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Advent 2025: Peace – Ephesians 2:13-18 · Providence Baptist Church - Sermons

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Paul's letter to the Ephesians.
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You may remember last year's love candle,
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! Pop quiz. Who preached it?
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! It was Jake. I looked it up.
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!
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This morning, but it is a part two for Jake.
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So, this is the peace candle.
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And if I were to title this message, it would be this.
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Christ is peace.
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Christ makes peace.
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Christ proclaims peace.
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That's our structure.
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So, if you're taking notes, that's the three points of the body of this message.
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Christ is peace.
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Christ makes peace.
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Christ proclaims peace.
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So, before we get there, what is peace?
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What do you think of when you think of peace?
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You may think of world events, wars.
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You may think of the Big C Church, Universal Church, and peace within it.
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Or maybe the local church.
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Or maybe your family.
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Or maybe inside your marriage and your children.
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You think of desiring to have a peaceful home, maybe.
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Maybe you think of the reason we long for peace,
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and that is because of sin.
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You may think of peace and sin.
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It's the reason we all long for peace, whether we know it or not.
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All these are important and necessary.
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I don't want to say they're not.
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But I think there are two categories that would help us think
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that the text really brings out here of peace.
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There's two types.
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I'm going to call them horizontal peace and vertical peace.
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Horizontal peace could be worldly peace,
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not worldly in a negative sense,
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but in a sense that our relationships to one another would be horizontal.
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It's horizontal peace, having peace with one another.
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But the second one,
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and it's more of a biblical sense of peace,
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I'm going to call vertical peace.
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It's our vertical relationship with us as a creation,
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with our creator.
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That's our vertical peace,
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or heavenly peace, maybe.
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And here's one of my points here.
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One cannot rightly understand horizontal peace with one another
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unless we understand vertical peace between us and God.
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And so with worldly peace,
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let's take those two in turn.
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With worldly peace or horizontal peace,
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it's maybe an absence of war,
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absence of strife,
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absence of conflict,
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spouses or your children.
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It's concerned with peace only between others,
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and that's why I say horizontal.
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And at the center of this is man.
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It's not negative.
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It just is one aspect of two.
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And I think we naturally only emphasize this horizontal peace.
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So in this way,
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we often, oftentimes,
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it's the offender who initiates the process of reconciliation
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with the offended.
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Meaning, so let's take your children, for example.
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So one child offends another.
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No peace.
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It is out.
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It's out absolute war in your house between these two children.
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And you encourage them to,
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the one who offended,
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you talk to them and they,
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you encourage them to initiate the process
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of reconciling with their sibling,
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who was the offended.
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But we will come back to this at the end.
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And this is actually not how God has dealt with us.
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Even though that is good and necessary for horizontal peace,
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it's different for vertical peace,
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as our text and whole Bible teaches.
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So before we get to that,
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pray with me.
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Father, I ask that you would help me during this time
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to have clear words
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that everyone here would hear your word and your truth
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and not my words.
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Help the gospel be clear.
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Help our concept of peace to be more of what you desire
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and what you have done
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more than what we do.
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Help us to keep our eyes on you,
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especially during this season,
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that we can look and see true peace with you
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through your son.
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Amen.
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So let's do a little biblical theology of peace here.
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So heavenly peace.
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Here at the Old Testament,
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it teaches that if we were to divide the Old Testament
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into two parts,
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it would be law and prophets.
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Law, a means of making peace with God,
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was through sacrifice.
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Through sacrificial law,
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it was a means of making peace with God.
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God established that through the first five books
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of the Old Testament.
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And it was how to make peace with God.
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But astute Bible readers would know
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that Israel, once given to the law,
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never had actual peace.
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If you read, you read through kings,
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like judges and kings.
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It is an absolute wreck
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of what the law meant for it to be,
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to bring peace before God and his people.
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So the prophets make this clear.
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There is a change in language
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that makes what was concealed in the law
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made it a little more clear in the prophets,
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in which the New Testament will make completely clear
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through Christ.
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But the prophets,
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there's a need for a redeemer
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who emerges,
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who emerges this figure,
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who will embody peace
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and bring it to his people.
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This person will embody peace himself
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and bring it to his people.
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So we actually already,
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we're going to talk about two texts here
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and we already read together,
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which is perfect,
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Isaiah 9, 6 and 7,
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but listen to it as I read.
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Isaiah 9, 6 and 7.
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For to us a child is born,
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to us a son is given,
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and the government shall be upon his shoulder
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and his name shall be called Wonderful Counselor,
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Mighty God, Everlasting Father,
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Prince of Peace.
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Of the increase of his government
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and of peace,
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there will be no end
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on the throne of David
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and over his kingdom
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to establish it
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and to uphold it
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with justice
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and with righteousness
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from this time forth
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and forevermore.
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The zeal of the Lord of hosts
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will do this.
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One more we'll look at
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is Haggai 2, 9.
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Haggai 2, 9 says,
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the later glory of this house
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shall be greater than the former,
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says the Lord of hosts.
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And in this place,
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I will give peace,
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declares the Lord of hosts.
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So this all is driving
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at the opening of the New Testament.
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So the Christmas story.
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So if you,
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in Luke chapter 1,
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2,
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in Zechariah's prophecy,
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at the very end of Zechariah's prophecy,
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says,
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to give light to those
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who sit in darkness
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and in the shadow of death,
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to guide our feet
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into the way of peace.
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Harking back to the Old Testament prophecy
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that we just read.
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Luke 2,
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this is the angels
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to the shepherds.
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And you all know this.
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Glory to God in the highest
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and on earth peace
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among those with whom
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he is pleased.
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On earth peace.
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And later,
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Peter in Acts,
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preaching on the conversion
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of the Gentiles
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in Acts chapter 10,
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Peter says,
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as for the word
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that he sent to Israel,
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preaching good news
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of peace
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through Jesus Christ.
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He is Lord of all.
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Making it clear
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that this peace on earth
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comes through one man
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and that man is Christ.
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Now,
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this earthly,
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or this heavenly,
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this vertical peace
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is concerned with,
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like I said,
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creator and his creation.
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That's why I say vertical.
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And at the center of this
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is God.
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It is Christ.
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One cannot rightly understand
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horizontal peace
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unless we understand
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the vertical peace
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displayed through Christ's
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sacrificial death
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on the cross.
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So,
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for that long intro,
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please turn with me
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or look down
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in your copy of God's word
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to Paul
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writing to
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the church of Ephesus
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in chapter 2.
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And I will read
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11 and 12,
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but our main text
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will be 13 through 18.
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So,
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verse 11.
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Therefore,
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remember that at one time,
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or we could say formerly,
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you were Gentiles
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in the flesh,
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called the uncircumcision
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by what is called
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the circumcision,
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which is made
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in the flesh by hands.
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Remember
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that you were
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at that time
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separated from Christ,
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alienated from
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the commonwealth
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of Israel
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and strangers
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to the covenants
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of promise,
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having no hope
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and without God
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in the world.
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And here's our text.
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But now,
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but now in Christ Jesus,
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you who were,
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once were,
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we could say formerly,
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far off,
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have been brought near
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by the blood
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of Christ.
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For he himself
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is our peace,
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who has made us
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both one
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and has broken down
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in his flesh
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the dividing wall
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of hostility.
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By abolishing
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the law of commandments
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expressed in ordinances,
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that he might create
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in himself
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one new man
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in place of the two,
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so making peace,
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and might reconcile
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us both to God
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in one body
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through the cross,
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thereby killing
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the hostility.
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And he came
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and preached peace
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to you
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who were far off,
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and peace
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to those
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who were near.
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For through him
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we both
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have access
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in one spirit
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to the Father.
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Before we jump in
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too deeply,
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let's look at this
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from above.
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So if we're thinking
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about structure
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and how Paul
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is structuring
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his argument,
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it would help us
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to understand
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his message
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more deeply.
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So if you've ever
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been,
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if you're a guy
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and been to our
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Sunday evening
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times of prayer,
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we have a Bible study.
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I always ask
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two questions
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of a text,
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and are there
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any repeated words,
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and are there
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any contrasts?
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And it helps us
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to look at a text
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more deeply.
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So if we ask,
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what are the contrasts?
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Paul loves
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his contrasting.
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There are many.
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So just,
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I'm going to list off
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some that you may
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have already
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picked up on.
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There's the far off
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to the near.
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There's the peace
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to the hostility.
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There's both
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into one.
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And then there's
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one new man,
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and we could say
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two men.
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And there's
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reconcile,
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and there's
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the cross.
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All these contrasts
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helps us understand
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the structure here.
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Are there any
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repeated words?
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Do you see
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any repeated words?
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There's actually
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a couple.
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Only,
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I'll just point out
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two here.
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There are three.
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There's actually,
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before we deep dive
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into the repeated words,
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there's a Trinitarian
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formula here.
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I wonder if you
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caught it here.
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The Trinity
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is clear
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in this text,
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actually,
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if we think about
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are there any
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repeated words.
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So the repeated word
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I'm going to
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give your attention
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to is both
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in one.
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That both
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in one
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is repeated
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three times
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in connection
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with one person
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of the Trinity.
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So both
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in one.
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So if you look
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at verse 14,
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it's the Son.
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So verse 14,
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He Himself
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is our peace.
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He has made
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us both
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one
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and has broken
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down in His flesh
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the dividing wall
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of hostility.
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Who is He Himself?
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Who has made?
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It is Christ,
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the Son.
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In verse 16,
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it's the Father.
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Notice,
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He might reconcile us
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both to God
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in one body.
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Who?
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God.
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To God.
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And then
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the Holy Spirit
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in verse 18,
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at the very last.
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For through Him
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we both
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have access
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in one Spirit
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to the Father.
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In one Spirit,
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the Holy Spirit.
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There's a Trinitarian
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shape to this text
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as well.
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Other words
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repeated?
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Obviously,
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there's peace.
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So,
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Christ is our peace
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in 14.
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Christ made peace
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in 15.
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17,
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Christ proclaimed
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peace.
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So I'm going to say
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at the center of this
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is the last part
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of verse 15.
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So making peace.
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peace.
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So,
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there are two,
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for our structure,
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if the center
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is so making peace,
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if there's three times
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He's using the word peace,
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I'm going to take
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so making peace
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the middle.
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The first
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and the last part,
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I hope you probably
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thought about this,
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it's mirrored image.
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The first
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corresponds to the last
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and vice versa.
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And it's
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based on
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the far
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and near
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imagery.
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So,
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verse 13,
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you who once
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were far off
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have been brought
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near.
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That's verse 13
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in the beginning.
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But,
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last,
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verse 17,
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you who were
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far off,
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you were
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near.
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They're mirrored.
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And so,
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in the middle
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is making peace.
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Christ
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making peace.
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And the far
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is being brought
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near.
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And that's
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what,
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that's the connection.
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Christ
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is peace.
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Christ
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makes peace.
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Christ
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proclaims
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peace.
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So,
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for our first point,
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verses 13
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and 14,
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Christ
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is
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peace.
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So,
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look with me,
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verse 13.
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But,
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now,
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in Christ
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Jesus,
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you
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once,
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we'd say
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formerly,
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were far off,
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have been brought
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or moved
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near
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by the blood
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of Christ.
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Those who
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are far
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away,
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that is
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another word
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for saying
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Gentiles.
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Gentiles,
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and we can see
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that in verse 11
16:17
above,
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that we just read.
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Those who are
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far away,
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but have been
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brought near,
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this figurative
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moving,
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brought near
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by the blood
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of Christ.
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Now,
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if we think
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about the Gentiles
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and those
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who are far
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away,
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being moved
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near,
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this is already
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pointing to,
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after our text,
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in verse 19,
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this,
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using the temple
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language for the
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people of God,
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from 19 to the
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end of the chapter.
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And,
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if you think,
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what is the temple?
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The temple is
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where God
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dwells.
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God dwells
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with his people
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in the temple.
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And,
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Paul is
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referencing
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that relationship
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from the far
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away
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to the near,
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because what's
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nearest is
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God dwelling
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with his people.
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And,
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that's why he uses
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the temple
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language
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after our text,
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from 19 to the
17:12
end of the
17:12
chapter.
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And,
17:14
to make it clear
17:15
how this happens,
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Paul writes,
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by the blood
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of Christ.
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It's the means
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by which
17:23
those who are
17:25
far off,
17:25
have been
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brought near.
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It's the means
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by which,
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far off to near
17:31
by the blood
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of Christ.
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Verse 14,
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for he himself
17:37
is our
17:38
peace,
17:39
who has made
17:40
us both
17:41
one,
17:42
and has broken
17:43
down in his
17:44
flesh the dividing
17:45
wall of
17:47
hostility.
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That last part,
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and has broken
17:50
down in his flesh
17:51
the dividing
17:52
wall of hostility.
17:52
If we were
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going to be a
17:53
little more
17:54
literalistic,
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we could render
17:55
it something
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like,
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and destroy
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the fence
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or barrier
17:59
that divides.
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That is,
18:01
the hostility
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in his
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flesh.
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So,
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when we see,
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for he himself
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is our peace,
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Christ himself
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is our peace.
18:13
When you see
18:13
is in scripture,
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you can put
18:15
an equal sign.
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So,
18:17
peace equals
18:18
Christ.
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Christ.
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That is the
18:20
vertical peace.
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And this
18:24
is the first
18:25
of the two
18:26
into one
18:26
concept of
18:27
the Trinitarian
18:28
formula.
18:29
Who is making
18:29
both into one?
18:30
Christ,
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the Son.
18:32
Which,
18:32
this formula,
18:33
if you are
18:33
astute,
18:34
you will know
18:35
he does it
18:35
twice for the
18:36
Son.
18:37
Only once for
18:38
the Father,
18:38
once for the
18:39
Holy Spirit.
18:41
But who is
18:41
both?
18:43
Who is the
18:43
two?
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Who is the,
18:45
we could say
18:46
it is both
18:46
groups.
18:47
It is Gentiles
18:49
and Israel.
18:52
Two groups.
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Gentiles and
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Israel.
18:55
We can see
18:55
this in verse
18:56
11 with
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Gentiles,
18:57
verse 12
18:58
with Israel.
18:59
It is not
19:00
as if Gentiles
19:00
are against
19:01
Israel,
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or Israel
19:02
is against
19:03
Gentiles.
19:04
It is not
19:04
that.
19:05
They are not
19:05
opposed to
19:06
each other.
19:06
What he is
19:07
bringing together
19:07
is it is not
19:08
against each
19:09
other,
19:09
but both
19:10
have been
19:11
hostile to
19:12
God.
19:13
They have
19:13
the same
19:14
problem.
19:15
That is the
19:15
connection between
19:16
the two
19:17
groups,
19:17
but into
19:19
one,
19:20
and there is
19:20
one solution
19:21
to their
19:22
problem.
19:23
They have a
19:24
sin problem,
19:25
both,
19:26
but now
19:27
there is
19:27
one solution.
19:31
And thus,
19:31
the two
19:32
becoming one
19:33
by the
19:34
blood of
19:35
Christ.
19:35
Both groups
19:36
into one
19:37
by the
19:37
blood of
19:38
Christ.
19:40
And hostility,
19:41
it is not
19:41
with those
19:42
two groups,
19:43
it is with
19:43
God,
19:43
the vertical.
19:44
So,
19:46
Christ is
19:47
peace,
19:48
Christ makes
19:49
peace.
19:51
Journal of
19:51
me,
19:52
15,
19:53
verse 15,
19:55
Christ makes
19:56
peace.
19:57
By abolishing
19:59
the law of
20:00
commandments
20:01
expressed in
20:02
ordinances,
20:03
that he might
20:04
create in
20:05
himself one
20:07
new man in
20:08
place of the
20:09
two,
20:10
so making
20:11
peace.
20:13
So making
20:14
peace.
20:14
This is the
20:15
center of
20:15
the text
20:15
here.
20:18
This
20:18
abolishing
20:19
word we
20:20
should pause
20:22
on.
20:22
It could
20:22
be something
20:23
like nullifying,
20:24
but it's
20:25
also using
20:26
up,
20:27
invalidating,
20:29
setting aside,
20:30
setting free.
20:31
There's a lot
20:32
of nuance
20:32
here, but
20:33
abolishing,
20:35
nullifying.
20:35
I don't want
20:36
you to get
20:36
this confused
20:37
with in
20:39
Matthew chapter
20:39
five when
20:40
Jesus says,
20:41
do not think
20:41
that I have
20:42
come to
20:42
abolish the
20:43
law of the
20:43
prophets,
20:43
but to
20:44
fulfill them.
20:44
That's a
20:45
different word.
20:46
So that's
20:47
why I
20:47
probably think
20:48
that nullifying
20:49
is a better
20:50
word there,
20:51
but think of
20:51
that.
20:53
Also,
20:54
with
20:55
expressed in
20:57
ordinances,
20:58
it's decrees,
20:59
or this is
21:00
where we get
21:01
our word for
21:01
dogma,
21:02
or for
21:02
doctrine,
21:03
dogma,
21:04
doctrine,
21:05
that's where
21:05
we get our
21:06
word.
21:06
It's a
21:06
formulized set
21:08
of rules,
21:09
and Paul
21:10
probably is
21:11
thinking,
21:11
so should
21:13
we,
21:13
from Romans
21:14
7,
21:14
4,
21:15
this is
21:15
similar,
21:16
maybe give
21:17
light to
21:17
this,
21:17
what he
21:17
means here.
21:18
Romans 7,
21:19
4,
21:19
it reads,
21:20
you also
21:21
have died
21:22
to the
21:22
law through
21:23
the body
21:24
of Christ,
21:25
so that
21:26
you may
21:26
belong to
21:27
another,
21:28
to him
21:28
who has
21:29
been raised
21:30
from the
21:30
dead,
21:31
in order
21:32
that we
21:32
may bear
21:33
fruit for
21:34
God.
21:35
I think
21:35
he's
21:35
having
21:36
those
21:36
same
21:36
points
21:37
here.
21:38
Notice
22:05
two men
22:06
into
22:06
one
22:06
new
22:07
man.
22:08
Verse
22:09
16,
22:10
and might
22:10
reconcile
22:11
us both
22:12
to God
22:13
in one
22:14
body
22:14
through
22:15
the
22:15
cross,
22:16
thereby
22:17
killing
22:18
the
22:18
hostility.
22:20
You could
22:20
say,
22:21
and might
22:22
reconcile
22:22
us both
22:24
together
22:24
into one
22:25
body
22:25
to God
22:26
through
22:27
the
22:28
cross,
22:29
putting
22:29
to death
22:30
the
22:30
enmity
22:31
through
22:32
it.
22:32
A little
22:33
more
22:33
literalistic
22:34
there.
22:35
This is
22:35
a second
22:36
Trinitarian
22:36
formula
22:37
here,
22:37
God the
22:38
Father
22:38
here,
22:39
two
22:40
into
22:40
one.
22:42
And
22:43
this is
22:43
the means
22:44
by the
22:44
cross,
22:45
in him,
22:47
through
22:47
the cross
22:48
is the
22:49
means by
22:50
which there
22:50
is vertical
22:51
peace.
22:53
He's
22:54
hammering
22:54
it over
22:55
and over
22:55
and over
22:55
again.
22:57
And this
22:57
is the
22:57
purpose,
22:58
the killing
22:58
of the
22:59
hostility.
23:00
Notice
23:00
the hostility
23:01
is
23:02
the first
23:03
part of
23:03
that verse
23:04
is reconcile
23:05
us both
23:06
and thereby
23:07
killing the
23:08
hostility.
23:09
The answer
23:09
to the
23:10
hostility
23:10
is the
23:11
reconciling.
23:13
And he
23:14
moves on.
23:15
So Christ
23:16
is peace,
23:17
Christ
23:17
makes
23:17
peace,
23:20
Christ
23:23
proclaims
23:24
peace.
23:26
Verse 17,
23:27
read with me.
23:29
And he
23:29
came and
23:30
preached
23:31
peace.
23:32
He
23:32
proclaimed
23:32
peace to
23:34
you who
23:35
were far
23:36
off and
23:37
peace to
23:37
those who
23:38
were near.
23:40
Notice
23:40
there is a
23:41
Christmas text
23:42
here.
23:43
It is the
23:44
incarnation.
23:46
He came,
23:47
he came,
23:49
he preached
23:49
peace.
23:52
So Christ
23:52
came,
23:53
it's the
23:54
incarnation.
23:55
He took
23:55
on flesh
23:55
and dwelt
23:56
among us.
23:57
It should
23:58
be resonating
23:59
in your
23:59
mind here.
24:00
Christ's
24:00
death is
24:02
above,
24:03
we just
24:03
read,
24:04
so it's
24:04
Christ's
24:05
death,
24:06
Christ's
24:06
birth here,
24:08
and Christ's
24:09
message of
24:10
preaching
24:10
peace.
24:12
It's as if
24:13
Paul is
24:14
writing his
24:14
entire,
24:15
Jesus'
24:16
entire story
24:18
here in
24:18
these words.
24:20
He died,
24:22
he came,
24:22
he preached
24:23
peace.
24:24
peace.
24:27
And this
24:27
is a
24:28
call to
24:28
preach this
24:29
good news.
24:30
Don't let
24:30
this slip
24:31
by here.
24:32
Especially
24:33
during this
24:33
season,
24:34
this
24:35
incarnation,
24:36
thinking about
24:37
the incarnation,
24:38
this is the
24:40
Christmas season
24:41
that we
24:41
especially
24:42
remember
24:43
Christ and
24:44
his coming
24:44
into the
24:46
world on
24:47
our behalf
24:47
and looking
24:49
to his
24:50
cross.
24:51
He came,
24:52
but also,
24:53
look,
24:53
and he
24:54
came and
24:54
preached
24:55
peace.
24:56
Don't let
24:57
the proclaiming
24:58
peace slip
24:59
by.
25:00
During this
25:01
season
25:02
especially,
25:04
if you're
25:05
in Christ,
25:05
I encourage
25:06
you to pray
25:07
for opportunities
25:08
for this,
25:09
for speaking
25:10
this truth
25:11
of peace
25:12
by the
25:13
blood of
25:14
the cross,
25:15
by the
25:15
blood of
25:16
Christ,
25:17
to speak
25:18
this truth
25:19
and love
25:20
with all
25:21
the many
25:22
random
25:23
family members
25:24
and friends
25:24
you will
25:24
see in
25:25
the next
25:25
couple of
25:26
days.
25:28
Pray for
25:29
specific
25:30
opportunities.
25:31
That's a
25:31
dangerous
25:32
prayer,
25:33
but I
25:33
encourage you
25:34
to ask
25:36
the Lord
25:36
for specific
25:37
opportunities
25:38
for those
25:39
who do
25:39
not know
25:40
this
25:40
peace.
25:43
And we
25:43
can have
25:44
confidence
25:44
in going
25:45
to these
25:46
family and
25:47
friends that
25:47
may be
25:48
hostile to
25:48
this message.
25:50
we can
25:51
have
25:51
confidence
25:52
only rooted
25:53
in Christ
25:54
because in
25:56
Christ he
25:57
has gone
25:58
before us
25:59
and proclaimed
26:00
this truth
26:01
himself.
26:03
And all
26:04
we need
26:05
to do
26:05
is point
26:06
to Christ.
26:08
It is
26:08
the evangelistic
26:10
message to
26:11
proclaim this
26:12
peace,
26:14
this true
26:14
vertical peace
26:16
through the
26:18
blood of
26:18
Christ.
26:18
And I
26:19
encourage you
26:19
to pray
26:20
specific
26:21
prayers during
26:22
this season
26:22
for that.
26:24
So last
26:25
verse,
26:25
verse 18
26:26
here.
26:28
For
26:28
through him
26:29
we both
26:30
together
26:30
have access
26:32
in one
26:33
spirit
26:33
to the
26:35
Father.
26:36
This is the
26:36
third and
26:37
final Trinitarian
26:38
formula,
26:39
the Spirit,
26:39
the Holy
26:40
Spirit.
26:42
And here
26:43
the center
26:43
of this
26:44
verse is
26:44
access.
26:45
The result
26:46
of Christ's
26:47
work.
26:48
is our
26:49
access.
26:52
And that,
26:53
I pray,
26:53
would give
26:54
you joy.
26:56
Only
26:56
through one
26:57
man can
26:58
we have
26:58
access to
26:59
the Father
27:00
in one
27:01
spirit.
27:01
And that
27:01
is the
27:02
man,
27:03
Christ,
27:04
Jesus.
27:07
So in
27:08
conclusion,
27:09
if we go
27:09
back and
27:10
think about
27:11
our worldly
27:11
peace,
27:12
our general
27:13
definition,
27:14
if we go
27:14
back and
27:14
think about
27:15
your two
27:16
children being
27:17
at war
27:18
together.
27:20
But the
27:20
worldly
27:23
peace,
27:24
or the
27:24
horizontal,
27:25
typically is
27:25
that the
27:26
offender
27:26
initiates the
27:27
process of
27:28
reconciliation
27:29
with the
27:30
offended.
27:31
But as we
27:32
have seen,
27:35
biblical or
27:36
vertical or
27:38
heavenly peace,
27:39
it's different.
27:40
The gospel
27:41
turns that
27:42
upside down.
27:43
the offended
27:45
initiates the
27:48
process of
27:49
reconciliation
27:49
with the
27:50
offenders.
27:51
It flips the
27:52
definition.
27:54
It is not
27:55
humans who
27:56
approach God
27:57
to make
27:58
peace,
27:59
but God
28:00
does.
28:01
The one who
28:02
is offended
28:02
initiates that
28:05
process of
28:06
reconciliation.
28:06
reconciliation.
28:08
God initiates
28:09
the process of
28:10
reconciliation with
28:12
us through the
28:13
blood of
28:14
Christ.
28:15
Now, do
28:17
you believe
28:18
this?
28:19
Do you just
28:19
know this?
28:20
Or do you
28:21
truly believe
28:22
and trust in
28:23
the Lord in
28:25
this?
28:25
Because this
28:26
is what's
28:27
easier is to
28:28
have a worldly
28:29
peace, the
28:29
horizontal peace.
28:31
It's much more
28:32
difficult to
28:33
believe and
28:34
apply to your
28:34
life.
28:34
hope that
28:37
the offended
28:38
one initiates
28:39
the process of
28:40
reconciliation.
28:41
That goes to
28:43
the heart of
28:44
our pride,
28:45
because we
28:46
want to do
28:46
something.
28:47
We want to
28:48
be the hero.
28:51
Does this
28:52
give you
28:52
dread?
28:54
Or does
28:55
this give you
28:55
joy that
28:57
you can look
28:58
to Christ and
28:59
see that God
29:00
has initiated
29:01
reconciliation
29:02
for your
29:04
sin?
29:05
Does that
29:06
give you
29:06
joy?
29:08
I hope it
29:08
does.
29:10
I hope that
29:10
you see this
29:11
as a beautiful
29:12
truth that
29:14
you can
29:14
proclaim.
29:16
If you
29:16
don't, I
29:18
encourage you
29:18
to turn to
29:19
the Lord who
29:20
extends this
29:21
peace to
29:23
you through
29:23
his Son.
29:25
I pray that
29:26
you would
29:26
read this,
29:28
you would be
29:28
confused by it,
29:30
drawn to it,
29:31
that you
29:31
would turn
29:32
and go to
29:33
him with
29:34
this truth.
29:37
But if you
29:38
do, if you
29:39
do know this
29:40
true to be
29:40
true, I
29:42
pray that the
29:43
Lord would
29:43
give you
29:44
peace in
29:44
this life
29:45
while remembering
29:45
the ultimate
29:46
peace accomplished
29:48
through Christ,
29:52
God's Son.
29:54
I pray that
29:55
the Lord would
29:56
give us
29:56
wisdom and
29:58
courage to
29:59
proclaim this
30:00
peace to
30:01
those who
30:02
do not
30:03
yet know
30:04
or who
30:05
have hardened
30:06
hearts.
30:07
Pray those
30:08
specific prayers
30:10
this week.
30:13
Christ is
30:14
peace.
30:15
Christ
30:16
makes peace.
30:18
Christ
30:18
proclaims
30:20
peace.
30:23
I'll have
30:24
Paul have
30:26
the last
30:26
word.
30:27
Look with
30:27
me.
30:27
verse 19
30:29
at the
30:30
end of
30:30
our text.
30:32
So then,
30:35
you are
30:35
no longer,
30:37
you are no
30:38
longer
30:38
strangers and
30:40
aliens,
30:41
but you are
30:42
fellow citizens
30:44
with the
30:44
saints and
30:46
members of
30:47
the household
30:47
of God.
30:50
Pray with
30:50
me.
30:51
God
30:52
to
30:53
God
30:54
to
30:54
God
30:54
to
30:54
God
30:55
to
30:55
to
30:56
God
30:56
!
30:56
!