing at his Bible, which lay open before him. His eyes suddenly rested on that beautiful verse, “The blood of Jesus Christ His Son cleanseth from all sin.” “Then,” said he, “it can cleanse me from mine”; and he instantly believed with his heart unto righteousness, and was filled with peace and joy. From that time to the hour in which he lay bathed in his own blood, in the trenches before Sebastopol, he never doubted his forgiveness, or God’s ability and willingness to pardon the chief of sinners. (S. M. Haughton.)

Aliens brought nigh to God

1. We must so look on our misery as to remember our estate by mercy. The devil will labour to swallow up in sorrow, as well as to kill by carnal security. This teaches ministers how to dispense the Word in wisdom, and Christians how to carry themselves; they must not be all in one extreme, like those philosophers that are either always weeping, or else always laughing; but, if there be heaviness with them in the evening, they must look to that which may bring, joy in the morning; and as a man after hard labour delights to take the air m a garden, so must they, when they have humbled their souls, in viewing their mercy, refresh themselves in walking among those sweet flowers, even the benefits of God.

2. The Lord brings such as are furthest estranged from Him to be near unto Him. If the king pardon one whose goodwill is doubtful, and take him into his favour, it is much; but when one has lived in making attempts on his person, then to forget and to forgive were more than credible clemency. Yet this is what God has done.

(1) None, then, need despair of himself.

(2) No, nor of others, however bad.

(3) Comfort to those already converted.

3. A wonderful change is made in those who are in Christ.

(1) Nearness to God. God dwells with Christ; we, therefore, being in Him, must needs have communion with the Father and the Holy Spirit.

(2) And to our fellow Christians. Christ is the head of His members; we must therefore needs be near to those who are in affinity with Christ, as in wedlock.

4. It is by the blood of Christ that we are reconciled to God. When we think of Christ crucified and shedding of His blood, there we may see--

(1) Our sins punished to the full.

(2) Our sins pardoned to the full.

(3) Our sins crucified and mortified by His blood.

(4) The flesh crucified (Galatians 5:14).

(5) Ourselves crucified to the world, and the world to us (Galatians 6:14).

(6) There we behold how patient we should be in affliction, even to the death.

(7) There is the picture of our whole life, which must be a continual course of mortification.

(8) There is the seasoning of our death, that whenever it comes it shall be a sweet passage to a better life.

(9) There we see all evils turned to our good.

(10) Therein we see all good things purchased for us: grace, mercy, peace, eternal salvation, yea, a heaven of treasures and riches gathered for us, and that we are made partakers of, by a due view of meditation of Christ crucified. (Paul Bayne.)

The nearness of God

I. A reconciled God. We are all naturally far from God, not as being out of His reach, or out of His sight, or out of His presence, but as differing from Him, as being out of sympathy with Him--as forgetting or not thinking about Him--as disobeying Him, and disliking Him, and thus having incurred His displeasure. Such things as these create a distance between one and another. They need to he brought near, or, as our text puts it, “made nigh” to each other. And how is that to be done? By their being in some way reconciled; by some one coming between them and making them friends--making them one. That might he done in various ways. I might appeal to them, as a friend of both of them, to lay aside their enmity for my sake, and be friends. I might put the hand of the one in that of the other, and take both in my own; and so they might be said to be “made nigh” by me. Or if one had wronged the other, I might offer to be responsible for the wrong, and to put it right. If the one had taken money that belonged to the other, and had spent it or lost it, and could not make it good, I might offer to replace it. And so they might be “made nigh” through me. I have heard of a devoted Christian minister, who lay on his deathbed, getting two friends who were visiting him, and who had quarrelled with each other, to shake hands over his body, as they stood at opposite sides of his bed; and so they were “made nigh” through him. They did not need to move from where they were standing before in order to be thus “made nigh.” Or I might illustrate it in another way. In Shetland, between the mainland and a small island rising up into a lofty rock, there is a deep and awful-looking gorge. Looking over the edge you see and hear the sea rushing and foaming below. It makes one dizzy to look down. Two people standing on each side of that gorge, though they could almost join hands across it, might be far enough apart from each other. For many years there was a kind of basket bridge. A basket was swung across by means of a rope, The people got into the basket and slid across in it. They were “made nigh” by means of it. Two of you wish to meet each other at a canal. You stand one on each side. The drawbridge is up, and though the water is only a few yards in breadth, you cannot get to each other except by going nearly a quarter of a mile round about, which makes it all one as if the canal were a quarter of a mile broad. You may be said to be all that distance apart from each other. But the bridge comes down, and at once makes you “nigh.” Little more than a step brings you together. Now, as I have said, the sinner and God are thus apart from each other--separated from each other, wide, wide apart. The sinner is “without God.” His sins have hid God’s face from him. “God is not in all his thoughts.” How shall they be “made nigh”? The sinner cannot make himself nigh. He can only get farther away from God. And so the Lord Jesus comes in as the Mediator.

II. God able to see us. That is implied in His being “near” us--His being “not far from every one of us.” When we are very far away, we cannot see things at all. If some one were holding out a book to you at a distance, you could not see the letters, you could not read them even though the print were pretty large. You would say, “It is too far off; I must have it nearer.” And when you get near to it, you can read, without difficulty, even the smallest print. When we are at sea, the land in the distance is seen very dimly. But for being told, we should not know it to be land at all. It is more like cloud. But as we come nearer we can distinguish mountains, and fields, and houses, and as we enter into the harbour we can see everything and everybody. Our being near enables us to see. You cannot distinguish people’s faces at a distance, you cannot tell what people are doing. But when you come near--when you are standing beside them--you see all. Now just so it is with God. He is near. He is “a God at hand.” He sees your thoughts. He sees your acts--every one of them. He sees every letter you write--every line you write. He can see everything about you, for He is near you wherever you are. Think what it would be if a person were constantly beside you, all through the night and day, never sleeping, his wakeful eye ever upon you. What a knowledge of you he would have! When travelling in the country, I saw a policeman and another man keeping very close together. They went into the railway carriage together and came out together. They sat together, they walked on the platform together. And then I noticed that the one was chained to the other. The handcuff round the wrist of each told how it was. The prisoner could do nothing which the policeman could not see. So it was with Paul when he was chained to the soldier during his imprisonment at Rome. What a knowledge of the great apostle that soldier must have had! So near--so constantly near you is God.

III. As He sees all, as we should with the microscope, so He hears all, as we should with the microphone or telephone--every sound we utter, every word we speak. I saw a very curious thing one day. An old lady whom I knew was very deaf. I could not make her hear a word. But when I was calling at her house, her daughter spoke to her, and though she did not hear a word, she was able to understand the movement of the lips so thoroughly that it was as if she had heard every word, which indeed she repeated exactly as it was spoken. In this way some people do not need to hear in order to know what is being said or done. But, as I have said, it is nearness that is the great help to hearing. People in church who cannot hear well, wish to get as near the pulpit as possible. Deaf people in a room bring their chair close to you, or draw you close to them, and so, if at all possible, they hear. If anything is certain, it is that God hears--hears every one--hears everything, for “He is not far from every one of us.” If you knew that some one whom you stand in awe of were near, would it not influence you in all that you said? I was one day travelling in a railway carriage, when the conversation of my fellow travellers turned on a particular friend of mine. Suddenly there was silence. One of the party had recognized me, and, with a look and a shrug, indicated that they had better take care what they said. How often that might be done in a different way! If I were at your elbow, might I not often gently whisper, “Hush! He is here!” Who? God. Or I might point upward--as much as to say, “He is listening!--take care what you say.”

IV. God able to help us. One reason why friends cannot help us, even when they would, is that they are too far away. This can never happen with God. He is always close at hand, always within reach. The doors of the Royal Infirmary of Edinburgh are never locked. Above the principal entrance there are two panels. On the one are inscribed the words, “I was sick and ye visited Me”: and on the other, “I was a stranger and ye took me in”; and between the panels is the crest of the infirmary, “Patet omnibus,” which may be rendered, “Open to all.” And at any hour, night or day, if any accident occurs, there is instant admittance. Might I not say, God’s door is never locked, and it is close to every one of us. At any hour of the day or of the night, He is near--able and willing to help. (J. H. Wilson, D. D.)

Sinners brought nigh by the blood of Christ

I. We were sometime far off. Distance = ignorance of God, and under His displeasure. What the peculiar nature of our erroneous path, our remote situation, was, is comparatively of little consequence. Some of us were lost in the cares of the world. Some were deluded by the deceitfulness of riches. The lust of other things held some captive. While others were intoxicated by pleasure, or enchanted by worldly science, or drawn away by the meaner things which attract the attention of sordid souls. It is enough, more than enough, that we were far from God. Let us now turn our attention to our present situations.

II. Now are we made nigh. These words convey to the mind ideas of Relationship, Friendship, Union, and Communion. Thus we are made nigh; and our text leads us, in the next place, to consider how this blessed, this important, change has been effected.

III. In Christ Jesus--by the blood of Christ.

1. In Christ Jesus. He is our Mediator--God with God; man with men (see 1 Timothy 2:5; Hebrews 12:24). It is here the distant parties meet. Here the Gentile meets the Jew (verse 14). Here the returning sinner meets a gracious, a merciful, a forgiving God (Ephesians 1:6-7, and Ephesians 1:18). Here persons that were distant, that were hostile, meet, cordially unite, and perfectly agree (see Galatians 3:28-29; Colossians 3:11; John 10:16). Here even Saul of Tarsus meets the followers of Jesus of Nazareth on amicable terms. Here all real Christians of every sect and name meet; and here all men may know that they are disciples of Christ, because they love one another (John 13:35). Here, too, they all ascribe their salvation to Jesus, and glory in being “made nigh.”

2. By the blood of Christ. Under the old dispensation this blood was yearly typified by that of the paschal lamb (Exodus 12:4-5; 1 Corinthians 5:7); daily by that of the sacrificial lamb (Exodus 29:38-39; John 1:29); and frequently by that of other sacrifices (Hebrews 9:1-28; Hebrews 10:1-39). Covenants were ratified by blood (Exodus 24:8; Hebrews 9:18-20); “and without shedding of blood is no remission” (Hebrews 9:22). “We enter into the holiest by the blood of Jesus” (Hebrews 10:19). Almost every important circumstance connected with our salvation has reference to the blood of Christ. We are redeemed by His blood (chap. 1:7; Col 1:14; 1 Peter 1:19; Revelation 5:9). Justified by His blood (Romans 5:9); washed, cleansed by His blood (1 John 1:7; Revelation 1:5; Revelation 7:14); we conquer through His blood (Revelation 12:11); we are made nigh by His blood. (Theological Sketchbook.)

Brought nigh by Christ’s blood

I. What is meant by being “afar off.”

1. It intimates distance (Ephesians 4:14).

2. Being destitute of His image (Ephesians 4:22).

3. Under God’s revealed displeasure (Ephesians 1:1-3).

4. Unconnected with Christ.

II. What is meant by being “made nigh.” The renegade is reclaimed; the outlaw is captured; the rebel has Rounded his arms; the ferocious lion is now changed into a placid lamb; and the stoner is now reconciled to, and made one with, God in Jesus Christ our Lord. Hence, being “made nigh” signifies--

1. Relationship (2 Corinthians 3:17-18).

2. Union--the vine and its branches (John 15:5).

3. Unity or oneness (1 Corinthians 12:13).

4. Stones builded on Christ (Ephesians 2:22).

5. Friendship (John 15:15).

6. Communion (Romans 8:14).

III. The instrument of bringing us nigh: “his blood.” That which effects such wonderful achievements must itself be astonishingly magnificent. The effect is Godlike, and the cause is with God. To accomplish an union between two opposite and repulsive bodies is beyond the reach of philosophical ingenuity, with all its power. But this is done by--

1. God’s decree in Jesus Christ (Ephesians 1:5).

2. In whom Jew and Gentile meet (Ephesians 2:14).

3. By Christ’s blood we are reconciled (Hebrews 9:28).

4. Thus we enter into the holiest (Hebrews 10:19).

5. Redeemed by His blood (Colossians 1:14).

6. Justified by His blood (Romans 5:9).

7. Washed by His blood (1 John 1:7).

8. We conquer through His blood (Revelation 12:11). (T. B. Baker.)

Made nigh in a new bond

The one gospel of God to the whole world, is that dark and distant spirits can not only be brought nigh, but “made nigh in the blood of Christ,” as grafts are not simply brought nigh, but “made nigh” to the tree from which they are to derive their life. The graft is “made nigh,” taken up into unity with the tree, by the life blood of the tree. Man is “made nigh,” taken up into unity with God, by receiving the life blood of Jesus into his spirit. As the sun gives out of himself to the earth, and thus brings the earth into fellowship with himself, so Christ gives out of Himself to the human soul and makes man one with God. (John Pulsford.)

Atonement in Christ’s blood

The Atonement is the great fact of the Bible, and Scripture and history alike bear witness to it.

1. The universal practice of sacrifice points to the atonement of Christ, and shows out the moral sentiments of the nations in the dark but distinct consciousness that expiation is necessary before the sinner can approach God.

2. The whole Jewish economy is based upon the principle of sacrifice, and is to be looked upon as a providential preparation for the gospel, in which the sacrifice of the Cross holds such a conspicuous place, and both Testaments unite in declaring that without shedding of blood there is no remission of sins (Hebrews 9:22; Exodus 24:8; Matthew 26:28). Hence the spirit of the Old Testament is realized in the New Testament Victim, offered up upon the cross for the sin of the world. Hence the blood of Christ is presented to our faith as the vindication of Jehovah’s love, and the refuge in which our souls may safely await the issues of eternity. (W. Graham, D. D.)

Need of the blood of Jesus

I once heard a very earnest minister say that he had been accosted by a man who had heard him preach, with this criticism: “I don’t like your theology at all--it’s too bloody. It savours so of the shambles, it’s all blood, blood, blood. I like a pleasanter gospel.” He replied to his objector: “My theology is bloody, I allow; it recognizes as its foundation a very sanguinary scene--the death of Christ, with bleeding hands and feet and side. And I am quite content that it should be bloody, for God hath said, ‘that without shedding of blood there is no remission of sins.’” (C. D. Foss.)

Value of Christ’s brood

I dare assert, without fear of successful contradiction, that the inspired writers attribute all the blessings of salvation to the precious blood of Jesus Christ. If we have redemption, it is through His blood; if we are justified, it is by His blood; if washed from our moral stains, it is by His blood, which cleanseth us from all sin; if we have victory over “the last enemy,” we obtain it, not only by the word of the Divine testimony, but through the blood of the Lamb; and, if we gain admittance into heaven, it is because we have washed our robes and made them white in the blood of the Lamb. Everything depends on the blood of Christ, who paid it as the price of cur redemption to eternal life and glory. (Dr. R. Newton.)

Toplady, the writer of the hymn, “Rock of Ages, cleft for me,” was converted through hearing a working man preach in a barn from Ephesians 2:13, “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”

For He is our Peace, who hath made both one, and hath broken down the middle wall of partition.

Christ our Peace

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.)

Peace from Christ alone

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.)

Christ the Peace of His people

I. The substitution.

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.)

The Prince of Peace

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” (Ephesians 2:16).

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” (Ephesians 2:17).

III. He is “our Peace,” in that He promotes peace. “Who hath made both (Jews and Gentiles) one” (Ephesians 2:14). 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.)

Peace already made

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.”

Peace and comfort through the Atonement

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.)

Peace in Jesus only

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.

Peace through 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. (American.)

The partition wall removed

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.)

Reconciliation through Christ

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.

The need of reconciliation

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.)

Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man.

Christ abolishing the enmity

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 verse 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.)

Abolition of the ceremonial, but not of the moral, law

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; Matthew 22:39); 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; John 4:23).

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.)

One new man in Christ

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.)

Union in the Church

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 (Psalms 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 use of the law

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.”

And that He might reconcile both unto God in one body by the Cross, having slain the enmity thereby.

Reconciliation

1. Our reconciliation itself.

2. The order of it.

(1) Incorporate in Christ.

(2) Concorporate with His members.

3. To whom.

4. The cause.

(1) More remote--Himself crucified.

(2) More immediate--the abolishing of hatred in Himself.

I. By nature we are at enmity with God.

1. Note and bewail thy natural condition.

2. To become God’s friend, become a new creature.

II. In Christ is reconciliation made.

1. The removal of that which was hateful.

2. The love of God is procured.

3. The fruits of His love are communicated.

(1) Make sure of such reconcilement.

(2) Renew it after each breach.

III. We must be incorporated with Christ before we can be reconciled to God. This incorporation is in the Church, which is Christ’s body. Let us take care that we have it.

IV. Christ, by offering himself upon the cross, has made peace between God and us.

1. We see what we must look to, if the wrath of God stings us. Christ crucified is the propitiatory sacrifice.

2. It confirms our faith, that the Lord Jesus will bring us to glory (Romans 5:10).

3. A ground of exhortation to all, that they seek to be reconciled. We make the blood of Christ a vain thing, when we will not be reconciled to God. It is as if a traitor, in prison for treason, should still plot and practise more villainy; and when the prince has procured his pardon, should still conspire, and not listen to the benefit, nor set his heart to return into the king’s favour. (Paul Bayne.)

The power of the gospel to dissolve the enmity of the human heart against God

Let us consider from this text, how it is that the gospel of Jesus Christ suits its application to the great moral disease of man’s enmity to God. The necessity of some singular expedient for restoring the love of God to the alienated heart of man, will appear from the utter impossibility of bringing this about by any direct application of authority whatever. For, do you think, that the delivery of the law of love in his hearing, as a positive and indispensable enactment coming forth from the legislature of heaven, will do it? You may as well pass a law making it imperative upon him to delight in pain, and to feel comfort on a bed of torture. Or, do you think, that you will ever give a practical establishment to the law of love, by surrounding it with accumulated penalties? This may irritate or it may terrify; but for the purpose of begetting anything like attachment, one may as well think of lashing another into tender regard for him. Or, do you think, that the terrors of the coming vengeance will ever incline a human being to love the God who threatens him? Powerful as these terrors are in persuading man to turn from the evil of his ways; they most assuredly do not form the artillery by which the heart of man can be carried. They draw not forth a single affection, but the affection of fear. They never can charm the human bosom into a feeling of attachment to God. And it goes to prove the necessity of some singular expedient for restoring man to fellowship with his Maker, that the only obedience on which this fellowship can be perpetuated, is an obedience which no threatenings can force; to which no warnings of displeasure can reclaim; which all the solemn proclamations of law and justice cannot carry; and all the terrors and severities of a sovereignty resting on power as its only foundation can never subdue. This, then, is a case of difficulty; and, in the Bible, God is said to have lavished all the riches of His unsearchable wisdom on the business of managing it. No wonder that to His angels it appeared a mystery, and that they desired to look into it. It appears a matter of direct and obvious facility to intimidate man; and to bring his body into a forced subordination to all their requirements. But the great matter was how to attach man; how to work in him a liking to God and a relish for His character; or, in other words, how to communicate to human obedience that principle, without which it is no obedience at all; to make him serve God because he loved Him; and to run in the way of all His commandments, because this was the thing in which he greatly delighted himself. To lay upon us the demand of satisfaction for His violated law could not do it. To press home the claims of justice upon any sense of authority within us could not do it. To bring forward, in threatening array, the terrors of His judgment and of His power against us could not do it. To unveil the glories of that throne where He sitteth in equity, and manifest to His guilty creatures the awful inflexibilities of His truth and righteousness, could not do it. To look out from the cloud of vengeance, and trouble our darkened souls as He did those of the Egyptians of old, with the aspect of a menacing Deity, could not do it. To spread the field of an undone eternity before us; and tell us of those dreary abodes where each criminal hath his bed in hell, and the centuries of despair which pass over him are not counted, because there no seasons roll, and the unhappy victims of the tribulation, and the wrath, and the anguish, know, that for the mighty burden of the sufferings which weigh upon them, there is no end and no mitigation; this prospect, appalling as it is, and coming home upon the belief, with all the characters of the most immutable certainty, could not do it. The affections of the inner man remain as unmoved as ever, under the successive and repeated influence of all these dreadful applications. How, then, is this regeneration to be wrought, if no threatenings can work it; if no terrors of judgment can soften the heart into that love of God which forms the chief feature of repentance; if all the direct applications of law and of righteous authority, and of its tremendous and immutable sanctions, so far from attaching man in tenderness to his God, have only the effect of impressing a violent recoil upon all his affections, and, by the hardening influence of despair, of stirring up in his bosom a more violent antipathy than ever? Will the high and solemn proclamations of a menacing Deity not do it? This is not the way in which the heart of man can be carried. He is so constituted, that the law of love can never, never be established within him by the engine of terror; and here is the barrier to this regeneration on the part of man. But if a threat of justice cannot do it, will an act of forgiveness do it? This, again, is not the way in which God can admit the guilty to acceptance. He is so constituted, that His truth cannot be trampled upon; and His government cannot be despoiled of its authority: and its sanctions cannot, with impunity, be defied; and every solemn utterance of the Deity cannot but find its accomplishment in such a way as may vindicate His glory, and make the whole creation He has formed stand in awe of its Almighty Sovereign. And here is another barrier on the part of God; and that economy of redemption in which a dead and undiscerning world see no skilfulness to admire, and no feature of graciousness to allure, was so planned, in the upper counsels of heaven, that it maketh known to principalities and powers the manifold wisdom of Him who devised it. The men of this infidel generation, whose every faculty is so bedimmed by the grossness of sense, that they cannot lay hold of the realities of faith and cannot appreciate them; to them the barriers we have now insisted on, which lie in the way of man taking God into his love, and of God taking man into His acceptance, may appear to be so many faint and shadowy considerations, of which they feel not the significancy; but, to the pure and intellectual eye of angels, they are substantial obstacles, and One mighty to save had to travail in the greatness of His strength, in order to move them away. The Son of God descended from heaven, and He took upon Him the nature of man, and He suffered in his stead, and He consented that the whole burden of offended justice should fall upon Him, and He bore in His own body on the tree the weight of all those accomplishments by which His Father behoved to be glorified; and after having magnified the law and made it honourable, by pouring out His soul unto the death for us, He went up on high, and, by an arm of everlasting strength, levelled that wall of partition which lay across the path of acceptance; and thus it is, that the barrier on the part of God is done away, and He, with untarnished glory, can dispense forgiveness over the whole extent of a guilty creation, because He can be just, while He is the justifier of them who believe in Jesus. And if the barrier, on the part of God, is thus moved aside, why not the barrier on the part of man? Does not the wisdom of redemption show itself here also? Does it not embrace some skilful contrivance by which it penetrates those mounds that beset the human heart, and ward the entrance of the principle of love away from it, and which all the direct applications of terror and authority, have only the effect of fixing more immovably upon their basis? Yes, it does; for it changes the aspect of the Deity towards man; and were men only to have faith in the announcements of the gospel, so as to see God with the eye of his mind under this new aspect--love to God would spring up in his heart as the unfailing consequence. Let man see God as He sets Himself forth in this wonderful revelation, and let him believe the reality of what he sees, and he cannot but love the Being he is employed in contemplating. And thus it is, that the goodness of God destroyeth the enmity of the human heart. When every other argument fails, this, if perceived by the eye of faith, finds its powerful and persuasive way through every barrier of resistance. Try to approach the heart of man by the instruments of terror and of authority, and it will disdainfully repel you. There is not one of you, skilled in the management of human nature, who does not perceive, that though this may be a way of working on the other principles of our constitution--of working on the fears of man, or on his sense of interest, this is not the way of gaining by a single hairbreadth on the attachments of his heart. Such a way may force, or it may terrify, but it never can endear; and after all the threatening array of such an influence as this is brought to bear upon man, there is not one particle of service it can extort from him, but what is all rendered in the spirit of a painful and reluctant bondage. Now, this is not the service which prepares for heaven. This is not the service which assimilates men to angels. This is not the obedience of those glorified spirits, whose every affection harmonizes with their every performance; and the very essence of whose piety consists of delight in God, and the love they bear to Him. To bring up man to such an obedience as this, his heart behoved to be approached in a peculiar way; and no such way is to be found, but within the limits of the Christian revelation. There alone you see God, without injury to His other attributes, plying the heart of man with the irresistible argument of kindness. There alone do you see the great Lord of heaven and of earth, setting Himself forth to the most worthless and the most wandering of His children; putting forth His own hand to the work of healing the breach which sin hath made between them; telling him that His word could not be set aside, and His threatenings could not be mocked, and His justice could not be defied and trampled on, and that it was not possible for His perfections to receive the slightest taint in the eyes of the creation He had thrown around Him; but that all this was provided for, and not a single creature within the compass of the universe He had formed could now say, that forgiveness to man was degrading to the authority of God; and that by the very act of atonement, which poured a glory over all the high attributes of His character, His mercy might now burst forth without limit and without control upon a guilty world, and the broad flag of invitation be unfurled in the sight of all its families. (T. Chalmers, D. D.)

Reconciliation through the Cross

I do not know whether there is any truth in the statement of a correspondent that whatever part of the earth the lightning once strikes it never strikes again, but whether it be so or not, it is certain that wherever the lightning of God’s vengeance has once struck the sinner’s substitute it will not strike the sinner. The best preservative for the Israelite’s house was this--vengeance had struck there and could not strike again. There was the insurance mark, the blood streak. Death had been there, it had fallen upon a victim of God’s own appointment, and in His esteem it had fallen upon Christ, the Lamb slain before the foundation of the world. (C. H. Spurgeon.)

Peace at the Cross

When the Mohawk Indians desired to be on friendly terms with the white man once again, they sought an interview with the Governor of New York, and their spokesman began by saying, “Where shall I seek the chair of peace? Where shall I find it but upon our path? and whither does our path lead us but unto this house?” Is it not so that men come into the sanctuary and approach the throne of grace, desiring peace, asking peace, and feeling that peace is to be found nowhere else but there?

Christ’s Cross

Krummacher describes the mysterious Cross as a rock, against which the very waves of the curse break: as a lightning conductor, by which the destroying, fluid descends, which would have otherwise destroyed the world with its fire. And Jesus, who mercifully engaged to direct the thunderbolt against Himself, does so while hanging yonder in profound darkness upon the Cross. There He is, as the connecting link between heaven and earth; His bleeding arms extending wide, stretched out to every sinner: hands pointed to the east and west, indicating the gathering in of the world of man to His fold. The Cross is directed to the sky, as the place of His final triumph of the work in redemption; and its foot fixed in the earth like a tree, from whose wondrous branches we gather the precious fruit of an eternal reconciliation to God and the Father. (Caughey.)

And came and preached peace to you which were afar off.

Christ preaching peace

This refers not merely to the time Christ lived as a Man upon earth, but also to His preaching through the Spirit in all after ages.

1. Christ is so absent from us, that He has not quite forsaken us. Whenever His Word is effectual, that is the entrance of Christ into the heart.

2. What Christ purchased for us on the Cross, He applies to us by the ministry of the Word. To enjoy Christ, make much of the gospel, which is news from heaven touching righteousness and life eternal.

3. Christ is present, and has a part in preaching even when men preach.

4. Christ preaches to all, whether Jew or Gentile, to the end of the world.

5. After the death of Christ all are preached to.

6. The gospel of Christ, which He and His ministers preach, is a gospel of peace. (Paul Bayne.)

Peace with God

When after His death on the Cross, by which He made peace between God and man, and prepared the way for peace between man and God and man and man, did our blessed Saviour come and preach peace? He came by His Holy Spirit as on the day of Pentecost. So that we have within the limits of this text, with the light shed on it by the immediate context--

I. Christ the procurer of peace with the Father. “He is our peace” (Ephesians 2:14).

1. By the removal of hindrances to our salvation. His atonement breaks down the middle wall of partition between God and man, and thus also between Jew and Gentile. Christ’s reconciliation is a scriptural fact.

2. By the removal of the enmity of the carnal mind if God is reconciled to man, man must be reconciled to God. The love of Christ effects this.

3. By the substitution of a new law for “the law of commandments in ordinances.” This new law is the all-inclusive law of love.

II. The Spirit the preacher of peace with God.

1. By His own immediate action on the soul of the child and of the man.

2. By His mediate action through the truths of the gospel. “We are witnesses of these things, and so also is the Holy Ghost.”

III. Man--whether jew or gentile--the obtainer of peace with God. “We both have our access,” etc.

1. By personal trust in the merits of Christ.

2. By daily approach through Christ by one Spirit. This describes the method of prayer. (Clerical World.)

The Great Preacher

The peculiar force of this reference to the preaching of peace will be perceived as we mark who the Preacher was. The Preacher to whom Paul in these words referred was God.

I. First of all, let us notice how the purpose of the message of the Great Preacher is here put--He “preached peace.” The purpose of it was then what it is now, and will continue to be as long as there are ambassadors for Christ in the world. That peace which is the great need of earth is the actual possession of heaven. Yonder in the realms of bliss and order and perfection, there is, even amidst ceaseless activity, serene unbroken peace--the peace of those who have found their true centre and move in their proper orbits. It is what rests upon everlasting foundations. It stands out in contrast to all counterfeit appearances that raise men with bright expectations for a while, and then leave them in the end blasted with disappointment--as we are told was the experience of a great man, a German poet, who lived some years ago to old age, laden with honours and earthly blessings that rarely fall to the lot of men, but who confessed that, looking back on his past life, he could not remember a day in which he had found real happiness or true peace. That a mind wondrously gifted with the power of rising to some of the loftiest conceptions of what is noble and divine, should have been compelled at last to utter this terrible confession, is indeed striking evidence of the need of a Divine provision for man’s peace.

II. Observe, in the second place, where lay the special force and efficacy of the Preacher’s message; it was in this--that He Himself embodied His own message. His own Person and work were its theme. This gave it a reality and power which characterise the preaching of no other messenger ever heard on earth. “He came and preached.” And from whence, over what vast distance did He come? If a narrative of travel from one who has explored an unknown country brings before you the scenes through which he has passed with a vivid effect which it is impossible for any other person to convey, how much more should the testimony of one who has come from another world arrest your attention, and be in awful power and import (as the words of Jesus were) unparalleled and alone. He preached peace because He was--as He is--“our peace.” The angels at His birth had so proclaimed Him in their song. But let us notice a little more closely that Jesus embodied His own message by being Himself “our peace” with God. Not only was He God’s peace with us, but from what He is, and by what He did for us, there is exactly that which can make the peace already on God’s side available to us.

III. This brings us to notice, in the third place, the prominence here given to preaching, as the channel through which God’s peace reaches us. The Saviour has not deemed it enough for Him to do His work, and then allow it to speak for itself, and appeal in silence to the consciences of men. No. He accompanies His work with words--with a message designed to bring out His work in all His bearings; to interpret the signs, and trace the issues of it; to unfold its preciousness, and make unceasing application of it to the heart, according to the daily wants, and the endless variety of the different circumstances of man’s lot. Preaching, therefore, is the necessary accompaniment of God’s work. “He came and preached peace.”

IV. The urgent need of those to whom the message was addressed--“to you which were afar off,” “and to them that were nigh.”

1. “To you which were afar off.” And “afar off” indeed were these Ephesians when the message reached them, even in such hopeless estrangements from God, as described in verses 11 and 12. The change was something much more than a social transformation, a mere improvement in outward aspect and manners. Even their escape from all the fascinations and enchantments of idol worship at Ephesus would have availed them nothing had they not also been brought “nigh” to God “by the blood of Christ.” To them the vastness of the change was m a changed eternity--a glorious futurity “as fellow citizens with the saints and of the household of God.” It was marked at the same time by such a change of heart as had turned their desires toward Him who had come near to save, and had set their affections and hopes on things above. But not merely to heathen converts do these words apply. To converted souls in every age--to you, believing Christians, this message comes with the same force now as it conveyed in the days of Paul.

2. It was preached also “to them that were nigh”--to Israel whom the ancient psalm called “a people near unto Him.” So nigh in virtue of external privilege, that., to them belonged “the adoption” and the glory, and the covenants, and the giving of the law, and the service of’ God, and the promises, whose are the fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed forever.” And yet when He came, where were they? He came unto His own, and His own received Him not. He was “near in their mouth, but far from their reins.”

3. Preached “to them that were nigh,” the message must have included the true Israel of God, who were “nigh” in the real and vital sense of the term. Is it then to be preached still to those who are now at peace with God? Is there any point in their journey at which they can afford to let this part of the gospel drop in order to “go on unto perfection” through other truths, or by the use, it may be, of other means than those of the gospel? Never with safety or continued health to their own souls. Never, but by some subtle wile of the enemy, who, as an angel of light, would seduce them from the continuance of their faith in this one secret of their true peace in which their great strength lies. (R. S. Muir.)

Mercy waiting for applicants

Abraham Lincoln’s doorkeeper had standing orders from him, that no matter how great might be the throng, if either senators or representatives had to wait, or to be turned away without an audience, he must see, before the day closed, every messenger who came to him with a petition for the saving of life. (Little’s Historical Lights.)

The gospel preached

A band of missionaries and native teachers spent a night on Darnley Island, when a project was formed to establish a mission on Murray Island. Some of the natives of this island seemed specially intent on intimidating the teachers, and convincing them that a mission there was perfectly hopeless. “There are alligators there,” said they, “and snakes and centipedes.” “Hold!” said Tepeso, one of the teachers, “are there men there?” “Oh yes,” was the reply, “there are men, but they are such dreadful savages that it is no use your thinking of living among them.” “That will do,” responded Tepeso. “Wherever there are men missionaries are bound to go.” (W. Baxendale.)

Peace through Christ

In the reign of Henry VIII there was a young student at Cambridge, named Bilney. He became deeply anxious about his soul. The priests prescribed fast, penance, and other observances, but he grew worse and worse. He ultimately became possessed of a copy of the New Testament, and shut himself up in his room to study it. As he read the book he came to the words, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” He laid down the book, to think on what he had read. He thus states the result:--This one sentence, through God’s inward teaching, did so rejoice my heart, being before almost in despair, that I soon found peace. “Jesus Christ saves!” he cried; “yes, Jesus Christ saves!” From that time he became a preacher of those “glad tidings,” and at last he suffered martyrdom.

True peace only in Christ

Your peace, sinner, is that terribly prophetic calm which the traveller occasionally perceives upon the higher Alps. Everything is still. The birds suspend their notes, fly low, and cower down with fear. The hum of bees among the flowers is hushed. A horrible stillness rules the hour, as if death had silenced all things by stretching over them his awful sceptre. Perceive ye not what is surely at hand? The tempest is preparing, the lightning will soon cast abroad its flames of fire. Earth will rock with thunder blasts; granite peaks will be dissolved; all nature will tremble beneath the fury of the storm. Yours is that solemn calm today, sinner. Rejoice not in it, for the hurricane of wrath is coming, the whirlwind and the tribulation which shall sweep you away and utterly destroy you. (C. H. Spurgeon.)

For through Him we both have access by one Spirit unto the Father.

The doctrine of the Trinity

The doctrine of the Holy Trinity, which the apostle implies in these words, is the centre of a group of Christian doctrines which may fairly be said not to have been explicitly known antecedently to the teaching of our Saviour and His apostles. More than even other doctrines, this had hardly been guessed at by heathen speculation, hardly understood by Jewish inspiration. It stands in majestic isolation from other truths, a vision of God incomprehensible, the mystery of mysteries. We can find analogies and explanations of other doctrines in the world of nature, physical or moral, but of this we can discover none. When we pass from the work to the Agent, from the government of God to the nature of God, we are lost in mystery; speculation is well nigh hushed before the overpowering glory of the Eternal. We pass from the earth to the heaven, we enter the shrine of the Divine presence. We contemplate in spirit the mystery hidden of old, the mystery of the trinal existence of Him who is the source of all power, the first cause of all creation; Him who, in the depths of a past eternity, existed in the mysterious solitude of His Divine essence, when there was still universal silence of created life around His throne, and who will exist ever in the future of eternity, from everlasting to everlasting, God. Speculation is, on such a subject, vain; yet a reverent attention to that which has been made known to us is our fitting duty. And nothing will more completely prepare us for considering the subject in a proper temper than the reflection that this great doctrine is not revealed to us in the Scripture to gratify our curiosity, but as a practical truth deeply and nearly related to our eternal interests, not in its speculative but in its practical aspects. Our Lord and His apostles taught that the Divine nature consists of three distinct classes of attributes, or (to use our human expression) three personalities; and that each of these three distinct Persons contributes separate offices in the work of human salvation; God the Father pardoning; God the Son redeeming; God the Holy Ghost hallowing and purifying sinful men. The fact that this doctrine involves a mystery, is so far from constituting a fair ground for its rejection, that it agrees in this respect with many of the most allowed truths of human science. For the distinction is now well understood between a truth being apprehended and its being comprehended. We apprehend or recognize a fact when we know it to be established by evidence, but cannot explain it by referring it to its cause; we comprehend or understand it when we can view it in relation to its cause. A thing which is not apprehended cannot be believed, but the analogy of our knowledge shows that we believe many things which we cannot explain or resolve into a law. We know the law of attraction which regulates the motions of the visible universe; but no one can yet explain the nature of the attractive power which acts according to this law. Or, to add an example from the world of organized nature, we may see the same truth in the animal or vegetable kingdoms. We know not in what consist the common phenomena of sleep or of life; and we are equally ignorant of the final causes which have led the Creator to lavish His gifts in creating thousands of species of the lower orders of animals with few properties of enjoyment or of use; or to scatter in the unseen parts of the petals of flowers, the profusion of beautiful colours. In truth, the peculiarity of modern inductive science is, that it professes to explain nothing. It rests content with generalising phenomena into their most comprehensive statement, and there it pauses; it in no case connects them with an ultimate cause. And if truths are thus received undoubtingly in science when yet they cannot be explained, why must an antecedent determination to disbelieve mystery in religion be allowed to outweigh any amount of positive evidence which can be adduced to substantiate those mysteries? We are to believe that the Divine nature exists under three entirely distinct classes of relations, which, through poverty of language, we call existence in three persons. We must be careful, however, when we assert this, not to reduce the Divine nature to similarity with the human; not to commit, in fact, almost the very error into which men of old fell in supposing that the God whom the heaven of heavens cannot contain, is like to birds and beasts and creeping things. The Divine Being is three persons; but by this we only mean that the personal element in man is the analogy under which God has been pleased to convey to us ideas of His own nature and of the relations which He sustains to us. Just as we do not attribute to God a body or human passions, but merely mean that He acts to us as though He possessed them; so when we attribute to Him thought or personality, we must not narrow down the idea of His omniscient intuition by supposing it contracted within the limits of inference which govern man’s finite intelligence, or gifted with that limited independence which appertains to human personality. The discoveries of science ought to teach us that we really can scarcely form any positive idea of God’s nature. If we track the infinity of creation, we see that each increased power of our instruments reveals to us illimitable profusion in creation; the telescope revealing the troop of worlds stretching to an infinity of greatness, and the microscope a world of more and more minute life, stretching to an infinity of minuteness; or when we turn from the infinite in space to the infinite in time, if we look backward we see written in the rocks of the world the signs of creative life stretching through ages anterior to human history; or if we look forward, we can detect by delicate mathematical calculation, an amazing scheme of Providence providing for the conservation of harmony in the attractions of the heavenly bodies in cycles of incalculable time in the distant future. And when, having pondered all these things, we think of the Being that has arranged them by His providence and conserves them by His power, what notion can we really form of His nature? What notion of the wonderful originality evinced in the conception of creation, what of the profusion shown in the execution of it, what of the power in its conservation? His nature is not merely infinite, it is unlike anything human, and we must turn away with the feeling that when we compare that infinite Being with man, and confine our ideas of His illimitable vastness and His inscrutable existence by the notion of the narrow personality which is delegated to us finite creatures who live but for a day on this small spot of earth, lost amid the millions of worlds which glitter in creation, we may be sure that the Divine nature as really transcends the earthly description of it, as the universe exceeds this world; and though we may thankfully accept the description of God as having three personalities as the noblest to which we can attain as men, and as enough for our present wants in this world, yet let us never doubt that really the Divine nature is vastly nobler; and let us bow with adoring thankfulness in meditating on the idea which we are permitted to attain, imperfect though it be, of that mysterious essence. Yet though the idea of God in three Persons may be held to be thus speculatively imperfect, let us never forget that it is practically all-sufficient for us. For it teaches us the great truth that He acts to us as though He did literally sustain the characters of three wholly distinct persons, and that He demands from us the duties which would belong to us if He were so. If we are thus to believe of God, what is the lesson which this great doctrine that God exists and acts to us as Father, Son, and Holy Ghost, ought to convey to us? It is mainly the wondrous thought that this glorious Being is willing to stoop to be our Friend, that He whose happiness is complete in its own infinity, is moved by His own pure eternal love to win us to Himself. Restless (to speak after the manner of men) to secure our happiness, all these blessed Persons of the glorious Godhead are engaged to secure it. It is God the Father whom we have grieved by our sins; and yet He loves us as a Father still; and to rescue us from our misery He has designed the great scheme of salvation, and sent God the Son to dwell on this earth as a man, as a man of sorrows and of poverty, to remove by His atoning death the impediments which, secret perhaps to us, stand in the way of our salvation, and to exhibit the pattern of a faultless human being, that we may follow His steps; and lastly, after God the Son had withdrawn from the earth, God the Spirit, the ever blessed Comforter, has descended to dwell constantly in the hearts of all men that invite His presence, cheering their guilty spirits, stirring them up to the love of holiness, hallowing them for a meetness for the inheritance of heaven. Behold what manner of love God has shown to us! Behold the Triune God engaged in the salvation of each one of ourselves! And can you delay to yield to Him your hearts, your wills, your affections? If you have sinned, or are tempted to sin, either in deed, or word, or thought, remember that it is not merely sin against a law, but that you are verily grieving a loving father, even the Father, God; if you are living a careless, half-religious life, remember that you are perpetrating the ingratitude of making the sufferings of the Eternal Son void as regards your souls; if you are neglecting prayer, neglecting earnest supplications to heaven for holiness, you are declining to avail yourself of that unspeakable gift of the Spirit’s help which is for all that ask. God the Father loves us, God the Son has redeemed us, and the Holy Spirit will, if we will ask Him, turn us from sin, and doubt, and half-heartedness, to the love of Himself, and will fit us for that heaven where, no longer trammelled by sin and darkened by ignorance, we shall enjoy the beatific vision, and find our everlasting happiness in communing with the Divine Being face to face. (Canon A. S. Farrar.)

A Trinity Sunday sermon

The doctrine of the Trinity is the description of what we know of God. We have no right to say that it is the description of God; for what there may be in Deity of which we have no knowledge, how can we tell? We are only sure that the Divine life is infinitely greater than our humanity can comprehend; and we are sure, too, that not even a revelation in the most perfect form, through the most perfect medium conceivable, could make known to the human intelligence anything in God save that which has relationship to human life. Man may reveal himself to the brutes, and the revelation may be clear and correct so far as it can go, but it must have its limit. Only that part of man can cross the line and show itself to the perception of that lower world which finds in brutedom some point which it can touch. Our strength may reveal itself to their fear; our kindness to their power of love; some part of our wisdom, even, to their dim capacity of education; but all the while there is a vast manhood of intellect, of taste, of spirituality, of which they never know. And so I am sure that the Divine nature is three Persons, but one God; but how much more than that I cannot know. That deep law which runs through all life, by which the higher any nature is, the more manifold and simple at once, the more full of complexity and unity at once, it grows, is easily accepted as applicable to the highest of all natures--God. In the manifoldness of His being these three personal existences, Creator, Redeemer, Sanctifier, easily make themselves known to the human life. I tell the story of them, and that is my doctrine of the Trinity.

1. The end of the human salvation is “access to the Father.” That is the first truth of our religion--that the source of all is meant to be the end of all, that as we all came forth from a Divine Creator so it is into divinity that we are to return and to find our final rest and satisfaction, not in ourselves, nor in one another, but in the omnipotence, the omniscience, the perfectness, and the love of God. God is divine. God is God. And no doubt we do all assent in words to such a belief; but when we think what we mean by that word God; when we remember what we mean by “Father,” namely, the first source and the final satisfaction of a dependent nature; and then when we look around and see such multitudes of people living as if there were no higher source for their being than accident, and no higher satisfaction for their being than selfishness, do we not feel that there is need of a continual and most earnest preaching by word and act, from every pulpit of influence to which we can mount, of the divinity of the Father. Why, take a man who is utterly absorbed in the business of this world. How eager he is; his hands are knocking at every door; his voice is crying out for admittance into every secret place and treasure house; he is all earnestness and restlessness. He is trying to come to something, trying to get access, and to what? To the best and richest of that earthly structure from which his life seems to himself to have issued. Counting himself the child of this world, he is giving himself up with a filial devotion to his father. He is the product in his tastes and his capacities of this social and commercial machinery which seems to be the mill out of which men’s characters are turned. It is the society and the business of the world that have made him what he is, and so he gives up all that he is to the society or the business that created him. Now to such a man what is the first revelation that you want to make. Is it not the divinity of the Father? This is the divinity of the end. We come from God and we go to God.

2. And now pass to the divinity of the method. “Through Jesus Christ.” Man is separated from God. That fact, testified to by broken associations, by alienated affections, by conflicting wills, stands written in the whole history of our race. Analogies, I know, are very imperfect and often very deceptive, when they try to illustrate the highest things. But is it not as if a great strong nation, too strong to be jealous, strong enough to magnanimously pity and forgive, had to deal with a colony of rebels whom it really desired to win back again to itself? They are of its own stock, but they have lost their allegiance and are suffering the sorrows and privations of being cut off from their fatherland and living in rebellion. That fatherland might send its embassy to tempt them home; and, if it did, whom would it choose to send? Would it not take of itself its messenger? The embassy that is sent is of the country that sends it. That is its value, that is its influence. The fatherland would choose its choicest son, taking him from nearest to its heart, and say, Go and show them what I am, how loving and how ready to forgive, for you are I and you can show them. Such was the mission of the Messiah. The ambassador was of the very land that sent Him, “God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father.” My friend says God sends Christ into the world, and therefore Christ is not God. I cannot see it so. It seems to me lust otherwise. God sends Christ just because Christ is God. The ambassador, the army is of the very most precious substance of the country that despatches it. This is the meaning of that constant title of our Master. He is the Son of God. The more truly we believe in the Incarnate Deity, the more devoutly we must believe in the essential glory of humanity, the more earnestly we must struggle to keep the purity and integrity and largeness of our own human life, and to help our brethren to keep theirs. It is because the Divine can dwell in us that we may have access to divinity. We and they must, through the Divine method, come to the Divine end where we belong, through God the Son to God the Father.

3. And now turn to the point that still remains. We have spoken of the end and of the method; but no true act is perfect unless the power by which it works is worthy of the method through which and the end to which it proceeds. The power of the act of man’s salvation is the Holy Spirit. “Through Christ Jesus we all have access by one Spirit unto the Father.” What do we mean by the Holy Spirit being the power of salvation? I think we are often deluded and misled by carrying out too far some of the figurative forms in which the Bible and the religious experience of men express the saving of the soul. For instance, salvation is described as the lifting of the soul out of a pit and putting it upon a pinnacle, or on a safe high platform of grace. The figure is strong and clear. Nothing can overstate the utter dependence of the soul on God for its deliverance; but if we let the figure leave in our minds an impression of the human soul as a dead, passive thing, to be lifted from one place to the other like a torpid log that makes no effort of its own either for cooperation or resistance, then the figure has misled us. The soul is a live thing. Everything that is done with it must be done in and through its own essential life. If a soul is saved, it must be by the salvation, the sanctification of its essential life; if a soul is lost, it must be by perdition of its life, by the degradation of its affections and desires and hopes. Conclusion: When this experience is reached then see what Godhood the soul has come to recognize in the world. First, there is the Creative Deity from which it sprang, and to which it is struggling to return--the Divine end, God the Father. Then there is the Incarnate Deity, which makes that return possible by the exhibition of God’s love--the Divine method, God the Son; and then there in this Infused Deity, this Divine energy in the soul itself, taking its capacities and setting them homeward to the Father--the Divine power of salvation. God the Holy Spirit. To the Father through the Son, by the Spirit. If we recur a moment to the figure which we used a while ago, God is the Divine Fatherland of the human soul; Christ is like the embassy, part and parcel of that Fatherland, which comes out to win it back from its rebellion; and the Holy Spirit is the Fatherland wakened in the rebellious colony’s own soul. He is the newly living loyalty. When the colony comes back, the power that brings it is the Fatherland in it seeking its own; So when the soul comes back to God, it is God in the soul that brings it. So we believe in the Divine power, one with the Divine method and the Divine end, in God the Spirit one with the Father and the Son. This appears to me the truth of the Deity as it relates to us. I say again, “as it relates to us.” What it may be in itself; how Father, Son, and Spirit meet in the perfect Godhood; what infinite truth more there may, there must, be in that Godhood, no man can dare to guess. But, to us, God is the end, the method, and the power of salvation; so He is Father, Son, and Holy Spirit. It is in the perfect harmony of these sacred personalities that the precious unity of the Deity consists. Let us keep the faith of the Trinity. Let us seek to come to the highest, through the highest, by the highest. Let the end and the method and the power of our life be all Divine. If our hearts are set on that, Jesus will accept us for His disciples; all that He promised to do for those who trusted Him, He will do for us. He will show us the Father; He will send us the Comforter; nay, what can He do, or what can we ask that will outgo the strong and sweet assurance of the promise which we have been studying today: Through Him we shall have access by one Spirit unto the Father. (Phillips Brooks, D. D.)

The doctrine of the Trinity

In this text we have a declaration of the Holy Trinity; there can be no doubt as to that. Here are all three Persons together: the Father, unto whom we have access or introduction; the Son, by or through whom we are introduced; the Holy Spirit, in whom, in whose communion, we enjoy that access. But what is remarkable about the text is not the mere declaration of the three Persons, which is often to be met with in St. Paul’s Epistles, but the practical nature of the declaration. “We both have access,” says the apostle, “unto the Father”--and for this word “both” we may substitute “all,” since the great distinction of that day between Jew and Gentile has been obliterated, and only those numerous minor distinctions remain which race and clime and colour make within the fold of Christ. We all have access unto the Father--this is the great and blessed fact, the practical sum of our religion; and this is the answer of the gospel to all the seeking and questing of the natural man since the world began. He, who is both God and man--He, the daysman desired of Job--He, who is equally at home both on earth and in heaven, who was in heaven--He, who hath reconciled us unto God, and atoned us, making us one with God by vital union with Himself;--He shall introduce us; by Him we shall have that long sought for, long despaired of access to the Father of our souls--He shall take us (as He only can) by the hand, and lead us (as He only may) into that dread presence. But, again, there is a further questing and seeking of the natural man, when he longs and yet dreads to find his way home to the Father. For after that first difficulty, “Who shall lead us to the Father?” there comes another question quite as hard to answer, and it is this: “If we attain unto Him, how shall we bear ourselves in His presence? how shall we, defiled, stand in that holy place? how shall we, blear-eyed, face that uncreated light? and even if we were safe through our Saviour from any wrath of God, yet how could we escape the bitter sense of contrast, of unfitness, of intrinsic distance intensified by outward nearness?” Now, the practical answer to such questing of the natural man is the revelation of the Spirit. In Him, the Spirit of God, who is also the Spirit of Jesus Christ, who ministers the gifts and graces and perpetuates the life of Jesus within the Church--in Him, who proceedeth from the Father and receiveth of the Son; who being one with the Father and the Son yet dwelleth in us, in our inmost centre of life and thought, and influenceth the secret springs of will and action--in Him, who, dwelling in all, bindeth all into one body with the Son of God, and reproduceth the character of Jesus in the saints;--in Him, the Lord, the Giver of life, the Sanctifier, shall we have true access unto the Father. Taking these two things together, “by the Son,” “in one Spirit,” we see that they leave nothing unprovided. Here is afforded us both outward approach to God and inward correspondence with God; both the way to heaven and the power to traverse the way; both the joy of our Lord and the capacity of entering into that joy. I suppose that if man had never fallen, God would never have been known as the Three in One. In the ages of the past each blessed Person lay undistinguished in the brilliance of the Godhead until the eternal love moved them to come forth from that obscurity of light for man’s salvation. We know the Son by finding Him in mortal guise in our midst, displaying even amidst the cares and sufferings of a human life the glory as of the only-begotten of the Father. We know the Spirit by perceiving His presence in our own souls, by recognizing His abiding influence in the Church of God. (R. Winterbotham, M. A.)

The nature and beauty of gospel worship

I. We obtain this privilege as a fruit, and upon account of the reconciliation made by the blood of Christ (see Hebrews 9:8; Hebrews 10:19-22). Peter also gives us the same account of the rise of this privilege (1 Peter 2:4-5). That which is ascribed unto believers is, that they offer up “spiritual sacrifices, acceptable unto God by Jesus Christ.” That is the worship whereof we speak.

II. The worship of God under the gospel is so excellent, beautiful, and glorious, that it may well be esteemed a privilege purchased by the blood of Christ, which no man can truly and really be made partaker of, but by virtue of an interest in the reconciliation by Him wrought. For “by Him we have an access in one Spirit unto God.” This I shall evince two ways. First, Absolutely. Secondly, Comparatively, in reference unto any other way of worship whatever. And the first I shall do from the text. It is a principle deeply fixed in the minds of men, yea, ingrafted into them by nature, that the worship of God ought to be orderly, comely, beautiful, and glorious.

1. The first thing in general observable from these words is, that in the spiritual worship of the gospel, the whole blessed Trinity, and each Person therein distinctly, do in that economy and dispensation, wherein they act severally and peculiarly in the work of our redemption, afford distinct communion with themselves unto the souls of the worshippers.

2. The same is evident from the general nature of it, that it is an access unto God. “Through Him we have an access to God.” There are two things herein that set forth the excellency, order, and glory of it.

(1) It brings an access.

(2) The manner of that access, intimated in the word here used, it is προσαγωγή, a manuduction unto God, in order, and with much glory. It is such an access as men have to the presence of a king when they are handed in by some favourite or great person. This, in this worship, is done by Christ. He takes the worshippers by the hand, and leads them into the presence of God. There are two things that hence arise, evidencing the order, decency, and glory of gospel worship.

1. That we have in it a direct and immediate access unto God.

2. That we have access unto God as the Father of our Lord Jesus Christ, and ours in Him. Before I come to consider its glory comparatively, in reference to the outward solemn worship of the temple of old, I shall add but one consideration more, which is necessary for the preventing of some objections, as well as for the farther clearing of the truth insisted on; and that is taken from the place where spiritual worship is performed. Much of the beauty and glory of the old worship, according to carnal ordinances, consisted in the excellency of the place wherein it was performed: first, the tabernacle of Moses, then the temple of Solomon, of whose glory and beauty we shall speak afterward. Answerable hereunto, do some imagine, there must be a beauty in the place where men assemble for gospel worship, which they labour to paint and adorn accordingly. But they “err, not knowing the Scriptures.”

There is nothing spoken of the place and seat of gospel worship, but it is referred to one of these three heads, all which render it glorious.

1. It is performed in heaven; though they who perform it are on earth, yet they do it by faith in heaven.

2. The second thing mentioned in reference to the place of this worship is the persons of the saints: these are said to be the “temple of the Lord” (1 Corinthians 6:19).

3. The assemblies of the saints are spoken of as God’s temple, and the seat and place of public, solemn, gospel worship (Ephesians 2:21-22). Here are many living stones framed into “an holy house in the Lord, an habitation for God by His Spirit.” God dwells here: as He dwelt in the temple of old, by some outward carnal pledges of His presence; so in the assemblies of His saints, which are His habitation, He dwells unspeakably in a more glorious manner by His Spirit. Here, according to His promise, is His habitation. And they are a temple, a holy temple, holy with the holiness of truth, as the apostle speaks (Ephesians 4:24). Not a typical, relative, but a real holiness, and such as the Lord’s soul delighteth in. Secondly, proceed we now in the next place to set forth the glory and beauty of this worship of the gospel comparatively, with reference to the solemn outward worship, which by God’s own appointment was used under the Old Testament; which, as we shall show, was far more excellent on many accounts than anything of the like kind; that is, as to outward splendour and beauty, that was ever found out by men.

1. The first of these was the temple, the seat of all the solemn outward worship of the old church; the beauty and glory of it were in part spoken to before; nor shall I insist on any particular description of it; it may suffice, that it was the principal state of the beauty and order of the Judaical worship, and which rendered all exceeding glorious, so far, that the people idolized it, and put their trust in it, that upon the account of it they should be assuredly preserved, notwithstanding their presumptuous sins. But yet, notwithstanding all this, Solomon himself, in his prayer at the dedication of that house (1 Kings 8:27), seems to intimate that there was some check upon his spirit, considering the unanswerable: ness of the house to the great majesty of God. It was a house on the earth, a house that he did build with his hands, intimating that he looked farther to a more glorious house than that. And what is it, if it be compared with the temple of gospel worship? Whatever is called the temple now of the people of God, is as much beyond that of old as spiritual things are beyond carnal, as heavenly beyond earthly, as eternal beyond temporal.

2. The second spring of the beauty of the old worship, which was indeed the hinge upon which the whole turned, was the priesthood of Aaron, with all the administrations committed to his charge. The high priest under the gospel is Christ alone. Now I shall spare the pains of comparing these together, partly because it will be by all confessed that Christ is incomparably more excellent and glorious; and partly, because the apostle on set purpose handles this comparison in sundry instances in the Epistle to the Hebrews, where anyone may run and read it, it being the main subject matter of that most excellent Epistle.

3. The order, glory, number, significancy, of their sacrifices was another part of their glory. And indeed, he that shall seriously consider that one solemn anniversary sacrifice of expiation and atonement, which is instituted (Leviticus 1:1-17, will quickly see that there was very much glory and solemnity in the outward ceremony of it. But now, saith the apostle, “we have a better sacrifice” (Hebrews 9:23). We have Him who is the high priest, and altar, and sacrifice all Himself; of worth, value, glory, beauty, upon the account of His own Person, the efficacy of His oblation, the real effect of it, more than a whole creation, if it might have been all offered up at one sacrifice. This is the standing sacrifice of the saints, offered “once for all,” as effectual now any day as if offered every day; and other sacrifices, properly so called, they have none. (J. Owen.)

The true God is to be worshipped as existing in Three Persons

I. The unity of the deity. It is much easier to prove from the light of nature that there is one God than to prove the impossibility of there being any more than one. Though some plausible arguments in favour of the unity of the Deity may be drawn from the beauty, order, and harmony apparent in the creatures and objects around us, and from the nature of a self-existent, independent, and perfect Being, yet these arguments fall far short of full proof or strict demonstration. To obtain complete and satisfactory evidence that there is but one living and true God, we must have resort to the Scriptures of truth, in which the Divine unity is clearly and fully revealed. God has always been extremely jealous of His unity, which has been so often disbelieved and denied in this rebellious and idolatrous world. He has never condescended to give His glory to another, nor His praise to false and inferior deities.

II. The one living and true God exists in three distinct persons. It is generally supposed that the inspired writers of the Old Testament give some plain intimations of a plurality of persons in the Godhead. But we find this, like many other great and important doctrines, more clearly revealed by Christ and the apostles, than it had been before by the prophets. Christ said a great deal about the Father, Son, and Holy Ghost. He commanded His apostles and their successors in the ministry to baptize visible believers in the name of this sacred Trinity. After His death, His apostles strenuously maintained and propagated the same doctrine.

III. This leads us to inquire why we ought to address and worship the one true God, according to this personal distinction in the Divine nature.

1. The first reason which occurs is, because we ought, in our religious devotions, to acknowledge everything in God which belongs to His essential glory. Much of His essential glory consists in His existing a Trinity in Unity, which is a mode of existence infinitely superior to that of any other being in the universe.

2. We ought to address and worship God according to the personal distinction in the Divine nature, because we are deeply indebted to each Person in the Godhead for the office He sustains and the part He performs in the great work of redemption.

3. We ought to address and worship the true God according to the personal distinction in the Divine nature, because this is necessarily implied in holding communion with Him. It is owing to God’s existing a Trinity in Unity that He can hold the most perfect and blessed communion with Himself. And it is owing to the same personal distinction in the Divine nature that Christians can hold communion with each and all the Persons in the Godhead.

4. We are not only allowed, but constrained, to address and worship the true God according to the personal distinction in the Divine nature, because there is no other way in which we can find access to the throne of Divine grace. This important idea is plainly contained in the text. As it was Christ who made atonement for sin, so it is only through Him that we can have access by one Spirit unto the Father. Sinful creatures cannot approach to the Father in the same way that innocent creatures can.

The holy angels can approach to the Father directly, without the mediation or intercession of Christ.

1. This discourse teaches us that the doctrine of the Trinity is one of the essential and most important articles of Christianity.

2. It appears from what has been said, that we ought to regard and acknowledge the Father as the head of the sacred Trinity, and the primary object of religious homage. The Father is the first in order, and the supreme in office; and for this cause we ought to present our prayers and praises more immediately and directly to Him than to either of the other Persons in the Godhead.

3. Since God exists in three equally Divine Persons, there appears to be good ground to pay Divine homage to each Person distinctly. Though the Father is most generally to be distinctly and directly addressed, yet sometimes there may be a great propriety in addressing the Son and Spirit according to their distinct ranks and offices.

4. If we ought to acknowledge and worship the true God according to the personal distinction in the Divine nature, then we ought to obey Him according to the same distinction. We find some commands given by the Father, some by the Son, and some by the Holy Ghost. Though we are equally bound to obey each of these Divine Persons, in point of authority, yet we ought to obey each from distinct motives, arising from the distinct relations they bear to us, and the distinct things they have done for us. We ought to obey the Father as our Creator, the Son as our Redeemer, and the Holy Ghost as our Sanctifier. This distinction is as easy to be perceived and felt, as the distinction between creating goodness, redeeming mercy, and sanctifying grace. (N. Emmons, D. D.)

Access to God

1. Access to God always follows the prevailing of the Word.

2. By Christ alone have we access with boldness to God.

3. It is the Spirit which enables us to come to God in prayer. (Paul Bayne.)

Access to God by Christ

I. Nearness to God the Father is the highest and sweetest privilege which any of the human race can possibly enjoy. The word access in the text means liberty of approach, as every one acquainted with its use in Scripture will admit. Sin alienates the mind of man from Jehovah, and raises a bar in his way to blessedness. But a method has been devised for bringing back those who are banished. We have access to the Father! What a significant and endearing name! The first thing requisite for us is access to the Eternal Father. This being granted, it must, I think, be manifest that our happiness will increase just in proportion to our nearness to God. But could the veil which hides the heavenly world be removed, how would this truth blaze upon us with noontide splendour!

II. We can enjoy the privileges of access to the Father only through the mediation of Christ, and by the agency and grace of the Holy Spirit.

1. Here, then, are we clearly taught that the mediation of Christ is the only means of approach to and acceptance with God. This doctrine forms the grand distinguishing peculiarity of the gospel. But to enter fully into the spirit of our text, Christ must be contemplated in the character which He sustains as the great High Priest of the Church. It is not enough to own that He paid down a ransom price, and offered an atoning sacrifice of unspeakable value; but we must look to His perpetual and all-prevailing intercession. Nearly related both to the Father with whom He intercedes, and to us for whom intercession is made; the nature of each is joined in His Person. As a brother He has a lively sympathy with man, and as a prince He has power with God and prevails.

2. We enjoy this high privilege by the agency of the Holy Spirit.

From the subject which has been brought before you, the following inferences may be fairly drawn.

1. If nearness to God be the highest happiness, then distance from Him, or dislike to His will, is the greatest misery.

2. If it is through Christ only that we find free approach to the Father, how thankful ought we to be for such a Mediator. In Him all excellencies, human and Divine, are united.

3. If the influence of the Holy Spirit is necessary to bring us into communion with the Father, as we have shown, then this influence should be earnestly sought and highly prized.

4. If the doctrine here taught is true, Christians of every name, nation, and tribe have substantial grounds of union. In the Church there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all and in all. (Essex Congregational Remembrancer.)

Christian prayer a witness of Christian fellowship

The whole power and meaning of that glorious exclamation, “Ye are no more strangers and foreigners,” depend on the truth expressed in the previous verse: “We have access by one Spirit to the Father.” Paul has told the Gentile Ephesians that they are no longer outcasts from the grand privileges of the Jew; he has asserted that they are actually in fellowship with the prophets and apostles, and the universal Church of the holy; but all the magnificence of the assertion rises out of the principal fact that in Christ they come by one spirit to God. In short, he finds the proof end pledge of Christian citizenship in the power and freedom of Christian prayer. Our subject, then, becomes--The citizenship of the Christian: its foundation; its nature; its present lessons.

I. Its foundation. In access to the Father--in the power of approaching Him in full, free, trustful prayer--lies the foundation proof that we are “fellow citizens with the saints, and of the household of God.” We have to see how that conviction rises in the praying soul--how the very fact of Christian prayer contains the proof and pledge that we are citizens of an eternal kingdom. In doing this let us glance at two principles that are here involved.

1. Christian prayer is the approach of the individual soul to God as its Father. By access to God, Paul means the approach to God in which the human spirit comes near to Him as a real Divine Presence, to worship Him in full, free, trustful love; hence it is evident that a man may often have prayed, and yet never have realized this idea of prayer.

2. That prayer of the individual soul must lead it to the united worship of God’s Church. “We come by one Spirit unto the Father.” Paul has been speaking of atonement and reconciliation. He knew that these were individual; but he seems to imply that until Greek and Jew were united in worship the worship was incomplete. Note one or two facts on this point which are very significant. We cannot always pray alone. God has so made us that our power of praying needs the help of our brethren. There are times when the deep emotions of our nature will not utter themselves, and we groan, being burdened. We need the help of some other soul that has the divine gift of uttering the want we cannot utter, that it may bear us upon its wings of holy sympathy towards the throne.

II. The nature of our citizenship. Taking the points we have just noticed, and combining them, let us see how they point to a fellow citizenship with the Church of all ages.

1. Prayer a witness to our fellowship with the Church of all time. Realizing God’s Fatherhood in the holy converse of prayer, we are nearer men. Our selfishness--our narrow, isolating peculiarities begin to fade. In our highest prayers we realize common wants. No man ever poured out his soul to God, under the sense of His presence, who did not feel that he was nearer the family of the Father. To take the most obvious illustration, is it not when the cries of confession, of unrest, of aspiration, of hope, mingle in worship that we feel it? Are we not, then, fellow pilgrims, fellow sufferers, fellow warriors? Then our differences vanish, and we know, in some measure, how we belong to the “household of God.” But it stays not there. The past claims kindred with us in prayer.

2. Prayer a witness to our fellowship with the Church of eternity. This is harder to be realized, because of our earthliness--we see so dimly through the material veil. But the “household of God” implies this fellowship.

III. Its lessons.

1. Live as members of the kingdom.

2. Expect the signs of citizenship. The crown of thorns; the Cross.

3. Live in hope of the final ingathering. Paul’s words point to this. From this hope our efforts and aspirations derive their greatest power; and we feel that our fellow citizenship is incomplete till we pass from the “earthly tabernacle” into the eternal home of the Father. (E. L. Hull, B. A.)

Access to God

I. The great work of salvation in its process.

II. The greatness of the agency employed in the work of salvation.

III. The work of salvation in the universality of its law. The same course must be trodden by all. (T. J. Judkin.)

Access to the Father, through the Son, by the Spirit

I. Access to the father. The access of the text is the access of reconciliation and peace; all enmity is removed, all differences cleared up. But it is more than this--access to the Father; He is seen. In the case of servitude, servants have access to their master; but here is access, with boldness, of those led by the Spirit of God, who are the sons of God. This is access of sons in “whom the Father is well pleased”--of those who are made “heirs of God and joint-heirs with Jesus Christ”--of those who, as you see in the nineteenth verse, are “fellow citizens with the saints, and of the household of God.” This access, my brethren, is more than touching the golden sceptre with the hand of faith; it is the mutual embrace with the arms of love; it is the access of a loving son to a loving father.

II. But how can we obtain admission into the presence of the Father? Whence this access? Here, by nature, practice, habit, disposition, we are far from our Father’s land. We are “strangers and foreigners” (Ephesians 2:19). Who can tell if He is willing to receive us? And if He will receive us, who is to bring us to Him? These questions are answered by the expression in the text, “through Him,” that is, through Christ. Without introduction, there is no admission; and he who introduces another is in general answerable for the manner and conduct of the person introduced. Now, if you look to the context, you will see how Christ introduces us to the presence of the Father. You are “enemies,” “rebels”; the first thing, then, to be done is to make peace. He has made peace, as you will see in the fifteenth verse; that is, He settled the terms of peace; He abolished in effect the enmity which existed between us and God. He slew that enmity upon the Cross. But then we were afar off, in a distant country, strangers and foreigners: therefore He came, as you see in the seventeenth verse, “to preach peace to you that were afar off.” He tells us what He has done, both in the courts of heaven and upon the heights of Calvary.

III. The remaining expression in the text brings us to the work of the Holy Ghost. By the Holy Spirit we have access to the Father, through Jesus Christ. Thus you see we have the doctrine of the Trinity brought before us in this short verse. It is highly important always to bear in mind that the three Persons in the Trinity are equally concerned in the work of the sinner’s salvation. Now, how is it we possess the privilege of access to the Father through the Son? We must recollect that would be no privilege unless there were the capacity to enjoy the same. Bring a blind man to the most attractive sight, and he is unable to behold or to enjoy it. Let heaven ring with a concert of the most angelic music, and the deaf man will not be animated by it. And give a man without the Spirit the privilege of access to the Father, and he has no part in it; he is entirely incapable of appreciating the Divine enjoyments of His presence; he would feel himself “afar off,” although he were brought very nigh. Change of place is not enough; there must be a change of heart. Now here comes in the work of the Spirit. Secondly: The Spirit teaches us how to behave ourselves in the presence of the Father; He not only conducts, but teaches and instructs. Without the Spirit’s teaching, we could never learn “Abba”; we should never frame our speech aright. (G. A. Rogers, M. A.)

Bold access to the Father

It is the boldness of the little child that, unabashed by anyone’s presence, climbs his father’s knee, and throws his arms around his neck--or, bursting into his room, breaks in on his busiest hours, to have a bleeding finger bound, or some childish tears kissed away; that says if any threaten or hurt him, I will tell my father; and, however he might tremble to sleep alone, fears neither ghosts, nor man, nor darkness, nor devils, if he lies couched at his father’s side. Such confidence, bold as it seems, springs from trust in a father’s love; and pleases rather than offends us. (T. Guthrie D. D.)

The confidence of children

I remember seeing a man in Mobile putting little boys on the fence posts, and they jumped into his arms with perfect confidence. But there was one boy nine or ten years old who would not jump. I asked the man why it was, and he said the boy was not his. Ah, that was it. The boy was not his. He had not learned to trust him. But the other boys knew him and could trust him. (D. L. Moody.)

Fellow citizens with the saints, and of the household of God.

The communion of saints

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.

II. The communion of saints with the whole body of the Church militant here on earth.

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.)

Saintly citizenship

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.)

Fellow citizens

“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 relation of the members to the heed of the household

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:

I. Of the diversity.

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.)

The relation of the members of the household to one another

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.)

Fellow citizens with the saints

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.)

The communion of saints

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 best fellowship

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.”

Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets.

The Christian Church

I. The apostle represents the Church under the figure of a city and a household.

1. A Church must resemble a family or city, in respect of order and government; for without these a religious society can no more subsist, than a civil community or a household.

2. In a city or household all the members have a mutual relation, and partake in the common privileges; and, though they are placed in different stations and conditions, they must all contribute to the general happiness.

3. In a city, and also in a family, there is a common interest.

4. In a well-ordered city or household there will be peace and unity: so there ought to be in a Christian Church.

II. The manner in which it is founded. The mediation of Christ is the foundation of our faith and hope.

III. This spiritual house must be united with and framed into, the foundation.

IV. As the spiritual house must rest on the foundation, so the several parts of it must be framed and inserted into each other.

V. It must be continually growing. (J. Lathrop, D. D.)

God’s temple: its foundation, building, and consecration

I. The foundation laid.

1. The foundation is Jesus Christ--the foundation of the apostles and prophets, i.e., which they laid. It was laid in the promises, types, and prophecies of the Old Testament, and the witness of apostles and evangelists in the New (Joh 3:14; 1 Corinthians 10:4; Matthew 16:16).

2. The foundation of the Church must be the foundation of each member of the Church. The essence of a foundation lies in its strength. The foundation in individual character is truth. Truth is a Person--“I am the Truth.” The foundation, therefore, is the truth concerning Jesus Christ believed, loved, and lived. The gospel thus received becomes a principle which forms the mainspring of a new life.

II. The building rising.

1. Look abroad upon the face of the world, and note the advances which the Church is making in all parts. The very hindrances to missionary work prove its success, for the more active the servants of God are, the more active the agents of Satan will be.

2. The building must rise in each heart. Growth is almost the only proof of life. The growth of the temple is due to the operation of the Spirit.

3. In most forms of life there is an exquisite symmetry. We see something of it in this temple: “fitly framed together.” As there is a beautiful proportion in the doctrines of the gospel, so, though God’s servants are many and their gifts various, their aim is one; and through their united wisdom and love and effort, all the building groweth into a holy temple in the Lord.

III. The temple consecrated.

1. We may refer the consecration to the end of the age, because consecration usually follows upon completion.

2. But even now there is to a certain extent a consecration of this building (1 Corinthians 3:16; 2 Corinthians 5:16). How shall I know this?

(1) By self-consecration. Yield yourselves unto God (Romans 6:13), not simply your brain, pen, money, influence, but “yourselves.” God wants the man--the whole man.

(2) By God-consecration. He who gives himself to God will surely find God giving Himself to him, consecrating His temple by His presence, and indicating that presence by holy aspirations and a Christ-like disposition, by meekness and gentleness, by self-denial and zeal. He who is spirit taught and spirit wrought will be such a temple as the great God of heaven will not despise. (W. J. Chapman, M. A.)

The Church, a building

Like a building, the Church of God has been going on to the present day, and will do to the end of time. The honour and stability of this building.

1. As built upon Christ.

2. As wrought by the Spirit.

3. As an habitation of God. “Why leap ye, ye high hills? this is the hill which God desireth to dwell in,” etc. (Psalms 68:16). “In Salem also is His tabernacle, and His dwelling place in Zion (Psalms 76:2). This denotes--

(1) His knowledge of them.

(2) His concern for them.

(3) Their access to Him.

(4) His readiness to help them.

“God is in the midst of her; she shall not be moved,” etc. (Psalms 46:5). Each member in Christ has his state and office in the Church by God’s appointment, for promoting the good and glory of the whole. “And He gave some, apostles; and some, prophets,” etc. (Ephesians 4:11, etc.). “But now hath God set the members every one of them in the body,” etc. (1 Corinthians 12:18). No spiritual life and salvation without being united to Christ by faith. (H. Foster, M. A.)

The Church

I. The unbelieving state of the Gentile Church. “Strangers.”

1. Strangers to God. To Father, Son, and Holy Ghost (Ephesians 2:12.

2. Strangers to the Word of God (Psalms 119:158).

3. Strangers to the Church of God (1 John 3:1).

4. Strangers to themselves (Revelation 3:17).

5. Strangers to the enjoyments, fears, duties, privileges, persecutions, and prospects of a Christian (1 Corinthians 2:11).

“Foreigners.”

1. Naturally of another race (Psalms 51:5).

2. Under the authority of another prince (2 Corinthians 4:4).

3. Of a totally different complexion (Jeremiah 13:23).

4. Speaking another language (Psalms 58:3).

5. Seeking other interests than God (Philippians 2:21).

6. At an infinite distance from the celestial kingdom, where only true happiness rests (Ephesians 2:13).

II. Their adopted or privileged condition. “Fellow citizens,” etc. The city they belong to is either the Church below, or the Church above.

1. It is the city of God (Hebrews 12:22).

2. Of God’s building (Psalms 127:1).

3. Where He dwells (Psalms 68:16).

4. Which is strongly fortified (Isaiah 26:1).

5. It is delightfully situated by the river of God’s love (Psalms 46:4).

6. Endowed with various privileges (1 Corinthians 3:21-23).

7. Peopled with high-born inhabitants (John 1:13).

The Church of God above.

1. This is a city of God’s preparing (John 14:2-3).

2. There He has His more especial residence (1 Corinthians 13:12).

3. The inhabitants are angels and saints (Hebrews 12:22-23).

4. Of this city we are also citizens (Galatians 4:26).

5. Set apart by the Father’s grace (Jude 1:1).

6. By the work of Christ in their behalf (Hebrews 10:14).

7. And by the agency of the Holy Ghost (Romans 5:5).

8. And having a right to a name and a place in the Church on earth; so have they their citizenship in heaven (Job 16:19).

9. This they have not by birth, nor purchase, but by the free grace of God, which gives them both a right and meetness (2 Timothy 1:9).

10. And believing Gentiles are here made equal with the Jews in the blessings of salvation (Ephesians 2:14).

“And of the household of God.”

1. The Church of God consisting of believers (Acts 5:14).

2. This family is named after, and by Christ (Ephesians 3:14-15).

3. Of this family God is the Father (John 20:17).

4. Christ is the first-born (Romans 8:29).

5. Ministers are stewards of this house (1 Corinthians 4:1).

6. To this family all believers belong (Acts 4:32).

7. Not by birth, nor merit, but by adopting grace (Ephesians 1:5).

8. The members of this family are freed from all bondage (Romans 8:15).

9. They can never be arrested or condemned (Romans 8:1).

10. They have liberty of access to God (Ephesians 2:18).

11. Share in the fulness of Christ’s grace (Ephesians 3:19).

12. Are well taken care of (Psalms 145:20).

13. They are richly clothed (Isaiah 61:10).

14. They have plenty of provisions (Psalms 36:8).

15. And are heirs of a never-fading inheritance (1 Peter 1:4-5).

III. The foundation and cornerstone are Christ. “And are built upon the foundation of the apostles and prophets.”

1. The Father saved them designedly in Christ (2 Timothy 1:9).

2. The Son saved them positively in Himself (Hebrews 10:14).

3. The Spirit saves them apprehensively in Christ (Titus 3:5).

4. Christ, then, is the foundation of the Church (Matthew 16:18).

5. He is the foundation of all covenant blessings (Ephesians 1:3).

6. Of faith (Acts 20:21).

7. Of hope (Colossians 1:27).

8. Of peace (Ephesians 2:14).

9. Of joy (Romans 5:11).

10. Of comfort (2 Thessalonians 2:17).

11. Of glory (Jude 1:25).

12. The stones of this building are hewn out by the Word, and the ministers of the gospel (2 Corinthians 4:7).

“Jesus Christ Himself being the chief cornerstone.”

1. He joins together Old and New Testament saints (Ephesians 2:14).

2. Saints above and saints below (Hebrews 12:23).

3. Saints in all parts of the world (John 11:52).

4. This stone is refused by many (Psalms 118:22).

5. Yet a durable and precious stone (Isaiah 28:16).

6. It is a foundation cornerstone, reaching under the whole building to the four corners (1 Corinthians 3:11).

IV. The perfection of the building. “In whom all the building fitly framed together.”

1. All the building--The universal Church of Christ (Acts 4:12).

2. Fitly framed--Is of a spiritual nature (Colossians 2:19).

3. It consists of various parts as a building does (Romans 12:4-5).

4. Fitly or closely joined to Christ by living faith (Galatians 2:20).

5. Banded to each other by Christian love (1 John 4:7).

6. These are all set in the Church in exact symmetry and proportion (1 Corinthians 12:12-31).

“Groweth into a holy temple in the Lord.”

1. It grows by the accession of elect souls, newly called by Divine grace (Acts 2:47).

2. It is not yet openly and visibly completed, but it will be in the calling of the Jews and the fulness of the Gentiles (Romans 11:25-26).

“Holy temple”; alluding to the temple at Jerusalem.

1. Whose stones were prepared before they were brought into the building.

2. Whose magnificence and beauty were very great.

3. A place of holy worship (2 Corinthians 6:16).

“In the Lord.”

1. There is no salvation, blessing, or holiness but in the Lord (Colossians 3:11).

V. The design of this temple. “In whom ye are builded together.” Then it appears from what has been said, that God is the builder, Christ the foundation, and believers are the materials of this temple.

1. The door of entrance is faith in Christ (Hebrews 11:6).

2. Ministers of the gospel are pillars (Galatians 2:9).

3. The ordinances are its windows (Exodus 20:24).

4. Its provisions are large and entertaining (Psalms 132:15).

It denotes--

(1) Agreement.

(2) Combination.

(3) Strength.

(4) Perpetuity.

“For a habitation of God through the Spirit.”

1. God dwells in the Church in the person of Christ (2 Corinthians 6:16).

2. The Church dwells in God by her union to Christ (1 John 4:13).

3. It is a spiritual dwelling that is here intended, both of God in us, and of us in God (Romans 8:9-10). (T. B. Baker.)

The true foundation

When the immense stone piers of the East River bridge were begun, three or four years ago, the builders did not attempt to manufacture a foundation. They simply dug down through the mud and sand, and found the solid bedrock which the Almighty Creator had laid there thousands of years ago. It is a wretched mistake to suppose that you need to construct a foundation. “Other foundation can no man lay than that is laid, which is Jesus Christ.” Your own merits, however, cemented by good resolutions, will no more answer for a solid base than would a cart-load of bricks as the substratum of yonder stupendous bridge. God has provided for you a cornerstone already. (T. L. Cuyler, D. D.)

Jesus our Rock

For a whole week, riot only bishop but all the priests and friars of the city (Exeter) visited Bennet night and day. But they tried in vain to prove to him that the Roman Church was the true one. “God has given me grace to be of a better Church,” he said. “Do you know that ours is built upon St. Peter?” “The Church that is built upon a man,” he replied, “is the devil’s Church, and not God’s.”… At the place of execution he exhorted with such unction, that the sheriff’s clerk exclaimed, “Truly this is a servant of God!” Two persons, going up to the martyr, exclaimed in a threatening voice, “Say, ‘Precor sanctam Mariam et omnes sanctos Dei.’” “I know no other advocate but Jesus Christ,” replied Bennet. (J. H. M. D’Aubigne, D. D.)

A new and physical metaphor

In these verses there is a sudden change from a political to a physical metaphor, possibly suggested by the word “household.” The metaphor itself, of the Church as “a building of God”--frequently used in the New Testament reaches its full perfection in this passage.

1. It starts, of course, from the words of our Lord (Matthew 16:18), “On this rock I will build My Church”; but in the use of it sometimes the prominent idea is of the growth by addition of individual stones, sometimes of the complex unity of the building as a whole.

2. The former idea naturally occurs first, connecting itself, indeed, with the still more personal application of the metaphor to the “edification” of the individual to be a temple of God (found, for example, in 1 Thessalonians 5:11; 1 Corinthians 8:1; 1 Corinthians 10:23; 1 Corinthians 14:4; 2 Corinthians 5:1; 2 Corinthians 10:8). Thus in 1 Corinthians 3:9, from “ye are God’s building,” St. Paul passes at once to the building of individual character on the one foundation; in 1 Corinthians 14:4-5; 1 Corinthians 14:12; 1 Corinthians 14:26, the edification of the Church has reference to the effect of prophecy on individual souls; in 1 Peter 2:5, the emphasis is still on the building up of “living stones” upon “a living stone” (Comp. Acts 20:32).

3. In this Epistle the other idea--the idea of unity--is always prominent, though not exclusive of the other (as here and in Ephesians 4:12-16). But that this conception of unity is less absolute than that conveyed by the metaphor of the body will be seen by noting that it differs from it in three respects first, that it carries with it the notion of a more distinct individuality in each stone; next, that it conveys (as in the “grafting in” of Romans 11:17) the idea of continual growth by accretion of individual souls drawn to Christ; lastly, that it depicts the Church as having more completely a distinct, though not a separate, existence from Him who dwells in it. (On this last point compare the metaphor of the spouse of Christ in Ephesians 5:25-33.) Hence it is naturally worked out with greater completeness in an Epistle which has so especially for its object the evolution of the doctrine of “the one Holy Catholic Church.” (A. Barry, D. D.)

Living temples

My brethren, it becomes of the utmost importance to inquire, Have we a place in this spiritual building? Are we daily striving, as St. Jude exhorts us, to “pray in the Holy Ghost,” and to “build up ourselves on our most holy faith”?

I. That we may know what our state is, what our hope towards God, let us, first, ask ourselves, Am I resting on the sure foundation? St. Paul tells us what it is: “Other foundation can no man lay than that is laid, which is Jesus Christ.”

II. Again: let us ask ourselves, Do we bear always in mind that we are called to be “a holy temple in the Lord,” “an habitation of God through the Spirit”?

1. A temple gives us the idea of dedication. Do we look upon ourselves as those who are set apart unto holiness, and ought not to be conformed unto this world, but to be transformed by the renewing of our mind, that we may prove what is that good and acceptable and perfect will of God?

2. A temple also gives us the idea of God’s immediate presence (1 Corinthians 3:16; 1 Corinthians 6:19). This is a thought full of awe, and full of comfort. God is present in the hearts of them that believe, not as He appeared of old in the Temple at Jerusalem, shining above the mercy seat in a cloud of glory such as man’s eye could see (John 14:23). And how should we regard our mortal body, if we believed it to be the temple of the Spirit of God?

3. A temple gives us the idea of continual service.

4. That the work of grace ought to be advancing in us. For what says St. Paul? “Growing unto an holy temple in the Lord.” (E. Blencowe, M. A.)

The Christian temple

Temples have always excited feelings of the deepest interest in the human race. They generally contain within themselves, and in the materials with which they are constructed, much that is beautiful and grand. They form a kind of middle step between earth and heaven, where faith and sense meet and unite to indulge in contemplations suited to their varied powers and capacities. The Greeks and the Romans were perhaps the most superstitious people in the world, they covered their land with the most bewitching forms of their idolatry; their temples were of the most costly and splendid description. Among all the temples of antiquity, none were equal to the temple at Ephesus dedicated to Diana. It was the boast of ancient Greece, and one of the wonders of the world. Upwards of two hundred years elapsed during its construction, many sovereigns assisted in its progress with no small portion of their revenues. And it was considered peculiarly sacred in consequence of the figure of Diana which it possessed; and which popular report ascribed to Jupiter as his donation. To check the enthusiasm, and in some degree to extinguish the admiration which, notwithstanding the power of Christianity, still lingered in the minds of some members of the Ephesian Church, it is supposed that the apostle used the words of our text in his Epistle to that Church. He there places in contrast to the temple of Diana another fabric in every respect infinitely superior--the Church of God: while the former temple was built upon wooden piles driven into the earth, the latter rests upon the writings of the apostles and prophets; while the materials of the former were all earthly, the materials of the latter are, by the grace of God in the regeneration of the human mind, spiritual and Divine; while the former was devoted to the rites of idolatry and superstition, the latter is sacred to the service of the true and living God; while the former could only boast of the image of its goddess, the latter has the presence, the indwelling presence of its own Maker--the Creator of the world. Other persons, however, imagine that the allusion here made is not to the temple of Diana, but to that more sacred fabric erected by Solomon upon Mount Zion. This was heavenly in its design, gorgeous in its material; it was the residence of Jehovah, and the type of the Christian Church. The Church, then, in this passage is set forth under the figure of a temple; we shall consider--

I. Its foundation. Prophets and apostles are here associated, Their theme was the same. The prophets predicted the Messiah who was to come, and the apostle recorded the history of the Messiah who had come; the one foretold the redemption to be accomplished, the other wrote of redemption finished and complete. And thus together they form a magnificent communication made from the invisible to the visible world; they resemble together the cherubim upon the ark of the covenant, turning their faces towards each other, and both together towards the mercy seat.

II. The superstructure of this temple. It often happens in the history of human affairs and transactions that men lay the foundation without being able to raise the superstructure; not so, however, with God. The building will rise and it will be equal to the basis.

1. We shall consider the nature of the material of which the superstructure is to be composed. The Apostle Peter has a very beautiful description of it in the second chapter of his first Epistle, at the fourth and fifth verses, “To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious.” “Living stone.” The superstructure resembling the foundation, the foundation equal to the superstructure.

2. We will notice the symmetry of the building: “fitly framed together”; not a heap of misshapen ruins huddled together into a mass of inextricable confusion; not a clumsy fabric raised by joiners and masons without skill; everything is arrayed in beautiful order, all the parts dove-tailed into each other, everything is fitly framed in its proper place, and rightly connected.

III. I come now, in the third place, to the design of the building. It was to be “an habitation of God through the Spirit.” Now let us consider the presence of God in the Church--in this building. It is an invisible presence, there is no sound of thunder like that which indicated His dwelling upon Sinai; no cloud of glory like that which indicated His presence with Israel is here; He is spiritual. He is a Spirit and must have a spiritual house. But it is a real presence, and here is the real presence in the Church. (J. A. James.)

Truth--a strong foundation

You will observe that the historical order--which is the order of time--is inverted, and the “apostles” are placed before the “prophets.” And for this reason: because, in the sentence, we are descending the “foundation.” The “apostles” are laid on the “prophets,” and the “prophets” are laid on “Christ.” This is the way that our faith touches God. The Bible rests on God--we rest on the Bible: so we reach God. It will not be out of place if I take occasion to say here to you what I often say to those whom I have under instruction--what are the four great proofs of inspiration?

1. The presumptive proof, of which I have been speaking--that we should expect that, when God has made such a creature as man, He would give to that creature some revelation of Himself.

2. The internal evidence. The authorship of the books of the Bible spreads over a period of nearly sixteen hundred years. There is one pervading current of thought. How could that agreement be, unless it had been dictated by some one Master-mind? And what could that Master-mind be, but God?

3. The external evidence. This book--from beginning to end--is full of prophecy. Could any human mind, unassisted, have done that? Could any but God do that? Then God wrote the Bible.

4. The experimental evidence. The book exactly fits the heart. I feel it when I read it; whoever made my heart made that book. The two must have one origin, and that origin must have been God. Thus, then, I arrive at the firm conviction that “the apostles and prophets” are a “sure foundation” on which to build our creed and our salvation, being themselves built on “the chief cornerstone.” We get, then, at the “foundation” of “truth,” “truth” in its two-fold strength--“prophetic truth,” “apostolic truth”; “prophetic truth” representing the Old Testament,--“apostolic truth” representing the blew Testament--and both on Christ. What is “prophetic truth”? Taken in its broad outline, it is this: the affairs, the destinies of this world all under the one watchful eye, and the one superintending hand, of Almighty God. To Him, all time is one unbroken now. And “apostolic truth” is this. This world has been the scene of a great mission. Christ, the Son of God, has been here, and He hath been careful to extend and perpetuate the knowledge of His mission, and all its benefits by missionaries, whom He hath sent to all the world. (J. Vaughan, M. A.)

Thy spiritual building

1. Faith makes us lean on Christ, as a building on a foundation. Our faith must not be a swimming conceit, but an assurance, making us stay on our God.

2. The Church is built on Christ. The firmness of the house is according to the sureness of the foundation. How impregnable, then, is the Church! (Matthew 16:19; Psalms 125:1).

(1) The standing of Christians is sure.

(2) How insecure is the condition of wicked men.

3. The gospel builds us on no other foundation than that which was laid by the prophets from the beginning. The first preaching differs from the last not in substance but degree; we believe through our Lord Jesus Christ to be saved, even as they. There never was but one way of salvation. The sun rising, and at noon, differ not in substance. Christ is the kernel of both Testaments; blossom and ripe fruit.

4. Whatever is to be believed, must have prophetic and apostolic authority.

(1) Be not deluded with traditions.

(2) Stand not too much on the authority of men.

(3) Praise God for the fulness of Scripture.

5. We must rely on Christ for a sure foundation to uphold us. As one would cling by a rock, so must we by Christ. Peter and others are builders: Christ alone is the foundation. Let there be no mistake as to this. (Paul Bayne.)

The foundation of the apostles and prophets

In spite of much ancient and valuable authority, it seems impossible to take “the prophets” of this verse to be the prophets of the Old Testament. The order of the two words and the comparison of Ephesians 3:5; Ephesians 4:11 appear to be decisive--to say nothing of the emphasis on the present, in contrast with the past, which runs through the whole chapter. But it is more difficult to determine in what sense “the foundation of the apostles and prophets” is used. Of the three possible senses, that

(1) which makes it equivalent to “the foundation on which apostles and prophets are built,” viz., Jesus Christ Himself, may be dismissed as taking away any special force from the passage, and as unsuitable to the next clause. The second

(2), “the foundation laid by apostles and prophets”--still, of course, Jesus Christ Himself--is rather forced, and equally fails to accord with the next clause, in which our Lord is not the foundation, but the cornerstone. The most natural interpretation

(3), followed by most ancient authorities, which makes the apostles and prophets to be themselves “the foundation,” has been put aside by modern commentators in the true feeling that ultimately there is but “one foundation” (1 Corinthians 3:11), and in a consequent reluctance to apply that name to any but Him. But it is clear that in this passage St. Paul deliberately varies the metaphor in relation to our Lord, making Him not the foundation, or both foundation and cornerstone, but simply the cornerstone, “binding together,” according to Chrysostom’s instructive remark, “both the walls and the foundations.” Hence the word “foundation” seems to be applied in a true, although secondary sense, to the apostles and prophets; just as in the celebrated passage (Matthew 16:18) our Lord must be held at any rate to connect St. Peter with the foundation on which the Church is built; and as in Revelation 21:14, “the foundations” bear “the names of the twelve apostles of the Lamb.” It is true that in this last passage we have the plural instead of the singular, and that the passage itself, is not, as this is, a dogmatic passage. But these considerations are insufficient to destroy the analogy. The genius, therefore, of this passage itself, supported by the other cognate passages, leads us to what may be granted to be an unexpected but a perfectly intelligible expression. The apostles and prophets are the foundation; yet, of course, only as setting forth in word and grace Him, who is the cornerstone. (A. Barry, D. D.)

Christ the cornerstone

The metaphor is drawn, of course, from Psalms 118:22 (applied by our Lord to Himself in Matthew 21:42; Mark 12:10; Luke 20:17; and by St. Peter to Him in Acts 4:11), or from Isaiah 28:16 (quoted with the other passage in 1 Peter 2:6-7); in which last it may be noted that both the metaphors are united, and “the tried cornerstone” is also “the sure foundation.” In itself it does not convey so obvious an idea of uniqueness and importance as that suggested by the “keystone” of an arch, or the “apex stone” of a pyramid; but it appears to mean a massive cornerstone, in which the two lines of the wall at their foundation meet, by which they were bonded together, and on the perfect squareness of which the true direction of the whole walls depended, since the slightest imperfection in the cornerstone would be indefinitely multiplied along the course of the walls. The doctrine which, if taken alone, it would convey, is simply the acceptance of our Lord’s perfect teaching and life, as the one determining influence both of the teaching and institutions, which are the basis of the Church, and of the superstructure in the actual life of the members of the Church itself. By such acceptance both assume symmetry and “stand four-square to all the winds that blow.” (See Revelation 21:16.) That this is not the whole truth seems to be implied by the variation from the metaphor in the next verse. (A. Barry, D. D.)

Jesus Christ Himself

I. With Jesus Christ Himself we begin by saying, first, that Jesus Himself is the essence of His own work, and, therefore, how readily we ought to trust Him. Jesus Himself is the soul of His own salvation. How does the apostle describe it? “He loved me, and gave Himself for me.” Because of this, the Lord Jesus Christ Himself is the object of our faith. “Look unto Me,” “Come unto Me.” How very simple, easy, natural, ought faith to be henceforth!

II. “Jesus Christ Himself” is the substance of the gospel, and therefore how closely should we study Him. While He was hero He taught His disciples, and the object of His teaching was that they might know Himself, and through Him might know the Father. Whatever else they may be ignorant of, it is essential to disciples that they know their Lord. His nature, character, mind, spirit, object, power, we must know--in a word, we must know Jesus Himself.

1. This, beloved, is the work of the Holy Spirit. “He shall glorify Me: for He shall receive of Mine, and shall show it unto you.” The Holy Ghost reveals Christ to us and in us.

2. Because Jesus is the sum of the gospel, He must be our constant theme. Put out the sun, and light is gone, life is gone, all is gone. The more of Christ in our testimony, the more of light and life and power to save.

III. Jesus Christ Himself is the object of our love, and how dear He should be. The love of a truth is all very well, but the love of a person has far more power in it. We have heard of men dying for an idea, but it is infinitely more easy to awaken enthusiasm for a person. When an idea becomes embodied in a man, it has a force which, in its abstract form, it never wielded. Jesus Christ is loved by us as the embodiment of everything that is lovely, and true, and pure, and of good report. He Himself is incarnate perfection, inspired by love. We love His offices, we love the types which describe Him, we love the ordinances by which He is set forth, but we love Himself best of all.

1. Because we love Him, we love His people, and through Him we enter into union with them. We are at one with every man who is at one with Christ. So warm is the fire of our love to Jesus that all His friends may sit at it, and welcome. Our circle of affection comprehends all who in any shape or way have truly to do with Jesus Himself.

2. Because we love Himself we delight to render service to Him. Whatever service we do for His Church, and for His truth, we do for His sake; even if we can only render it to the least of His brethren we do it unto Him.

IV. Jesus Christ Himself is the source of all our joy. How ought we to rejoice, when we have such a springing well of blessedness. What a joy to think that Jesus is risen--risen to die no more: the joy of resurrection is superlative.

V. Jesus Christ Himself is the model of our life, and therefore how blessed it is to be like Him. As to our rule for life, we are like the disciples on the Mount of Transfiguration when Moses and Elias had vanished, for we see “no man save Jesus only.” Every virtue found in other men we find in Him in greater perfection; we admire the grace of God in them, but Jesus Himself is our pattern. It was once said of Henry VIII, by a severe critic, that if the characteristics of all the tyrants that had ever lived had been forgotten, they might all have been seen to the life in that one king: we may more truly say of Jesus, if all graces, and virtues, and sweetnesses which have ever been seen in good men could all be forgotten, you might find them all in Him: for in Him dwells all that is good and great. We, therefore, desire to copy His character and put our feet into His footprints.

VI. Lastly, He is the Lord of our soul. How sweet it will be to be with Him. We find today that His beloved company makes everything move pleasantly, whether we run in the way of His commands, or traverse the valley of the shadow of death. A poor girl, lying in the hospital, was told by the doctor or the nurse that she could only live another hour. She waited patiently, and when there remained only one quarter of an hour more, she exclaimed: “One more quarter of an hour, and then.” She could not say what, and neither can I; only Jesus Himself hath said, “Father, I will that they also, whom Thou hast given Me, be with Me where I am, that they may behold My glory.” And as He has prayed, so it shall be, and so let it be. Amen and Amen. (C. H. Spurgeon.)

Jesus Christ Himself the proof of the gospel

The religion of our Lord Jesus Christ contains in it nothing so wonderful as Himself. It is a mass of marvels, but He is the miracle of it; the wonder of wonders is “The Wonderful” Himself. If proof be asked of the truth which He proclaimed, we point men to Jesus Christ Himself. His character is unique. We defy unbelievers to imagine another like Him. He is God and yet man, and we challenge them to compose a narrative in which the two apparently incongruous characters shall be so harmoniously blended--in which the human and Divine shall be so marvellously apparent, without the one overshading the other. They question the authenticity of the four Gospels; will they try and write a fifth? Will they even attempt to add a few incidents to the life which shall be worthy of the sacred biography, and congruous with those facts which are already described? If it be all a forgery, will they be so good as to show us how it is done? Will they find a novelist who will write another biography of a man of any century they choose, of any nationality, or of any degree of experience, or any rank or station, and let us see if they can describe in that imaginary life a devotion, a self-sacrifice, a truthfulness, a completeness of character at all comparable to that of Jesus Christ Himself? Can they invent another perfect character even if the Divine element be left out? They must of necessity fail, for there is none like unto Jesus Himself. (C. H. Spurgeon.)

Jesus Christ Himself the marrow and essence of the gospel

When the Apostle Paul meant that the gospel was preached he said, “Christ is preached,” for the gospel is Christ Himself. If you want to know what Jesus taught, know Himself. He is the incarnation of that truth which by Him and in Him is revealed to the sons of men. Did He not Himself say, “I am the Way, the Truth, and the Life”? You have not to take down innumerable tomes, nor to pore over mysterious sentences of double meaning in order to know what our great Teacher has revealed, you have but to turn and gaze upon His countenance, behold His actions, and note His spirit, and you know His teaching. He lived what He taught. If we wish to know Him, we may hear His gentle voice saying, “Come and see.” Study His wounds, and you understand His innermost philosophy. (C. H. Spurgeon.)

Home symbols

Did you ever think how every part of your house can remind you of the great truths which Jesus Christ taught about Himself? The cornerstone says, “Christ is the cornerstone”; the door, “I am the door”; the burning candle, “I am the Light of the world”; the corridor, “I am the Way.” Look out of the window, and the sight of the starry sky bids you turn your eyes to “the bright and morning Star.” The rising sun speaks to you of the “rising of the Sun of Righteousness with healing on His wings.” The loaf on your table whispers of “the Bread of Life,” and the water that quenches your thirst, “I am the Living Water,” “I am the Water of Life.” When you lie down you think of Him that “had not where to lay His head,” and when you get up, you rejoice that He is “the Resurrection and the Life.” (Sunday Teacher’s Treasury.)

Growth in holiness

When I was at Mr. Spurgeon’s house he showed me the photographs of his two sons, who were twins, and whose photographs had been taken every year since they were twelve months old until they were seventeen years old. For the first two years they did not seem to have grown much, but when we compared the first with those of the age of seventeen they seemed to have grown amazingly. So it is with the children of God--they grow in grace. (D. L. Moody.)

Growth and permanence

“What is the use of thee, thou gnarled sapling?” said a young larch tree to a young oak. “I grow three feet in a year, thou scarcely as many inches; I am straight and taper as a reed, thou straggling and twisted as a loosened withe.” “And thy duration,” answered the oak, “is some third part of man’s life, and I am appointed to flourish for a thousand years. Thou art felled and sawed into palings, where thou rottest and art burnt after a single summer; of me are fashioned battle-ships, and I carry mariners and heroes into unknown seas.” The richer a nature, the harder and slower its development. (T. Carlyle.)

Necessity of holiness

There is no heaven for us, without fitness for heaven. As the official at the Bank of England said to me about some sovereigns I wished to change into notes, “If we take them in here they must be tested.” (B)

The spiritual temple

I. The foundation.

1. Prophets--the Old Testament. Apostles--the New Testament. Jesus Christ--the Divine Being in whom both dispensations are united.

2. This foundation is stable, sure.

3. It gives dignity to the building.

4. It is the only foundation.

II. The superstructure.

1. It will be a united building.

2. It is a progressive building.

3. It is a sanctified building.

III. The materials.

1. Believers in every age and clime.

2. Notice the stones in their natural state.

3. They are derived from different sources.

4. They are in different stages of preparation.

5. They must all be fashioned after the manner of the chief cornerstone.

6. Here is a text by which you may each know whether or not you are in the building.

7. These stones are bought with a price. (A. F. Barfield.)

Christ a builder

Christ builds on through all the ages. For the present, there has to be much destructive as well as constructive work done. Many a wretched hovel, the abode of sorrow and want, many a den of infamy, many a palace of pride, many a temple of idols, will have to be pulled down yet, and men’s eyes will be blinded by the dust, and their hearts will ache as they look at the ruins. Be it so. The finished structure will obliterate the remembrance of poor buildings that cumbered its site. This Emperor of ours may indeed say, that He found the city of brick and made it marble. (A. Maclaren, D. D.)

The temple of the faithful

1. There is a special wisdom required in those who are to dispense the doctrine of faith; they must proceed by line and order. We do not entrust a piece of work of any importance but to those who are masters of their craft. Much more does the spiritual building require workmen who labour as they need not be ashamed (2 Timothy 2:15). And this teaches people how they should submit themselves to be framed and squared according as the ministry requires. Before a rough stone can be conveniently laid, it must be hewed by the mason, polished, and planed, and so brought to the rest of the building. So it is with you: you must be smoothed and planed before you can come to lie in this building. If ye be God’s building, ye must be squared to His model.

2. The faithful have a close union with Christ and one another. As in a house the building, all of it, “must be fitted to the foundation, and every part of it suit one with another, so in this building, which we are, there must be a straight coupling with the foundation, and correspondence one with another. In the material temple (the type of the spiritual) the walls or rows of stone that were in it were so squared that one piece did not bulge out above the other, but being laid together a man would have thought them one entire stone. So all the other things were so contrived, that window answered to window, door to door, chamber to chamber; there was a pleasant proportionableness in everything. In like manner must the multitude of believers be all laid on one foundation, and all of them so even that they seem as one living stone, and every one answering most commodiously to another. And thus it is with the faithful in their union with Christ and with one another. Love makes the saints each seek the good of the other, and be serviceable each to other.

3. True believers grow up from day to day. Even as it is in great buildings, which are not at once begun and perfected, So do the stones of the spiritual temple go on growing till they come to perfection. Where we cease to grow, there we decline; he that wins not, loses. Leave off endeavour to be better, and you will soon cease to be good.

4. Believers are a temple for God’s habitation.

(1) A great dignity.

(2) Defile not the temple of God. To do so is sacrilege.

(3) Avoid all profanation of it.

5. Believers must be sanctified throughout.

6. Believers grow by the power of Christ. The Church still goes forward, in spite of heresies, persecutions, all scandals of life, all the gates of hell, because God is its builder.

(1) Let us look to Him for spiritual edification.

(2) It should comfort us to know that in due time we shall be finished.

God will make up all the breaches and ruins of our sinful nature, and build us up a glorious temple for Himself, wherein He will dwell forever. (Paul Bayne.)

The building

1. Observe the term “groweth,” intimating that the Church is ever enlarging her borders and adding to her members, either by the admission of the children of her members to the waters of baptism, or by the conversion of the heathen, and leading them to the same. And so it will continue, growing and increasing, until the consummation of all things: and God shall have accomplished the number of His elect.

2. Observe the expression, “fitly framed together,” showing the order and subordination of the different members. Not a confused mass of building materials, without shape and order; but set in their several stations, by the great Master of the universe.

3. Observe how the whole glory of this is ascribed not to man, but to our Lord Jesus Christ. In Him the building is framed; in Him it groweth and increaseth; the power to do so coming from Him. (A. P. Perceval, B. C. L.)

The growth of the new kingdom

The growth of the body, on Christ’s part, is spontaneous, and on man’s, consentaneous. “In whom all the building fitly framed together, groweth unto a holy temple in the Lord.” It grows from Christ, but it grows in unity with our consenting affections. Christ never violates human freedom, but works in it, with it, and by it. “What wilt thou that I should do unto thee? Ask, and ye shall receive.” “According to your faith be it unto you.” He would open and develop in us much more of His purity and truth, goodness and beauty; but He waits for our desire, and by processes of wondrous wisdom and gentleness He seeks to beget in us that desire. If the spirit of the flesh in us be ardent, or the spiritual affections be lukewarm, the growth of the new nature will be retarded, or suspended. If it be necessary to receive Christ, in order to salvation, it is equally necessary to walk in Him, in a spirit of watchfulness and prayer, in order to growth. Inasmuch as “all the building is growing in the Lord,” and according to His order, it will, in the end, not only be a glorious temple of humanity, but marvellously adapted for the indwelling and manifestation of God. “I will dwell in them, and I will be their God, and they shall be My people.” I will fill them, and they shall represent My fulness. “The whole building,” the redeemed of every generation, growing more and more into unity with each other, and with Christ, and through Him with all the hidden powers of the Godhead, is a work which is every way worthy of all Almighty Father. To what glory, to what beauty, will the kingdom grow? to what wisdom will its members attain? what will be their powers? what their fellowship? what their individual freedom of action? what their service and end, as one empire in the Son, and in the Father? At present there is much in human souls, much in the constitution of nature, and very much in the strife of the great spirit world, to hinder the full development of God’s purpose in Christ. But all hindrances have their appointed limit. In due time, they will all be overmastered or removed; and God and the redeemed race will come into perfect relationship. (John Pulsford.)

The growth of the structure

The structure is in process of growth. It is not finished--the copestone has not been put upon it. The scaffolding occasionally disfigures it; yet even in its immature state, and with so much that is undeveloped, one may admire its beauty of outline, and its graceful form and proportions. Vast augmentations may be certainly anticipated; but its increase does not mutilate its adaptations, for it grows as “being fitly framed together.” A structure not firm and compact is in the greater danger of falling the higher it is carried; and “if it topple on our heads, what matter is it whether we are crushed by a Corinthian or a Doric ruin?” But this fabric, with walls of more than Cyclopean or Pelasgian strength and vastness, secures its own continuous and illimitable elevation. Provision is thus made for its increase, and without breach or delapidation it rises in height. (J. Eadie, D. D.)

Christian unity

All the redeemed are one body--many members, but still one great incorporation. “Ye are builded together for an habitation of God, through the Spirit.” The materials of a house form no place of abode, while they lie scattered and separated. In the ancient tabernacle, the glory of the Lord did not appear till it was compacted and set up. The Divine presence rested not upon the stones and timber of the Temple till they were framed into the edifice. We may hence infer, that if we would enjoy the promised blessing, we should avoid strifes and divisions, and follow after peace, and the things whereby one may edify the other. (Anonymous.)

The tabernacle of the Most High

I. The Church is a building. Not a heap of stones shot together, but a building. Of old her Architect devised her. Methinks I see Him, as I look back into old eternity, making the first outline of His Church. “Here,” saith He, in His eternal wisdom, “shall be the cornerstone, and there shall be the pinnacle.” I see Him ordaining her length, and her breadth, appointing her gates and her doors with matchless skill, devising every part of her, and leaving no single portion of the structure unmapped. I see Him, that mighty Architect, also choosing to Himself every stone of the building, ordaining its size and its shape; settling upon His mighty plan the position each stone shall occupy, whether it shall glitter in front, or be hidden in the back, or buried in the very centre of the wall. I see Him marking not merely the bare outline, but all the fillings up; all being ordained, decreed, and settled, in the eternal covenant, which was the Divine plan of the mighty Architect upon which the Church is to be built. Looking on, I see the Architect choosing a cornerstone. He looks to heaven, and there are the angels, those glittering stones--He looks at each one of them from Gabriel down; but, saith He, “None of you will suffice. I must have a cornerstone that will support all the weight of the building, for on that stone every other one must lean. O Gabriel, thou wilt not suffice I Raphael, thou must lay by; I cannot build with thee.” Yet was it necessary that a stone should be found, and one too that should be taken out of the same quarry as the rest. Where was he to be discovered? Was there a man who would suffice to be the cornerstone of this mighty building? Ah, no! neither apostles, prophets, nor teachers would. Put them all together, and they would be as a foundation of quicksand, and the house would totter to its fall. Mark how the Divine mind solved the difficulty--“God shall become man, very man, and so He shall be of the same substance as the other stones of the temple; yet shall He be God, and therefore strong enough to bear all the weight of this mighty structure, the top whereof shall reach to heaven.” I see that foundation stone laid. Is there singing at the laying of it? No. There is weeping there. The angels gathered round at the laying of this first stone; and look, ye men, and wonder, the angels weep; the harps of heaven are clothed in sackcloth, and no song is heard. They sang together and shouted for joy when the world was made; why shout they not now? Look ye here, and see the reason. That stone is imbedded in blood. The first is laid; where are the rest? Shall we go and dig into the sides of Lebanon? Shall we find these precious stones in the marble quarries of kings? No. Whither are ye flying, ye labourers of God? “We go to dig in the quarries of Sodom and Gomorrah, in the depths of sinful Jerusalem, and in the midst of erring Samaria.” I see them clear away the rubbish. I mark them as they dig deep into the earth, and at last they come to these stones. But how rough, how hard, how unhewn. Yes, but these are the stones ordained of old in the decree, and these must be the stones, and none other. There must be a change effected. These must be brought in, and shaped and cut and polished, and put into their places. I see the workmen at their labour. The great saw of the law cuts through the stone, and then comes the polishing chisel of the gospel. I see the stones lying in their places, and the Church is rising. The ministers, like wise master builders, are there running along the wall, putting each spiritual stone in its place; each stone is leaning on that massive cornerstone, and every stone depending on the blood, and finding its security and its strength in Jesus Christ, the cornerstone, elect, and precious. Now open wide your eyes, and see what a glorious building this is--the Church of God. Men talk of the splendour of their architecture--this is architecture indeed; neither after Grecian nor Gothic models, but after the model of the sanctuary which Moses saw in the holy mountain. Do you see it? Was there ever a structure so comely as this--instinct with life in every part? There is no house like a heart for one to repose in. There a man may find peace in his fellow man; but here is the house where God delighteth to dwell--built of living hearts, all beating with holy love--built of redeemed souls, chosen of the Father, bought with the blood of Christ. The top of it is in heaven. Part of them are above the clouds. Many of the living stones are now in the pinnacle of paradise. We are here below. The building rises, the sacred masonry is heaving, and, as the cornerstone rises, so all of us must rise, until at last the entire structure, from its foundation to its pinnacle, shall be heaved up to heaven, and there shall it stand forever--the new Jerusalem, the temple of the majesty of God.

1. The Divine Architect makes no mistakes. When our eyes shall have been enlightened, and our hearts instructed, each part of the building will command our admiration. The top stone is not the foundation, nor does the foundation stand at the top. Every stone is of the right shape; the whole material is as it should be, and the structure is adapted for the great end, the glory of God, the temple of the Most High.

2. Another thing may be noticed--her impregnable strength. This habitation of God, this house not made with hands, but of God’s building, has often been attacked, but never taken. What multitudes of enemies have battered against her old ramparts! but they have battered in vain.

3. And we may add, it is glorious for beauty. There was never structure like this. One might feast his eyes upon it from dawn to eve, and then begin again. Jesus Himself takes delight in it. God joys over it with singing (Zephaniah 3:17).

II. But the true glory of the Church of God consists in the fact that she is not only a building, but that she is a habitation. There may be great beauty in an uninhabited structure, but there is always a melancholy thought connected with it. Who loves to see desolate palaces? Who desireth that the land should cast out her sons, and that her houses should fail of tenants? But there is joy in a house lit up and furnished, where there is the sound of men. Beloved, the Church of God hath this for her peculiar glory, that she is a tenanted house, that she is a habitation of God through the Spirit. How many Churches there are that are houses, yet not habitations! I might picture to you a professed Church of God; it is built according to square and compass, but its model has been formed in some ancient creed, and not in the Word of God. There are too many churches that are nothing but a mass of dull, dead formality; there is no life of God there. A house is a place where a man solaces and comforts himself. Our home is the place of our solace, our comfort, and our rest. Now, God calls the Church His habitation--His home. Oh, how beautiful is the picture of the Church as God’s house, the place in which He takes His solace! “For the Lord hath chosen Zion; He hath desired it for His habitation. This is my rest forever: here will I dwell; for I have desired it.”

2. Furthermore, a man’s home is the place where he shows his inner self. There are sweet revelations which God makes in His Church, which He never makes anywhere else.

3. A man’s home is the centre of all he does. Yonder is a large farm. Well, there are outhouses, and hay ricks, and barns, and the like; but just in the middle of these there is the house, the centre of all husbandry. No matter how much wheat there may be, it is to the house the produce goes. It is for the maintenance of the household that the husband carries on his husbandry. Now, God’s Church is God’s centre. Why doth God clothe the hills with plenty? For the feeding of His people. Why is providence revolving? Why those wars and tempests, and then again this stillness and calm? It is for His Church. Not an angel divides the ether who hath not a mission for the Church. It may be indirectly, but nevertheless truly so. All things must minister and work together for good for the chosen Church of God, which is His house--His daily habitation.

4. We love our homes, and we must and will defend them. Ay, and now lift up your thoughts--the Church is God’s home; will He not defend it?

III. The Church is, by and by, to be God’s glorious temple. It doth not yet appear what she shall be. (C. H. Spurgeon.)

Believers God’s habitation

1. Believers have the Lord to dwell with them.

(1) Grieve not, but please this guest.

(2) See the blessedness of all the faithful.

2. By being built on Christ, we come to be a dwelling for God.

3. The Spirit of sanctification makes us a fit habitation for God. (Paul Bayne.)

The spiritual building

I. The materials.

1. Their nature.

2. Their diversity.

3. Their number.

4. Their circumstances.

5. Their value.

II. The basis and plan.

1. The foundation is Christ.

2. The chief cornerstone is Christ.

3. The whole building is constructed by Christ.

4. The excellencies of Christ will be the beauty of the building.

III. The instruments and agency by which this building is constructed and carried on. The Holy Spirit.

1. The vastness of the work requires a universal presence.

2. The difficulty of the work demands infinite resources.

3. The time needed to carry on the work requires a perpetual agency.

IV. The design to be accomplished in this work. “For an habitation of God.” (Isaiah Birt.)

Believers are temples

If there be anything common to us by nature, it is the members of our corporeal frame; yet the apostle taught that these, guided by the Spirit as its instruments, and obeying a holy will, become transfigured; so that, in his language, the body becomes a temple of the Holy Ghost, and the meanest faculties, the lowest appetites, the humblest organs, are ennobled by the Spirit mind which guides them. Thus he bids the Romans yield themselves unto God as those that are alive from the dead, and their members as instruments of righteousness unto God. (F. W. Robertson, M. A.)

Inhabited by the Holy Spirit

I am sitting, on a summer’s day, in the shadow of a great New England elm. Its long branches hang motionless; there is not breeze enough to move them. All at once there comes a faint murmur; around my head the leaves are moved by a gentle current of air; then the branches begin to sway to and fro, the leaves are all in motion, and a soft, rushing sound fills my ear. So with every one that is born of the Spirit. I am in a state of spiritual lethargy, and scarcely know how to think any good thought. I am heart empty, and there comes, I know not where or whence, a sound of the Divine presence. I am inwardly moved with new comfort and hope; the day seems to dawn in my heart, sunshine comes around my path, and I am able to go to my duties with patience. I am walking in the Spirit, I am helped by the help of God, and comforted with the comfort of God. And yet this is all in accordance with law. There is no violation of law when the breezes come, stirring the tops of the trees; and there is no violation of law when God moves in the depths of our souls, and rouses us to the love and desire of holiness. (James Freeman Clarke.)

The rival builders

The story of Rowland Hill preaching against the first Surrey Theatre is very characteristic. The building of Surrey Chapel was going on simultaneously with that of the theatre. In his sermon he addressed his audience as follows:--“You have a race to run now between God and the devil; the children of the last are making all possible haste in building him a temple, where he may receive the donations and worship of the children of vanity and sin! Now is your time, therefore, to bestir yourselves in the cause of righteousness, and never let it be said but what God can outrun the devil!” (Clerical Anecdotes.).

Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets.

The Christian Church

I. The apostle represents the Church under the figure of a city and a household.

1. A Church must resemble a family or city, in respect of order and government; for without these a religious society can no more subsist, than a civil community or a household.

2. In a city or household all the members have a mutual relation, and partake in the common privileges; and, though they are placed in different stations and conditions, they must all contribute to the general happiness.

3. In a city, and also in a family, there is a common interest.

4. In a well-ordered city or household there will be peace and unity: so there ought to be in a Christian Church.

II. The manner in which it is founded. The mediation of Christ is the foundation of our faith and hope.

III. This spiritual house must be united with and framed into, the foundation.

IV. As the spiritual house must rest on the foundation, so the several parts of it must be framed and inserted into each other.

V. It must be continually growing. (J. Lathrop, D. D.)

God’s temple: its foundation, building, and consecration

I. The foundation laid.

1. The foundation is Jesus Christ--the foundation of the apostles and prophets, i.e., which they laid. It was laid in the promises, types, and prophecies of the Old Testament, and the witness of apostles and evangelists in the New (Joh 3:14; 1 Corinthians 10:4; Matthew 16:16).

2. The foundation of the Church must be the foundation of each member of the Church. The essence of a foundation lies in its strength. The foundation in individual character is truth. Truth is a Person--“I am the Truth.” The foundation, therefore, is the truth concerning Jesus Christ believed, loved, and lived. The gospel thus received becomes a principle which forms the mainspring of a new life.

II. The building rising.

1. Look abroad upon the face of the world, and note the advances which the Church is making in all parts. The very hindrances to missionary work prove its success, for the more active the servants of God are, the more active the agents of Satan will be.

2. The building must rise in each heart. Growth is almost the only proof of life. The growth of the temple is due to the operation of the Spirit.

3. In most forms of life there is an exquisite symmetry. We see something of it in this temple: “fitly framed together.” As there is a beautiful proportion in the doctrines of the gospel, so, though God’s servants are many and their gifts various, their aim is one; and through their united wisdom and love and effort, all the building groweth into a holy temple in the Lord.

III. The temple consecrated.

1. We may refer the consecration to the end of the age, because consecration usually follows upon completion.

2. But even now there is to a certain extent a consecration of this building (1 Corinthians 3:16; 2 Corinthians 5:16). How shall I know this?

(1) By self-consecration. Yield yourselves unto God (Romans 6:13), not simply your brain, pen, money, influence, but “yourselves.” God wants the man--the whole man.

(2) By God-consecration. He who gives himself to God will surely find God giving Himself to him, consecrating His temple by His presence, and indicating that presence by holy aspirations and a Christ-like disposition, by meekness and gentleness, by self-denial and zeal. He who is spirit taught and spirit wrought will be such a temple as the great God of heaven will not despise. (W. J. Chapman, M. A.)

The Church, a building

Like a building, the Church of God has been going on to the present day, and will do to the end of time. The honour and stability of this building.

1. As built upon Christ.

2. As wrought by the Spirit.

3. As an habitation of God. “Why leap ye, ye high hills? this is the hill which God desireth to dwell in,” etc. (Psalms 68:16). “In Salem also is His tabernacle, and His dwelling place in Zion (Psalms 76:2). This denotes--

(1) His knowledge of them.

(2) His concern for them.

(3) Their access to Him.

(4) His readiness to help them.

“God is in the midst of her; she shall not be moved,” etc. (Psalms 46:5). Each member in Christ has his state and office in the Church by God’s appointment, for promoting the good and glory of the whole. “And He gave some, apostles; and some, prophets,” etc. (Ephesians 4:11, etc.). “But now hath God set the members every one of them in the body,” etc. (1 Corinthians 12:18). No spiritual life and salvation without being united to Christ by faith. (H. Foster, M. A.)

The Church

I. The unbelieving state of the Gentile Church. “Strangers.”

1. Strangers to God. To Father, Son, and Holy Ghost (Ephesians 2:12.

2. Strangers to the Word of God (Psalms 119:158).

3. Strangers to the Church of God (1 John 3:1).

4. Strangers to themselves (Revelation 3:17).

5. Strangers to the enjoyments, fears, duties, privileges, persecutions, and prospects of a Christian (1 Corinthians 2:11).

“Foreigners.”

1. Naturally of another race (Psalms 51:5).

2. Under the authority of another prince (2 Corinthians 4:4).

3. Of a totally different complexion (Jeremiah 13:23).

4. Speaking another language (Psalms 58:3).

5. Seeking other interests than God (Philippians 2:21).

6. At an infinite distance from the celestial kingdom, where only true happiness rests (Ephesians 2:13).

II. Their adopted or privileged condition. “Fellow citizens,” etc. The city they belong to is either the Church below, or the Church above.

1. It is the city of God (Hebrews 12:22).

2. Of God’s building (Psalms 127:1).

3. Where He dwells (Psalms 68:16).

4. Which is strongly fortified (Isaiah 26:1).

5. It is delightfully situated by the river of God’s love (Psalms 46:4).

6. Endowed with various privileges (1 Corinthians 3:21-23).

7. Peopled with high-born inhabitants (John 1:13).

The Church of God above.

1. This is a city of God’s preparing (John 14:2-3).

2. There He has His more especial residence (1 Corinthians 13:12).

3. The inhabitants are angels and saints (Hebrews 12:22-23).

4. Of this city we are also citizens (Galatians 4:26).

5. Set apart by the Father’s grace (Jude 1:1).

6. By the work of Christ in their behalf (Hebrews 10:14).

7. And by the agency of the Holy Ghost (Romans 5:5).

8. And having a right to a name and a place in the Church on earth; so have they their citizenship in heaven (Job 16:19).

9. This they have not by birth, nor purchase, but by the free grace of God, which gives them both a right and meetness (2 Timothy 1:9).

10. And believing Gentiles are here made equal with the Jews in the blessings of salvation (Ephesians 2:14).

“And of the household of God.”

1. The Church of God consisting of believers (Acts 5:14).

2. This family is named after, and by Christ (Ephesians 3:14-15).

3. Of this family God is the Father (John 20:17).

4. Christ is the first-born (Romans 8:29).

5. Ministers are stewards of this house (1 Corinthians 4:1).

6. To this family all believers belong (Acts 4:32).

7. Not by birth, nor merit, but by adopting grace (Ephesians 1:5).

8. The members of this family are freed from all bondage (Romans 8:15).

9. They can never be arrested or condemned (Romans 8:1).

10. They have liberty of access to God (Ephesians 2:18).

11. Share in the fulness of Christ’s grace (Ephesians 3:19).

12. Are well taken care of (Psalms 145:20).

13. They are richly clothed (Isaiah 61:10).

14. They have plenty of provisions (Psalms 36:8).

15. And are heirs of a never-fading inheritance (1 Peter 1:4-5).

III. The foundation and cornerstone are Christ. “And are built upon the foundation of the apostles and prophets.”

1. The Father saved them designedly in Christ (2 Timothy 1:9).

2. The Son saved them positively in Himself (Hebrews 10:14).

3. The Spirit saves them apprehensively in Christ (Titus 3:5).

4. Christ, then, is the foundation of the Church (Matthew 16:18).

5. He is the foundation of all covenant blessings (Ephesians 1:3).

6. Of faith (Acts 20:21).

7. Of hope (Colossians 1:27).

8. Of peace (Ephesians 2:14).

9. Of joy (Romans 5:11).

10. Of comfort (2 Thessalonians 2:17).

11. Of glory (Jude 1:25).

12. The stones of this building are hewn out by the Word, and the ministers of the gospel (2 Corinthians 4:7).

“Jesus Christ Himself being the chief cornerstone.”

1. He joins together Old and New Testament saints (Ephesians 2:14).

2. Saints above and saints below (Hebrews 12:23).

3. Saints in all parts of the world (John 11:52).

4. This stone is refused by many (Psalms 118:22).

5. Yet a durable and precious stone (Isaiah 28:16).

6. It is a foundation cornerstone, reaching under the whole building to the four corners (1 Corinthians 3:11).

IV. The perfection of the building. “In whom all the building fitly framed together.”

1. All the building--The universal Church of Christ (Acts 4:12).

2. Fitly framed--Is of a spiritual nature (Colossians 2:19).

3. It consists of various parts as a building does (Romans 12:4-5).

4. Fitly or closely joined to Christ by living faith (Galatians 2:20).

5. Banded to each other by Christian love (1 John 4:7).

6. These are all set in the Church in exact symmetry and proportion (1 Corinthians 12:12-31).

“Groweth into a holy temple in the Lord.”

1. It grows by the accession of elect souls, newly called by Divine grace (Acts 2:47).

2. It is not yet openly and visibly completed, but it will be in the calling of the Jews and the fulness of the Gentiles (Romans 11:25-26).

“Holy temple”; alluding to the temple at Jerusalem.

1. Whose stones were prepared before they were brought into the building.

2. Whose magnificence and beauty were very great.

3. A place of holy worship (2 Corinthians 6:16).

“In the Lord.”

1. There is no salvation, blessing, or holiness but in the Lord (Colossians 3:11).

V. The design of this temple. “In whom ye are builded together.” Then it appears from what has been said, that God is the builder, Christ the foundation, and believers are the materials of this temple.

1. The door of entrance is faith in Christ (Hebrews 11:6).

2. Ministers of the gospel are pillars (Galatians 2:9).

3. The ordinances are its windows (Exodus 20:24).

4. Its provisions are large and entertaining (Psalms 132:15).

It denotes--

(1) Agreement.

(2) Combination.

(3) Strength.

(4) Perpetuity.

“For a habitation of God through the Spirit.”

1. God dwells in the Church in the person of Christ (2 Corinthians 6:16).

2. The Church dwells in God by her union to Christ (1 John 4:13).

3. It is a spiritual dwelling that is here intended, both of God in us, and of us in God (Romans 8:9-10). (T. B. Baker.)

The true foundation

When the immense stone piers of the East River bridge were begun, three or four years ago, the builders did not attempt to manufacture a foundation. They simply dug down through the mud and sand, and found the solid bedrock which the Almighty Creator had laid there thousands of years ago. It is a wretched mistake to suppose that you need to construct a foundation. “Other foundation can no man lay than that is laid, which is Jesus Christ.” Your own merits, however, cemented by good resolutions, will no more answer for a solid base than would a cart-load of bricks as the substratum of yonder stupendous bridge. God has provided for you a cornerstone already. (T. L. Cuyler, D. D.)

Jesus our Rock

For a whole week, riot only bishop but all the priests and friars of the city (Exeter) visited Bennet night and day. But they tried in vain to prove to him that the Roman Church was the true one. “God has given me grace to be of a better Church,” he said. “Do you know that ours is built upon St. Peter?” “The Church that is built upon a man,” he replied, “is the devil’s Church, and not God’s.”… At the place of execution he exhorted with such unction, that the sheriff’s clerk exclaimed, “Truly this is a servant of God!” Two persons, going up to the martyr, exclaimed in a threatening voice, “Say, ‘Precor sanctam Mariam et omnes sanctos Dei.’” “I know no other advocate but Jesus Christ,” replied Bennet. (J. H. M. D’Aubigne, D. D.)

A new and physical metaphor

In these verses there is a sudden change from a political to a physical metaphor, possibly suggested by the word “household.” The metaphor itself, of the Church as “a building of God”--frequently used in the New Testament reaches its full perfection in this passage.

1. It starts, of course, from the words of our Lord (Matthew 16:18), “On this rock I will build My Church”; but in the use of it sometimes the prominent idea is of the growth by addition of individual stones, sometimes of the complex unity of the building as a whole.

2. The former idea naturally occurs first, connecting itself, indeed, with the still more personal application of the metaphor to the “edification” of the individual to be a temple of God (found, for example, in 1 Thessalonians 5:11; 1 Corinthians 8:1; 1 Corinthians 10:23; 1 Corinthians 14:4; 2 Corinthians 5:1; 2 Corinthians 10:8). Thus in 1 Corinthians 3:9, from “ye are God’s building,” St. Paul passes at once to the building of individual character on the one foundation; in 1 Corinthians 14:4-5; 1 Corinthians 14:12; 1 Corinthians 14:26, the edification of the Church has reference to the effect of prophecy on individual souls; in 1 Peter 2:5, the emphasis is still on the building up of “living stones” upon “a living stone” (Comp. Acts 20:32).

3. In this Epistle the other idea--the idea of unity--is always prominent, though not exclusive of the other (as here and in Ephesians 4:12-16). But that this conception of unity is less absolute than that conveyed by the metaphor of the body will be seen by noting that it differs from it in three respects first, that it carries with it the notion of a more distinct individuality in each stone; next, that it conveys (as in the “grafting in” of Romans 11:17) the idea of continual growth by accretion of individual souls drawn to Christ; lastly, that it depicts the Church as having more completely a distinct, though not a separate, existence from Him who dwells in it. (On this last point compare the metaphor of the spouse of Christ in Ephesians 5:25-33.) Hence it is naturally worked out with greater completeness in an Epistle which has so especially for its object the evolution of the doctrine of “the one Holy Catholic Church.” (A. Barry, D. D.)

Living temples

My brethren, it becomes of the utmost importance to inquire, Have we a place in this spiritual building? Are we daily striving, as St. Jude exhorts us, to “pray in the Holy Ghost,” and to “build up ourselves on our most holy faith”?

I. That we may know what our state is, what our hope towards God, let us, first, ask ourselves, Am I resting on the sure foundation? St. Paul tells us what it is: “Other foundation can no man lay than that is laid, which is Jesus Christ.”

II. Again: let us ask ourselves, Do we bear always in mind that we are called to be “a holy temple in the Lord,” “an habitation of God through the Spirit”?

1. A temple gives us the idea of dedication. Do we look upon ourselves as those who are set apart unto holiness, and ought not to be conformed unto this world, but to be transformed by the renewing of our mind, that we may prove what is that good and acceptable and perfect will of God?

2. A temple also gives us the idea of God’s immediate presence (1 Corinthians 3:16; 1 Corinthians 6:19). This is a thought full of awe, and full of comfort. God is present in the hearts of them that believe, not as He appeared of old in the Temple at Jerusalem, shining above the mercy seat in a cloud of glory such as man’s eye could see (John 14:23). And how should we regard our mortal body, if we believed it to be the temple of the Spirit of God?

3. A temple gives us the idea of continual service.

4. That the work of grace ought to be advancing in us. For what says St. Paul? “Growing unto an holy temple in the Lord.” (E. Blencowe, M. A.)

The Christian temple

Temples have always excited feelings of the deepest interest in the human race. They generally contain within themselves, and in the materials with which they are constructed, much that is beautiful and grand. They form a kind of middle step between earth and heaven, where faith and sense meet and unite to indulge in contemplations suited to their varied powers and capacities. The Greeks and the Romans were perhaps the most superstitious people in the world, they covered their land with the most bewitching forms of their idolatry; their temples were of the most costly and splendid description. Among all the temples of antiquity, none were equal to the temple at Ephesus dedicated to Diana. It was the boast of ancient Greece, and one of the wonders of the world. Upwards of two hundred years elapsed during its construction, many sovereigns assisted in its progress with no small portion of their revenues. And it was considered peculiarly sacred in consequence of the figure of Diana which it possessed; and which popular report ascribed to Jupiter as his donation. To check the enthusiasm, and in some degree to extinguish the admiration which, notwithstanding the power of Christianity, still lingered in the minds of some members of the Ephesian Church, it is supposed that the apostle used the words of our text in his Epistle to that Church. He there places in contrast to the temple of Diana another fabric in every respect infinitely superior--the Church of God: while the former temple was built upon wooden piles driven into the earth, the latter rests upon the writings of the apostles and prophets; while the materials of the former were all earthly, the materials of the latter are, by the grace of God in the regeneration of the human mind, spiritual and Divine; while the former was devoted to the rites of idolatry and superstition, the latter is sacred to the service of the true and living God; while the former could only boast of the image of its goddess, the latter has the presence, the indwelling presence of its own Maker--the Creator of the world. Other persons, however, imagine that the allusion here made is not to the temple of Diana, but to that more sacred fabric erected by Solomon upon Mount Zion. This was heavenly in its design, gorgeous in its material; it was the residence of Jehovah, and the type of the Christian Church. The Church, then, in this passage is set forth under the figure of a temple; we shall consider--

I. Its foundation. Prophets and apostles are here associated, Their theme was the same. The prophets predicted the Messiah who was to come, and the apostle recorded the history of the Messiah who had come; the one foretold the redemption to be accomplished, the other wrote of redemption finished and complete. And thus together they form a magnificent communication made from the invisible to the visible world; they resemble together the cherubim upon the ark of the covenant, turning their faces towards each other, and both together towards the mercy seat.

II. The superstructure of this temple. It often happens in the history of human affairs and transactions that men lay the foundation without being able to raise the superstructure; not so, however, with God. The building will rise and it will be equal to the basis.

1. We shall consider the nature of the material of which the superstructure is to be composed. The Apostle Peter has a very beautiful description of it in the second chapter of his first Epistle, at the fourth and fifth verses, “To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious.” “Living stone.” The superstructure resembling the foundation, the foundation equal to the superstructure.

2. We will notice the symmetry of the building: “fitly framed together”; not a heap of misshapen ruins huddled together into a mass of inextricable confusion; not a clumsy fabric raised by joiners and masons without skill; everything is arrayed in beautiful order, all the parts dove-tailed into each other, everything is fitly framed in its proper place, and rightly connected.

III. I come now, in the third place, to the design of the building. It was to be “an habitation of God through the Spirit.” Now let us consider the presence of God in the Church--in this building. It is an invisible presence, there is no sound of thunder like that which indicated His dwelling upon Sinai; no cloud of glory like that which indicated His presence with Israel is here; He is spiritual. He is a Spirit and must have a spiritual house. But it is a real presence, and here is the real presence in the Church. (J. A. James.)

Truth--a strong foundation

You will observe that the historical order--which is the order of time--is inverted, and the “apostles” are placed before the “prophets.” And for this reason: because, in the sentence, we are descending the “foundation.” The “apostles” are laid on the “prophets,” and the “prophets” are laid on “Christ.” This is the way that our faith touches God. The Bible rests on God--we rest on the Bible: so we reach God. It will not be out of place if I take occasion to say here to you what I often say to those whom I have under instruction--what are the four great proofs of inspiration?

1. The presumptive proof, of which I have been speaking--that we should expect that, when God has made such a creature as man, He would give to that creature some revelation of Himself.

2. The internal evidence. The authorship of the books of the Bible spreads over a period of nearly sixteen hundred years. There is one pervading current of thought. How could that agreement be, unless it had been dictated by some one Master-mind? And what could that Master-mind be, but God?

3. The external evidence. This book--from beginning to end--is full of prophecy. Could any human mind, unassisted, have done that? Could any but God do that? Then God wrote the Bible.

4. The experimental evidence. The book exactly fits the heart. I feel it when I read it; whoever made my heart made that book. The two must have one origin, and that origin must have been God. Thus, then, I arrive at the firm conviction that “the apostles and prophets” are a “sure foundation” on which to build our creed and our salvation, being themselves built on “the chief cornerstone.” We get, then, at the “foundation” of “truth,” “truth” in its two-fold strength--“prophetic truth,” “apostolic truth”; “prophetic truth” representing the Old Testament,--“apostolic truth” representing the blew Testament--and both on Christ. What is “prophetic truth”? Taken in its broad outline, it is this: the affairs, the destinies of this world all under the one watchful eye, and the one superintending hand, of Almighty God. To Him, all time is one unbroken now. And “apostolic truth” is this. This world has been the scene of a great mission. Christ, the Son of God, has been here, and He hath been careful to extend and perpetuate the knowledge of His mission, and all its benefits by missionaries, whom He hath sent to all the world. (J. Vaughan, M. A.)

Thy spiritual building

1. Faith makes us lean on Christ, as a building on a foundation. Our faith must not be a swimming conceit, but an assurance, making us stay on our God.

2. The Church is built on Christ. The firmness of the house is according to the sureness of the foundation. How impregnable, then, is the Church! (Matthew 16:19; Psalms 125:1).

(1) The standing of Christians is sure.

(2) How insecure is the condition of wicked men.

3. The gospel builds us on no other foundation than that which was laid by the prophets from the beginning. The first preaching differs from the last not in substance but degree; we believe through our Lord Jesus Christ to be saved, even as they. There never was but one way of salvation. The sun rising, and at noon, differ not in substance. Christ is the kernel of both Testaments; blossom and ripe fruit.

4. Whatever is to be believed, must have prophetic and apostolic authority.

(1) Be not deluded with traditions.

(2) Stand not too much on the authority of men.

(3) Praise God for the fulness of Scripture.

5. We must rely on Christ for a sure foundation to uphold us. As one would cling by a rock, so must we by Christ. Peter and others are builders: Christ alone is the foundation. Let there be no mistake as to this. (Paul Bayne.)

The foundation of the apostles and prophets

In spite of much ancient and valuable authority, it seems impossible to take “the prophets” of this verse to be the prophets of the Old Testament. The order of the two words and the comparison of Ephesians 3:5; Ephesians 4:11 appear to be decisive--to say nothing of the emphasis on the present, in contrast with the past, which runs through the whole chapter. But it is more difficult to determine in what sense “the foundation of the apostles and prophets” is used. Of the three possible senses, that

(1) which makes it equivalent to “the foundation on which apostles and prophets are built,” viz., Jesus Christ Himself, may be dismissed as taking away any special force from the passage, and as unsuitable to the next clause. The second

(2), “the foundation laid by apostles and prophets”--still, of course, Jesus Christ Himself--is rather forced, and equally fails to accord with the next clause, in which our Lord is not the foundation, but the cornerstone. The most natural interpretation

(3), followed by most ancient authorities, which makes the apostles and prophets to be themselves “the foundation,” has been put aside by modern commentators in the true feeling that ultimately there is but “one foundation” (1 Corinthians 3:11), and in a consequent reluctance to apply that name to any but Him. But it is clear that in this passage St. Paul deliberately varies the metaphor in relation to our Lord, making Him not the foundation, or both foundation and cornerstone, but simply the cornerstone, “binding together,” according to Chrysostom’s instructive remark, “both the walls and the foundations.” Hence the word “foundation” seems to be applied in a true, although secondary sense, to the apostles and prophets; just as in the celebrated passage (Matthew 16:18) our Lord must be held at any rate to connect St. Peter with the foundation on which the Church is built; and as in Revelation 21:14, “the foundations” bear “the names of the twelve apostles of the Lamb.” It is true that in this last passage we have the plural instead of the singular, and that the passage itself, is not, as this is, a dogmatic passage. But these considerations are insufficient to destroy the analogy. The genius, therefore, of this passage itself, supported by the other cognate passages, leads us to what may be granted to be an unexpected but a perfectly intelligible expression. The apostles and prophets are the foundation; yet, of course, only as setting forth in word and grace Him, who is the cornerstone. (A. Barry, D. D.)

Christ the cornerstone

The metaphor is drawn, of course, from Psalms 118:22 (applied by our Lord to Himself in Matthew 21:42; Mark 12:10; Luke 20:17; and by St. Peter to Him in Acts 4:11), or from Isaiah 28:16 (quoted with the other passage in 1 Peter 2:6-7); in which last it may be noted that both the metaphors are united, and “the tried cornerstone” is also “the sure foundation.” In itself it does not convey so obvious an idea of uniqueness and importance as that suggested by the “keystone” of an arch, or the “apex stone” of a pyramid; but it appears to mean a massive cornerstone, in which the two lines of the wall at their foundation meet, by which they were bonded together, and on the perfect squareness of which the true direction of the whole walls depended, since the slightest imperfection in the cornerstone would be indefinitely multiplied along the course of the walls. The doctrine which, if taken alone, it would convey, is simply the acceptance of our Lord’s perfect teaching and life, as the one determining influence both of the teaching and institutions, which are the basis of the Church, and of the superstructure in the actual life of the members of the Church itself. By such acceptance both assume symmetry and “stand four-square to all the winds that blow.” (See Revelation 21:16.) That this is not the whole truth seems to be implied by the variation from the metaphor in the next verse. (A. Barry, D. D.)

Jesus Christ Himself

I. With Jesus Christ Himself we begin by saying, first, that Jesus Himself is the essence of His own work, and, therefore, how readily we ought to trust Him. Jesus Himself is the soul of His own salvation. How does the apostle describe it? “He loved me, and gave Himself for me.” Because of this, the Lord Jesus Christ Himself is the object of our faith. “Look unto Me,” “Come unto Me.” How very simple, easy, natural, ought faith to be henceforth!

II. “Jesus Christ Himself” is the substance of the gospel, and therefore how closely should we study Him. While He was hero He taught His disciples, and the object of His teaching was that they might know Himself, and through Him might know the Father. Whatever else they may be ignorant of, it is essential to disciples that they know their Lord. His nature, character, mind, spirit, object, power, we must know--in a word, we must know Jesus Himself.

1. This, beloved, is the work of the Holy Spirit. “He shall glorify Me: for He shall receive of Mine, and shall show it unto you.” The Holy Ghost reveals Christ to us and in us.

2. Because Jesus is the sum of the gospel, He must be our constant theme. Put out the sun, and light is gone, life is gone, all is gone. The more of Christ in our testimony, the more of light and life and power to save.

III. Jesus Christ Himself is the object of our love, and how dear He should be. The love of a truth is all very well, but the love of a person has far more power in it. We have heard of men dying for an idea, but it is infinitely more easy to awaken enthusiasm for a person. When an idea becomes embodied in a man, it has a force which, in its abstract form, it never wielded. Jesus Christ is loved by us as the embodiment of everything that is lovely, and true, and pure, and of good report. He Himself is incarnate perfection, inspired by love. We love His offices, we love the types which describe Him, we love the ordinances by which He is set forth, but we love Himself best of all.

1. Because we love Him, we love His people, and through Him we enter into union with them. We are at one with every man who is at one with Christ. So warm is the fire of our love to Jesus that all His friends may sit at it, and welcome. Our circle of affection comprehends all who in any shape or way have truly to do with Jesus Himself.

2. Because we love Himself we delight to render service to Him. Whatever service we do for His Church, and for His truth, we do for His sake; even if we can only render it to the least of His brethren we do it unto Him.

IV. Jesus Christ Himself is the source of all our joy. How ought we to rejoice, when we have such a springing well of blessedness. What a joy to think that Jesus is risen--risen to die no more: the joy of resurrection is superlative.

V. Jesus Christ Himself is the model of our life, and therefore how blessed it is to be like Him. As to our rule for life, we are like the disciples on the Mount of Transfiguration when Moses and Elias had vanished, for we see “no man save Jesus only.” Every virtue found in other men we find in Him in greater perfection; we admire the grace of God in them, but Jesus Himself is our pattern. It was once said of Henry VIII, by a severe critic, that if the characteristics of all the tyrants that had ever lived had been forgotten, they might all have been seen to the life in that one king: we may more truly say of Jesus, if all graces, and virtues, and sweetnesses which have ever been seen in good men could all be forgotten, you might find them all in Him: for in Him dwells all that is good and great. We, therefore, desire to copy His character and put our feet into His footprints.

VI. Lastly, He is the Lord of our soul. How sweet it will be to be with Him. We find today that His beloved company makes everything move pleasantly, whether we run in the way of His commands, or traverse the valley of the shadow of death. A poor girl, lying in the hospital, was told by the doctor or the nurse that she could only live another hour. She waited patiently, and when there remained only one quarter of an hour more, she exclaimed: “One more quarter of an hour, and then.” She could not say what, and neither can I; only Jesus Himself hath said, “Father, I will that they also, whom Thou hast given Me, be with Me where I am, that they may behold My glory.” And as He has prayed, so it shall be, and so let it be. Amen and Amen. (C. H. Spurgeon.)

Jesus Christ Himself the proof of the gospel

The religion of our Lord Jesus Christ contains in it nothing so wonderful as Himself. It is a mass of marvels, but He is the miracle of it; the wonder of wonders is “The Wonderful” Himself. If proof be asked of the truth which He proclaimed, we point men to Jesus Christ Himself. His character is unique. We defy unbelievers to imagine another like Him. He is God and yet man, and we challenge them to compose a narrative in which the two apparently incongruous characters shall be so harmoniously blended--in which the human and Divine shall be so marvellously apparent, without the one overshading the other. They question the authenticity of the four Gospels; will they try and write a fifth? Will they even attempt to add a few incidents to the life which shall be worthy of the sacred biography, and congruous with those facts which are already described? If it be all a forgery, will they be so good as to show us how it is done? Will they find a novelist who will write another biography of a man of any century they choose, of any nationality, or of any degree of experience, or any rank or station, and let us see if they can describe in that imaginary life a devotion, a self-sacrifice, a truthfulness, a completeness of character at all comparable to that of Jesus Christ Himself? Can they invent another perfect character even if the Divine element be left out? They must of necessity fail, for there is none like unto Jesus Himself. (C. H. Spurgeon.)

Jesus Christ Himself the marrow and essence of the gospel

When the Apostle Paul meant that the gospel was preached he said, “Christ is preached,” for the gospel is Christ Himself. If you want to know what Jesus taught, know Himself. He is the incarnation of that truth which by Him and in Him is revealed to the sons of men. Did He not Himself say, “I am the Way, the Truth, and the Life”? You have not to take down innumerable tomes, nor to pore over mysterious sentences of double meaning in order to know what our great Teacher has revealed, you have but to turn and gaze upon His countenance, behold His actions, and note His spirit, and you know His teaching. He lived what He taught. If we wish to know Him, we may hear His gentle voice saying, “Come and see.” Study His wounds, and you understand His innermost philosophy. (C. H. Spurgeon.)

Home symbols

Did you ever think how every part of your house can remind you of the great truths which Jesus Christ taught about Himself? The cornerstone says, “Christ is the cornerstone”; the door, “I am the door”; the burning candle, “I am the Light of the world”; the corridor, “I am the Way.” Look out of the window, and the sight of the starry sky bids you turn your eyes to “the bright and morning Star.” The rising sun speaks to you of the “rising of the Sun of Righteousness with healing on His wings.” The loaf on your table whispers of “the Bread of Life,” and the water that quenches your thirst, “I am the Living Water,” “I am the Water of Life.” When you lie down you think of Him that “had not where to lay His head,” and when you get up, you rejoice that He is “the Resurrection and the Life.” (Sunday Teacher’s Treasury.)

Growth in holiness

When I was at Mr. Spurgeon’s house he showed me the photographs of his two sons, who were twins, and whose photographs had been taken every year since they were twelve months old until they were seventeen years old. For the first two years they did not seem to have grown much, but when we compared the first with those of the age of seventeen they seemed to have grown amazingly. So it is with the children of God--they grow in grace. (D. L. Moody.)

Growth and permanence

“What is the use of thee, thou gnarled sapling?” said a young larch tree to a young oak. “I grow three feet in a year, thou scarcely as many inches; I am straight and taper as a reed, thou straggling and twisted as a loosened withe.” “And thy duration,” answered the oak, “is some third part of man’s life, and I am appointed to flourish for a thousand years. Thou art felled and sawed into palings, where thou rottest and art burnt after a single summer; of me are fashioned battle-ships, and I carry mariners and heroes into unknown seas.” The richer a nature, the harder and slower its development. (T. Carlyle.)

Necessity of holiness

There is no heaven for us, without fitness for heaven. As the official at the Bank of England said to me about some sovereigns I wished to change into notes, “If we take them in here they must be tested.” (B)

The spiritual temple

I. The foundation.

1. Prophets--the Old Testament. Apostles--the New Testament. Jesus Christ--the Divine Being in whom both dispensations are united.

2. This foundation is stable, sure.

3. It gives dignity to the building.

4. It is the only foundation.

II. The superstructure.

1. It will be a united building.

2. It is a progressive building.

3. It is a sanctified building.

III. The materials.

1. Believers in every age and clime.

2. Notice the stones in their natural state.

3. They are derived from different sources.

4. They are in different stages of preparation.

5. They must all be fashioned after the manner of the chief cornerstone.

6. Here is a text by which you may each know whether or not you are in the building.

7. These stones are bought with a price. (A. F. Barfield.)

Christ a builder

Christ builds on through all the ages. For the present, there has to be much destructive as well as constructive work done. Many a wretched hovel, the abode of sorrow and want, many a den of infamy, many a palace of pride, many a temple of idols, will have to be pulled down yet, and men’s eyes will be blinded by the dust, and their hearts will ache as they look at the ruins. Be it so. The finished structure will obliterate the remembrance of poor buildings that cumbered its site. This Emperor of ours may indeed say, that He found the city of brick and made it marble. (A. Maclaren, D. D.)

The temple of the faithful

1. There is a special wisdom required in those who are to dispense the doctrine of faith; they must proceed by line and order. We do not entrust a piece of work of any importance but to those who are masters of their craft. Much more does the spiritual building require workmen who labour as they need not be ashamed (2 Timothy 2:15). And this teaches people how they should submit themselves to be framed and squared according as the ministry requires. Before a rough stone can be conveniently laid, it must be hewed by the mason, polished, and planed, and so brought to the rest of the building. So it is with you: you must be smoothed and planed before you can come to lie in this building. If ye be God’s building, ye must be squared to His model.

2. The faithful have a close union with Christ and one another. As in a house the building, all of it, “must be fitted to the foundation, and every part of it suit one with another, so in this building, which we are, there must be a straight coupling with the foundation, and correspondence one with another. In the material temple (the type of the spiritual) the walls or rows of stone that were in it were so squared that one piece did not bulge out above the other, but being laid together a man would have thought them one entire stone. So all the other things were so contrived, that window answered to window, door to door, chamber to chamber; there was a pleasant proportionableness in everything. In like manner must the multitude of believers be all laid on one foundation, and all of them so even that they seem as one living stone, and every one answering most commodiously to another. And thus it is with the faithful in their union with Christ and with one another. Love makes the saints each seek the good of the other, and be serviceable each to other.

3. True believers grow up from day to day. Even as it is in great buildings, which are not at once begun and perfected, So do the stones of the spiritual temple go on growing till they come to perfection. Where we cease to grow, there we decline; he that wins not, loses. Leave off endeavour to be better, and you will soon cease to be good.

4. Believers are a temple for God’s habitation.

(1) A great dignity.

(2) Defile not the temple of God. To do so is sacrilege.

(3) Avoid all profanation of it.

5. Believers must be sanctified throughout.

6. Believers grow by the power of Christ. The Church still goes forward, in spite of heresies, persecutions, all scandals of life, all the gates of hell, because God is its builder.

(1) Let us look to Him for spiritual edification.

(2) It should comfort us to know that in due time we shall be finished.

God will make up all the breaches and ruins of our sinful nature, and build us up a glorious temple for Himself, wherein He will dwell forever. (Paul Bayne.)

The building

1. Observe the term “groweth,” intimating that the Church is ever enlarging her borders and adding to her members, either by the admission of the children of her members to the waters of baptism, or by the conversion of the heathen, and leading them to the same. And so it will continue, growing and increasing, until the consummation of all things: and God shall have accomplished the number of His elect.

2. Observe the expression, “fitly framed together,” showing the order and subordination of the different members. Not a confused mass of building materials, without shape and order; but set in their several stations, by the great Master of the universe.

3. Observe how the whole glory of this is ascribed not to man, but to our Lord Jesus Christ. In Him the building is framed; in Him it groweth and increaseth; the power to do so coming from Him. (A. P. Perceval, B. C. L.)

The growth of the new kingdom

The growth of the body, on Christ’s part, is spontaneous, and on man’s, consentaneous. “In whom all the building fitly framed together, groweth unto a holy temple in the Lord.” It grows from Christ, but it grows in unity with our consenting affections. Christ never violates human freedom, but works in it, with it, and by it. “What wilt thou that I should do unto thee? Ask, and ye shall receive.” “According to your faith be it unto you.” He would open and develop in us much more of His purity and truth, goodness and beauty; but He waits for our desire, and by processes of wondrous wisdom and gentleness He seeks to beget in us that desire. If the spirit of the flesh in us be ardent, or the spiritual affections be lukewarm, the growth of the new nature will be retarded, or suspended. If it be necessary to receive Christ, in order to salvation, it is equally necessary to walk in Him, in a spirit of watchfulness and prayer, in order to growth. Inasmuch as “all the building is growing in the Lord,” and according to His order, it will, in the end, not only be a glorious temple of humanity, but marvellously adapted for the indwelling and manifestation of God. “I will dwell in them, and I will be their God, and they shall be My people.” I will fill them, and they shall represent My fulness. “The whole building,” the redeemed of every generation, growing more and more into unity with each other, and with Christ, and through Him with all the hidden powers of the Godhead, is a work which is every way worthy of all Almighty Father. To what glory, to what beauty, will the kingdom grow? to what wisdom will its members attain? what will be their powers? what their fellowship? what their individual freedom of action? what their service and end, as one empire in the Son, and in the Father? At present there is much in human souls, much in the constitution of nature, and very much in the strife of the great spirit world, to hinder the full development of God’s purpose in Christ. But all hindrances have their appointed limit. In due time, they will all be overmastered or removed; and God and the redeemed race will come into perfect relationship. (John Pulsford.)

The growth of the structure

The structure is in process of growth. It is not finished--the copestone has not been put upon it. The scaffolding occasionally disfigures it; yet even in its immature state, and with so much that is undeveloped, one may admire its beauty of outline, and its graceful form and proportions. Vast augmentations may be certainly anticipated; but its increase does not mutilate its adaptations, for it grows as “being fitly framed together.” A structure not firm and compact is in the greater danger of falling the higher it is carried; and “if it topple on our heads, what matter is it whether we are crushed by a Corinthian or a Doric ruin?” But this fabric, with walls of more than Cyclopean or Pelasgian strength and vastness, secures its own continuous and illimitable elevation. Provision is thus made for its increase, and without breach or delapidation it rises in height. (J. Eadie, D. D.)

Christian unity

All the redeemed are one body--many members, but still one great incorporation. “Ye are builded together for an habitation of God, through the Spirit.” The materials of a house form no place of abode, while they lie scattered and separated. In the ancient tabernacle, the glory of the Lord did not appear till it was compacted and set up. The Divine presence rested not upon the stones and timber of the Temple till they were framed into the edifice. We may hence infer, that if we would enjoy the promised blessing, we should avoid strifes and divisions, and follow after peace, and the things whereby one may edify the other. (Anonymous.)

The tabernacle of the Most High

I. The Church is a building. Not a heap of stones shot together, but a building. Of old her Architect devised her. Methinks I see Him, as I look back into old eternity, making the first outline of His Church. “Here,” saith He, in His eternal wisdom, “shall be the cornerstone, and there shall be the pinnacle.” I see Him ordaining her length, and her breadth, appointing her gates and her doors with matchless skill, devising every part of her, and leaving no single portion of the structure unmapped. I see Him, that mighty Architect, also choosing to Himself every stone of the building, ordaining its size and its shape; settling upon His mighty plan the position each stone shall occupy, whether it shall glitter in front, or be hidden in the back, or buried in the very centre of the wall. I see Him marking not merely the bare outline, but all the fillings up; all being ordained, decreed, and settled, in the eternal covenant, which was the Divine plan of the mighty Architect upon which the Church is to be built. Looking on, I see the Architect choosing a cornerstone. He looks to heaven, and there are the angels, those glittering stones--He looks at each one of them from Gabriel down; but, saith He, “None of you will suffice. I must have a cornerstone that will support all the weight of the building, for on that stone every other one must lean. O Gabriel, thou wilt not suffice I Raphael, thou must lay by; I cannot build with thee.” Yet was it necessary that a stone should be found, and one too that should be taken out of the same quarry as the rest. Where was he to be discovered? Was there a man who would suffice to be the cornerstone of this mighty building? Ah, no! neither apostles, prophets, nor teachers would. Put them all together, and they would be as a foundation of quicksand, and the house would totter to its fall. Mark how the Divine mind solved the difficulty--“God shall become man, very man, and so He shall be of the same substance as the other stones of the temple; yet shall He be God, and therefore strong enough to bear all the weight of this mighty structure, the top whereof shall reach to heaven.” I see that foundation stone laid. Is there singing at the laying of it? No. There is weeping there. The angels gathered round at the laying of this first stone; and look, ye men, and wonder, the angels weep; the harps of heaven are clothed in sackcloth, and no song is heard. They sang together and shouted for joy when the world was made; why shout they not now? Look ye here, and see the reason. That stone is imbedded in blood. The first is laid; where are the rest? Shall we go and dig into the sides of Lebanon? Shall we find these precious stones in the marble quarries of kings? No. Whither are ye flying, ye labourers of God? “We go to dig in the quarries of Sodom and Gomorrah, in the depths of sinful Jerusalem, and in the midst of erring Samaria.” I see them clear away the rubbish. I mark them as they dig deep into the earth, and at last they come to these stones. But how rough, how hard, how unhewn. Yes, but these are the stones ordained of old in the decree, and these must be the stones, and none other. There must be a change effected. These must be brought in, and shaped and cut and polished, and put into their places. I see the workmen at their labour. The great saw of the law cuts through the stone, and then comes the polishing chisel of the gospel. I see the stones lying in their places, and the Church is rising. The ministers, like wise master builders, are there running along the wall, putting each spiritual stone in its place; each stone is leaning on that massive cornerstone, and every stone depending on the blood, and finding its security and its strength in Jesus Christ, the cornerstone, elect, and precious. Now open wide your eyes, and see what a glorious building this is--the Church of God. Men talk of the splendour of their architecture--this is architecture indeed; neither after Grecian nor Gothic models, but after the model of the sanctuary which Moses saw in the holy mountain. Do you see it? Was there ever a structure so comely as this--instinct with life in every part? There is no house like a heart for one to repose in. There a man may find peace in his fellow man; but here is the house where God delighteth to dwell--built of living hearts, all beating with holy love--built of redeemed souls, chosen of the Father, bought with the blood of Christ. The top of it is in heaven. Part of them are above the clouds. Many of the living stones are now in the pinnacle of paradise. We are here below. The building rises, the sacred masonry is heaving, and, as the cornerstone rises, so all of us must rise, until at last the entire structure, from its foundation to its pinnacle, shall be heaved up to heaven, and there shall it stand forever--the new Jerusalem, the temple of the majesty of God.

1. The Divine Architect makes no mistakes. When our eyes shall have been enlightened, and our hearts instructed, each part of the building will command our admiration. The top stone is not the foundation, nor does the foundation stand at the top. Every stone is of the right shape; the whole material is as it should be, and the structure is adapted for the great end, the glory of God, the temple of the Most High.

2. Another thing may be noticed--her impregnable strength. This habitation of God, this house not made with hands, but of God’s building, has often been attacked, but never taken. What multitudes of enemies have battered against her old ramparts! but they have battered in vain.

3. And we may add, it is glorious for beauty. There was never structure like this. One might feast his eyes upon it from dawn to eve, and then begin again. Jesus Himself takes delight in it. God joys over it with singing (Zephaniah 3:17).

II. But the true glory of the Church of God consists in the fact that she is not only a building, but that she is a habitation. There may be great beauty in an uninhabited structure, but there is always a melancholy thought connected with it. Who loves to see desolate palaces? Who desireth that the land should cast out her sons, and that her houses should fail of tenants? But there is joy in a house lit up and furnished, where there is the sound of men. Beloved, the Church of God hath this for her peculiar glory, that she is a tenanted house, that she is a habitation of God through the Spirit. How many Churches there are that are houses, yet not habitations! I might picture to you a professed Church of God; it is built according to square and compass, but its model has been formed in some ancient creed, and not in the Word of God. There are too many churches that are nothing but a mass of dull, dead formality; there is no life of God there. A house is a place where a man solaces and comforts himself. Our home is the place of our solace, our comfort, and our rest. Now, God calls the Church His habitation--His home. Oh, how beautiful is the picture of the Church as God’s house, the place in which He takes His solace! “For the Lord hath chosen Zion; He hath desired it for His habitation. This is my rest forever: here will I dwell; for I have desired it.”

2. Furthermore, a man’s home is the place where he shows his inner self. There are sweet revelations which God makes in His Church, which He never makes anywhere else.

3. A man’s home is the centre of all he does. Yonder is a large farm. Well, there are outhouses, and hay ricks, and barns, and the like; but just in the middle of these there is the house, the centre of all husbandry. No matter how much wheat there may be, it is to the house the produce goes. It is for the maintenance of the household that the husband carries on his husbandry. Now, God’s Church is God’s centre. Why doth God clothe the hills with plenty? For the feeding of His people. Why is providence revolving? Why those wars and tempests, and then again this stillness and calm? It is for His Church. Not an angel divides the ether who hath not a mission for the Church. It may be indirectly, but nevertheless truly so. All things must minister and work together for good for the chosen Church of God, which is His house--His daily habitation.

4. We love our homes, and we must and will defend them. Ay, and now lift up your thoughts--the Church is God’s home; will He not defend it?

III. The Church is, by and by, to be God’s glorious temple. It doth not yet appear what she shall be. (C. H. Spurgeon.)

Believers God’s habitation

1. Believers have the Lord to dwell with them.

(1) Grieve not, but please this guest.

(2) See the blessedness of all the faithful.

2. By being built on Christ, we come to be a dwelling for God.

3. The Spirit of sanctification makes us a fit habitation for God. (Paul Bayne.)

The spiritual building

I. The materials.

1. Their nature.

2. Their diversity.

3. Their number.

4. Their circumstances.

5. Their value.

II. The basis and plan.

1. The foundation is Christ.

2. The chief cornerstone is Christ.

3. The whole building is constructed by Christ.

4. The excellencies of Christ will be the beauty of the building.

III. The instruments and agency by which this building is constructed and carried on. The Holy Spirit.

1. The vastness of the work requires a universal presence.

2. The difficulty of the work demands infinite resources.

3. The time needed to carry on the work requires a perpetual agency.

IV. The design to be accomplished in this work. “For an habitation of God.” (Isaiah Birt.)

Believers are temples

If there be anything common to us by nature, it is the members of our corporeal frame; yet the apostle taught that these, guided by the Spirit as its instruments, and obeying a holy will, become transfigured; so that, in his language, the body becomes a temple of the Holy Ghost, and the meanest faculties, the lowest appetites, the humblest organs, are ennobled by the Spirit mind which guides them. Thus he bids the Romans yield themselves unto God as those that are alive from the dead, and their members as instruments of righteousness unto God. (F. W. Robertson, M. A.)

Inhabited by the Holy Spirit

I am sitting, on a summer’s day, in the shadow of a great New England elm. Its long branches hang motionless; there is not breeze enough to move them. All at once there comes a faint murmur; around my head the leaves are moved by a gentle current of air; then the branches begin to sway to and fro, the leaves are all in motion, and a soft, rushing sound fills my ear. So with every one that is born of the Spirit. I am in a state of spiritual lethargy, and scarcely know how to think any good thought. I am heart empty, and there comes, I know not where or whence, a sound of the Divine presence. I am inwardly moved with new comfort and hope; the day seems to dawn in my heart, sunshine comes around my path, and I am able to go to my duties with patience. I am walking in the Spirit, I am helped by the help of God, and comforted with the comfort of God. And yet this is all in accordance with law. There is no violation of law when the breezes come, stirring the tops of the trees; and there is no violation of law when God moves in the depths of our souls, and rouses us to the love and desire of holiness. (James Freeman Clarke.)

The rival builders

The story of Rowland Hill preaching against the first Surrey Theatre is very characteristic. The building of Surrey Chapel was going on simultaneously with that of the theatre. In his sermon he addressed his audience as follows:--“You have a race to run now between God and the devil; the children of the last are making all possible haste in building him a temple, where he may receive the donations and worship of the children of vanity and sin! Now is your time, therefore, to bestir yourselves in the cause of righteousness, and never let it be said but what God can outrun the devil!” (Clerical Anecdotes.).