“For through him we both have access by one Spirit unto the Father.” Eph. ii. 18.
In the foregoing verses the apostle makes mention of a double reconciliation, wrought by the blood of the cross, — the one, of the Jews and Gentiles unto God; the other, of the same persons one to another. There were two things in the law:— First, Worship instituted under it; Secondly, The curse annexed unto it. The first of these being appropriated to the Jews, with an exclusion of the Gentiles, was the cause of unspeakable enmity and hatred between them. The latter, or the curse, falling upon both, was a cause of enmity between God and both of them. The Lord Jesus Christ, in his death removing both these, wrought and effected the twofold reconciliation mentioned. First, He brake down “the middle wall of partition between us,” verse 14, and so “made both one;” that is, “between us,” — the Jews and Gentiles. He hath taken away all cause of difference that should hinder us to be one in him. And how hath he done this? By taking away “the law of commandments contained in ordinances,” verse 15; — that is, by abolishing that way of worship which was the Jews’ privilege and burden, from which the Gentiles were excluded; so breaking down that wall of partition. Secondly, By the cross at his death he slew the enmity, or took away the curse of the law; so reconciling both Jews and Gentiles unto God; as verse 16. By bearing the curse of the law, he reconciled both unto God; — by taking away and abolishing the worship of the law, he took away all grounds of difference amongst them.
Upon this reconciliation ensueth a twofold advantage or privilege; — an access into the favour of God, who before was at enmity with them; and a new and more glorious way of approaching unto God in his worship than that shout which they were before at difference among themselves.
The first of these is mentioned, Rom. v. 2. And that which there called, an “access into this grace wherein we stand,” may in the text be called, an “access unto the Father;” that is, the favour and acceptance with God which we do enjoy. Thus our access unto God is our sense of acceptance with him upon the reconciliation made for us by Jesus Christ. But this seems not to me to be the special intendment of the text; for that access unto God here mentioned seems to be the effect of the reconciliation of the Jews and Gentiles among themselves, by the abolishing of the ceremonial worship; — a new and more glorious way of worship being now provided for them both in common, is there expressed. Before the reconciliation made, one party alone had the privilege of the carnal worship then instituted; but now both parties have in common such a way of worship, wherein they have immediate access unto God; — in which the apostle asserts the beauty and glory of the gospel worship of Jews and Gentiles above that which, enjoyed by the Jews, was a matter of separation and division between them. And this appears to be the intendment of the words from verse 17. That which is here asserted, is not an immediate effect of the reconciliation made by the blood of Christ on the cross, but of his preaching peace unto, and calling both Jews and Gentiles, — gathering them unto himself, and so to the worship of God. Being called by the word of peace, both the one and the other, as to our worship, we have this access.
And the following words, to the end of the chapter, do make it more plain and evident. Sundry things doth the apostle, upon the account of this their access unto God, speak of the Gentiles.
First, Negatively, — that they are no more “strangers and foreigners,” verse 19; that is, that they are not so in respect of the worship of God, as in that state and condition wherein they were before their calling, through a participation of the reconciliation made by the blood of Christ. The apostle had declared, verses 11, 12, they were the uncircumcision, aliens, foreigners; that is, men who had no share in, nor admittance unto, the solemn worship of God, which was impaled in the commonwealth of Israel. “But now,” says he, “ye are so no more;” that is, you have a portion and interest in that worship wherewith God is well pleased.
Secondly, Positively, the apostle affirms two things of them:— first, That they are “fellow-citizens with the saints, and of the household of God,” verse 19; secondly, That they were built up to be “an holy temple,” or “an habitation to God,” verses 20–22. Both which relate to the solemn worship of God under the gospel. The first asserts them to be now members of the church; — the latter, that by and among them God was worshipped with that divine service which came in the room of that which was appointed in the temple, now by Christ removed and taken away.
This being the design of the Holy Ghost in this place, I shall present it in this one proposition unto you:—
That it is an eminent effect and fruit of our reconciliation unto God and among ourselves, by the blood of Christ, that believers enjoy the privileges of the excellent, glorious, spiritual worship of God in Christ, revealed and required in the gospel.