Chrysostom’s Homily on Ephesians 2:11-16

“Wherefore remember, that aforetime ye the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision in the flesh made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.”

There are many things to show the loving-kindness of God. First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, that He hath exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal. “Wherefore,” saith he, “remember;” because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, “Wherefore remember.”—“Wherefore.” Why, “wherefore?” Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; “remember,”—for that remembrance is sufficient to make us grateful to our Benefactor,—“that ye were aforetime Gentiles.” Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.

“Who are called Uncircumcision.”

The honor then of the Jews is in names, their perogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

“By that which is called,” saith he, “Circumcision in the flesh made by hands, that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.

Ye, saith he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, “Ye are fellow-citizens of the saints and of the household of God.” Mark, how far he is from disparaging it. These points, saith he, are indifferent. Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being “without Christ,” the being “aliens from the commonwealth of Israel.” Whereas this circumcision is not “the commonwealth.” Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, “Blessed are they that have been persecuted for righteousness’ sake, for theirs is the kingdom of heaven,” adds the lesser point of consolation, “for so,” saith He, “persecuted they the prophets which were before you.” (Matt. v. 10–12.) For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, “separated,” but “alienated from the commonwealth.” His word is not, “ye took no interest in,” but, “ye had not so much as any part in, and were strangers.” The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

But what were “the covenants of the promise?” “To thee and to thy seed,” saith He, “will I give this land,” (Gen. xvii. 8.) and whatever else He promised.

“Having no hope,” he adds, “and without God.” Though gods indeed they worshipped, but they were no gods: “for an idol is not any thing.” (1 Cor. x. 19.)

Ver. 13–15. “But now, in Christ Jesus, ye that once were far off, are made nigh in the blood of Christ. For He is our peace, who made both one, and brake down the middle wall of partition, having abolished in His flesh the enmity.”

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? “He hath summed up all things that are in heaven, and that are in earth,” and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. “But now,” saith he, “in Christ Jesus, ye that once were far off, are made nigh,” in reference to the commonwealth. For the “far off,” and the “nigh,” are matters of will and choice only.

“For is our peace, Who made both one.”

What is this, “both one?” He does not mean this, that He hath raised us to that high descent of theirs, but that he hath raised both us and them to a yet higher. Only that the blessing to us is greater, because to these it had been promised, and they were nearer than we; to us it had not been promised, and we were farther off than they. Therefore it is that he says, “And that the Gentiles might glorify God for His mercy.” (Rom. xv. 9.) The promise indeed He gave to the Israelites, but they were unworthy; to us He gave no promise, nay, we were even strangers, we had nothing in common with them; yet hath He made us one, not by knitting us to them, but by knitting both them and us together into one. I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. Or put the case again in another way. Let the two be, one a slave, the other an adopted son: and let both offend Him, the one as a disinherited child, the other as a fugitive, and one who never knew a father. Then let both be made heirs, both trueborn sons. Behold, they are exalted to one and the same dignity, the two are become one, the one coming from a longer, the other from a nearer distance, and the slave becoming more noble than he was before he offended.

“And brake down,” he proceeds, “the middle wall of partition.”

What the middle wall of partition is, he interprets by saying, “the enmity having abolished in His flesh, even the law of commandments contained in ordinances.” Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls “the enmity in the flesh,” a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, “Your iniquities separate between you and Me;” (Isa. lix. 2.) for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, whilst the law existed, was not only not abolished, but rather was strengthened; “for the law,” saith the Apostle, “worketh wrath.” (Rom. iv. 15.) Just in the same way then as when he says in that passage, “the law worketh wrath,” he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity. The law was a hedge, but this it was made for the sake of security, and for this reason was called “a hedge,” to the intent that it might form an inclosure. For listen again to the Prophet, where he says, “I made a trench about it.” (Isa. v. 2.) And again, “Thou hast broken down her fences, so that all they which pass by the way do pluck her.” (Ps. lxxx. 12.) Here therefore it means security and so again, “I will take away the hedge thereof, and it shall be trodden down.” (Isa. v. 5.) And again, “He gave them the law for a defence.” (Isa. viii. 20.) And again, “The Lord executeth righteous acts and made known His ways unto Israel.” (Ps. ciii. 6, 7.) It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, “the enmity in His flesh having abolished, the law of commandments.”

How so? In that He was slain and dissolved the enmity therein. And not in this way only but also by keeping it. But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He hath destroyed the very law itself. For he says, “Having abolished the law of commandments contained in ordinances.” Oh! amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself. As if a man, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away. How great loving-kindness were this! What is meant by,

“Having abolished by ordinances?”
For he makes a wide distinction between “commandments” and “ordinances.” He either then means “faith,” calling that an “ordinance,” (for by faith alone He saved us,) or he means “precept,” such as Christ gave, when He said, “But I say unto you, that ye are not to be angry at all.” (Matt. v. 22.) That is to say, “If thou shalt believe that God raised Him from the dead, thou shalt be saved.” (Rom. x. 6–9.) And again, “The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?” or, who hath “brought Him again from the dead?” Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines.

“That he might create in Himself of the twain, one new man.”

Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word “create,” and does not say “change,” in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.

“That He might in Himself of the twain.”

That is, by Himself. He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and produced a glorious one, and one greater than the first creation; and that one, first, was Himself. For this is the meaning of “in Himself.” He Himself first gave the type and example. Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire. He became a Jew by circumcision, He became accursed, He became a Gentile without the law, and was over both Gentiles and Jews.

“One new man,” saith he, “so making peace.”

Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.

“Making peace,” more especially towards God; for this the context shows, for what saith he?

Ver. 16. “And might reconcile them both in one body unto God through the Cross.”

He saith, not merely “might reconcile,” (καταλλάξῃ) but “might reconcile thoroughly” (ἀποκαταλλάξῃ ) indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law.

“In one body,” saith he, and that His own, “unto God.” How is this effected? By Himself, he means, suffering the due penalty.

“Through the cross having slain the enmity thereby.”
Nothing can be more decisive, nothing more expressive than these words. His death, saith the Apostle, hath “slain” the enmity. He hath “wounded” and “killed” it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say “having dissolved,” he does say “having cancelled,” but what is stronger than all, “having slain,” so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who hath destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. “For the mind of the flesh,” saith he, “is enmity against God;” (Rom. viii. 6.) if we are in nothing carnally-minded, there will be no fresh enmity produced, but that “peace” shall remain.

Moral. Think then, how vast an evil is it, when God hath employed so many methods to reconcile us, and hath effected it, that we should again fall back into enmity! This enmity no fresh Baptism, but hell itself awaits; no fresh remission, but searching trial. The mind of the flesh is luxury and indolence, the “mind of the flesh” is covetousness and all kinds of sin. Why is it said the mind of the flesh? While yet the flesh could do nothing without the soul. He does not say this to the disparagement of the flesh, any more than when he says the “natural man,” (1 Cor. ii. 14.) he uses that expression to the disparagement of the soul, for neither body nor soul in itself, if it receive not the impulse which is far above, is able to achieve any thing great or noble. Hence he calls those acts which the soul performs of herself, “natural; ψυχικά” and those which the body performs of itself “carnal.” Not because these are natural, but because, inasmuch as they receive not that direction from heaven, they perish. So the eyes are good, but without light, will commit innumerable errors; this, however, is the fault of their weakness, not of nature. Were the errors natural, then should we never be able to use them aright at all. For nothing that is natural is evil. Why then does he call carnal affections sins? Because whenever the flesh exalts herself, and gets the mastery over her charioteer, she produces ten thousand mischiefs. The virtue of the flesh is, her subjection to the soul. It is her vice to govern the soul. As the horse then may be good and nimble, and yet this is not shown without a rider; so also the flesh will then show her goodness, when we cut off her prancings. But neither again is the rider shown, if he have not skill. Nay he himself will do mischief yet more fearful than that before named. So that on all hands we must have the Spirit at hand. This being at hand will impart new strength to the rider; this will give beauty both to body and soul. For just as the soul, while dwelling in the body, makes it beautiful, but when she leaves it destitute of her own native energy and departs, like a painter confounding his colors together, the greatest loathsomeness ensues, every one of the several parts hastening to corruption, and dissolution:—so is it also when the Spirit forsakes the body and the soul, the loathsomeness which ensues is worse and greater. Do not then, because the body is inferior to the soul, revile it, for neither do I endure to revile the soul because it hath no strength without the Spirit. If one need say anything at all, the soul is deserving of the greater censure than the body; for the body indeed can do no grevious harm without the soul, whereas the soul can do much without the body. Because, we know, when the one is even wasting away, and has no wantonness, the soul is busily employed. Even as those sorcerers, magicians, envious persons, enchanters, especially cause the body to waste away. But besides this, not even luxury is the effect of the necessity of the body, but rather of the inattentiveness of the soul; for food, not feasting, is the object of the necessity of the body. For if I have a mind to put on a strong curb, I stop the horse; but the body is unable to check the soul in her evil courses. Wherefore then does he call it the carnal mind? Because it comes to be wholly of the flesh, for when she has the mastery, then she goes wrong, as soon as ever she has deprived herself of reason, and of the supremacy of the soul. The virtue therefore of the body consists in this, in its submission to the soul, since of itself the flesh is neither good nor evil. For what could the body ever do of itself? It is then by its connection that the body is good, good because of its subjection, but of itself neither good nor evil, with capacity, however, both for one and for the other, and having an equal tendency either way. The body has a natural desire, not however of fornication, nor of adultery, but of pleasure; the body has a desire not of feasting, but of food; not of drunkenness, but of drink. For in proof that it is not drunkenness that is the natural desire of the body, mark how, whenever you exceed the measure, when you go beyond the boundary-lines, it cannot hold out a moment longer. Up to this point it is of the body, but all the rest of the excesses, as e.g., when she is hurried away into sensualities, when she becomes stupefied, these are of the soul. For though the body be good, still it is vastly inferior to the soul, as lead is less of value than gold, and yet gold needs lead to solder it, and just so has the soul need also of the body. Or in the same way as a noble child requires a conductor, so again does the soul stand in need of the body. For, as we speak of childish things, not to the disparagement of childhood, but only of those acts which are done during childhood; so also are we now speaking of the body.

Yet it is in our power, if we will, no longer to be in the flesh, no, nor upon the earth, but in heaven, and in the Spirit. For our being here or there, is not determined so much by our position, as by our disposition. Of many people, at least, who are in some place, we say they are not there, when we say, “Thou wast not here. And again Thou art not here.” And why do I say this? We often say, “Thou art not at (ἐν) thyself, I am not at (ἐν) myself,” and yet what can be more material (a stronger instance of corporeal locality) than this, that a man is near to himself? And yet, notwithstanding, we say that he is not at himself. Let us then be in ourselves, in heaven, in the Spirit. Let us abide in the peace and in the grace of God, that we may be set at liberty from all the things of the flesh, and may be able to attain to those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory, and might, and honor, now and henceforth, and for ever and ever. Amen.

Remember That You Were Hopeless

by John Piper – Listen

This is the word of God to us this morning. Let us obey it together and not resist its discomfort. This is the word of God: “Remember that at one time you Gentiles . . . were without Christ, alienated from the commonwealth of Israel, strangers to the covenants of promise, having no hope and without God in the world” (Ephesians 2:11, 12). It is a command, not a suggestion. “Remember that you were hopeless!” It is not something that Paul found people doing, and then said, “Stop doing that. It is bad for you.” It is part of the Christian walk. It is important. It is not to be leapfrogged over so that we only begin reading at verse 13: “But now in Christ Jesus you who once were far off have been brought near.” That kind of leapfrogging has landed the church plop in the kettle of lukewarm Christianity, wondering what’s gone wrong.

The Path to Lukewarm Christianity

Why do we pray, but with so little fervor and affection? Why do so many sing, but scarcely from the heart and with such blank expressions? Why are so few hearts breaking for the lost people around them? Why do not more of us say spontaneously and repeatedly with Dr. Bill Widen, “The greatest thing in the world is to be saved”? Why isn’t the experience of salvation like the first morning of vacation, with the sun rising over the lake, and the air crisp and clear, and the fish biting, and the bacon sizzling, and all the family healthy and happy, instead of being like a grey drizzly day with a hole in the tent and everyone grumbling? Why is lukewarm love for Jesus so common and white-hot devotion so rare? One of the reasons is this: You can’t bring the burner of commitment and affection up to white-hot if you short-circuit God’s heating element and jump the current from Ephesians 2:10 to 2:13. Part of God’s heating element to intensity our affection and deepen our devotion is the command, “Remember! Remember! Remember that we were hopeless!” I can think of no better Sunday to drive home this word of God to Bethlehem Baptist Church than the last Sunday of the year.

The doctrine for our consideration, then, is this: It is of great spiritual benefit to remember the hopeless condition in which we were and would yet be without salvation by grace alone through Jesus Christ. To make the doctrine plain and useful, the questions we should answer are 1) What should we remember? 2) How should we remember? 3) What are the objections to such remembering? 4) Why is such remembering so beneficial?

What Should We Remember?

First, then, what does the text teach us to remember. “Remember that (before Christ brought you near through his death on the cross) you were separated from Christ, alienated from the commonwealth of Israel, strangers to the covenants of promise, having no hope and without God in the world.” The first thing to notice here is that salvation is of the Jews (John 4:22). For a non-Jew, a Gentile like me, to have any hope at all, I must cease to be alienated from the commonwealth of Israel. I must become a fellow citizen of Israel (2:19) and a fellow-heir of their promises (3:6). There is no salvation outside the true Israel. When redemptive history arrived at the incarnation it did not split into two histories: one for the redemption of Israel, and one for the redemption of the Gentiles. Instead it opened and expanded so as to embrace all believing Gentiles into the people of God, the true Israel. According to Ephesians 3:4–6 Paul teaches a mystery which had not been fully revealed in the Old Testament but is now heralded as the good news to us Gentiles, namely, that (v. 6) “the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” As Paul says elsewhere, “If you are Christ’s, then you are Abraham’s offspring, heirs according to the promise” (Galatians 3:29). By faith Gentiles join the “true circumcision” (Philippians 3:3), and become “sons of Abraham” (Galatians 3:9) and “real Jews” (Romans 2:29). Even though we are wild olive shoots, yet by faith we are grafted in to share the rich root of the cultivated olive tree (Romans 11:17). Therefore, we must never boast as though somehow a Gentile program has replaced a Jewish one. We are simply and graciously and freely granted to have a part in the promise to Abraham. There is only one people of God, the vessels of mercy, the true Israel, whom “God has called not only from the Jews but also from the Gentiles” (Romans 9:24; Ephesians 2:15).

I count it the most precious of all things as a Gentile to be saved by being joined to Christ, the seed of Abraham, and becoming an heir of all the glory promised to God’s people Israel. I am excited that the true Israel’s destiny is now my destiny and all the promises made to her are my promises. I feed on my heritage in the Old Testament day by day. I stand on tiptoe in expectation looking for my Messiah and the establishment of the glorious kingdom of the Son of David. But if I am to love him as I ought, if he is to find faith on the earth when he comes, then I must do what the text says and remember, remember, remember that once I was not joined to Christ but cut off from him in ignorance and unbelief. Once I was not a fellow citizen in Israel, but alienated from the commonwealth. Once I was not a fellow heir of the promises, but a stranger to all God’s covenants. And therefore I was entirely without God and without hope. In other words, Paul says we ought to remember from what we have been saved. We ought to call to mind our condition before and without Christ.

If you, like me, trusted Christ as your savior when you were very young, you might be tempted to say here, “I have nothing to remember. I have only known faith. I have no great conversion story.” I don’t believe Paul wrote this text just for people with dramatic conversion stories. He is writing it for all Gentiles to urge us to reflect on what our plight would be apart from the mystery of Christ which makes us fellow heirs of grace. And the plight is simply and awfully being without God and, therefore, without hope.

What does it mean to be “without God”? This phrase comes after the statement that we were strangers to the covenants of promise. Therefore, the opposite of being “without God” is probably found in some of the covenants in the Old Testament. For example, God says to Abraham in Genesis 17:7,

I will establish my covenant between me and you and your descendants after you . . . to be God to you and to your descendants after you.

And in Jeremiah 31:33 the Lord says,

This is the covenant I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it upon their hearts; and I will be their God, and they will be my people.

You may remember from our study of the covenant of Abraham that when God says he will be their God, he means he will be for them and not against them. It means they will be the beneficiaries of all that an infinitely powerful and loving God can give. This included justification (that is, the forgiveness of sins), the working of all affairs for their good, and the gift of a glorious eternal life.

Therefore, when Paul says to us, “Remember that you were without God,” he didn’t just mean, “Remember that you once lacked some knowledge about God.” He meant, “Remember that God was once not your God, and that he would not be yet, apart from the gospel.” And if he was not our God, then he was not for us but against us; he was not our justifier but our condemner; not eternal life but eternal damnation lay before us. And it’s just this that Paul wants us to remember. Remember that apart from Christ, almighty God would be against us; apart from Christ, we would be storing up wrath for ourselves on the day of the righteous judgment of God (Romans 2:4, 5; Ephesians 2:3); apart from the free and unmerited mercy of Christ, we would go away into “eternal punishment” (Matthew 25:46). Or, as Paul says in a single phrase, we would be utterly “without hope.”

Therefore, in answer to our first question, what we are to remember, we are to remember the entirety of our hopeless condition apart from the mercy of God in Jesus’ death and resurrection.

How Should We Remember?

The second question was, How should we remember? And I mean “how” in two senses: what is the nature of this remembering, and what are the methods to help us remember? Surely Paul does not mean remember merely in the sense of “have in mind,” be cognizant of. Surely he means, let it grip you. Let the memory seize you and move you. Feel the memory. Feel the plight you have been saved from. An intellectual recollection of facts will be of no spiritual benefit if it does not move the heart. Almost all Christians can list what they have been saved from if you ask them. But they don’t feel it. It does not move them. It’s not real to them. It’s like the lady in the circus who spins on the wheel while the knife thrower pretends to throw knives around her. If you ask her at the end, “Don’t you feel glad that’s over? Aren’t you happy you’re still alive?” she says, “It’s just a trick. The knives pop out of the wheel. What’s to get excited about? It’s just a fake threat.” And so it seems to be with many Christians: if they remember their plight without Christ at all, they remember it like a fake threat. They have never begun to imagine the horror of the reality from which they have been saved. But when Paul says, “Remember that you were hopeless,” he does not mean, “Treat your plight without Christ like a fake threat.” He means, “Know it, feel it, be gripped by it.”

And by what methods can we obey this command? I’ll mention four practical means that I try to use. 1) Pray that God will make your heart soft and sensitive; that he will grant you to be moved by the truth. 2) Then ponder the realities of your plight without Christ—unassuaged guilt, meaningless existence, omnipotent justice against you, and eternal punishment in hell. Lay the Scriptures before you and skip no verses. 3) Then as you move through life and see the misery of the world, the physical suffering of disease and mutilation, the emotional suffering of depression and all manner of retardation and disturbance and abnormality, and the moral wickedness of hardened sinners—as you see every case, say, “There but for the absolutely free and unmerited grace of God go I.” I don’t mean that suffering people are without grace. I only mean that all the misery and corruption we see should remind us that our plight without Christ would in the end be worse than all. 4) The fourth means of remembering our former plight with feeling is to use our imagination. Create situations in your mind of being almost dead and then saved. Imagine the time when you couldn’t swim and you stepped in a hole in the lake bottom and lost your footing and went under, and how you hugged your daddy’s neck when he grabbed you just in time. Imagine being five years old with mom shopping at Christmas time in Dayton’s downtown, and all of a sudden she’s gone and you look around in terror and big tears well up in your eyes, and how you hug her skirt when she finds you. Imagine going rock-climbing and somehow maneuvering onto a sheer face without a safety rope and suddenly finding yourself in a position where you know that if you move you will fall. You can barely inhale without losing balance. Do you not kiss the rope that falls from above?

God has given us prayer, Scripture, living illustrations of misery, and imaginations that we might remember and feel how horrid it would be to have God against us and no hope forever.

What Objections Are There to Such Remembering?

The third question we asked had to do with objections to this doctrine. I only have time to deal with one. How can the command to remember our hopelessness be squared with Paul’s statement in Philippians 3:13, 14?

Brothers, I do not consider that I have already attained (perfection); but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal of the upward call of God in Christ Jesus.

When Paul says that he forgets what lies behind, is he contradicting his command that the Ephesians remember what lies behind? No, indeed. The context has in view something very different to forget in Philippians 3:13 than to remember in Ephesians 2:12. In Philippians 3 Paul has just said that he counts all things as loss for the surpassing value of knowing Christ. His great aim is to share Christ’s sufferings, be conformed to his death, and attain to the resurrection of the dead. But then he cautions the church not to think that the strides he has made in this direction approach perfection. No. I don’t consider that I have attained, but forgetting all this, I press on to greater attainments. Paul is not interested in keeping a record of his spiritual attainments. He does not care much about remembering how far he has come with Christ. He cares about how much farther there is to go. Not how much of Christ he has, but how much there is yet to know. Remembering in Philippians 3 would be a threat to humility and a boon to pride. Remembering in Ephesians 2 is a threat to pride and a boon to humility.

Why Is Such Remembering So Beneficial?

And that brings us to our final question. Why is such remembering as Paul commands in Ephesians 2:12 so beneficial? Why is calling to mind and feeling our plight without Christ such an important and valuable spiritual exercise? I’ll mention just three of the benefits. The first one is illustrated in Ezekiel 16, namely, remembering the days of our hopelessness guards us from boasting in our redeemed newness and from trusting in whatever small beauty the Lord may be resurrecting out of the catastrophe of our lives. In Ezekiel 16 God pictures Israel as a baby thrown out to die which he finds and rears and marries and decks with splendor. It’s a picture of what God does with every one of us who trusts him. Listen. Verse 6:

When I passed by you and saw you weltering in your blood, I said to you in your blood, “Live and grow up like a plant of the field.” And you grew up and became tall and arrived at full maidenhood; your breasts were formed, and your hair had grown; yet you were naked and bare. When I passed by you again and looked upon you, behold, you were at the age for love; and I spread my skirt over you, and covered your nakedness: yea, I plighted my troth to you and entered into a covenant with you, says the Lord God, and you became mine. Then I bathed you with water and washed off your blood from you, and anointed you with oil. I clothed you also with embroidered cloth and shod you with leather, I swathed you with fine linen and covered you with silk . . . (13b) You grew exceedingly beautiful and came to regal estate. And your renown went forth among all the nations because of your beauty, for it was perfect through the splendor which I had bestowed upon you, says the Lord God. But you trusted in your beauty, and played the harlot because of your renown . . . (22) And in all your abominations and your harlotries you did not remember the days of your youth, when you were naked and bare, weltering in your blood.

Had they remembered, they would not have trusted in their beauty and boasted in their newness and played the harlot. They would have stayed humble and lowly. The beauty of being redeemed is always in danger of becoming self-righteousness and pride. But remembering our plight apart from Christ is a precious preventative of such pride. Let us use it!

The second benefit of such remembering is that it makes us cherish our forgiveness more. It makes us love Christ more intensely. It makes us feel the wonder of the justification of the ungodly by faith. It makes us say with Dr. Widen, “The greatest thing in the world is to be saved!” Do you remember what happened when Jesus went to eat with Simon the Pharisee (Luke 7:36ff.)? A prostitute, who had found unexpected forgiveness and cleansing from Jesus, came in and “weeping she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.” The Pharisee objected, and Jesus told him a parable: “A certain creditor had two debtors; one owed five hundred denarii, the other fifty. When they could not pay, he forgave them both. Now which of them will love him more?” Simon answers correctly, the one who owed most, and Jesus simply says, “That is why the prostitute is moved to tears and you aren’t. He who is forgiven little loves little.”

Now Jesus does not mean that Simon the Pharisee is not guilty of grave sins. He called self-righteous Pharisees sons of hell. He means that if we are aware of the gravity of our sin, if we remember how terrible our plight would be without him, we would be moved. We would cherish him. Words of affection to Christ would not hang in our throats like a foreign language. We would not sing with blank faces. Business men would speak endearingly of him. Teenagers would not blush to praise his name. We would not pray with rote mechanics, if we remembered and felt the misery for the plight from which we are saved apart from all merit of our own. If you feel you are forgiven little, you will love little. Remembering is a great spiritual benefit because it will help us cherish our forgiveness more deeply. I do not believe it is possible to cleave to Christ with white-hot devotion if we do not remember and feel what our plight would be without him.

The last benefit of such remembering that I want to mention is illustrated in Ezekiel 20:42–44, namely, that it helps us exalt the righteousness of God as the great ground of our salvation and hope. If you have ever known the mingling of joy and shame when someone forgives you and treats you kindly in spite of your sin, then this text may not seem so strange to you. It’s a promise of salvation to Israel, but not without the memory of sin.

And you shall know that I am the Lord, when I bring you into the land of Israel, the country which I swore to give to your fathers. And there you shall remember your ways and all the doings with which you have polluted yourselves; and you shall loathe yourselves for all the evils you have committed. And you shall know that I am the Lord, when I deal with you for my name’s sake, not according to your evil ways, nor according to your corrupt doings, O house of Israel, says the Lord God.

The two things go hand in hand, the loathing of sinful self and the exaltation of God who does all things for the sake of his name. I want us to be a people who are utterly, thoroughly, radically God-centered; purged of all boasting in ourselves; and aflame with a white-hot love for Jesus Christ who loved us and gave himself for us.

Therefore, I beseech you, “Remember that you were once separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.”

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Race and Cross

by John Piper – Listen

Ephesians 2:11-22

Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision ” by the so-called “Circumcision,” which is performed in the flesh by human hands – 12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity. 17 AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR; 18 for through Him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, 20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, 21 in whom the whole building, being fitted together, is growing into a holy temple in the Lord, 22 in whom you also are being built together into a dwelling of God in the Spirit.

Tomorrow is Martin Luther King Day. In 1983, the Congress established the third Monday of every January as a national holiday in honor of Martin Luther King, Jr. and what he stood for. King’s birthday is January 15 and, if he had not been assassinated in 1968in Memphis, Tennessee, he would have been 71 years old yesterday.Imagine what our recent history might have been had Martin Luther King lived during the seventies and eighties and nineties andtrumpeted his vision during all those years!

Why do I mark this day with a sermon on racial relations each year? – this is the fourth year. There are more reasons than I can tell you. But let me tell you some of them. The main reason is in today’s text, Ephesians 2:11-22 and it has to do with the glory ofthe cross of Christ. I will come to that in a few minutes. But there are personal reasons that might help you understand why it is something I feel a burden to do.

Growing Up White in South Carolina

Start with my growing-up years. I grew up in Greenville, South Carolina. You need to know something of the psyche of this statewhere I spent the first eighteen years of my life. The population of South Carolina in 1860 was about 700,000. Sixty percent of these were African Americans (420,000) and all but 9,000 of these were slaves.1 That’s a mere 140 years ago. On December 20, 1860, South Carolina was the first state to secede from the Union, largely in protest over Abraham Lincoln’s election as an anti-slavery president. And it was in Charleston, South Carolina that the Civil War began. Ninety-five years later, when I was nine years old in Greenville, the segregation was absolute: drinking fountains,public rest rooms, public schools, bus seating, housing,restaurants, waiting rooms and – worst of all – churches, including mine.

And I can tell you from the inside that, for all the rationalized glosses, it was not “separate but equal,” it was not respectful, and it was not Christian. It was ugly and demeaning. I have much to be sorry about, and I feel a burden to work against the mindset and the condition of heart that I was so much a part ofin those years. And it goes on. South Carolina today will not give state workers a holiday tomorrow and many pride themselves on flying the Confederate flag.

Another Little Boy

Across town from where I grew up, in the same city, five year solder than I, another little boy was growing up on the other side of the racial divide. His name was Jesse Jackson. I learned last summer that his mother loved the same radio station my mother did:WMUU, the voice of Bob Jones University. But there was a big difference. The very school that broadcast all that Bible truth would not admit blacks. And the large, white Baptist church not far from Jesse Jackson’s home wouldn’t either. This was my hometown.And as an aside I ask, should we be surprised that some of the strongest black leaders got their theological education at liberal institutions (like Chicago Theological Seminary, where Jackson went), when our fundamental and evangelical schools, especially inthe south, were committed to segregation?

Waking Up

God had mercy on me. In the year that I started seminary in California -1968 – Martin Luther King was shot and killed. These were explosive days and I was fortunate to have professors who cared about the issues and were committed to finding the Biblical perspective on racial relations. One of those professors, Paul Jewett, compiled a 200-page syllabus of readings for us called”Readings in Racial Prejudice.” These readings were absolutely shocking. You can’t read about the crimes of vicious hatred toward blacks and come away without trembling. The Introduction of that syllabus ends like this:

And now let us listen to the groans of Frederick Douglass, feel the lash with Amy, endure the satire of DuBois, and measure the wrath of Malcolm X; let us contemplate the pathos of black childhood and the tragedy of black womanhood. And let us not forget that “he who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.” And let us also remember that if God has given us a revelation of the true nature of man,surely we will render account if we do not live in the light of that revelation, and especially so if we are called to the holy office of the Christian ministry.2

Those were powerful days in my life. And now, thirty yearslater, by God’s amazing grace, I am called to “the holy office of the Christian ministry,” and God has given us a revelation of the true nature of man, and I will render an account of my life and ministry to God as to whether I have lived and preached in the light of that revelation. Hence some of my passion for this weekend and this message.

As secular as the Civil Rights movement was in the sixties,there is no denying the profound Christian impulses that throbbed at the center of it, especially in the life and background of Martin Luther King, Jr. – as imperfect as he was. One little glimpse of it can be seen in the way his father responded to King’s receiving the Nobel Peace prize in 1964. King and other dignitaries were gathered in Oslo, Sweden, and about to celebrate, when the elder King stepped in and said,

“Wait a minute before you start all your toasts to each other.We better not forget to toast the man who brought us here, and here’s a toast to God.” Then in a quavering voice, he told what his son’s prize meant to him. “I always wanted to make a contribution,and all you got to do if you want to contribute, you got to ask the Lord, and let him know, and the Lord heard me and, in some special kind of way I don’t even know, he came down through Georgia and he laid his hand on me and my wife and he gave us Martin Luther King,and our prayers were answered.”3

Called to Be More than We Are

Well, I want “to make a contribution” too, as Dr. King, Sr.said. So I asked God’s help, and he came up through Minnesota – I don’t even know how – and laid his hand on me and Noel, and gave us Karsten and Benjamin and Abraham and Barnabas and Talitha Ruth, andhe gave us a church at the middle of a racially diverse city, and he gave us a people, and he gave us a fresh mandate four years ago for our church in these words:

Against the rising spirit of indifference, alienation and hostility in our land, we will embrace the supremacy of God’s loveto take new steps personally and corporately toward racial reconciliation, expressed visibly in our community and in ourchurch. (Fresh Initiative #3 in Bethlehem’s Vision Statement booklet)

We are called as a church to be something more than we are in living out a manifest, visible racial harmony at the center of the city. To help you see this, and to call you to it, I turn with you now to listen to one clear word from God about racial harmony inour church. This is the ultimate reason for preaching on this issue: God has something to say about it and about how we live together as a church.

“No Longer Strangers and Aliens”

First, let’s notice how this text begins and ends. In verses11-12 it begins with a description of the alienation between Jews and Gentiles -specifically Jewish Christians and Gentiles.”Therefore remember that formerly you, the Gentiles in the flesh,who are called “Uncircumcision ” by the so-called “Circumcision,”which is performed in the flesh by human hands – remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise,having no hope and without God in the world.”

Then in verses 19-22 the text ends with a description of the reconciliation between Jewish Christians and Gentile Christians.”So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whomyou also are being built together into a dwelling of God in the Spirit.”

List the changes and the way Paul exults in the change in relationships. First in verse 19 two negatives and two positives:1) No longer strangers, 2) no longer aliens, 3) fellow citizens with the saints, 4) part of the same household of God. Then inverse 20 he describes the one common foundation of this new unity:”the foundation of the apostles and prophets” with Christ Jesus as the cornerstone. Then in verses 21-22 he says that this new unity of Jew and Gentile built on Christ’s saving work and his apostles’ teachings is a single building built for the unspeakable privilege of housing God. Verse 21: the church (of reconciled Jew and Gentile) is a temple. And what is a temple? Verse 22 tells us: “a dwelling of God in the Spirit.”

That is what God is aiming at in our salvation: a new people(one new man, verse 15) that is so free from enmity and so united in truth and peace that God himself is there for our joy and for his glory forever. That’s the aim of reconciliation: a place for God to live among us and make himself known and enjoyed forever and ever.

Now keep in mind here that the divide between Jews and Gentiles was not small or simple or shallow. It was huge and complex and deep. It was, first, religious. The Jews knew the one true God, and Christian Jews knew his Son, the Messiah, Jesus Christ. Then thedivide was cultural or social with lots of ceremonies and practices like circumcision and dietary regulations and rules of cleanliness and so on. These were all designed to set the Jews apart from the nations for a period of redemptive history to make clear the radical holiness of God. Then the divide was racial. This was a bloodline going back to Jacob, not Esau, and Isaac, not Ishmael,and Abraham, not any other father. So the divide here was as big or bigger than any divide that we face today between black and white or red and white, or Asian and African-American.

Reconciliation and Unity out of Alienation and Separation

So here is the question: What happened between verses 11-12 that describes the alienation and separation between Jews and Gentiles,and verses 19-22 that describes the full reconciliation and unity?

Here we could preach for days. These verses, 13-18, are so richand thick with doctrine that it would take days to unpack it all.So I will leave many questions unanswered and make one main point that I think is the most essential thing.

What happened between the alienation of verses 11-12 and the reconciliation of verses 19-22? The answer is that Jesus Christ,the Son of God died – and he died by design. Yes, he rose and is alive. But the emphasis here falls on his death. Where do we see it? We see it in the word “blood” in verse 13b: “You who formerly were far off have been brought near by the blood of Christ.” We seeit in the word “flesh” in verse 15, “. . . abolishing in His flesh the enmity.” And we see it in the word “cross” in verse 16, “. ..and might reconcile them both in one body to God through the cross.”

The rest of the text is Paul’s explanation of how the blood of Christ – his death in the flesh on the cross – removes the enmity between God and Jew, God and Gentile and Jew and Gentile, and,therefore, by implication, between every ethnic group of Christians who are in Christ who has become our peace. I won’t go into that,as profound and wonderful as it is.

A New Creation – One New People

Let me take this one point and draw things to a close with it and apply it to us as a church. The point is that God aims to create one new people in Christ who are reconciled to each other across racial lines. Not strangers. Not aliens. No enmity. Not far off. Fellow citizens of one Christian “city of God.” One temple fora habitation of God. And he did this at the cost of his Son’s life.We love to dwell on our reconciliation with God through the death of his Son. And well we should. It is precious beyond measure – to have peace with God (Romans 5:9-10).

But let us also dwell on this: that God ordained the death of his Son to reconcile alien people groups to each other in one body in Christ. This too was the design of the death of Christ. Think on this: Christ died to take enmity and anger and disgust and jealousy and self-pity and fear and envy and hatred and malice and indifference away from your heart toward all other persons who are in Christ by faith – whatever the race.

Now here is one concluding implication of this. Paul says in Galatians 6:14 – and I hope we say with him – “May it never be that I would boast, except in the cross of our Lord Jesus Christ.” Is this one of the great aims of our church – never to boast save in the cross of Jesus? Does this not mean, among other things, that week in and week out we want the meaning and the worth and the beauty and the power of the cross of Christ – the death of Christ,the shed blood of Christ – to be seen and loved in this place? Do we not want that? Is that not why we exist – to spread a passion for the supremacy of God in the death of his Son?

And if the design of the death of his Son is not only to reconcile us to God, but to reconcile alienated ethnic groups to each other in Christ, then will we not display and magnify the cross of Christ better by more and deeper and sweeter ethnic diversity and unity in our worship and life? If Christ died – mark this! DIED – to make the church a reconciled body of Jew and Gentile, “red and yellow, black and white” and every shade of brown, then to glory in the cross is to glory in the display of the fruit of that cross.

And So . . .

At the risk of sounding trite on such a great theme and a great goal, I will give you some very practical exhortations:

1) Welcome newcomers every week. Make a weekly aim to welcome someone you don’t know. The loneliest place in the week is in the commons with two hundred bustling people. Talk to the people you don’t know.
2) Invite people of different ethnic backgrounds to church with you.
3) Be glad when different ethnic elements are used in the service.
4) Ponder the cross of our Lord Jesus and what it means.

5) Pray toward more wisdom and sensitivity.

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Israel and Us Reconciled in One Body

by John Piper – Listen

Ephesians 2:11-22

Therefore remember, that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands—remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in his flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity. And He came and preached peace to you who were far away, and peace to those who were near; for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together is growing into a holy temple in the Lord; in whom you also are being built together into a dwelling of God in the Spirit.

Last week we saw from Ephesians 1:23 that our destiny as the body of Christ is to be the fullness with which Christ fills all in all. The key that unlocked the meaning of that destiny was Ephesians 3:10 which says that “the manifold wisdom of God will be made known through the church to the rulers and authorities in the heavenly places.” In other words, God aims to make the church, the body of Christ, into a showcase of the glory of his perfections. God will fill the universe with the glory of his Son by putting the body of his Son, the church, on display. He will hold up the church and say to heaven and hell: this is the glory of my Son, his bride, his body, his church.

What Was Israel’s Destiny?

But Paul was a Jew. He knew his Old Testament well. He lived in the hope of that book. And so there was a problem with seeing the church as the embodiment and “fullness” of the glory of God and his Son. The problem was that this was Israel’s destiny. God had made these promises to Israel. Now Paul is saying that the church, made up of Jews and Gentiles, will be God’s people, the glory of God’s Son and the fullness of the Messiah’s glory in the world.

God Had Chosen Israel as His Own Special Possession

Remember that God had chosen Israel from all the peoples on the earth for his own special possession and had given promises to this people unlike that to any other.

For example in Deuteronomy 14:2 Moses reminds the people of Israel,

You are a people holy to the LORD your God, and the LORD has chosen you to be a people for his own possession, out of all the peoples that are on the face of the earth.

And in Isaiah 43:1 we read,

Thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by name, you are mine.”

God Was Israel’s God in a Unique Way

And not only are they his people, but he is their God in a very unique and special way. The heart and essence of the covenant that God made with Israel in Genesis 17:7 is this: “I will establish my covenant between me and you and your descendants after you . . . to be God to you and to your descendants after you.” And when he reaffirms it at the Exodus, he says to them, “I will take you for my people and I will be your God; and you shall know that I am the Lord your God” (Exodus 6:7).

So Israel was God’s chosen people, he was their God. And Romans 9:4–5 spells out the privileges that status implied: to Israel “belonged the sonship, the glory, the covenants, the giving of the law, the worship, the promises . . . and according to the flesh [theirs was] the Christ, who is God over all blessed for ever.”

The Reason God Chose Israel to Receive Privileges

The privileges were unspeakably great. And the reason God chose Israel and gave them these privileges is clear from Isaiah 49:3,

And [God] said to me, “You are my servant, Israel, in whom I will be glorified.”

Or in Jeremiah 13:11 God says that he chose Israel and made them his own possession “that they might be for me a people, a name, a praise, and a glory.” God’s aim was to fill the universe with his glory and praise through what he did with this people Israel.

Paul is saying, that’s the destiny of the church. How can this be?

Seeking Biblical Truth or Political Correctness?

A while back I called up the main rabbi at Temple Israel, over on Hennepin Avenue (Stephen Pinsky at the time) and invited him to lunch. We went to Rudolph’s (not Pizza Hut) and had a very frank, and sometimes tense, talk about Jews and Christians.

The conclusion of that talk was that the rabbi solved the problem of Jews and Christians like this: God has two plans to bless people. One is the Jewish covenant; and the other is the Christian covenant. Jews do not have to be Christians and Christians do not have to be Jews in order to be blessed. Both can get to God their own way: with Jesus (for Christians) or without Jesus (for Jews).

This is a common idea today among those in Jewish-Christian dialogue. And this idea will win the day wherever people place the new authority of politically correct speech above the old authority of the Bible. The new authority today says that if an idea can be made to sound tolerant or respectful of differences or pluralistic or compassionate, then that idea is good to endorse. Notice, I don’t say, “That idea is true,” because “truth” is emphatically not a politically correct concept. The claim to truth is arrogant and intolerant and disrespectful of differences and undemocratic and uncompassionate. The concept of truth is ruled out by the new authority precisely because it makes people feel put down who don’t agree. And the first and great commandment of the new authority is “Thou shalt not make anyone feel put down.”

It doesn’t matter what your intentions are and what your words mean. All that matters is that someone claims to feel put down when you speak a truth that they don’t share. So in the new authority of our day the victim is always right. Because they know infallibly whether they feel put down or not. And there is no defense against this authority because all your protests about your true intention or the loving value of truth are vetoed by the new absolute, namely, of how people feel about what you say.

And so if you say, for example, that there are not two covenants between man and God: one for Jews and one for Christians, but there is only one covenant and one way to be reconciled to God, then your claim to truth will be vetoed by the new authority as intolerant, disrespectful, undemocratic, unpluralistic, offensive, anti-Semitic, and dangerous. The issue of truth will not even be raised. The issue is: how will it make people feel? And, how arrogant will it make you look?

So you will have to choose this morning whether you will submit to the new authority (of so-called political correctness) that increasingly rules our society, or whether you will submit to biblical authority. I say biblical authority not my authority, and so let’s look at the text more closely so that you can see for yourselves how Jew and Gentile relate to each other, and to God, and to the body of Christ.

A New People of God United by Jesus

Start with Ephesians 2:12 which describes what our condition was as Gentiles before Jesus the Messiah came. “Remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.” That’s where we start. Then Jesus comes, and all that changes. Look at verse 19, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household.”

The same summary statement is given in Ephesians 3:6 where Paul defines the mystery of Christ that he preaches: “to be specific, [the mystery of Christ is] that the Gentiles are fellow-heirs [with the Jews] and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel.”

What happened? Once we were separated from Christ, now Christ himself has drawn near to us. Once we were excluded from the commonwealth of Israel, now we are fellow citizens in Israel. Once we were strangers to the covenants of promise, now we are fellow partakers of the promise. Once we were without hope, now we are fellow heirs of all God has to give. Once we were without God in the world, now we are members of God’s household.

And the whole picture here is not that we move into these blessings on separate, parallel tracks apart from Israel—them, without Jesus, and us, with Jesus—but that we move into them together on one track—through one Savior, one cross, one body, one new man, one Spirit to one Father. The picture here is that the true Israel becomes the church of Christ and the church of Christ emerges as the true Israel. And what unites this new people is Jesus. They are the people of Jesus. Not Jew and Greek, not slave and free, not male and female, not barbarian, Scythian, free, but Christ is all and in all (cf. Galatians 3:28; Colossians 3:11).

Christ Made Jew and Gentile One in the Church

Now let’s be more precise and notice the actual words that prove this oneness of Jew and Gentile in the new people of God.

Verse 14: “He is our peace, who made both groups [Jews and Gentiles] into one.” Christ did not come to open a second alternative way to God. He came to make Jew and Gentile one in his church.

Verse 15b: ” . . . that in himself he might make the two [Jew and Gentile] into one new man, thus establishing peace.” Here he pictures the church as a single person. Once there were Jewish persons and Gentile persons. Now Christ comes and unites them to himself so that “in himself” there would be only one new person, namely, Christ: There is neither Jew nor Gentile, but Christ is all and in all (Colossians 3:11). Christ is the one new man. Which leads us naturally to verse 16 where Jew and Gentile are the one body of the one new man.

Verse 16: ” . . . and [that Christ] might reconcile them both [Jew and Gentile] in one body to God.” The reconciling work of Christ brings people to God not in two alien bodies, one rejecting him (Jewish) and one trusting him (Christian). Christ brings Jew and Gentile to God in one body, the church.

And not only in one body, but also in one Spirit. Verse 18: “For through him [Christ] we have access in one Spirit to the Father.” So Paul sums up this great unified work of salvation in 4:4–6, “There is one body and one Spirit, just as also you were called into the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.”

Paul’s Answer to the Problem

So what is Paul’s answer to the problem that God chose Israel to be the fullness of his glory and yet now promises that glory to the church? His answer is that the true Israel has become the church and the church has emerged as the true Israel.

There had always been a faithful remnant of believing Jews in physical, ethnic Israel. These were the true Israel. Not all Israel was true Israel (Romans 9:6). But some were. And when Jesus the Messiah came, the proof of whether a Jew was part of the true Israel was whether he confessed Jesus as the Son of God or denied him. John said, “No one who denies the Son has the Father. He who confesses the Son has the Father also” (1 John 2:23). And Jesus said, “He who does not honor the Son, does not honor the Father who sent him” (John 5:23). If you reject Jesus, you reject God; and if you reject God, you are not part of true Israel.

Jesus is the point in redemptive history where the true Israel becomes the church of Christ and the church (Jew and Gentile) emerges as the true Israel.

There Are Not Two Ways of Salvation

There are not two saving covenants. There are not two saved peoples. And the reason is that there are not two ways of salvation. Verse 16 shows us the unifying foundation of salvation and the people of God. “[Christ] reconciled them both [Jew and Gentile] in one body to God through the cross, by it having put to death the enmity.” Jews needed the cross and Gentiles needed the cross. After centuries of animal sacrifices that pointed forward to the True Sacrifice, Jews needed to be reconciled to God and Gentiles needed to be reconciled to God. There was enmity not only between Jew and Gentile, but at root there was enmity between Jews and God and Gentiles and God that needed to be overcome by the peace-making work of Christ.

So there was one great work of salvation on the cross when Jesus died to remove the enmity between God and Jew and between God and Gentile. And he did this reconciling work not separately but in one body, the church. Jew and Gentile are reconciled to God in Christ. That is why being reconciled to God means being reconciled to each other. That is why there cannot be two peoples and two tracks to heaven. For there is one way to be reconciled to God: Christ reconciles us to God by uniting us to himself. And that means we become one body, Jew and Gentile.

Implications

1. Being the body of Christ means that we have been brought into a Jewish inheritance. We have our salvation because we are fellow citizens with Israel and have become heirs of the promise of Abraham—that God would be the God of his descendents. The root of God’s covenant with Israel supports us the grafted in branches; we do not support the root (Romans 11:18). We are not an independent body over against Israel. We have been grafted in to the true Israel. God forbid that anyone would distort the good news of Christ’s reconciling work into anti-Semitism. The new authority of “politically correct” speech will call it that. But God, who wills the salvation of Israel, does not call it that. Our hearts’ desire and prayer to God is that Israel be saved (Romans 10:1)—that Israel according to the flesh become with us the true Israel, the body of Christ.
2. The body of Christ is a body where unreconciled relationships are so at odds with the reality of what Christ has done in creating the body that they cannot endure without casting doubt on a person’s true participation in the body. This is one of the great practical challenges of being the body of Christ at Bethlehem. We must be a reconciling people because we are a reconciled people. Not a people who do not offend and get offended. But a people who are soon on the road to reconciliation.

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John Wesley’s Notes on Ephesians 2

Ephesians 2

Verse 1. And he hath quickened you – In the nineteenth and twentieth verses of the preceding chapter, St. Paul spoke of God’s working in them by the same almighty power whereby he raised Christ from the dead. On the mention of this he, in the fulness of his heart, runs into a flow of thought concerning the glory of Christ’s exaltation in the three following verses. He here resumes the thread of his discourse. Who were dead – Not only diseased, but dead; absolutely void of all spiritual life; and as incapable of quickening yourselves, as persons literally dead. In trespasses and sins-Sins seem to be spoken chiefly of the gentiles, who knew not God; trespasses, of the Jews, who had his law, and yet regarded it not, ver. 5. The latter herein obeyed the flesh; the former, the prince of the power of the air.

Verse 2. According to the course of this world – The word translated course properly means Read more

John Darby’s Commentary on Ephesians 2

Ephesians 2

In chapter 2 [4] the operation of the power of God on earth, for the purpose of bringing souls into the enjoyment of their heavenly privileges, and thus of forming the assembly here below, is presented, rather than the unfolding of the privileges themselves, and consequently that of the counsels of God. It is not even these counsels; it is the grace and the power which work for their fulfilment, by leading souls to the result which this power will produce according to those counsels. Christ is first seen, not as God come down here and presented to sinners, but as dead, that is, where we were by sin, but raised from it by power. He for sin had died; God had raised Him from the dead, and set Him at His own right hand. We were dead in our trespasses and sins: He has quickened us together with Him. But as it is the earth that is in question, and the operation of power and grace on the earth, the Spirit naturally speaks of the condition of those in whom this grace works, in fact of the condition of all. At the same time, in the earthly forms of religion, in the system that existed on earth, there were those who were nigh and those who were far off. Now we have seen that in the full blessing of which the apostle speaks the nature of God Himself is concerned; in view of which, and to glorify which, all His counsels were settled. Therefore outward forms, although some of them had been established provisionally on the earth by God’s own authority, could now have no value. They had served for the manifestation of the ways of God as shadows of things to come, and had been connected with the display of God’s authority on earth among men, maintaining some knowledge of God-important things in their place; but these figures could do nothing as to bringing souls into relationship with God, in order to enjoy the eternal manifestation of His nature, in hearts made capable of it by grace, through their participation in that nature and reflecting it. For this, these figures were utterly worthless; they were not the manifestation of these eternal principles. But the two classes of man, Jews and Gentles, were there; and the apostle speaks of them both. Grace takes up persons from both to form one body, one new man, by a new creation in Christ.

In the first two verses of this chapter he speaks of those who were brought out from among the nations that knew not God-Gentiles, as they are usually called. In verse 3 he speaks of the Jews–”We all also,” he says. He does not enter here into the dreadful details contained in Romans 3,[5] because his object is not to convince the individual, in order to shew him the means of justification, but to set forth the counsels of God in grace. Here then he speaks of the distance from God in which man is found under the power of darkness. With regard to the nations, he speaks of the universal condition of the world. The whole course of the world, the entire system, was according to the prince of the power of the air; the world itself was under the government of him who worked in the hearts of the children of disobedience, who in self-will evaded the government of God, although they could not evade His judgment.

If the Jews had external privileges; if they were not in a direct way under the government of the prince of this world (as was the case with the nations that were plunged in idolatry, and sunk in all the degradation of that system in which man wallowed, in the licentiousness into which demons delighted to plunge him in derision of his wisdom); if the Jews were not, like the Gentiles, under the government of demons, nevertheless in their nature they were led by the same desires as those by which demons influenced the poor heathen. The Jews led the same life as to the desires of the flesh; they were children of wrath, even as others, for that is the condition of men; they are in their nature the children of wrath. In their outward privileges the Israelites were the people of God; by nature they were men as others. And remark here these words, “by nature.” The Spirit is not speaking here of a judgment pronounced on the part of God, nor of sins committed, nor of Israel having failed in their relationship to God through falling into idolatry and rebellion, nor even of their having rejected the Messiah and so deprived themselves of all resource-all of which Israel had done. Neither does He speak of a positive judgment from God pronounced on the manifestation of sin. They were, even as all men, in their nature the children of wrath. This wrath was the natural consequence of the state in which they were[6] Man as he was, Jew or Gentile, and wrath, naturally went together, even as there is a natural link between good and righteousness. Now God, though in judgment taking cognisance of all that is contrary to His will and glory, in His own nature is above all that. To those who are worthy of wrath He can be rich in mercy, for He is so in Himself. The apostle therefore presents Him here as acting according to His own nature towards the objects of His grace. We were dead, says the apostle-dead in our trespasses and sins. God comes, in His love, to deliver us by His power–”God, who is rich in mercy, according to his great love wherewith he loved us.” There was no good working in us: we were dead in our trespasses and sins. The movement came from Him, praised be His name! He has quickened us; not only that-He has quickened us together with Christ. He had not said in a direct way, that Christ had been quickened, although it may be said, where the power of the Spirit in Himself is spoken of. He was however raised from the dead; and, when we are in question, we are told that all the energy by which He came forth from death is employed also for our quickening; and not only that; even in being quickened we are associated with Him. He comes forth from death-we come forth with Him. God has imparted this life to us. It is His pure grace, and a grace that has saved us, that found us dead in sins, and brought us out of death even as Christ came out of it, and by the same power, and brought us out with Him by the power of life in resurrection-with Christ, [7] to set us in the light and in the favour of God, as a new creation, even as Christ Himself is there. Jews and Gentiles are found together in the same new position in Christ. Resurrection has put an end to all those distinctions; they have no place in a risen Christ. God has quickened the one and the other with Christ.

Now, Christ having done this, Jews and Gentiles, without the differences which death had abolished, are found together in the risen and ascended Christ, sitting together in Him in a new condition common to both-a condition described by that of Christ Himself.[8] Poor sinners from among the Gentiles, and from among the disobedient and gainsaying Jews, are brought into the position where Christ is, by the power which raised Him from the dead and set Him at God’s right hand,[9] to shew forth in the ages to come the immense riches of the grace which had accomplished it. A Mary Magdalene, a crucified thief, companions in glory with the Son of God, all we who believe, will bear witness to it. It is by grace we are saved. Now we are not yet in the glory: it is by faith. Would any one say that at least the faith is of man? No[10] it is not of ourselves in this respect either; all is the gift of God; not of works, in order that no one may boast. For we are His workmanship.

In how powerful a way the Spirit puts God Himself forward, as the source and operator of the whole, and the sole one! It is a creation, but, as His work, of a result which is in accordance with His own character. Now it is in us that this is done. He takes up poor sinners to display His glory in them. If it is the operation of God, assuredly it will be for good works: He has created us in Christ for them. And observe here that if God has created us for good works, these must in their nature be characterised by Him who has wrought in us, creating us according to His own thoughts. It is not man who seeks to drawnigh to God, or to satisfy Him by doing works that are pleasing to Him according to the law-the measure of that which man ought to be; it is God who takes us up in our sins, when there is not one moral movement in our hearts (”none that understandeth, none that seeketh after God”), and creates us anew for works in accordance with this new creation. It is an entirely new position that we are placed in, according to this new creation of God-a new character that we are invested with according to the pre-determination of God. The works are pre-determined also according to the character which we put on by this new creation. All is absolutely according to the mind of God Himself. It is not duty according to the old creation.[11]

All is the fruit of God’s own thoughts in the new creation The law disappears with regard to us even as to its works; together with the nature to which it applied. Man obedient to the law was man as he ought to be according to the first Adam; the man in Christ must walk according to the heavenly life of the second Adam, and walk worthy of Him as the Head of a new creation, being raised up with Him, and being the fruit of the new creation-worthy of Him who has formed him for this very thing (2 Cor. 5: 5).

The Gentiles therefore enjoying this ineffable privilege-although the apostle does not recognise Judaism as a true circumcision-were to remember from whence they had been taken; without God and without hope as they were in the world, strangers to all the promises. But however far off they had been, now in Christ they were brought nigh by His blood. He had broken down the middle wall, having annulled the law of commandments by which the Jew, who was distinguished by these ordinances, was separated from the Gentiles. These ordinances had their sphere of action in the flesh. But Christ (as living in connection with all that), being dead, has abolished the enmity to form in Himself of the two-Jew and Gentile-one new man; the Gentiles brought nigh by the blood of Christ, and the middle wall of partition broken down, to reconcile both to God in one body; having by the cross not only made peace, but destroyed-by grace that was common to both, and to which one could make no more claim than the other, since it was for sin-the enmity that existed, till then, between the privileged Jew and the idolatrous Gentile far from God, abolishing in His flesh the enmity, the law of commandments contained in ordinances.

Having made peace, He proclaimed it with this object to the one and the other, whether far off or nigh. For by Christ we all-whether Jews or Gentiles-have access by one Spirit to the Father. It is not the Jehovah of the Jews (whose name was not called upon the Gentiles); it is the Father of Christians, of the redeemed by Jesus Christ, who are adopted to form part of the family of God. Thus, albeit a Gentile, one is no longer a stranger or foreigner; one is of the christian and heavenly citizenship; of the true house of God Himself. Such is grace. As to this world, being thus incorporated in Christ, this is our position. All, Jew or Gentile, thus gathered together in one body, constitute the assembly on earth. The apostles and prophets (of the New Testament) form the foundation of the building, Christ Himself being the chief corner stone. In Him the whole building rises to be a temple, the Gentiles having their place, and forming with the others the dwelling-place on earth of God, who is present by His Spirit. Firstly, he looks at the progressive work which was being built on the foundation of the apostles and prophets, the whole assembly according to the mind of God; and, secondly, he looks at the union which existed between the Ephesians and other believing Gentiles and the Jews, as forming God’s house on the earth at that moment. God dwells in it by the Holy Ghost.[12]

Chapter 1 had set before us the counsels and purposes of God; beginning with the relationship of the sons and the Father, and, when the operation of God is spoken of, the assembly as the body of Christ united to Him who is Head over all things. Chapter 2, treating of the work which calls out the assembly, which creates it here below by grace, sets before us this assembly on the one hand, growing up to a holy temple, and then as the present habitation of God here below by the Spirit.[13]

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[4] It is this power which, raising the saints with Christ from the death of sin, and uniting them to Him the head, forms their relationship to Him as His body. The first part of the chapter gave our individual relationship to the Father, in that Christ is the firstborn among many brethren. Here we come to corporate relationship to Christ, the last and risen man. Up to the second part of the prayer we have the counsels of God. From the latter part we have the operations of power to accomplish them. And it is here our union with Christ first comes in, which, though God’s counsels as to it are revealed, yet spiritually is wrought now, as seen in chapter 5.

[5] Take especial notice here, that, in the Ephesians, the Spirit does not describe the life of the old man in sin. God and His own work are everything. Man is viewed as dead in his sins; that which is produced is therefore entirely of God, a new creation on His part. A man who lives in sin must die, must judge himself, must repent, by grace be cleansed; that is, he is dealt with as a living man. Here man is without any movement of spiritual life: God does everything; He quickens and raises up. It is a new creation.

[6] Faith, when taught by the word, always goes back to this: judgment refers to deeds done in the body. But we were dead in sins-no living movement of the heart towards God. We do not (John 5) come into judgment, but are passed from death unto life.

[7] Here it is a wholly new creation, and the new estate is looked at simply in itself. We were dead towards God in our old one. Man is not looked at here as alive in sins and responsible, but as entirely dead in them, and created again: hence in this part of the epistle we have no forgiveness, no justification. The man is notlooked at as a living responsible man. In Colossians we are risen with Christ, but “having forgiven you all trespasses” which Christ had borne in coming down into death. Here, too, we have not the old man, and death brought into it, though both walk and the old man are recognised as facts, though not in connection with resurrection. In Colossians we have; even when “dead in your sins” is spoken of, it is added, “and the uncircumcision of your flesh,” for it is dead towards God. The epistle to the Romans looks at responsible man in the world; hence you have fully justification, death to sin, and no resurrection with Christ. The man is a living man here, though justified, and alive in Christ.

[8] It is not merely life communicated (that we had in Romans), but a totally new place and standing which we have taken, life having the character of resurrection out of a state of death in sins. And here we are not viewed as quickened by Christ, but quickened with Him. He is the raised and glorified man.

[9] In Colossians the saints are only seen risen with Christ, with a hope laid up for them in heaven, and are called to set their affections on things above, where Christ and their life with Him are hid. Moreover their resurrection with Christ is only an administrative one for this world in baptism, in connection with faith in the power which raised Christ. We have no union of Jews and Gentiles in Him as risen and in heavenly places. Indeed in Colossians, Gentiles only are before the mind of the apostle.

[10] I am quite aware of what critics have to say here as to gender; but it is equally true as to grace, and to say, “by grace . . . and that not of yourselves,” is simply nonsense; but by faith might be supposed to be of ourselves, though grace cannot. Therefore the Spirit of God adds, “and that [not it] not of yourselves: it is the gift of God.” That is, the believing is God’s gift, not of ourselves. And this is confirmed by what follows, “not of works.” But the object of the apostle is to shew that the whole thing was of grace and of God-God’s workmanship-a new creation. So far, grace and faith and all go together.

[11] Not that God does not recognise the relationships He had originally formed-He does fully when we are in them; but the measure of the new creation is another thing

[12] It is exceedingly important in these days to see the difference between this progressive building, never complete till all believers who are to form Christ’s body are gathered in, and the present temple of God on earth. In the former Christ is the builder. He carries it on without fail, and the gates of hell cannot prevail against it. This is not yet complete nor viewed as a whole till built. Hence in the Epistles we never find a builder in this case: in Peter, “unto whom coming as to a living stone, ye also as living stones are built up”; so here, in Ephesians, it grows to a holy temple in the Lord. But, besides this, the present manifested professing body is looked at as a whole on earth; and man is looked at as building. “Ye are God’s building” (1 Cor. 3). “I, as a wise masterbuilder, have laid the foundation: let every man take heed how he buildeth thereon.” Man’s responsibility comes in, and the work is the subject of judgment. It is the attributing to this the privileges of the body, and of that which Christ builds, that has produced popery and all that is akin to it. The corrupt thing which is to come under judgment is falsely clothed with the security of Christ’s work. Here in Ephesians 2 we find not only the progressive and surely constructed work, but the present building together as a fact in the blessing of it, without reference to human responsibility in building.

[13] Chapter 2 speaks indeed of the body (v. 16); but the introduction of the house is a new element and requires some development. Although the work which is accomplished in the creation of the members who are to compose the body is all of God, it is accomplished on earth. The counsels of God have in view, first individuals, to place them near Himself, such as He would have them; then, having exalted Christ above every name now or hereafter, gives Him to be head of the body, formed of individuals united to Christ in heaven over all things. They will be perfect according to their Head. But the work on earth, if it gathers together the new-born, gathers them together on the earth. Now that which answers here below to the presence of Christ in heaven is the presence of the Holy Ghost on earth. The individual believer is indeed the temple of God, but in this chapter it is the whole body of Christians formed on earth that is spoken of; they become the house, the dwelling-place, of God on the earth. Wonderful and solemn truth. Immense privilege and source of blessing; but equally great responsibility. It will be observed that, in speaking of the body of Christ, we speak of the fruit of God’s eternal purpose and own operation; and, although the Spirit may apply this name to the assembly of God on earth, as accounted to be composed of real members of Christ, nevertheless the body of Christ, as formed by the quickening power of God according to His eternal purpose, is composed of persons united to the Head as real members. The house of God, as now set up on earth, is the fruit of a work of God, here entrusted to men, not the proper object of His counsels (though the city in Revelation in a measure answers to it). In so far as it is the work of God, it is evident that this house is composed of those who are truly called of God, and so God set it up, and as it is spoken of here (compare Acts 2: 47). But we must not confound the practical result of this work, accomplished in the hands of men, and under their responsibility (1 Cor. 3), with the object of the counsels of God. A true member of Christ can no one be without being really united to the Head, neither a true stone in the house; but the house can be the dwelling-place of God, although that which is not a true stone may enter into its construction. But it is impossible that one not born of God should be a member of the body of Christ. See the preceding note.

Matthew Henry’s Commentary on Ephesians 2:11-13

n these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, etc., v. 11. As if he had said, “You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God.” Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, etc., that is, “You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance.” Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, v. 12. “At that time, while you were Gentiles, and in an unconverted state, you were,” 1. “In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him.” It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ’s church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life—no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian’s hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God.

The apostle proceeds (v. 13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, etc. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He beholds the proud afar off. “But now in Christ Jesus, etc., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh.” They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.