For through Him
This phrase emphasizes the mediating role of Jesus Christ in the believer's access to God. The Greek word "δι’ αὐτοῦ" (di' autou) indicates that it is through Jesus, and only through Him, that this access is granted. Historically, this reflects the early Christian understanding that Jesus is the sole mediator between God and humanity, a concept rooted in His sacrificial death and resurrection. This aligns with the broader New Testament teaching that Jesus is the way, the truth, and the life (John 14:6).

we both
The term "both" refers to Jews and Gentiles, highlighting the unity that Christ brings to these two groups. In the historical context of the early church, there was significant division between Jewish and Gentile believers. The use of "both" underscores the breaking down of these barriers, a theme that is central to the message of Ephesians. This unity is a testament to the transformative power of the Gospel, which transcends ethnic and cultural divisions.

have access
The Greek word "προσαγωγή" (prosagōgē) is used here, which means "access" or "introduction." This term was often used in the context of being granted an audience with a king. In the spiritual sense, it signifies the privilege of entering into God's presence. This access is not earned by human effort but is a gracious gift through faith in Christ. It reflects the new covenant relationship where believers can approach God with confidence.

to the Father
This phrase highlights the intimate relationship believers have with God, who is referred to as "the Father." The use of "Father" signifies a personal and familial relationship, contrasting with the distant and formal relationship often perceived in the Old Testament. In the Greco-Roman world, the concept of God as Father was revolutionary, emphasizing love, care, and provision. This relationship is made possible through the reconciling work of Christ.

by one Spirit
The Holy Spirit is the agent through whom believers experience this access to the Father. The Greek word "ἐν ἑνὶ Πνεύματι" (en heni Pneumati) indicates the unity and singularity of the Spirit's work. The Spirit is the one who indwells believers, guiding and empowering them in their walk with God. This reflects the Trinitarian nature of God, where the Father, Son, and Holy Spirit work in harmony to bring about the salvation and sanctification of believers. The Spirit's role is essential in the life of the church, fostering unity and spiritual growth.

(18) For through him we both have access by one Spirit unto the Father.--In this verse the two meanings again unite. In the original the order is emphatic: "Through Him we have the access, both of us in one Spirit, to the Father." The greater idea of access to God is still prominent; but the lesser idea of union with each other in that access is still traceable as an undertone. "Access" is properly "the introduction" (used also in Ephesians 3:12; Romans 5:2), a technical word of presentation to a royal presence. So says Chrysostom, "We came not of ourselves, but He brought us in." The corresponding verb is found in 1Peter 3:18, "Christ also suffered for sins--the just for the unjust--that He might bring us to God." It will be noted that we have here one of the implicit declarations of the doctrine of the Holy Trinity, so frequent in this Epistle. The unity of the whole Church, as united "to the Father," "through the Son," and "in the Spirit," is here summed up in one sentence, but with as much perfection and clearness as even when it is unfolded in the great passage below (Ephesians 4:4-6). The ultimate source of all doctrine on the subject is necessarily in the words of the Lord Himself. (See John 14-17, especially John 14:6; John 14:16-18; John 14:23-25; John 15:26; John 16:13-15; John 17:20-21.) For these are the "heavenly things"; and "no man hath ascended into heaven but He that came down from heaven, even the Son of Man who is in heaven" (John 3:12-13). . . . 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.

Parallel Commentaries ...


For
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

through
δι’ (di’)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

Him
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

we both have
ἔχομεν (echomen)
Verb - Present Indicative Active - 1st Person Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

access
προσαγωγὴν (prosagōgēn)
Noun - Accusative Feminine Singular
Strong's 4318: Approach, access, admission. From prosago; admission.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father
Πατέρα (Patera)
Noun - Accusative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

one
ἑνὶ (heni)
Adjective - Dative Neuter Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

Spirit.
Πνεύματι (Pneumati)
Noun - Dative Neuter Singular
Strong's 4151: Wind, breath, spirit.


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NT Letters: Ephesians 2:18 For through him we both have our (Ephes. Eph. Ep)