Ephesians 2:18

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An Exegetical Examination of Ephesians 2:18: Access to the Father

This exegetical study of An Exegetical Examination of Ephesians 2:18: Access to the Father is based on a b-greek discussion from January 15, 2023. The discussion centered on the precise understanding of believers’ access to God the Father, particularly as articulated in Ephesians 2:18. This verse, situated within Paul’s discourse on the reconciliation of Jews and Gentiles in Christ, highlights the unity of all believers and their shared privilege in approaching the divine presence.

The initial deliberation in the b-greek forum focused on how different English translations render the concept of “access” and the roles of Christ and the Spirit in facilitating this access. Participants explored the nuanced meanings of the Greek prepositions and the noun προσαγωγὴν, questioning whether common translations adequately convey the depth of theological implication intended by Paul. Specific attention was given to discerning the active agency of each person of the Trinity in the believer’s spiritual journey toward God.

The main exegetical issue in Ephesians 2:18 revolves around the precise semantic range of the noun προσαγωγὴν (access, introduction) and the complementary roles indicated by the prepositions διὰ (through), ἐν (in/by), and πρὸς (to/towards). Interpreters must determine whether προσαγωγὴν primarily denotes an *action* (being brought near) or a *state* (the privilege of approach). Furthermore, the interaction of Christ (δι᾽ αὐτοῦ), the Spirit (ἐν ἑνὶ πνεύματι), and the Father (πρὸς τὸν πατέρα) requires careful analysis to avoid trinitarian reductionism and to fully appreciate the integrated work of the Godhead in salvation. The syntactical relationship between “we both” (οἱ ἀμφότεροι) and the Spirit clause is also crucial for understanding the unity in access.

ὅτι δι᾽ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. (Nestle 1904)

Key differences with SBLGNT (2010):

• There are no textual differences between the Nestle 1904 edition and the SBLGNT (2010) for Ephesians 2:18. Both texts read identically.

Textual criticism (NA28): The critical apparatus of the Novum Testamentum Graece (NA28) indicates no significant variants for Ephesians 2:18 among the major manuscript traditions. The text of this verse is remarkably stable, affirming the reading found in Nestle 1904 and SBLGNT. This stability suggests a high degree of certainty regarding the original wording of Paul’s letter at this point.

Lexical notes:

• προσαγωγὴν (prosagogēn): This noun, derived from the verb προσάγω (prosagō, “to bring near, introduce”), signifies “access,” “introduction,” or “approach.” KITTEL (TDNT, Vol. VI, pp. 687-690) emphasizes its legal and cultic background, denoting the bringing of an accused person or petitioner into the presence of an authority, or the leading of a sacrifice to an altar. It highlights the idea of *being granted* entry or the *right* to enter. BDAG (p. 876) defines it as “the act of bringing or leading to,” with the specific theological sense of “access, approach” to God. The term implies a previously restricted or impossible entry now made possible.
• διὰ (dia): This preposition, consistently translated “through” or “by means of,” denotes instrumentality or agency. In this context (δι᾽ αὐτοῦ, “through him,” referring to Christ), it identifies Christ as the *agent* or *means* by which access is granted. BDAG (p. 226) notes its use for “the person through whom an act is performed.”
• ἐν (en): This preposition, commonly translated “in,” “by,” or “with,” can indicate sphere, instrumentality, or accompaniment. Here (ἐν ἑνὶ πνεύματι, “in one Spirit” or “by one Spirit”), it indicates the sphere or means through which both Jews and Gentiles participate in this access. KITTEL (TDNT, Vol. VI, p. 451) highlights its usage to denote the Spirit as the medium or sphere of activity. BDAG (p. 327) includes “by means of” or “through” among its possible senses, especially when referring to divine agency.
• πρὸς (pros): Meaning “to,” “toward,” or “with,” this preposition denotes the goal or recipient of the action. In πρὸς τὸν πατέρα (“to the Father”), it clearly identifies God the Father as the ultimate destination and object of this access. BDAG (p. 877) lists “to” as indicating direction toward a goal or person.

Translation Variants

English translations of Ephesians 2:18 often grapple with the precise nuance of προσαγωγὴν and the interplay of the prepositions. Grammatically, the sentence structure is clear: a principal clause (ἔχομεν τὴν προσαγωγὴν) followed by modifying prepositional phrases. Rhetorically, the verse functions as a powerful declaration of spiritual privilege and unity, emphasizing the Trinitarian nature of salvation.

Some translations emphasize “access” as a *state* or *privilege*:

• NIV: “For through him we both have access to the Father by one Spirit.” This rendering highlights the *possession* of access. The phrase “by one Spirit” uses “by” to indicate instrumentality, similar to “through him.”
• ESV: “For through him we both have access in one Spirit to the Father.” This keeps “in one Spirit,” which can be understood as the sphere or spiritual condition of this access. The use of “in” can be slightly ambiguous, potentially suggesting that the Spirit is the context *within which* access is granted rather than the *means through which* it is achieved.

Other translations might lean towards “introduction” or “approach” to emphasize the *action* implied by the root verb:

• CSB: “For through him we both have access by one Spirit to the Father.” Similar to NIV, it uses “by” for the Spirit, emphasizing the Spirit’s role as the means.

The choice between “in” and “by” for ἐν ἑνὶ πνεύματι is a key decision point. “In” can signify the spiritual sphere or unity (“in one Spirit,” emphasizing the Spirit’s unifying work among believers), while “by” or “through” emphasizes the Spirit’s active agency in granting the access itself. Both interpretations are grammatically plausible, reflecting different theological emphases on the Spirit’s role. The genitive absolute structure (though not strictly present here) often suggests means or attendant circumstances. The unity of “both” (Jews and Gentiles) in this single Spirit underscores the rhetorical force of reconciliation achieved in Christ, where divisive barriers are overcome to achieve common access to God.

Conclusions and Translation Suggestions

Ephesians 2:18 succinctly articulates the Trinitarian nature of salvation and the profound spiritual privilege granted to all believers. Christ is the indispensable mediator, the Spirit is the unifying enabler and active agent, and the Father is the ultimate recipient of our worship and communion. The term προσαγωγὴν denotes both the privilege of entry and the process of being brought near.

1. Through him, both we [Jews] and we [Gentiles] have a common introduction in one Spirit to the Father.
   This translation emphasizes the action of “introduction” and explicitly highlights the unity of “both” groups in their shared experience, within the sphere of the Holy Spirit.
2. For it is by means of him that we both possess this access, through the agency of one Spirit, to the Father.
   This rendering stresses Christ as the explicit “means” and clarifies the Spirit’s role as an “agency,” while affirming the “possession” of access.
3. Because through him, we—both groups—have the privilege of approach, enabled by one Spirit, into the presence of the Father.
   This version uses “privilege of approach” to capture the nuance of προσαγωγὴν as both a right and an act, and “enabled by” for the Spirit, emphasizing facilitation, and “into the presence of” for πρὸς to convey the intimacy of the destination.

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