R.C. Sproul

and to correct one heresy, you jump into another.

So again, the Westminster divines believe that God has revealed Himself in terms that are understandable and intelligible but using different ways, the way of analogy, the way of negation, the way of affirmation, the way of eminentation.

We'll see all of these as we go along, but that these different ways in which God speaks

He speaks to creatures whom He's stamped with His own image, made in His own likeness.

He doesn't make them gods, but He makes them capable of understanding something meaningful about the God who makes them.

The building is organic, but it grows into a holy temple.

You have the foundation, and then you have the cornerstone.

But what makes up the rest of the building?

Who are the stones, the bricks that are knit together to make this magnificent building?

We are, as the Apostle Peter said, we are the living stones that Christ uses to knit together, and he's taking Gentile stones and Jewish stones and knitting them together to build together a dwelling place of God in the Spirit.

Last time we looked at that section of the text where Paul had contrasted the former situation, the relationship of hostility between Jews and Gentiles, saying that now in Christ Jesus, you who were once far off have been brought near by the blood of Christ.

And then he says in verse 14, for he himself is our peace.

In this case, Jesus is not merely the peacemaker.

It's not as though Jesus himself brings the Jew and the Gentile to the bargaining table and affects a successful negotiation for the cessation of hostilities.

It's not simply that he brings peace or that teaches peace, but he himself, Paul is saying now, in a remarkable way, is our peace.

Now, what does Paul mean by that?

He speaks elsewhere of Christ being our righteousness.

That is, his righteousness is imputed to us.

But Jesus himself brings peace between these warring parties.

not only because he is peaceful, but because he is the very incarnation of peace.