EPHESIANS 2:17-18

The whole of Ephesians 2:11-22 shows evidence of purposeful arrangement, which can be seen by considering the almost complete symmetry exhibited by all its repeated words in the order in which they appear (Figure 1). Hoehner rejects this scheme because he feels it is too complicated with its overall chiastic (i.e. mirror-image) symmetry coupled with parallel arrangements such as those shown by the repetition within this section of both “peace-both groups-hostility” and “strangers and aliens-Christ Jesus” in those same orders. Apparently Hoehner is not at all familiar with the fact that such mixtures appear throughout the Old and New Testaments, as I have amply demonstrated in many of my previous posts.

                                   Figure 1: Repeated Words in Ephesians 2:11-22

in the flesh (2x) (v. 11)

           aliens and strangers (v. 12)

                        Christ Jesus (v. 13a)

                                   far off...near (v. 13b)

                                                peace (v. 14a)

                                                           both groups (v. 14b)

                                                                        hostility (v. 14c)

                                                peace (v. 15)

                                                            both groups (v. 16b)

                                                                        hostility (v. 16c)

                                                peace (v. 17a)

                                    far off (v. 17b)

                                                peace (v. 17c)

                                    near (v. 17d)

            strangers and aliens (v. 19)

                        Christ Jesus (v. 20)

in the Spirit (v. 22)

Before proceeding any further, it is valuable to compare the different renderings of the specific verses in question:

Starting with the fairly literal translation of the NRSV, we read, “So he came and proclaimed peace to you who were far off and peace to those who were near; for through him both of us have access in one Spirit to the Father.”

Then there is Living Bible paraphrase to consider: “And he has brought this Good News of peace to you Gentiles who were very far away from him, and to us Jews who were near. Now all of us, whether Jews or Gentiles, may come to God the Father with the Holy Spirit's help because of what Christ had done for us.”

The “he” and “him” in these verses refers, of course, to Christ, as the Living Bible makes more clear. Thus, in v. 18 all three members of the Trinity appear to basically demonstrate one way in which they all work together. The Living Bible also goes ahead with the assumption that this word of peace is equated with the Gospel message itself.

With that general background, we can now consider what various commentators have to say regarding verses 17-18 in particular.

Ephesians 2:17

Maclean and others note two phrases in this verse which may have been derived from passages in Isaiah. They are “proclaimed peace” (see Isaiah 52:7) and “far off...near” (see Isaiah 57:19).

Thielman elaborates on this correspondence: “Paul has skillfully combined the wording of these two texts to make the double peace of 57:19 the object of the herald's glad proclamation in 57:7. In addition, he has used separately each member of Isaiah's poetic doubling of the term 'peace,' pairing one use with the proclamation of good news to those far away and the other use with the proclamation of good news to those nearby...Since Paul also uses the terms 'far' and 'near' in 2:13 to describe the inclusion of his Gentile readers in the people of God, many interpreters believe that he was already thinking of Isa. 57:19 there before he made more explicit reference to it in 2:17.”

“One of the striking things to emerge from a study of Paul's letters is his strong conviction that the exalted Christ was actually involved in his ministry...It was the voice of Christ himself that was heard through the proclamation of the apostle and his colleagues (2 Cor 5:20; cf. Eph 2:17).” (Kruse)

Porter: “'The pacification carried out by Jesus Christ is an act of creation' (Barth) whereby the two are made into something entirely new...This act of reconciliation is defined in both positive and negative terms. Reconciliation consists of making peace and killing animosity...The positive message forms the basis of the proclamation of peace to all, both those far and near (Eph 2:17; cf. 6:15, see also Col 1:18-22). The enmity which calls for reconciliation is defined in terms of two human groups, Jews and Gentiles. In that the law excluded Gentiles, it was the source of their enmity. The animosity is said to be 'killed' by Christ's work on the cross...”

“The hostility of Jew and Gentile appeared to be insurmountable. Dissevering institutions relative to ritual pollution and civil ordinances, the confinement of temple-worship to the Holy City and its concomitant enactments, repelled outsiders no less that the warning notice: 'trespassers will be prosecuted'. Elements so incongruous could never be amalgamated save in the alembic [i.e. an ancient distillation device] of a new birth, nor could the baser materials in question be melted down save in the crucible of the cross.” (Simpson)

Quoting Marcus Barth, “Eph 2:17 introduces a novel element into the context: the public announcement. The peace proclamation made by Christ is the overwhelming alternative to the hostile name-calling mentioned in 2:11. The proclamation of peace is essential to peace itself, and makes it real. The maker and the proclaimer of peace are one and the same person: it is Christ's privilege to be both the causative and the cognitive agent of peace.”

Ephesians 2:18

Hunter states: “The Pauline understanding of Christian prayer places major emphasis on the believer's relationship with, and personal access to God as Father, and is grounded solely in the finished work of Christ...This opportunity transcends race and culture. Through Christ, Jew and Gentile 'both have access to the Father by one Spirit' (Eph 2:18).'”

“Christ's work of reconciliation is stressed (Eph 2:16) with the implication that believers now have access to God, their Father (Eph 2:18; 3:12).” (Arnold)

Fung says that “in Ephesians 4:4 the 'one body' vitalized by the 'one spirit' (who in Eph 2:18 creates the unity of the 'one body' of Jewish and Gentile believers) is separate from the 'one Lord' of Ephesians 4:5 and is simply a description of the Christian community as a unity. This unity of the body supplies the motivation for keeping the unity of the Spirit (Eph 4:3).”

Simpson phrases this concept rather strikingly: “The binding of the living epistles varies, but not their contents.”

The Holy Spirit “aids believers in their prayers, directing them to pray properly (Rom 8:26). At the same time the Spirit himself prays on behalf of those he indwells (Rom 8:27). In Ephesians also 'access' to God in prayer is granted by the Spirit (Eph 2:18), and this praying in the Spirit is urged on believers as a constant practice (Eph 6:18).” (Paige)

Guthrie and Martin: “The 'spiritual' essence of Paul's religion is something he assumes without much argumentation (e.g. Phil 3:3 and his teachings on the church as the dwelling place of God in the Spirit in 1 Cor 3:16; cf. Eph 2:18-21)...there are a few passages where trinitarian formulae are used. The passages in view are such as 1 Corinthians 12:3-7; Ephesians 1:3-14; 2:18; 4:4-6; Titus 3:4-6, and are conceivably and suggestively linked with a baptismal and/or initiatory creed.”