"The Nature and Beauty of Gospel Worship by John Owwn

Eph. ii. 18.

"For through him we both have access by one Spirit unto the Father."In the foregoing verses the apostle makes mention of a double reconciliation, wrought by the blood of the cross,—the one, of the Jews and Gentles unto God; the other, of the same persons one to another. There were two things in the law:—First, Worship instituted under it; Secondly, The curse annexed unto it. The first of these being appropriated to the Jews, with an exclusion of the Gentles, was the cause of unspeakable enmity and hatred between them. The latter, or the curse, falling upon both, was a cause of enmity between God and both of them. The Lord Jesus Christ, in his death removing both these, wrought and effected the twofold reconciliation mentioned. First, He brake down "the middle wall of partition between us," verse 14, and so "made both one;" that is, "between us,"—the Jews and Gentles. He hath taken away all cause of difference that should hinder us to be one in him. And how hath he done this? By taking away "the law of commandments contained in ordinances, verse 15;—that is, by abolishing that way of worship which was the Jews' privilege and burden, from which the Gentles were excluded: so breaking down that wall of partition. Secondly, By the cross at his death he slew the enmity, or took away the curse of the law; so reconciling both Jews and Gentles unto God; as verse 16. By bearing the curse of the law, he reconciled both unto God;—by taking away and abolishing the worship of the law, he took away all grounds of difference amongst them.
Upon this reconciliation ensueth a twofold advantage or privilege;—an access into the favour of God, who before was at enmity with them; and a new and more glorious way of approaching unto God in his worship than that about which they were before at difference among themselves.
The first of these is mentioned. Rom. v. 2. And that which is there called, an "access into this grace wherein we stand," may in the text be called, an "access unto the Father;" that is, the favour and acceptance with God which we do enjoy. Thus our access unto God is our sense of acceptance with him upon the reconciliation made for us by Jesus Christ. But this seems not to me to he the special intendment of the text; for that access unto God here mentioned seems to be the effect of the reconciliation of the Jews and Gentles among themselves, by the abolishing of the ceremonial worship;—a new and more glorious way of worship being now provided for them both in common, is there expressed. Before the reconciliation made, one party alone had the privilege of the carnal worship then instituted; but now both parties have in common such a way of worship, wherein they have immediate access unto God;—in which the apostle asserts the beauty and glory of the gospel worship of Jews and Gentles above that which, enjoyed by the Jews, was a matter of separation and division between them. And this appears to be the intendment of the words from verse 17. That which is here asserted, is not an immediate effect of the reconciliation made by the blood of Christ on the cross, but of his preaching peace unto, and calling both Jews and Gentles,—gathering them unto himself, and so to the worship of God. Being called by the word of peace, both the one and the other, as to our worship, we have this access.

"Seven Characteristics of false Teachers by Thomas Brooks (1608-1680)

  That Satan labours might and main, by false teachers, which are his messengers and ambassadors, to deceive, delude, and for ever undo the precious souls of men (Acts 20:28-30; 2 Cor. 11:13-15; Eph. 4:14; 2 Tim. 3:4-6; Titus 1:11,12; 2 Peter 2:18,19): "I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err" (Jer. 23:13). "The prophets make my people to err" (Micah 3:5). They seduce them, and carry them out of the right way into by-paths and blind thickets of error, blasphemy, and wickedness, where they are lost forever. "Beware of false prophets, for they come to you in sheep's clothing, but inwardly they are ravening wolves" (Mat. 7:15). These lick and suck the blood of souls: "Beware of dogs, beware of evil workers, beware of the concision" (Phil. 3:2). These kiss and kill; these cry, Peace, peace, till souls fall into everlasting flames, &c., Proverbs 7.

Now, the best way to deliver poor souls from being deluded and destroyed by these messengers of Satan is, to discover them in their colors, that so, being known, poor souls may shun them, and fly from them as from hell itself.

Now you may know them by these characters following:

THE FIRST CHARACTER

False teachers are men-pleasers (Gal. 1:10; 1 Thess. 2:1-4). They preach more to please the ear than to profit the heart: "Which say to the seers, See not; and to the prophets, Prophecy no unto us right things: speak to us smooth things; prophecy deceits"' (Isa. 30:10). "A wonderful and horrible thing is committed in the land: the prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so. And what will you do in the end thereof?" (Jer. 5:30,31). They handle holy things rather with wit and dalliance (playful come-on) then with fear and reverence. False teachers are soul-undoers. They are like evil chirurgeons, that skin over the wound, but never heal it. Flattery undid Ahab and Herod, Nero and Alexander. False teachers are hell's greatest enrichers. Non acerba, sed blanda, Not bitter, but flattering words do all the mischief, said Valerian, the Roman emperor. Such smooth teachers are sweet soul-poisoners (Jer. 23:16,17).

"The Covenant of Grace" by Charles Hodge: Part 1

Part One
The Plan of Salvation is a Covenant

The plan of salvation is presented under the form of a covenant. This is evident:

First, from the constant use of the words berit and diatheke in reference to it. With regard to the former of these words, although it is sometimes used for a law, disposition, or arrangement in general, where the elements of a covenant strictly speaking are absent, yet there can be no doubt that according to its prevailing usage in the Old Testament, it means a mutual contract between two or more parties. It is very often used of compacts between individuals, and especially between kings and rulers. Abraham and Abimelech made a covenant. (Gen. 21.27) Joshua made a covenant With the people. (Josh. 24.25.) Jonathan and David. made a covenant. ( 1Sam. 18.3) Jonathan made a covenant with the house of David. (1 Sam. 20.16.) Ahab made a covenant with Benhadad, (1 Kings 20.34.) So we find it constantly. There is therefore no room to doubt that the word berit when use of transactions between man and man means a mutual compact. We have no right to give it any other sense when used of transactions between God and man. Repeated mention is made of the covenant of God with Abraham, as in Gen. 15.8; 17.13, and afterwards with Isaac and Jacob. Then with the Israelites at Mount Sinai. The Old Testament is founded on this idea of a covenant relation between God and the theocratic people.

The meaning of the word diatheke in the Greek Scriptures is just as certain and uniform. It is derived from the verb diatithemi to arrange , and, therefore, in ordinary Greek is used for any arrangement, or disposition. In the Scriptures it is almost uniformly used in the sense of a covenant. In the Septuagint it is the translation of berit in all the cases above referred to. It is the term always used in the New Testament to designate the covenant with Abraham, with the Israelites, and with believers. The old covenant and the new are presented in contrast. Both were covenants. If the word has this meaning when applied to the transaction with Abraham and with the Hebrews, it must have the same meaning when applied to the plan of salvation revealed in the gospel.

Secondly, that the plan of salvation is presented in the Bible under the form of a covenant is proved not only from the signification and usage of the words above mentioned, but also and more decisively from the fact that the elements of a covenant are included in this plan. There are parties, mutual promises or stipulations, and conditions. So that it is in fact a covenant, whatever it may be called. As this is the Scriptural mode of representation, it is of great importance that it should be retained in theology. Our only security for retaining the truths of the Bible, is to adhere to the Scriptures as closely as possible in our mode of presenting the doctrines therein revealed.