Lexical Summary prosagógé: Access, introduction Original Word: προσαγωγή Strong's Exhaustive Concordance access. From prosago (compare agoge); admission -- access. see GREEK prosago see GREEK agoge HELPS Word-studies 4318 prosagōgḗ (from 4314 /prós, "with, towards" and 71 /ágō, "come") – properly, come towards (near); have access (approach), with intimate (face-to-face) interaction (note the prefix pros). All three occasions of 4318 /prosagōgḗ ("interactive access") refer to "having audience (direct access) with God" (J. B. Lightfoot, MM). NAS Exhaustive Concordance Word Originfrom prosagó Definition a bringing to NASB Translation access (2), introduction (1). Thayer's Greek Lexicon STRONGS NT 4318: προσαγωγήπροσαγωγή, προσαγωγης, ἡ; 1. the act of bringing to, a moving to (Thucydides, Aristotle, Polybius, others). 2. access, approach (Herodotus 2, 58; Xenophon, Cyril 7, 5, 45) (others, as Meyer on Romans, as below (yet see Weiss in the 6th edition), Ellicott on Ephesians, insist on the transitive sense, introduction): εἰς τήν χάριν, Romans 5:2; to God, i. e. (dropping the figure) that friendly relation with God whereby we are acceptable to him and have assurance that he is favorably disposed toward us, Ephesians 2:18; Ephesians 3:12. Strong’s Greek 4318 portrays the believer’s “access” to God—an unhindered approach granted by Christ, experienced through faith, and mediated by the Holy Spirit. The term occurs three times in the New Testament, each instance stressing the finished work of Jesus Christ as the sole basis on which sinners may enter the divine presence. Old Testament Foreshadowings of Access The tabernacle and temple systems limited nearness to God. Curtains, courts, and priestly tiers emphasized distance, culminating in the Day of Atonement when only the high priest entered the Most Holy Place (Leviticus 16). Prophecies of a future covenant (Jeremiah 31:31-34; Ezekiel 36:26-27) hinted that direct communion would one day be normal rather than exceptional. The rending of the veil at Jesus’ crucifixion (Matthew 27:51) visibly proclaimed that the age of restricted approach had ended. Usage in Romans 5:2 “Through Him we have gained access by faith into this grace in which we stand, and we rejoice in the hope of the glory of God” (Romans 5:2). Paul situates access within the broader doctrine of justification. Once declared righteous, believers are not merely forgiven but ushered into an ongoing sphere of grace. The perfect tense—“have gained”—underscores a permanent state, providing the soil in which Christian joy and hope flourish. Usage in Ephesians 2:18 “For through Him we both have access to the Father by one Spirit” (Ephesians 2:18). Here the apostle addresses Jew and Gentile reconciliation. Access is the hinge upon which corporate unity swings: both groups now approach “the Father” on precisely the same terms. The prepositional triad “through…to…by” displays a Trinitarian pattern—through the Son, to the Father, by the Spirit—revealing that salvation is a coordinated work of the Godhead aimed at open fellowship. Usage in Ephesians 3:12 “In Him and through faith in Him we may enter God’s presence with boldness and confidence” (Ephesians 3:12). Paul applies the earlier corporate truth to personal experience. The believer’s stance is characterized by frankness, free speech, and fearless certainty. The verse grounds bold petition (Hebrews 4:16) and courageous witness (Acts 4:31), dismantling any lingering sense of spiritual inferiority. Historical Context In Greco-Roman culture the underlying noun referred to an introduction to a monarch by an authorized courtier. By adopting the term, the New Testament pictures Christ as the heavenly Chamberlain who escorts the redeemed into audience with the King of kings. The imagery would have been vivid to first-century readers accustomed to rigid social stratification. Christ the Doorway to God Jesus declared, “I am the door; if anyone enters through Me, he will be saved” (John 10:9). The three Pauline occurrences harmonize with this claim, demonstrating that access is neither earned by law-keeping nor bestowed by ecclesiastical hierarchy, but is a gift bound to the person and work of Christ alone. Trinitarian Dimensions Romans 5:2 accents faith’s instrumentality; Ephesians 2:18 accentuates the Spirit’s agency; Ephesians 3:12 highlights Christ’s sufficiency. Together they furnish a comprehensive picture: the Father welcomes, the Son opens, the Spirit escorts, and faith receives. This unity safeguards against distortions that would minimize any member of the Trinity in the economy of redemption. Ecclesial and Missional Implications 1. Equality in Worship: All believers, irrespective of ethnicity, gender, or social status, share identical entrée to the throne (Galatians 3:28). Pastoral and Devotional Application • Assurance: Constant access dispels fear that fluctuating emotions or performance can sever communion with God (Romans 8:38-39). Summary Strong’s 4318 encapsulates the heart of the gospel: once estranged, now admitted; once trembling outside, now standing inside. The concept permeates justification, union with Christ, ecclesiology, and practical discipleship. Because the door stands open, the redeemed live, serve, and hope in the very presence of God. Englishman's Concordance Romans 5:2 N-AFSGRK: καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ NAS: we have obtained our introduction by faith KJV: also we have access by faith into INT: also the access we have by the Ephesians 2:18 N-AFS Ephesians 3:12 N-AFS |
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