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Eph_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 (Joh_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 Rom_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 (Eph_2:3; Rom_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 (Rom_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. 1Pe_3:18. Here, moreover, as at Rom_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. Eph_3:12.
ἐν ἑνὶ πνεύματι ] for the Holy Spirit is to both one and the same element of life (comp. on Rom_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. Eph_2:12; Eph_2:22.
Observe, further, the difference of meaning between the ἔχομεν (denoting the continuously present possession of the signal benefit) and the ἐσχήκαμεν of Rom_5:2 (see on the latter passage).