Amplified: And He came and preached the glad tidings of peace to you who were afar off and [peace] to those who were near. (Amplified Bible - Lockman)
NLT: He has brought this Good News of peace to you Gentiles who were far away from him, and to us Jews who were near. (NLT - Tyndale House)
Phillips: Then he came and told both you who were far from God and us who were near that the war was over. (Phillips: Touchstone)
Wuest: and having come, He proclaimed glad tidings of peace to you who were far off, and to you who were near (Eerdmans)
Young's Literal: and having come, he did proclaim good news -- peace to you -- the far-off and the nigh,
AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY: kai elthon (AAPMSN) eueggelisato (3SAMI) eirenen humin tois makran: (Psalms 85:10; Isaiah 27:5; 52:7; 57:19, 20, 21; Zechariah 9:10; Matthew 10:13; Luke 2:14; Luke 15:5,6; Acts 2:39; 10:36; Romans 5:1; 2Corinthians 5:20)
He - referring to Christ.
S Lewis Johnson has an interesting comment on this verse writing that…
Preached (2097) (euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell) means to announce good news (gospel) or bring glad tidings. Literally one could say that Christ "gospelized peace!" to both Jew and Gentile.
Euaggelizo - 52x in NT - Matt. 11:5; Lk. 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1; Acts 5:42; 8:4, 12, 25, 35, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18; Rom. 1:15; 10:15; 15:20; 1 Co. 1:17; 9:16, 18; 15:1f; 2 Co. 10:16; 11:7; Gal. 1:8f, 11, 16, 23; 4:13; Eph. 2:17; 3:8; 1 Thess. 3:6; Heb. 4:2, 6; 1 Pet. 1:12, 25; 4:6; Rev. 10:7; 14:6 Usage: bring… good news(2), bring good news(1), brought… good news(1), good news(5), good news preached(2), gospel(2), gospel preached(2), preach(4), preach the gospel(11), preach… a gospel(1), preach… the good news(1), preached(11), preached the gospel(4), preaching(8), preaching the good news(1), preaching the gospel(4), preaching… a gospel(1).
In the OT euaggelizo was used of any kind of good news including the joyful tidings of God's kindnesses especially as they related to the promised Messianic blessings. In the NT euaggelizo was used especially of the glad tidings of the coming kingdom of God and of the salvation through Christ Jesus, the Lamb of God Who took away the sins of the world. Here euaggelizo is used to instruct men concerning the things that pertain to salvation, specifically the peace Paul has been explaining.
Peace (1515) (eirene from the verb eiro = to bind or join together what is broken or divided) means in essence to set at one again or join together that which is separated. In secular Greek eirene described the cessation or absence of war. By Christ's vicarious death He procured peace and by His servants He proclaimed glad tidings of peace based on His atoning work on the Cross.
Eirene - 85x in NT - Matt. 10:13, 34; Mk. 5:34; Lk. 1:79; 2:14, 29; 7:50; 8:48; 10:5f; 11:21; 12:51; 14:32; 19:38, 42; 24:36; Jn. 14:27; 16:33; 20:19, 21, 26; Acts 7:26; 9:31; 10:36; 12:20; 15:33; 16:36; 24:2; Rom. 1:7; 2:10; 3:17; 5:1; 8:6; 14:17, 19; 15:13, 33; 16:20; 1 Co. 1:3; 7:15; 14:33; 16:11; 2 Co. 1:2; 13:11; Gal. 1:3; 5:22; 6:16; Eph. 1:2; 2:14f, 17; 4:3; 6:15, 23; Phil. 1:2; 4:7, 9; Col. 1:2; 3:15; 1 Thess. 1:1; 5:3, 23; 2 Thess. 1:2; 3:16; 1 Tim. 1:2; 2 Tim. 1:2; 2:22; Titus 1:4; Philemon. 1:3; Heb. 7:2; 11:31; 12:14; 13:20; Jas. 2:16; 3:18; 1 Pet. 1:2; 3:11; 5:14; 2 Pet. 1:2; 3:14; 2 Jn. 1:3; 3 Jn. 1:15; Jude 1:2; Rev. 1:4; 6:4
When did Christ preach peace? John records in one of His first post-resurrection appearances to His disciples…
Note in the preceding passage, that Jesus sent out the apostles in the power of the Holy Spirit (John 20:22 "Receive the Holy Spirit", cf Acts 1:8) and they obediently went forth and preached peace Luke recording Peter's proclamation that…
Paul records that now all believers…
Later in this same letter, Paul exhorts his readers to have their feet shod with the "preparation (firm footing) of the gospel of peace" (Eph 6:15-note). Apart from proclaiming peace, there is no way for those in rebellion to know, understand, and act on the terms of that peace. Years after World War II there were Japanese soldiers discovered on several islands still waging war who had never heard of the peace that had been declared in 1945 when the Emperor of Japan surrendered to the Allied forces. In the same way, there are many today who are uninformed of the good news that through the Cross of Christ they can experience eternal peace with God, the One with Whom they are otherwise in perpetual conflict (see "enemies"-Ro 5:10-note, "alienated, hostile in mind, engaged in evil deeds" Col 1:21-note)
Ruth Paxson writes that…
Far off (3112) (makran from makros = far) literally means a long way off but is used figuratively here to describe the Gentiles who were separated from Christ, etc, and thus were a long way off from God.
Makran - 9x in NT - Matt. 8:30; Mk. 12:34; Lk. 7:6; 15:20; Jn. 21:8; Acts 17:27; 22:21; Eph. 2:13, 17
This preaching of peace was not only peace between Jew and Gentile but also between believing Jew and Gentile and God, with Whom they had been enemies and hostile. This had always been God's plan and had been prophesied, for example, in Isaiah who recorded the actual words of the promised Messiah…
AND PEACE TO THOSE WHO WERE NEAR: kai eirenen tois eggus: (Ep 2:13,14; Deuteronomy 4:7; Psalms 75:1; 76:1,2; 147:19,20; 148:14; Luke 10:9-11)
Those who were near - the Jews were near but nevertheless just as needy as the Gentiles for they too were dead in their trespasses and sins. In Ephesians 2:12 Paul list 5 ways the Jews were nearer to Christ and God - but salvation is not like horseshoes -- nearer to the goal does not count. Only being in Christ counts! Every person, far or near, Gentile or Jew, has access to God's peace through Christ.
Near (1451) (eggus) indicates a position relatively close to another position and figuratively refers to the Jews who were "near" to God in the sense of having Messianic prophecies, a national identity and government set up by God, covenants that promised salvation by faith, a hope in the coming of Messiah and the presence of God in their midst (the Tabernacle in the wilderness, the Temple in Jerusalem).
Eggus - 31x in NT - Matt. 24:32f; 26:18; Mk. 13:28f; Lk. 19:11; 21:30f; Jn. 2:13; 3:23; 6:4, 19, 23; 7:2; 11:18, 54, 55; 19:20, 42; Acts 1:12; 9:38; 27:8; Rom. 10:8; 13:11; Eph. 2:13, 17; Phil. 4:5; Heb. 6:8; 8:13; Rev. 1:3; 22:10
This peace that was preached to both Gentiles and Jews is a fulfillment of the a prophecy given hundreds of years earlier, Isaiah recording Jehovah's promise…
Even in His birth peace was "preached"…
Jesus is the Prince of Peace…
He promised His disciples,
Like their Master, His disciples are also to be peacemakers
When Jesus sent forth the seventy He commissioned them:
Peace surrounded the ministry of Jesus as an aura that continually blessed those who believed in Him. Among His last words to His disciples were,
The ministry of the apostles and other preachers of the early church was characterized by
The ministry of the Spirit of Christ is characterized by the giving of
God's kingdom is characterized by
God is the God of peace…
The War is Over- The bitter conflict had finally ended between the North and the South. The soldiers of the US Civil War were free to return to their families. But a number of them remained hidden in the woods, living on berries. They either didn't hear or didn't believe that the war was over, so they continued enduring miserable conditions when they could have been back home.
It's something like that in the spiritual realm too. Christ made peace between God and man by dying in our place. He paid sin's penalty on the cross. Anyone who accepts His sacrifice will be forgiven by a holy God.
Sadly, many people refuse to believe the gospel and continue to live as spiritual fugitives. Sometimes even those who have placed their trust in Christ live on almost the same level. Either out of ignorance or unwillingness, they fail to claim the promises of God's Word. They do not experience the joy and assurance that should accompany salvation. They do not draw from their relationship with God the comfort and peace He intends for His children. They are the objects of His love, care, and provision but live as if they were orphans.
Have you been living apart from the comfort, love, and care of your heavenly Father? Come on home. The war is over!—Richard De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
We fail, O Lord, to realize
The Peace Initiative - It was the night before Christmas in 1870. French and German armies faced each other on the field of battle in the Franco-Prussian War. A French soldier started walking toward the German lines. His comrades watched breathlessly, expecting to hear at any instant the crack of a rifle that would end his life. As he neared the enemy lines, he stopped and began singing, "Noel, noel! Noel, noel! Born is the King of Israel!" No shot rang out.
Slowly the Frenchman returned to his ranks. There was silence! Then from the German side came a lone soldier to that same spot and sang the German version of the same song. After each stanza both armies united in the chorus. For a few minutes Christ brought peace to that battlefield.
God is a peacemaker who always takes the first step. Jesus came as a baby, and when He grew to manhood He preached peace to a warring world. Then, in the greatest peace initiative this world has ever seen, Christ made peace between God and man by dying for our sins (Col 1:20-note).
Peacemaking efforts may be rejected, but the alternative is continued hostility. God didn't settle for that, nor should we. Let's take the first step in healing a broken relationship, even at the risk of being "shot down." --D J De Haan (Ibid)
Amplified: For it is through Him that we both [whether far off or near] now have an introduction (access) by one [Holy] Spirit to the Father [so that we are able to approach Him]. (Amplified Bible - Lockman)
NLT: Now all of us, both Jews and Gentiles, may come to the Father through the same Holy Spirit because of what Christ has done for us. (NLT - Tyndale House)
Phillips: And it is through him that both of us now can approach the Father in the one Spirit. (Phillips: Touchstone)
Wuest: because through Him we have our entree, the both of us, by one Spirit into the presence of the Father. (Eerdmans)
Young's Literal: because through him we have the access -- we both -- in one Spirit unto the Father.
FOR THROUGH HIM WE BOTH HAVE OUR ACCESS: hoti di' autou echomen (1PPAI) ten prosagogen oi amphoteroi: (Ep 3:12; John 10:7,9; 14:6; Romans 5:2; Hebrews 4:15,16; 7:19; 10:19,20; 1Peter 1:21; 1Peter 3:18; 1John 2:1,2)
Through (1223) (dia) defines Christ as the "Channel" (and the only One) through which believing Jews and Gentiles could come into the presence of God. The benefits of our salvation come through Christ, our Mediator and Great High Priest. We enter in and draw near through Him, for He is the "Author of salvation" (Heb 2:10-note). He is the Forerunner (Heb 6:20-note), having entered Himself through "the veil" (His Flesh - see below) that we might now have a new and living way into the Holy of Holies, the very presence of God the Father!
Click the following links to study parallel passages regarding Christ our "Meditator", the channel of blessing and channel of access -- "through Christ", "through Jesus Christ" cf "through Him" (see also John 10:9, 14:6)
In a parallel thought John records…
In an illustration of Jesus as "the way through" we read the following devotional…
Christ is now the believer's Great High Priest, the writer of Hebrews recording that
Consider the following simple study - observe and record the wonderful truths that accrue through Him - this would make an edifying, easy to prepare Sunday School lesson - then take some time to give thanks for these great truths by offering up a sacrifice of praise… through Him.
Jn 1:3 [NIV reads "through Him"], Jn 1:7, John 1:10, Jn 3:17, Jn 14:6, Acts 2:22, 3:16, Acts 7:25, Acts 10:43, Acts 13:38, 39, Ro 5:9 [note], Ro 8:37 [note], Ro 11:36 [note]; 1Co 8:6, Ep 2:18 [note], Php 4:13 [note], Col 1:20 [note], Col 2:15 [note], Col 3:17 [note], Heb 7:25 [note], Heb 13:15 [note], 1Pe 1:21[note], 1John 4:9
Would you like more study on the wonderful topic of through Him? Study also the NT uses of the parallel phrase through Jesus (or similar phrases - "through Whom", "through our Lord", etc) - John 1:17, Acts 10:36, Ro 1:4, 5- note; Ro 1:8-note, Ro 2:16-note, Ro 5:1-note; Ro 5:2-note Ro 5:11-note, Ro 5:21-note, Ro 7:25-note, Ro 16:27-note, 1Cor 15:57, 2Cor 1:5, 3:4, 5:18, Gal 1:1, Eph 1:5-note, Php 1:11-note, 1Th 5:9-note; Titus 3:6-note, He 1:2-note; He 2:10-note, Heb 13:21-note, 1Pe 2:5-note, 1Pe 4:11-note, Jude 1:25)
All things are from Him, through Him and to Him. To Him be the glory forever. Amen.
Both (297) (amphoteros from ámpho = both, the two) refers to each of two. We both near and far, both Jew and Gentile.
Have (2192) (echo) means to possess with the present tense defining this as every believer's continuous possession. In the Old Testament let us not forget that no Jew save the High Priest had the privilege of entree into the Holy of Holies, and that but only once per year on the Day of Atonement. The Cross of Christ has opened the floodgates of grace so that now every believer has continual access!
As John Eadie in his classic commentary on Ephesians eloquently highlights every believer's high privilege writing that…
William MacDonald applies the truths in this passage to prayer writing that…
Access (4318) (prosagoge from pros = toward + ago = bring) literally means "a bringing near" or providing access (freedom, permission and/or the ability to enter). It describes a continuous and unhindered approach to God, One Whom we could never approach in our unredeemed, unholy, sinful state.
Prosagoge was used to describe the introduction to or audience which one is permitted to have with a king or other person of high rank. This introduction or audience must be effected through an officer of court to whom the duty is entrusted.
Prosagoge carries the idea not of possessing access in our own right but of being granted the right to come to God with boldness, knowing we will be welcomed. It is only through our Savior’s shedding of His blood in sacrificial death on Calvary and by faith in Him that we have union in His Holy Spirit and have access to the Father. The Spirit is at work to draw us continually to God (Ro 8:15, 16, 17-notes; Gal. 4:6, 7). Both and one spirit emphasize again the commonality of Jew and Gentile.
MacArthur sums up the significance of prosagoge writing that…
In a parallel passage in Romans regarding Jesus as our way "through" to God, Paul writes…
The other use of prosagoge in Ephesians declares that…
Notice that prosagoge always refers to the believer’s access to God through Christ. What was unthinkable to the Old Testament Jew is now available to all who come to Christ by grace through faith.
To summarize, from the 3 NT uses of prosagoge observe that…
3. We have access through Jesus Christ (1Ti 2:5). The blood gives us boldness (Heb 10:19).
Prosagoge also pictures fellowship and communion (see communion, fellowship) available with the Father through Christ for all who have been redeemed by His blood! The French word for this is entree meaning freedom of entry or access. And that is exactly what our Lord Jesus Christ provides for a believing sinner. He clothes him with Himself as his righteousness, cleanses him in His precious blood, and brings him into the full unmerited favor (grace) of God the Father. This is a believers entree. It is a priceless boon to have the right to go to some lovely and wise and saintly person at any time, to have the right to break in upon him, to take our troubles, our problems, our loneliness, our sorrow to him. That is exactly the right that Jesus gives us in regard to our Father, the All Wise God.
Prosagoge pictures provision of access into the presence of One Whom we would normally be restricted from approaching. In the Orient, one who came to see a king needed both access—the right to come and an introduction—the proper presentation. You couldn't just waltz into a king's presence. To do so would invite death. In fact the Persian royal court actually had an official called the prosagogeus whose function was to introduce people who desired an audience with the king.
There is an Old Testament story in the book of Esther which is a beautiful illustration of prosagoge. Esther sought to plead with King Ahasuerus for the safety of her Jewish countrymen but she knew what fate might await her for approaching the King without an introduction (see Esther 4:11). Esther risked her life by doing this, not knowing beforehand whether Ahasuerus would grant her an "introduction." Fortunately for her, he granted her grace. Ray Stedman fills in the details writing that…
F B Meyer writes that…
IN ONE SPIRIT TO THE FATHER: en eni pneumati pros ton patera: (Eph 4:4; 6:18; Zechariah 12:10; Romans 8:15,26,27; 1Corinthians 12:13; Jude 1:20) (Ep 3:14; Matthew 28:19; John 4:21, 22, 23; 1Corinthians 8:6; Galatians 4:6; James 3:9; 1Peter 1:17)
One (1520) (heis) refers to a single entity.
Spirit (4151) (pneuma) is the Holy Spirit as determined from the context (and not just because the translation capitalize it!)
Father (3962) (pater) refers of course to God our Father Who art in heaven.
Note the activity of all three persons of the Godhead in reference to the peace associated with our salvation. We have access to the Father only through faith in the Son and by the implementing work of the Spirit.
Non-Trinitarians argue that God is not a Trinity. Their weak argument against the existence of the Trinity is based upon the fact that the Bible does not use the word "Trinity" (which is true). Such an argument fails to take note of such clear passages like Ephesians 2:18 which speak of Father, Son and Holy Spirit, working as One God!
S Lewis Johnson writes that…
As an aside observe the work of the "Trinity" in the following passages…