1. Ro S^ 'Through whom we have also [raf, 'copulat et auget' (Toletus), 'answering almost to our " as might be expected " ' (Alf.)] got [^(Tx^fa/xei/] our [t^v] access (introduction) by our [t^] faith, into tliis grace wherein we stand.' The Perfect tense is used in connexion with that justifying act re- ferred to in v.^. Access is not here a second privilege of the justified, but introduction to the very grace of justification itself. We owe to Christ not only peace as the primary blessing of justifi- cation, but admission to that state wnich is the atmosphere of peace.
This paragraph, beginning with v.' and descrip- tive of the life of the justified, is founded on the doctrinal basis just laid down. The Apostle has examined tlie world of men, as it appeared in the prevalent antithesis of Jew and Gentile. His spiritual diagnosis revealed the fact of universal sin and universal condemnation. A guilty race, a holy God, and a broken law, mtli its death penalty, were factors in the problem for solution. This problem, insoluble by man, is taken in hand by Christ. Christ provided a solution as effectual as the need for it is clamant. The summary of that solution as contained in 4^- is the Divine certificate of its efficacy. It was written not for the sake of Abraham alone (a typical case of its application), but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead ; who was delivered for our offences, and was raised again for our justification. Based on tliis, ch. 5 begins : ' Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.' Before getting further, the Apostle 'harks back' in v.^ to the thought of justifying grace, access to which is by Christ.
Into the state of justifying grace we have access through Christ's Passion. His introduction in- cludes, nay, is the starting-point of, liberty of ap- proach. The need of an introduction implies that we were outside the state into which we are introduced. St. Paul himself had experienced transition from the condition of a condemned, to that of a justified, sinner. 'Barnabas introduced him to the apostles (Ac 9^), and there were others " that led him by the hand to Damascus " (v.^) ; but it was Christ that introduced and led him by the hand into this grace' (M. Henry). Christ intro- duces, ' Contigit nobis ut perduceremur ' (Erasmus). He does not drag unwilling followers. Faith is the following foot. If He draws us, we run after Him.
2. Eph 2'" ' For through him we both have our access in one Spirit unto the Father.' 3'2 'in whom we have our boldness and our access with confidence by the faith of him.' The old contro- versy as to whether access means in these verses introduction or liberty of approach, still survives. Among moderns, Alford and Ellicott take opposite sides. Alford contends for the latter as ' better representing the repetition, the present liberty of approach which ^xo/ifimplies, but which "m<rorf«<c-
ACCESS
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tion " does not give. ' While pressing the point that as 'boldness' (TrappTjo-k) is subjective in 3'-, 'access' there coupled with it must also be subjective, he gives away his case by admitting that the second term (7rpocra7u7ij) is 'less purely so than the first' (wapp-qala). Ellirott argues for 'introduction' on grounds of lexical and il.issical usage, but also makes the signilicant admission that the transitive meaning of Trpoaayuyr/ is a little less certain in 3'^ than it is in 2"*, on account of its union with the intransitive wapprjala.
Where equally competent critical authorities thus differ, the context of the pas.sages may be allowed to decide between them. In the paragraph 2"-22, where 'access' (v.'^) appears, the Apostle writes of a change in the Ephesians' relations cor- respondin" to tlie change already described as having taken place in their moral and spiritual condition. At one time they were afar off', aliens, strangers, hopeless, godless. A change was effected by the blood of Christ. Those for whom His death procured peace are now declared to be fellow- citizens of the saints, members of the household of God, stones in that living temple in which God dwells through the Spirit. There is surely some- thing more implied by 'access' in such a setting than mere liberty of approach to God. The Church is Christ's body, sliarin" the privileges of its Head. The reconciliation effected by His blood is not a mere potential one. Very definite language is used to express change of relationship : v.'' ' were brought nigh ' (historic). To become citizens of a kingdom, members of a household, stones in a building, implies a definite act performed on behalf of the persons or things thus brought into these new relations. Access in the sense of introduetion seems to express most fitly the alteration thus con- textually described.
The argument for ' introduction ' is not quite so strong in 3'-. In the context preceding, St. Paul has been speaking of his own office as Apostle of the Gentiles. He was made a minister of the gospel in order by its means to bring the Gentiles into the fellowship of the saints, and instruct men as to the eternal purpose of God in Kedemp- tion. That purpose, executed in Christ, mani- fested to principalities and powers in heaven the wisdom of God. Had the 'access' been used by itself in v.'- after the above line of thought, that would not point to introductioti rather than to liberty of approach. But standing as it does be- tween ' boldness ' (irapp-nalav) and ' with confidence ' (iv ireiroiffijcrei), ' liberty of approach ' scarcely ex- presses all the author's thought. The multiplica- tion of terms indicates an attempt to give utterance to something besides this. And .so, according to the analogy of Ro 5= and Eph 2'", we are warranted here also in translating Trpoaaywyfi, by 'introduc- tion.' 'While the former of the parallel terms (boldness) describes the liberty with which the newborn Church of the redeemed address them- selves to God the Father and the unchecked freedom of their petitions, the latter (admittance) takes us back to the act of Christ by which He introduced us to the Father's presence and gave us the place of sons in the house ' (Findlay in Expos. Bible, 'Ephesians').