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Verse 2. - Through whom also we have (rather, have had - ἐδχήκαμεν ( ρεφερρινγ το the past time of conversion and baptism, but with the idea of continuance expressed by the perfect) the (or, our) access by faith (the words, "by faith," which are not required, are absent from many manuscripts) into this grace wherein we stand, and rejoice (properly, glory, καυχώμεθα, the same word as in the following verse, and most usually so rendered elsewhere, though sometimes by "boast." Our translators seem in this verse to have departed from their usual rendering because of the substantive "glory," in a different sense, which follows) in hope of the glory of God. Προσαγωγὴ (translated "access") occurs in the same sense in Ephesians 2:18 and Ephesians 3:12; in both cases, as here, with the article, so as to denote some well-known access or approach. It means the access to the holy God, which had been barred by sin, but which has been opened to us through Christ (cf. Hebrews 10:19). It is a question whether εἰς τὴν χάριν is properly taken (as in the Authorized Version) in immediate connection with προσαγωγὴν, as denoting that into which we have our access. In Ephesians 2:18 the word is followed by the more suitable preposition πρὸς, the phrase being, "access to the Father;" and this may be understood here, the sense being, "We have through Christ our access (to the Father) unto (ie. so as to result in) the state of grace and acceptance in which we now stand." As to "the glory of God," see above on Romans 3:23. Here our hoped-for future participation in the Divine glory is more distinctly intimated by the words, ἐπ ἐλπίδι. This last phrase bears the same sense as in 1 Corinthians 9:10, and probably in Romans 4:18 above. It does not mean that hope is that wherein we glory, but that, being in a state of hope, we glory.

(2) By whom.—More accurately translated, through whom also we have had our access (Ellicott). “Have had” when we first became Christians, and now while we are such.

Into this grace.—This state of acceptance and favour with God, the fruit of justification.

Rejoice.—The word used elsewhere for “boasting.” The Christian has his boasting, but it is not based upon his own merits. It is a joyful and triumphant confidence in the future, not only felt, but expressed.

The glory of God.—That glory which the “children of the kingdom” shall share with the Messiah Himself when His eternal reign begins.

2. by whom] Lit. through whom; the same construction as that just before.

also] i.e. “we owe to Him our entrance to grace, as well as our standing in it.”

we have access] Lit. we have had; “we have found.” The time-reference is to a past reception resulting in present possession.—“Access:”—lit. the introduction; “our introduction.” Same word as Ephesians 2:18; Ephesians 3:12 (though the reference there is not precisely that here), and 1 Peter 3:18 (where E. V. has “bring us to God”). The idea is of the acceptance of the acquitted. Both ideas, acquittal by a Judge and acceptance by a reconciled Father, reside in Justification.

by faith] Our side of the matter. The Lord’s “introduction” of us to His Father’s acceptance takes effect individually when we individually believe.

this grace] i.e. “acceptance” (Ephesians 1:6) and resulting “peace.” The word recalls the fact that acceptance, as previously proved (see ch. 4), is “according to grace,” not debt.

wherein we stand] The word “stand” is in contrast to the “fall” of the rejected and condemned. See Romans 11:20; also Psalm 1:5; Psalm 130:3; Revelation 6:17; and 1 Corinthians 15:1, where the context gives the idea of acceptance and safety, as here. That of perseverance (as in Acts 26:22, E. V. “continue”) may also be present; but the context shews that acceptance is at least the main point.

rejoice] A word elsewhere rendered “glory” (as just below, Romans 5:3), or “boast.” See on Romans 4:2. The reasoning here rises, from the foundation-truth of lawful justification, to the holy elevations of consequent joy and energy in the justified.

in hope] Lit. on hope. Perhaps here (as in Romans 4:18, q. v.) the “hope” is objective; “the hope set before us” (Hebrews 6:18), i.e. the promise and pledges of glory. On this our joy is based.

the glory of God] For commentary, see Romans 8:18; Romans 8:21; Romans 8:30.—The eternal bliss of the justified is called “the glory of God” because it is a state of joy, love, majesty, and holiness, bestowed by God; in the presence of God; and being in its essence the Vision of God, and likeness to Him. Cp. John 17:24; 2 Corinthians 4:17; Php 3:21; Colossians 1:27; 2 Timothy 2:10; 1 Peter 4:13; Revelation 21:11; Revelation 21:23.—This ver. is a brief anticipation of ch. 8.

Access (προσαγωγὴν)

Used only by Paul. Compare Ephesians 2:18; Ephesians 3:12. Lit., the act of bringing to. Hence some insist on the transitive sense, introduction. Compare 1 Peter 3:18; Ephesians 2:13. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed.

Into this grace

Grace is conceived as a field into which we are brought. Compare Galatians 1:6; Galatians 5:4; 1 Peter 5:12. The; state of justification which is preeminently a matter of grace.

In hope (ἐπ' ἐλπίδι)

Lit., on the ground of hope.

We have had (εσχηκαμεν). Perfect active indicative of εχω (same verb as εχωμεν), still have it. Our access (τεν προσαγωγην). Old word from προσαγω, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only Ephesians 2:18; Ephesians 3:12. Wherein we stand (εν η εστηκαμεν). Perfect active (intransitive) indicative of ιστημ. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. Let us rejoice (καυχωμεθα). "Let us exult." Present middle subjunctive (volitive) because εχωμεν is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

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Romans 5:2. διʼ οὗ καὶ: through whom also. To the fact that we have peace with God through our Lord Jesus Christ corresponds this other fact, that through Him we have had (and have) our access into this grace, etc. προσαγωγὴ has a certain touch of formality. Christ has “introduced” us to our standing as Christians: cf. Ephesians 2:18, 1 Peter 3:18. τῇ πίστει: by the faith referred to in Romans 5:1. Not to be construed with εἰς τὴν χάριν ταύτην: which would be without analogy in the N.T. The grace is substantially one with justification: it is the new spiritual atmosphere in which the believer lives as reconciled to God. καυχώμεθα, which always implies the expression of feeling, is to be co-ordinated with ἔχομεν. ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ: on the basis of hope in the glory of God, i.e., of partaking in the glory of the heavenly kingdom. For ἐπʼ ἐλπίδι, cf. Romans 4:18 : the construction is not elsewhere found with καυχᾶσθαι.

Romans 5:2. Δἰ οὗ καὶ κ.τ.λ[1137]] Confirmation and more precise definition of the preceding διὰ.… Ἰησοῦ Χ. The καί does not merely append (Stölting), but is rather the “also” of corresponding relation, giving prominence precisely to what had here an important practical bearing i.e. as proving the previous διὰ κυρίου κ.τ.λ[1138] Comp Romans 9:24; 1 Corinthians 4:5; Php 4:10. The climactic interpretation here (Köllner: “a heightened form of stating the merit of Christ;” comp Rückert) is open to the objection that the ΠΡΟΣΑΓΩΓῊ ΕἸς Τ. ΧΆΡ. is not something added to or higher than the ΕἸΡΉΝΗ, but, on the contrary, the foundation of it. If we were to take καὶ.… καί in the sense “as well.… as” (Th. Schott, Hofmann), the two sentences, which are not to be placed in special relation to Romans 3:23, would be made co-ordinate, although the second is the consequence of that which is affirmed in the first.

τὴν προσαγωγήν] the introduction,[1141] Xen. Cyrop. vii. 5, 45; Thuc. i. 82, 2; Plut. Mor. p. 1097 E, Lucian, Zeux. 6; and see also on Ephesians 2:18. Through Christ we have had our introduction to the grace, etc., inasmuch as He Himself (comp 1 Peter 3:18) in virtue of His atoning sacrifice which removes the wrath of God, has become our προσαγωγεύς, or, as Chrysostom aptly expresses it, μακρὰν ὄντας προσήγαγε. In this case the preposition διά, which corresponds with the διά in Romans 5:1, is fully warranted, because Christ has brought us to grace in His capacity as the divinely appointed and divinely given Mediator. Comp Winer, p. 354 f. [E. T. 473].

To τ. προσαγ. ἐσχήκ. belongs εἰς τ. χάριν ταύτην; and τῇ πίστει, by means of faith, denotes the subjective medium of τ. προσαγ. εσχήκαμεν. On the other hand, Oecumenius, Bos, Wetstein, Michaelis, Reiche, Baumgarten-Crusius take τ. προσαγωγ. absolutely, in the sense of access to God (according to Reiche as a figurative mode of expressing the beginning of grace), and εἰς τὴν χάρ. ταύτ. as belonging to τῇ πίστει. In that case we must supply after προσαγ. the words πρὸς τ. Οεόν from Romans 5:1 (Ephesians 2:18; Ephesians 3:12); and we may with Bos and Michaelis explain προσαγωγή by the usage of courts, in accordance with which access to the king was obtained through a προσαγωγεύς, sequester (Lamprid. in Alex. Sev. 4). But the whole of this reading is liable to the objection that πίστις εἰς τὴν χάριν would be an expression without analogy in the N. T.

ἐσχήκαμεν] Not: habemus (Luther and many others), nor nacti sumus et habemus (most modern interpreters, including Tholuck, Rückert, Winzer, Ewald), but habuimus, namely, when we became Christians. So also de Wette, Philippi, Maier, van Hengel, Hofmann. Comp 2 Corinthians 1:9; 2 Corinthians 2:13; 2 Corinthians 7:5. The perfect realises as present the possession formerly obtained, as in Plat. Apol. p. 20 D, and see Bernhardy, p. 379.

εἰς τὴν χάρ. ταύτ.] The divine grace of which the justified are partakers[1145] is conceived as a field of space, into which they have had (ἐσχήκαμεν) introduction through Christ by means of faith, and in which they now have (ἔχομεν) peace with God.

ἐν ᾗ ἑστήκαμεν] does not refer to τῇ πίστει (Grotius), but to the nearest antecedent, τὴν χάριν, which is also accompanied by the demonstrative: in which we stand. The joyful consciousness of the present, that the possession of grace once entered upon is permanent, suggested the word to the Apostle. Comp 1 Corinthians 15:1; 1 Peter 5:12.

καὶ καυχώμεθα] may be regarded as a continuation either of the last relative sentence (ἐν ᾗ ἑστήκ., so van Hengel, Ewald, Mehring, Stölting), or of the previous one (διʼ οὗ καὶ κ.τ.λ[1147]), or of the principal sentence (ΕἸΡΉΝ. ἜΧΟΜΕΝ). The last alone is suggested by the context, because, as Romans 5:3 shows, a new and independent element in the description of the blessed condition is introduced with καὶ καυχώμεθα.

καυχᾶσθαι expresses not merely the idea of rejoicing, not merely “the inward elevating consciousness, to which outward expression is not forbidden” (Reiche), but rather the actual glorying, by which we praise ourselves as privileged (“what the heart is full of, the mouth will utter”). Such is its meaning in all cases.

On ἐπί, on the ground of, i.e. over, joined with καυχ. comp Psalm 48:6; Proverbs 25:14; Wis 17:7; Sir 30:2. No further example of this use is found in the N. T.; but see Lycurgus in Beck. Anecd. 275, 4; Diod. S. xvi. 70; and Kühner, II. 1, p. 436. It is therefore unnecessary to isolate καυχώμεθα, so as to make ἘΠʼ ΕΛΠΊΔΙ independent of it (Romans 4:18; so van Hengel). Comp on the contrary, the ΣΕΜΝΎΝΕΣΘΑΙ ἘΠΊ ΤΙΝΙ frequent in Greek authors. The variation of the prepositions, ἘΠΊ and in Romans 5:3 ἘΝ, is not to be imputed to any set purpose; comp on Romans 3:20; Romans 3:25 f. al[1151]

The ΔΌΞΑ Τ. ΘΕΟῦ is the glory of God, in which the members of the Messiah’s kingdom shall hereafter participate. Comp 1 Thessalonians 2:12; John 17:22, also Romans 8:17; Revelation 21:11; 1 John 3:2; and see Weiss, bibl. Theol. p. 376. The reading of the Vulg.: gloriae filiorum Dei, is a gloss that hits the right sense. Reiche and Maier, following Luther and Grotius, take the genitive as a genit. auctoris. But that God is the giver of the δόξα, is self-evident and does not distinctively characterize it. Rückert urges here also his exposition of Romans 3:23; comp Ewald. But see on that passage. Flatt takes it as the approval of God (Romans 3:23), but the ἐλπίδι, pointing solely to the glorious future, is decisive against this view. It is aptly explained by Melancthon: “quod Deus sit nos gloria sua aeterna ornaturus, i. e. vita aeterna et communicatione sui ipsius.”

[1137] .τ.λ. καὶ τὰ λοιπά.

[1138] .τ.λ. καὶ τὰ λοιπά.

[1141] Προσαγωγή ought not to be explained as access (Vulg. accessum, and so most interpreters), but as leading towards, the meaning which the word always has (even in Ephesians 2:18; Ephesians 3:12). See Xen. l.c.: τοὺς ἐμοὺς φίλους δεομένους προσαγωγῆς. Polybius uses it to express the bringing up of engines against a besieged town, xi. 41, 1, xiv. 10, 9; comp. i. 48, 2; the bringing up of ships to the shore, x, i. 6; the bringing of cattle into the stall, xii. 4, 10. In Herod. ii. 58 also the literal meaning is: a leading up, carrying up in solemn procession. Tholuck and van Hengel have rightly adopted the active meaning in this verse (comp. Weber, vom Zorne Gottes, p. 316); whilst Philippi, Umbreit, Ewald, Hofmann (comp. Mehring) abide by the rendering “access.” Chrysostom aptly observes on Ephesians 2:18 : οὐ γὰρ ἀφʼ ἑαυτῶν προσήλθομεν, ἀλλʼ ὑπʼ αὐτοῦ προσήχθημεν.

[1145] For to nothing else than the grace experienced in justification can εἰς τ. χάρ. τ. be referred in accordance with the context (δικαιωθέντες)—not to the blessings of Christianity generally (Chrysostom and others, including Flatt and Winzer; comp. Rückert and Köllner); not to the Gospel (Fritzsche); and not to the εἰρήνη (Mehring, Stölting), which would yield a tame tautology.—The demonstrative ταύτην implies something of triumph. Compare Photius. The joyful consciousness of the Apostle is still full of the high blessing of grace, which he has just expressed in the terms δικαίωσις and δικαιωθέντες.

[1147] .τ.λ. καὶ τὰ λοιπά.

[1151] l. and others; and other passages; and other editions.