Ephesians 2:18. Proof from an appeal to fact for what has just been said: εὐηγγ. εἰρήνην ὑμῖν τ. μακρ. κ. εἰρ. τοῖς ἐγγύς. In this case the main stress of the proof lies in οἱ ἀμφότεροι ἐν ἑνὶ πνεύμ. If, namely, through Christ, both in One Spirit have the προσαγωγή to the Father, to both must the same news, that of peace, have been imparted by Him. This is the necessary historic premiss of that happy state of unity now actually subsistent through Christ. He must have proclaimed εἰρήνη to the one as to the other; of this Paul now gives the probatio ab effectu. Others hold that ὅτι introduces the contents of the message of peace (Baumgarten, Koppe, Morus, Flatt). But the contents is fully expressed in the εἰρήνη itself, agreeably to the context; hence, too, we may not say, with Rückert, that the essence of the εἰρήνη is explained. According to Harless, the truth of that proclamation is shown from the reality of the possession. But in this way a subsidiary thought (namely, that the proclamation was true) is introduced not merely arbitrarily, but also unsuitably (for the truth of that which has been proclaimed was self-evident).

τὴν προσαγωγήν] Christ is not conceived of as door (John 10:7; Beza, Calvin), which is remote from the context, but as bringer; in which case there may be an allusion to the Oriental custom of getting access to the king only through a προσαγωγεύς (see on Romans 5:2), but not to sacrificial processions in accordance with Herod. ii. 58 (Meier), which would be an unsuitable comparison. Before Christ had reconciled men with God, communion with God was, on account of the wrath of God (Ephesians 2:3; Romans 5:10), denied to them; Christ by His ἱλαστήριον removed this obstacle, and thus became the προσαγωγεύς, through the mediation of whom (διʼ αὐτοῦ) we now and henceforth have the bringing near (Thuc. i. 82; Polyb. ix. 41. 1, xii. 4. 10; Xen. Cyr. vii. 5. 45) unto God. In substance the having the προσαγωγή to God is not different from the εἰρήνη πρὸς τὸν Θεόν (Romans 5:1), and from the filial relationship of the reconciled. It is the consequence of the atoning death of Jesus; the peaceful relation of believers towards God, brought about through this death. Comp. 1 Peter 3:18. Here, moreover, as at Romans 5:2, the notion of bringing towards, which the word has, is not to be interchanged with that of approach or access (as still by Rückert, Harless, Bleek), as though πρόσοδον were written in the text. Christ by the continuous power and efficacy of His atoning act is the constant Bringer to the Father. Comp. Ephesians 3:12.

ἐν ἑνὶ πνεύματι] for the Holy Spirit is to both one and the same element of life (comp. on Romans 8:15), apart from which they cannot have the προσαγωγή to God. The referring of it to the human spirit (ὁμοθυμαδόν, Anselm, Homberg, Zachariae, Koppe, Morus, Rosenmüller) ought to have been precluded by taking note of the Divine Trias in our passage (διʼ αὐτοῦ, ἐν ἑνὶ πνεύματι, πρὸς τὸν πατέρα); comp. Ephesians 2:12; Ephesians 2:22.

Observe, further, the difference of meaning between the ἔχομεν (denoting the continuously present possession of the signal benefit) and the ἐσχήκαμεν of Romans 5:2 (see on the latter passage).

Ephesians 2:18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα: for through Him we both have our access in one Spirit unto the Father. Some take ὅτι as = that, the mention of the common access being taken as the contents of the εὐηγγελίσατο. But the subject of the preaching has already been given, viz., εἰρήνη. Hence ὅτι=for, and the verse is a confirmation of the previous statement in the form of an appeal to the experience of those addressed. The fact that we, both of us, are now brought to God through Him is a witness to the truth of what I have just said, viz., that Christ came and preached peace to both. The privilege referred to is a present and continuing privilege (ἔχομεν, not ἐσχήκαμεν as in Romans 5:2)—one to which effect is being given now, viz., τὴν προσαγωγήν, “the introduction,” or “our introduction”. This noun denotes, properly speaking, the Acts of bringing to one, and then the approach or access (Herod., ii., 58; Xen., Cyr., vii., 5, 45). It is urged by some (Mey., Ell., etc.) that both here and in Romans 5:2 it has the primary trans. sense, and denotes the privilege of being brought to God or introduced to Him. Christ would thus be presented in the character of “Bringer,” perhaps with some allusion to the office of the προσαγωγεύς through whom in Oriental courts one was brought into the royal presence. But the difference in idea between access (πρόσοδος) and “admission” (Ell.) or “bringing” (προσαγωγή) is slight, and there seems sufficient justification for the intrans. sense. The ἐν ἑνὶ πνεύματι, which is strangely taken by some (Anselm, Rosenm.) as = ὁμοθυμαδόν, “with one mind,” obviously refers to the Holy Ghost. That is made clear both by the mention of the coming and preaching in the Spirit, and by the reference both to Christ and to the Father. The ἐν is not = by, but in, with reference to the element in which alone we have the access. As that right is ours only through Christ (διʼ αὐτοῦ), so it is made ours in actual experience only in the Spirit, and Jew and Gentile have it alike because it is one and the same Spirit that works in both. So both have continuous access to God from whom once they were far removed, to Him, too, in the benign character of the Father (τὸν πατέρα) whom they can approach without fear.

18. for] It is possible to render “that,” and so to make this the substance of the message of “peace.” The difference is not important. But it is grammatically better to retain A. V. (and R. V.).

both] Masculine plural, as Ephesians 2:16, where see note. Both the great groups, in all their individual members, have this access.

access] Better, our introduction; the proper meaning of the original word, reminding the accepted Christian that he owes his freedom of entrance to Another. True, the freedom is present, perpetual, and assured; but it not only was first secured by the Redeemer’s work, but rests every moment on that work for its permanence. We are, thanks be to God, evermore free to and in His presence-chamber, but we are also evermore free there “through His Son,” Who “ever liveth to make intercession for us.”—The word occurs elsewhere Romans 5:2; and below, Ephesians 3:12.

by one Spirit] Lit. and better, in one Spirit; surrounded, animated, penetrated, by the Spirit. This is undoubtedly the Holy Spirit, the Paraclete, so largely in view in this Epistle. Cp. 2 Corinthians 13:14; 1 Peter 1:2; Judges 20, 21; among other passages, for a similar implicit recognition of the Persons of the Holy Trinity in the Divine harmony of their actions for and relations to the saints.

“One:”—in contrast to the “both.” See Acts 5 for the fact that even to Apostles after Pentecost it was still a discovery that the Holy Ghost should visit and bless Gentiles with the same freedom and fulness as Jews.

the Father] “His Father and our Father;” John 20:17. This profound word, rich in life, love, and joy, was indeed a new treasure, in its Christian sense, to “them that were afar off.” No pagan mythology, or philosophy, though the word was not unknown to them, knew the thing; the Divine reality of an eternal and paternal Holy Love. To the Israelite the Lord was indeed known as “like unto a Father pitying his children” (Psalm 103:13); “doubtless our Father” (Isaiah 63:16); but even to him the word would develope into inexhaustible riches when read in the light of the Sonship of the true Messiah.

Observe that the approach of the soul is here, as always, ultimately to the Father. Not that the Son, and the Spirit, are not eternal and Divine; but He is—the Father.

Ephesians 2:18. Ὅτι, because)—Πρὸς τὸν Πατέρα) to the Father, as to [our] Father. In this verse mention is made of Christ, of the Spirit, of the Father, in the same order in which Christ, the Spirit of promise, and God, are referred to at Ephesians 2:12; [comp. ch. Ephesians 1:3; Ephesians 1:5]. In a different order [the Three Divine Persons are mentioned] in Revelation 1:4-5.

Verse 18. - For through him both of us have our access by one Spirit unto the Father. Further illustration of identity of position of Jews and Gentiles, and of the work of Christ in bringing it about. Subject of this verse, access to the Father; predicate, this access effected through Christ by the one Spirit. Our having access to the Father is assumed as a matter of spiritual experience; the converted Ephesians knew that in their prayers and other exercises they did really stand before God, and felt as children to a Father. How came this to pass? "Through him." Sinful men have not this privilege by nature; "Your iniquities have separated between you and your God" (Isaiah 59:2). They need a Mediator; Jesus is that Mediator; and through him, both Jews and Gentiles enjoy the privilege. But right of access is not enough; in approaching God and holding fellowship with him there must be some congeniality of soul, a fellow-feeling between God and the worshipper; this is effected through the same Spirit. Some render "in the same spirit, or disposition of mind." This is true, but not all the truth; for the question arises - How do we get this suitable disposition? And the answer is - It is wrought by the Holy Spirit. As the state of the soul in true intercourse with God is substantially the same in all, so it is brought by the same Holy Spirit. In fact, this verse is one of the characteristic texts of Ephesians, in which Father, Son, and Holy Spirit are brought together. Ephesians 2:18Access (προσαγωγὴν)

See on Romans 5:2. Notice the three persons of the Godhead: through Him (Christ); one Spirit, the Father.

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