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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 2:14–22.
We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, Eph 2:14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, Eph 2:15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, Eph 2:16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, Eph 2:17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (Eph 2:18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, Eph 2:19. This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the domestics, one of the family, a servant and a child in God's house. In Eph 2:20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, etc., Eph 2:21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself - in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, etc., Eph 2:22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Both Jews and Gentiles “have access to the Father” through Christ himself. But how? “In one Spirit.” For the Spirit, who is one with Christ, enters into us when we believe in Christ. We then feel God’s presence, know God and worship God. Thus we come to the Father in that same Spirit through Christ. No one, whether Jew or Gentile, comes to the Father except through Christ.
"Peace," saith he, that "peace" which is towards God. He hath reconciled us. For the Lord Himself also saith, "Peace I leave with you; my peace I give unto you." And again, "Be of good cheer, I have overcome the world." And again, "Whatsoever ye shall ask in my name that will I do." And again, "For the Father loveth you." These are so many evidences of peace. But how towards the Gentiles? "Because through Him we both have our access in one Spirit unto the Father," not ye less, and they more, but all by one and the same grace. The wrath He appeased by His death, and hath made us meet for the Father's love through the Spirit. Mark again, the "in" means "by" or "through." By Himself and the Spirit that is, He hath brought us unto the Father.
However, it should not be thought possible to achieve perfect and complete reconciliation in this world.… The making of the new person in Christ will be fully consummated when earthly and heavenly things have been reconciled, when we come to the Father in one Spirit and with one affection and understanding.
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Summary
Ephesians 2:18 profoundly declares the unified and direct access believers have to God the Father, a privilege made possible solely through the mediating work of Jesus Christ and enabled by the unifying presence and power of the Holy Spirit. This verse encapsulates the Trinitarian nature of salvation and highlights the radical reconciliation of both Jewish and Gentile believers into one new humanity, all sharing the same intimate relationship with God.
Context
Literary Context
This verse serves as the culmination of a significant theological argument in Ephesians, particularly within chapters 1 and 2. Paul begins by celebrating God's eternal plan of salvation and the spiritual blessings bestowed upon believers in Christ (Ephesians 1). He then vividly contrasts humanity's former state of spiritual death and alienation with the life-giving grace of God that saves believers by faith (Ephesians 2:1-10). The immediate preceding context, Ephesians 2:11-17, is crucial. Here, Paul addresses the profound historical and spiritual division between Jews and Gentiles, emphasizing how Christ's sacrificial death on the cross dismantled the "dividing wall of hostility" (Ephesians 2:14) and created one new humanity. Verse 18 then presents the ultimate, shared benefit of this reconciliation: direct, unhindered access to God for both formerly estranged groups.
Historical & Cultural Context
The historical backdrop is the deep-seated animosity and division between Jews and Gentiles in the ancient world. Jewish law and custom, including dietary laws and circumcision, created distinct social and religious boundaries. Gentiles were considered "unclean" and "aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" (Ephesians 2:12). The Temple in Jerusalem, with its Court of the Gentiles and the literal "middle wall of partition" that prohibited Gentiles from entering inner courts, symbolized this separation. Culturally, access to powerful figures (like kings or emperors) was highly restricted and typically required an influential intermediary. This cultural understanding of "access" would have resonated deeply with Paul's audience, highlighting the extraordinary nature of believers' direct approach to the divine Father.
Key Themes
Ephesians 2:18 powerfully reinforces several major theological themes prevalent throughout Paul's letter. Firstly, the theme of Reconciliation and Unity is paramount, building directly on the preceding verses that describe Christ breaking down the barrier between Jew and Gentile to create "one new man" (Ephesians 2:15). The phrase "we both" explicitly underscores this unity. Secondly, the theme of Divine Access is central; it is the ultimate outcome of Christ's reconciling work. This access signifies a radical shift from the Old Covenant's mediated approach to God, where only priests could enter the holiest places, to a new covenant reality of direct, personal communion with the Father. Thirdly, the verse beautifully illustrates the Trinitarian Nature of Salvation. It shows the Father as the ultimate destination, the Son (Christ) as the exclusive means or "way" (John 14:6), and the Holy Spirit as the enabling power and unifying presence that facilitates this access. This cooperative work of the Godhead is foundational to Christian theology.
Exposition and Analysis
Key Word Analysis
Meaning "admission." In ancient contexts, this term referred to being granted an audience with a king or a person of high authority, often requiring an introduction by an influential person. It implies not merely permission to approach, but a formal, privileged introduction that ensures a favorable reception. Our access to God is not presumptuous but divinely granted and facilitated.
A primary preposition denoting "the channel of an act." Here, it signifies Jesus Christ as the exclusive means, the indispensable channel, through whom this access is made possible. His atoning work on the cross removed the barrier of sin, opening the way to God.
Referring to "a spirit," specifically the Holy Spirit in this context. The Holy Spirit is the active agent who empowers, guides, and unites believers, enabling them to draw near to God. He is the common bond among all believers, facilitating their communion with the Father.
Verse Breakdown
"For through him"
This phrase immediately establishes Jesus Christ as the sole and sufficient mediator. His finished work on the cross, specifically His sacrifice, is the foundational basis upon which any access to God is granted. Without Christ, humanity remains alienated from God due to sin.
"we both have access"
"We both" unequivocally refers to believing Jews and Gentiles, highlighting the radical unity forged in Christ. The "access" (prosagōgḗ) signifies a divinely granted privilege to enter into the very presence of God, a direct and unhindered approach to the Father that was formerly impossible for Gentiles and restricted for Jews.
"by one Spirit"
This clause reveals the Holy Spirit's indispensable role. The Spirit is the unifying agent, ensuring that both groups (Jews and Gentiles) share the same access. He also empowers believers, enabling them to pray, commune, and experience God's presence. Our approach to God is not by human effort but by divine enablement.
"unto the Father"
This specifies the ultimate destination and object of our access. The goal of salvation, and the Trinitarian work, is to bring humanity into a reconciled, intimate, and filial relationship with God as Father. It emphasizes the relational aspect of our redemption.
Literary Devices
The verse employs a profound Trinitarian Structure, explicitly naming the Son ("him"), the Spirit ("one Spirit"), and the Father ("the Father") in a single, concise statement. This highlights the cooperative and unified work of the Godhead in the process of salvation and the believer's access to God. Furthermore, the term "access" functions as a powerful Metaphor or Imagery. It evokes the ancient practice of being formally introduced into the presence of a king or dignitary, underscoring the immense privilege and honor granted to believers. This imagery contrasts sharply with humanity's prior state of alienation and emphasizes the new, intimate relationship believers now enjoy with the divine Sovereign. The phrase "we both" also exemplifies Inclusivity, emphasizing the breaking down of barriers and the profound unity achieved in Christ, where distinctions of ethnicity or background are transcended in the shared experience of divine access.
Theological and Thematic Connections
Ephesians 2:18 is a theological cornerstone, beautifully articulating the Trinitarian nature of salvation and the radical inclusivity of the new covenant. It asserts that our reconciliation with God is not a fragmented work but a seamless operation involving the Father's loving initiative, the Son's atoning sacrifice, and the Spirit's empowering presence. This verse demolishes any lingering notion of a hierarchy of access based on ethnicity or background, declaring that all who are in Christ, whether Jew or Gentile, stand on equal footing before God. It underscores the profound shift from a mediated, restricted access under the Old Covenant to a direct, personal, and Spirit-empowered communion with the Father, a privilege that forms the very core of Christian worship and prayer.
Reflection and Application
Ephesians 2:18 offers a profound wellspring of encouragement and practical guidance for every believer. Understanding that we "both have access by one Spirit unto the Father" should fundamentally reshape our approach to God and our relationships with other believers. This verse invites us to embrace a life of confident prayer, knowing that the way to the Father's heart is not only open but also divinely facilitated. We are not approaching a distant, unapproachable deity, but a loving Father who welcomes us through His Son and by His Spirit. This truth should banish any sense of unworthiness or fear in prayer, replacing it with boldness and intimacy. Furthermore, the emphasis on "we both" and "one Spirit" calls us to actively pursue and cherish unity within the body of Christ, recognizing that our shared access to God transcends all human-made divisions. It compels us to see every fellow believer, regardless of background, as equally privileged and equally loved by the Father, fostering a spirit of humility, love, and mutual respect.
Questions for Reflection
FAQ
What does "access" mean in Ephesians 2:18, and why is it significant?
The Greek word for "access" (prosagōgḗ) implies more than just permission to enter; it signifies being formally introduced and led into the presence of a high authority, like a king. Its significance lies in the fact that humanity, due to sin, was alienated from God. Through Christ's sacrifice, believers are not merely allowed to approach God, but are graciously granted a privileged, unhindered, and intimate audience with God the Father. This contrasts sharply with the Old Testament system where access to God's immediate presence was highly restricted, primarily to the High Priest once a year (Hebrews 9:7). Now, all believers have direct access.
How does this verse demonstrate the Trinity?
Ephesians 2:18 beautifully illustrates the cooperative work of the Holy Trinity in salvation and the believer's relationship with God. It states that access is "through him" (Jesus Christ, the Son), "by one Spirit" (the Holy Spirit), "unto the Father." This shows God the Father as the ultimate object and destination of our communion, Jesus Christ as the sole mediator who makes this access possible through His atoning work, and the Holy Spirit as the divine enabler who empowers, guides, and unites believers in their approach to the Father. Each person of the Godhead plays a distinct yet harmonious role in bringing humanity into fellowship with God.
Christ-Centered Fulfillment
Ephesians 2:18 stands as a profound declaration of Christ's central and indispensable role in humanity's reconciliation with God. Before Christ, humanity was spiritually dead and alienated from God, with a formidable barrier of sin separating us from our Creator. However, Jesus, by His sacrificial death on the cross, became the ultimate "peace" (Ephesians 2:14) and the sole "way" (John 14:6) through whom this impossible chasm was bridged. He is the "him" through whom "we both have access," meaning His atoning work is the exclusive channel for any human being, whether Jew or Gentile, to enter into God's presence. His shed blood tore the veil that once separated humanity from the Holy of Holies, granting us boldness to enter the very throne room of grace (Hebrews 10:19-20). Thus, our access to the Father is not earned, but graciously bestowed solely on the basis of Christ's finished work, making Him the cornerstone of our reconciliation and the very foundation of our intimate fellowship with God.