Ephesians 2:8

(8) By grace are ye saved through faith.—Properly, ye have been saved; ye were saved at first, and continue in a state of salvation. In Eph_2:5 this thought is introduced parenthetically, naturally and irresistibly suggested by the declaration of the various steps of regeneration in Christ. St. Paul now returns to it and works it out, before passing on, in Eph_2:11, to draw out by “wherefore” the conclusion from Eph_2:1-7. Remembering how the Epistles were written from dictation, we may be inclined to see in this passage among others, an insertion made by the Apostle, on a revision of that already written.

The two phrases—“justification by faith” and “salvation by grace”—are popularly identified, and, indeed. are substantially identical in meaning. But the latter properly lays stress on a more advanced stage of the process of redemption in Christ. Thus, in Rom_5:9-10 (“having been justified,” “having been reconciled,” “we shall be saved”), salvation is spoken of as following on the completed act of justification (as the release of a prisoner on his pronounced pardon); and it is described, here and elsewhere, as a continuous process—a state continuing till the final judgment. Hence to lay especial stress on salvation accords better with the whole idea of this Epistle—the continuous indwelling in Christ—than to bring out, as in the Epistle to the Romans, the one complete act of justification for His sake. It is remarkable that the expression of the truth corresponds almost verbally with the words of St. Peter at the Council of Jerusalem (Act_15:11), “We believe that through the grace of God we shall be (properly, we were) saved,” except that here the original shows that the salvation is looked upon as a completed act, like justification. It is also to be noted that the use of the name “Saviour,” applied both to God and to Christ, belongs entirely to the later Epistles. It is used once in this Epistle (Eph_5:23) and once in the Epistle to the Philippians (Eph_3:20), but no less than ten times in the Pastoral Epistles of St. Paul, and five times in the Second Epistle of St. Peter. The phrase in the text is, as always in this Epistle, theologically exact. Grace is the moving cause of salvation: faith only the instrument by which it is laid hold of.

And that not of yourselves: it is the gift of God.—This attribution of all to the gift of God seems to cover the whole idea—both the gift of salvation and the gift of faith to accept it. The former part is enforced by the words “not of works,” the latter by the declaration, “we (and all that is in us) are His workmanship.” The word here rendered “gift” is peculiar to this passage; the word employed in Rom_5:15-16; Rom_6:23, for “free gift” (charisma) having been appropriated (both in the singular and plural) to special “gifts” of grace.

(1 b.) Eph_2:8-10 (taking up and working out the parenthetical “by grace ye are saved” of Eph_2:5) form an instructive link of connection between these Epistles and those of the earlier group, especially the Epistles to the Galatians and Romans. (Comp. Php_3:9.) In both there is the same doctrine of “Justification by Faith,” the same denial of the merit of good works, the same connection of good works with the grace of God in us. But what is there anxiously and passionately contended for, is here briefly summarised, and calmly assumed as a thing known and allowed. Even the technical phrases—the word “justification,” and the declaration of the nullity of “the Law”—are no longer used.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Eph_2:8; Eph_2:10

For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast.

For we are His workmanship.

The respective places of faith and works in salvation

I. Consider now we are saved by or through faith.

1. Without faith we cannot be saved.

(1) Faith is necessary in the appointment of God.

(2) Faith is necessary in the nature of the case.

2. All who have faith will be saved. But remember, faith is not a mere assent to and profession of the truth; but such a belief as purifies the heart and governs the life.

II. Consider what place and influence works gave in our salvation.

1. In one sense our Salvation is not of works.

(1) We are not saved by works, considered as a fulfilment of the original law of nature.

(2) Nor are we saved by virtue of any works done before faith in Christ, for none of these are properly good.

2. Yet there is a sense in which good works are of absolute necessity to salvation.

(1) They are necessary as being radically included in that faith by which we are saved. A disposition to works of righteousness is as essential to faith, and therefore as necessary to salvation, as a trust in the righteousness of the Redeemer.

(2) A temper disposing us to good works is a necessary qualification for heaven.

(3) Works are necessary as evidences of our faith in Christ, and of our title to heaven.

(4) Good works essentially belong to religion.

(5) Works are necessary to adorn our professions and honour our religion before men.

(6) Works are necessary, as by them we are to be judged in the great day of the Lord.

III. The necessity of works does not diminish the grace of God in our salvation, nor afford us any pretence for boasting. The whole scheme of redemption originated in Gods self-moving mercy. And our spiritual services are acceptable only by Jesus Christ, not by their own intrinsic worth. Practical reflections:

1. Humility essentially belongs to the Christian temper.

2. The mighty preparation which God has made for our recovery, from ruin teaches us that the human race is of great importance in the scale of rational beings, and in the scheme of Gods universal government.

3. It infinitely concerns us to comply with the proposals of the gospel.

4. Let no man flatter himself that he is in a state of salvation as long as he neglects good works. (J. Lathrop, D. D.)

The source and way of salvation

The Christian salvation may be divided into three parts: the salvation which delivers us from sin and its consequences; the salvation which restores us to the favour, image, and communion of God; and the salvation which preserves us amidst all the temptations and dangers of our present state until we reach the heavenly kingdom. Yet the salvation itself is but one. Its several parts are inseparably united to each other; and they form that mighty scheme which excludes all evil and involves all good, which fills time with peace and eternity with triumph.

I. The source from which our salvation flows is grace--the grace of God.

1. It is the grace of God which gave origin and existence to the scheme of our salvation by the death of the Messiah.

2. It is the grace of God which has given execution or accomplishment to the scheme of our Christian salvation.

3. It is the grace of God which gives application and effect to this scheme of salvation.

II. The way in which the Christian salvation is to be obtained--through faith.

1. An exceedingly plain and simple way.

2. A divinely appointed way.

3. A humiliating way.

4. A holy and practical way. (John Hannah, D. D.)

Salvation of God through faith

If we drew out, in order, the teaching of these verses, it would perhaps fall into something like the following statements. That an affection in the Divine nature is the primary cause of human salvation--By grace ye are saved. This affection of God is apprehended by the creatures faith--By grace ye are saved through faith. Though the creatures faith is his own, by the free consent and voluntary exercise of his own heart and mind, nevertheless, in its principle and operation, it is the work of God--not of yourselves; it is the gift of God. Mans salvation, instead of consisting in a single act of God, is His most patient work--For we are His workmanship. With respect to our new nature, which is the work of God, Jesus Christ is our father Adam--We are His workmanship, created in Christ Jesus. This new nature gives evidence of itself by a corresponding excellence of character--We are created in Christ Jesus unto good works. These good works are adequately provided for by a prearranged plan of God, and by the nourishment of our new nature in His Son--Created in Christ Jesus unto good works, which God before prepared that we should walk in them. We must consent to it with our whole heart, that our salvation from first to last is of God and by God. (John Pulsford.)

Salvation

1. Look at salvation in its origin--it is by grace.

2. Look at it in its reception--it is through faith.

3. Look at it in the manner of its conferment--it is a gift. (J. Eadie, D. D.)

Saved by grace

It is a very important word surely, that word saved. It brings before our minds the most solemn consideration that we can possibly be occupied with. Nothing is nearer to us than our own souls; hence there is nothing more important than that we should not lose those souls of ours. Some of us love our money dearly, but what is money to our soul? Some of us love our friends very dearly, but we shall have to part company with them. Some of us love the pleasures of life dearly. What is it to be saved? Before we can answer that question, we must ask another: What is it to be in danger? If I were to meet one of you strolling along the road, and rushed up to you with frantic eagerness, and seized you by the arm, and said, My dear friend, do let me save you! you would think I had come out of a lunatic asylum, and would wish that I were back there again. Nobody in his senses would address his neighbour in that way, under such circumstances. But supposing we were at Brighton together, and I was walking along the Esplanade, and, looking out to sea, saw you in a little cockle shell boat, tossing about on the waves, and, by and by, I saw that boat go over, and you sinking in the sea; and suppose I stripped off my clothes, and sprang into the water, and swam out to you, and as I drew near, you heard me shout, Will you let me save you? would you be astonished at my asking you the question, under such circumstances. Then that brings before us this conclusion--we only want a Saviour when we are in danger. Before the Lord Jesus Christ is of any use to us as a Saviour, we must endeavour to realize what our danger is. Let us, then, try and discover what it arises from. It is not a pleasant thing to think that we are in danger, is it? There is one way of getting away from the sense of danger, that is to trifle with Gods truth, and persuade ourselves that danger is not danger. We flatter ourselves that all is safe, when all the time, in the sight of God, we are in a state of terrible danger. Now, I want to point out to you that, so far from that making matters better, it only makes them worse. If I was wandering out near some of your cliffs, on a night dark as pitch, so that I could not see my hand before my face, I should be in a state of great danger. If I knew that there were sharp precipices descending to the sea, three or four hundred feet, I should be on the look out for them, feeling my way carefully with a walking stick, if I had one, doing all I could to avoid falling over the precipices and being dashed to pieces. But supposing I did not know that there were any precipices in the neighbourhood, and I said to myself, I have only to walk along this moor, and, sooner or later, I shall get to the place I want to reach, how should I walk then? Although it was dark, I should step out bravely; if I had only so much as a single star to direct me, or a light in the distance, I should steer my course by it, and I should go on, probably, till I came to the edge of the precipice, and, taking a false step, should go over. Do you not see that if we are in danger it is far better for us to know that we are in danger than to think that we are in safety? Now, I cannot help thinking that there are some of us in this double danger: first of all, we are in danger because we are sinners; and, in the second place, we are in danger because we do not think that we are sinners; or, if we think that we are sinners at all, we think so little about it that we really do not feel the exceeding sinfulness of sin, and therefore do not tremble at the thought of what sin must bring. And what does our danger proceed from? It proceeds from the fact that sin has entered our nature. Let us look at a consumptive patient. He is walking down the lane with a brisk step, and is not so very unhealthy looking. You ask him how he is. Oh, he says, he is not so particularly bad; he has got a cold, but he is going to shake it off. You look at him carefully; you are a doctor, and you know about such things; you see the hectic flush on his cheek, a certain appearance in his complexion that alarms you: there is a ring in his cough that seems to tell of something fatally wrong. What is the matter with him? He is in terrible danger, he does not know it, but he is none the less in danger. What is it makes him in danger? A disease has taken hold of his body. Somewhere in the lungs there is a formation taking place; he cannot see it, but its effects begin to manifest themselves. There is a poison within the blood, so to speak, and the man is doomed; in all probability, in the course of a few months, you will see him laid on a bed of languor and wretchedness, and in a few months more he will be carried to his grave, a wasted corpse, the terrible disease having done its work! Now, sin is a disease of the soul. The question is not whether the disease has been largely developed, or whether it is only just beginning to develop itself! the point is, Is the disease there? Has it begun its fatal work? If it has, then you are in terrible danger. If I were drowning off Brighton sands, and a man came along the Parade, with a multitude of medals of the Royal Humane Society on his breast, indicating the number of lives he had saved; if I cried out to him, Come and help me! and he replied, Oh! I am a saviour, I have saved lots of people, I should say, Save me; yea are of no use to me unless you save me; I am drowning; dont talk of how many you have saved, but save me. Then suppose he said, Hope on; perhaps I will think about it by and by, and then went on and left me drowning, would that be any considerable consolation to me? Suppose he had said, Perhaps, by and by, when you have gone under water three or four times more, and lost all consciousness, and you think you are dying, I will take it into consideration whether I will save you, would that be a comfort to me? Would you like to have such a saviour as that? Now, when I have this terrible disease of sin upon me, what I want is a Saviour who will save me now, who will bring me into a state of conscious salvation, or safety--for that is the meaning of the word in plain English. Can we get such a Saviour? We can. The Saviour revealed in the gospel is a Saviour who comes down to me, and lays hold of me as I am sinking in the jaws of death, and puts me in a position of safety, so that I tan look round triumphantly, and say as the apostle said, Being justified by faith, I have peace with God through Jesus Christ our Lord. Now I come back to the old question. We have seen what the danger is, and we have seen what the salvation is; now we come to ask--How is a man to be saved? What is it that will save him? The apostle makes a very clear statement here--By grace are ye saved. What does grace mean? There is not a child here who does not know. By favour, by Gods free kindness towards us. We do not deserve any favour, do we? If you knew a man who had been robbing and injuring you, trampling on your rights, and rebelling against your will, that is not the man you would choose to do a favour to, naturally. Well, that is just how we have treated God; we have been robbing Him of all that He has most a claim to; robbing Him of our time, of our money, of our influence; rebelling against His laws, turning our back upon His love, playing the part of base ingrates against His mercy. We have no claim upon Gods favour. Now, says the apostle, the grace of God which brings salvation to every man hath appeared. Now, I want you to know, dear friends, that that grace floods this sin-stricken world like a glorious tide. Wherever it reaches a human heart, it brings salvation to our very door. There is not one of you who is not included in this assertion of the apostle, The grace of God, which bringeth salvation to every man, hath appeared. You may bring the biggest nugget of gold in the world to my door; there it may be outside on a wheelbarrow, and I may be inside dying of starvation; the nugget will do me no good if I do not take it in: if I do not turn it into money, and apply it to the satisfaction of my wants, I shall be as badly off as if the nugget had never been presented to me at all. The glorious gift of salvation is brought to our doors, and the question is, Have we taken it into our hearts? Now, my brother, God will either give you salvation, or else you shall never have it; it shall be His free gift, accepted by you for nothing, or else it shall never be yours; so if you are going to purchase it by your tears, your repentance, your good works, your good resolutions, or your faith--if you come and offer God such terms, you will simply have to go empty away. It is an insult to a man to offer him money in payment for a gift, is it not! Supposing I were to go home to Lord Chichester tonight, and he were to make me a handsome present; suppose he said, That splendid clock, worth a couple of hundred guineas, is to be yours, if you will accept it, and suppose I put my hand into my pocket, and said, My lord, I should like to pay something towards it, will you accept sixpence? How would he feel? It would be a great insult to him, would it not? If I received it gratefully, and thanked him for it, I should be pleased, and he would be pleased; I should be the gainer, and he would have the pleasure of making me a handsome present; but if I insisted on paying my sixpence, it would make a mess of it all; probably he would be offended with me, and I with him, and we should part enemies instead of friends. That may serve to bring before you how ridiculous it is to try and buy Gods salvation with anything. If you pay so much as a single tear for your salvation, it spoils the whole arrangement. Do I mean that you are not to shed tears? No, no. By all means, if God has given you oceans of tears, shed them, but not to purchase salvation. If God has given you all the sorrow and penitence that ever racked the human heart, there is no objection to that, but do not offer it for salvation. If God gives you the strongest faith that ever moved in the human soul, exercise it, but do not bring it in payment for salvation. That is wholly and solely the gift of God. Is it not a glorious gift? (W. Hay Aitken, M. A.)

The freeness of grace and love

I. It is a great matter and of infinite concernment to be saved and to go to heaven forever. For--

1. You are thereby saved from wrath to come. Yea--

2. You shall be delivered from all sorrow, both inward and outward; and if so, how blessed and happy are you, for you shall die in the Lord.

3. You shall not only be freed from these troubles, but you shall also be brought into a possession, into an inheritance that is incorruptible, that fadeth not away.

4. If you go to heaven and be saved, you shall then be filled with glory. If you have but a little taste of glory here, you are ready to break under it, under a little glory; but the time will come when you shall be filled with glory, and your hearts shall bear up under it; your bodies shall be changed; you shall be filled with glory, soul and body both.

5. If you be saved, your graces shall be always in act, always in exercise; your understandings shall be fully enlightened, your difficulties shall be removed, and your wills, hearts, and affections shall be drawn out to God with infinite satisfaction and infinite delight.

6. If you be saved, you shall have the knowledge of the continuance of this condition.

II. But in what way does a man come to this attainment? How and in what way is a man saved? Why, in a way of free love and grace; for, if God bestow anything in a way of gift, it is free, for what is more free than gift? Now do but consider what these things are which are called in Scripture, salvation; and you may observe that they all come in a way of gift. Sometimes salvation is put for the Author of salvation, Jesus Christ (Luk_2:29-30). Sometimes salvation is put for eternal glory. Who would have all men to be saved, both Jew and Gentile. And this salvation is the gift of God too. But the gift of God is eternal life through Jesus Christ our Lord (Rom_6:23). Now salvation, as to the Author of it, as to the means of it, and as to the salvation itself; it is all of free grace.

III. But you will say, If it be so, that by free grace we are saved, then why need we use the means of salvation; you say we are saved by grace, by free grace, wherefore then need we endeavour? Yes, we are to endeavour: do you not use your endeavour to get your daily bread? and yet that is the gift of God.

IV. Wherein doth the freeness of the grace of God appear in the matter of our salvation? There is a great deal of free grace in this, that God should ordain us to eternal life and salvation (2Ti_1:9). Yet, further, it is in the matter of our salvation, as it is in the matter of our consolation and comfort; and as I said of that, so I say also of this: That the greater and the more glorious any mercy is, and the more worthy and great the person is that giveth it, and the more unworthy the person is that receives it, the more doth the grace of him appear who giveth it; now what greater mercy, what more glorious mercy, than heaven and salvation? It is called the kingdom of God, the kingdom of heaven; it is called the kingdom of glory, and eternal glory; it is called joy, enter into the joy of our Lord: and great is the joy of our Lord; that joy which was set before Christ, that is the joy of the saints in heaven. Now, what are the arches and pillars of free grace and love, upon which our salvation under Christ is laid? I shall name some of them. The absoluteness of the covenant. That God justifies the ungodly. Thus our righteousness is not in us, but in Christ. That the guilt of our sins by which we lay liable to condemnation is removed. That a little sincerity covers a great deal of infirmity. That what God calls ours is not indeed ours, but Gods, as our graces, our duties, which are not indeed ours but Gods. That God will in due time glorify us and honour us. Sin doth provoke God and cause Him to be angry with us, but grace doth provoke Him to love us; and, therefore, the pillars of our salvation are laid under Christ upon grace, upon free grace and love: and thereby the freeness of the grace of God doth the more appear in the matter of our salvation.

V. Salvation is a work of grace; and seeing we are saved by grace alone, why then doth God choose to save men in this way of free grace? I answer, It is because this is the most honourable way unto God. If there was somewhat of the good pleasure of God in the worlds condemnation, all the reason in the world then that there should be free grace in the way of salvation. Pray, how came Adam to stand for the whole world? He was not chosen by us, why it was the good pleasure of God that he should stand for the whole world, and that he sinning, we should be all guilty of sin by, and through him: so, I say, if there was, as I may speak with reverence, somewhat of the good pleasure of God in the old worlds condemnation, why then should there not be free grace in the souls salvation. God would have heaven and salvation to be of one piece; He would have the work of heaven to be the same; now there were many angels that fell, and many thousands that stood, why how came they to stand that did stand, more than the others that fell? it was only by free grace, they were elect angels. Now men and angels in heaven are of the same choir and sing the same song; and therefore those men that are saved, oh, who are they? why they are the elect, and they have great cause to glorify the grace, the free grace of God. God saves men in a way of free love and grace, because none shall miss of salvation. As God will punish and condemn all the proud, all the wicked, that none shall escape; so He will also save all that He hath a mind to save, by free grace because they shall not miss of salvation. God will save men in such a way as whereby He may be glorified to all eternity, and therefore He saves them in a way of free grace and love; for what have we to praise God for in heaven, but only for free grace, free grace, to glorify His name for that; therefore, I say, God will save men in this way of free love and grace, that He may be thereby glorified hereafter to all eternity. (W. Bridge.)

Salvation all of grace

We see a golden thread of grace running through the whole of the Christians history, from his election before all worlds, even to his admission to the heaven of rest. Grace, all along, reigns through righteousness unto eternal life, and where sin aboundeth, grace doth much more abound.

I. This doctrine should inspire every sinner with hope.

1. If salvation be of mercy only, it is clear that our sin is by no means an impediment to our salvation.

(1) This prevents the despair which might arise in any heart on account of some one especial sin. Undeserved mercy can pardon one sin as well as another, if the soul confess it. The great sinner is so much the fitter object for great mercy--a black foil to set forth the brilliant diamond of the Masters grace.

(2) If the sinners despair should arise from the long continuance, multitude, and great aggravation of his sins, there is no ground for it. For if salvation be of pure mercy only, why should not God forgive ten thousand sins as well as one? Oh, sayest thou, I see why He should not. Then thou seest more than is true; for once come to grace, you have done with bounds and limits.

2. Remember, too, that any spiritual unfitness which may exist in a man should not shut him out from a hope, since God deals with us in mercy. I hear you say, I believe God can save me, but I am so impenitent. Yes, and I say it again, if thou wert to stand on terms of debt with God, thy hard heart would shut thee out of hope. How could He bless such a wretch as thou art, whose heart is a heart of stone? But if He deal with thee entirely upon another ground, namely, His mercy, why I think I hear Him say, Poor hard-hearted sinner, I will pity thee, and take away thy heart of stone, and give thee a heart of flesh. Do I hear thee confess that thou canst not believe? Now, the absence of faith from thee is a great evil, yea a horrible evil; but then the Lord is dealing with thee on terms of grace, and does not say, I will not smite thee because thou dost net believe, but He saith, I will give thee faith, for faith is not of yourselves, it is the gift of God.

II. This doctrine affords direction to the sinner, as to how to act before his God in seeking mercy. Clearly, O soul, if salvation he of grace alone, it would be a very wrong course of action to plead that thou art not guilty, or to extenuate thy faults before God. Take care that all your pleas with God are consistent with the fact that He saves by His grace. Never bring a legal plea, or a plea that is based upon self, for it will be an offence to God; whereas, if thine argument be based on grace, it will have a sweet savour to Him. Let me teach thee, seeking sinner, for a moment how to pray. Plead with God thy miserable and undone condition; tell Him that thou art utterly lost if He do not save thee. Show Him the imminence of thy danger. Then argue with Him the plenteousness of His grace, Say to Him, Lord, Thy mercy is very great, I know it is.

III. A full conviction of this truth will reconcile. Our hearts to all Divine ordinances with regard to salvation. I feel in my own heart, and I think every believer here does, that if salvation be of grace, God must do as He wills with His own. None of us can say to Him, What doest Thou? If there were anything of debt, or justice, or obligation, in the matter, then we might begin to question God; but as there is none, and the thing is quite out of court as to law, and far away from rights and claims, as it is all Gods free favour, we will henceforth stop our mouths and never question Him. As to the instrument by whom He saves, let Him save by the coarsest speaker, or by the most eloquent; let Him do what seemeth Him good.

IV. A most powerful motive for future holiness. A man who feels that he is saved by grace says, Did God of His free favour blot out my sins? Then, oh, how I love Him. Was it nothing but His love that saved an undeserving wretch. Then my soul is knit to Him forever. (C. H. Spurgeon.)

Salvation by grace

I. Definition of grace. Grace has been too often represented in forms which dishonoured the righteousness of God, and were unfriendly to the righteousness of man. In our modern religious language it occurs less frequently than in the language of our fathers. But the word is too precious to be surrendered. Among the Greeks it stood for all that is most winning in personal loveliness, for the nameless fascination of a beauty which is not cold and remote but irresistibly attractive and charming. It was also used for that warm, free handed, and spontaneous generosity which is kind where there is no claim or merit, and kind without hope of return; a disposition lovely in itself, and winning the admiration and affection of all who witness it. This beautiful word, with all its beautiful associations, has been exalted and transfigured in its Christian uses.

1. Grace transcends love. Love may be nothing more than the fulfilment of the law. We love God, who deserves our love. We are required to love our neighbour, and we cannot refuse to love him without guilt. But grace is love which passes beyond all claims to love. It is love which, after fulfilling the obligations imposed by law, has an unexhausted wealth of kindness.

2. Grace transcends mercy. Mercy forgives sin, and rescues the sinner from eternal darkness and death. But grace floods with affection the sinner who has deserved anger and resentment, trusts penitent treachery with a confidence which could not have been merited by ages of incorruptible fidelity, confers on a race which had been in revolt honours which no loyalty could have purchased, on the sinful joy beyond the deserts of saintliness.

3. Grace transcends majesty. The eternal righteousness of God is that which constitutes His dignity and majesty, makes Him venerable and august; but His grace adds to His dignity an infinite loveliness, to His majesty an ineffable charm, blends with the awe and devout fear with which we worship Him a happy confidence, and with our veneration a passionate affection.

II. Achievement of grace. Our salvation is the achievement of Gods grace: this is the central thought of the Epistle to the Ephesians. Gods free, spontaneous lave for us, resolved that we who sprang from the dust, and might have passed away and perished like the falling leaves after a frail and brief existence, should share through a glorious immortality the sonship of the Lord Jesus Christ. God chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love; He blessed us with every spiritual blessing in the heavenly places in Christ. This was the wonderful idea of human greatness and destiny which was formed by the grace of God. The race declined from the lofty path designed for it by the Divine goodness. But as by the grace of God Christ was to be the root of our righteousness and blessedness, and as the ground and reason of our ethical and spiritual greatness were in Him, so in Christ God has revealed the root, the ground, the reason of our redemption. We have our redemption through His blood, the forgiveness of our trespasses according to the riches of Gods grace. There is nothing abnormal in the forgiveness of our sin being the result of Christs death; all our possible righteousness was to be the fruit of the perfection and energy of His eternal life. The original idea of the Divine grace, according to which we were to find all things in Christ, and Christ was to be the root of a perfection and glory surpassing all hope and all thought, was tragically asserted in the death of Christ for human salvation. Our fortunes--shall I say it?--were identified with the fortunes of Christ; in the Divine thought and purpose we were inseparable from Him. Had we been true and loyal to the Divine idea, the energy of Christs righteousness would have drawn us upwards to height after height of goodness and joy, until we ascended from this earthly life to the larger powers and loftier services and richer delights of other and diviner worlds; and still, through one golden age of intellectual and ethical and spiritual growth after another, we should have continued to rise towards Christs transcendent and infinite perfection. But we sinned; and as the union between Christ and us could not be broken without the final and irrevocable defeat of the Divine purpose, as separation from Christ meant for us eternal death, Christ was drawn down from the serene heavens to the shame and sorrow of the confused and troubled life of our race, to pain, to temptation, to anguish, to the cross and to the grave, and so the mystery of His atonement for our sin was consummated. In His sufferings and death, through the infinite grace of God, we find forgiveness, as in the power of His righteousness and as in His great glory we find the possibilities of all perfection. Our union with Him is not dissolved. Through His death we receive forgiveness, through His death we die to the sin which brought the death upon Him; and in His resurrection and ascension we see the visible manifestation of that eternal life which we have already received, and which will some day be manifested in us as it has been manifested in Him. (R. W. Dale, LL. D.)

Gods grace and mans salvation

1. The ground of all our salvation is the free favour of God. Much comfort for us in this; for if our salvation be of mere grace, and depend not on our own worth, endeavour, and holiness, why should we fear? If it were for anything in us to be procured, we might utterly despair; but since it is of God, we may boldly accept, and confidently trust in this free grace of God, although we are unworthy of it. It is not true humility, but a foolish pride, to put away, and judge ourselves unworthy of this salvation, whereof it has pleased God (in rich mercy) to deem us worthy.

2. To the full glorifying of us in heaven, all is from the free, mere grace of God. He does nothing by halves. What He has begun, He will complete (Php_1:6).

3. Gods grace and mans faith ever stand together (Gal_3:22; Joh_3:16). To this it may be objected that the grace of God cannot stand with anything in man. How then (you will ask) can it stand with faith? Answer: It is true, that the grace of God does not brook anything inherent in man, and of man; and yet, notwithstanding, it may well agree with faith. For

(1) Faith is not of man, no, not in man by nature; but it is in man renewed, and as a gift of mere grace.

(2) Faith does not justify, as it is an inherent quality in us, but as it apprehends Christ Jesus the Redeemer.

(3) Faith receives only, and shows to God the righteousness and merit of Christ.

(4) It is therefore the Lords grace that accepts faith for the righteousness of the believer.

4. No power in man can quicken him; and no virtue, quality, or dignity, when he is quickened, can merit his salvation. (Paul Bayne.)

Salvation by the sovereign love and free grace of God

I. Salvation.

1. We are delivered from death. So long as we continued under the impending curse, there was nothing due to us but death. Death temporal, spiritual, and eternal, were all included in the threatening. Death temporal is the separation of the soul from the body. Death spiritual is the separation of the soul from God. And death eternal is the separation of both soul and body from God forever. But from all these we are saved. Death temporal, no doubt, performs its work, but it is not now penal; in its rapacity to devour it caught Jesus, but He was too mighty for death! He overcame it, and left it vanquished in the grave; so that it is now in the hand of the Mediator, converted into a mean for bringing His saints to glory. And spiritual death shall have no dominion over us; now and then, indeed, we may experience a compunction of conscience and a pang of mind, because we carry about with us bodies of sin and death. But these shall no longer prove destructive, but are all so many incentives to bring us to Jesus, and to cause us to rely upon Him more fully. And death eternal shall have no place; whenever the soul is set free from the body, that moment shall it be in paradise, carried by the angels, and so shall it be forever with the Lord.

2. We are delivered from the love of sin. By the covenant transgression of Adam, there is a sinful bias given to our minds. Because we have broken the law, there is a deep-rooted enmity in our hearts to all that is holy; and we cannot think of returning to God, for that would be calling our sins to remembrance, and setting before our face the curse which awaits us from an offended Judge. But when we obtain salvation from the Lord, we have no more desire for sin. But now does the Lord become the supreme object of our delight. We see in Him a beauty and an all-sufficiency suited to give true comfort to the saint, something which is congenial to our celestial part, and which in life and in death continues alike calculated to give deliverance, and to present with a crown of glory.

3. We are saved from the power of sin; for whom we serve, His we are.

4. We are saved from the practice of sin.

II. The source whence this salvation flows. The sovereign love and free grace of God.

1. The sovereign love and free grace of God are the source of salvation; because when man had sinned, and all the clouds of wrath were thickening around him, and all the thunders of Jehovahs justice were ready to burst around mans guilty head, it remained with God to manifest whether justice should take its course, or He would stretch out His strong arm to deliver; whether He would be reconciled to man, or punish him according to his iniquities, by everlastingly secluding him from His presence. And, until the decree was declared, there must have been a solemn pause, as if the pulse of nature stood. All the angels in glory must have looked on with intense interest, and devils must have trembled in dire suspense for the declaration of the Divine will, which made fully known whether man was to be restored to the favour of his God, or eternally to expiate his guilt, by bearing the punishment due to his crimes. And, at that all-important moment, in the riches of His grace, and gave the intimation of His pleasure, Deliver from going down to the pit; for I will be merciful.

2. The sovereign love and free grace of God are the source of salvation, inasmuch as, in the bowels of His compassion, God so loved the world, that He gave the Son of His bosom for the sin of mans soul, and thus provided a ransom. When the rebellion of man had plunged him into the depth of distress, and he was altogether helpless as an infant abandoned in the open field, then did God make known the Deliverer. This no ingenuity of man could ever have discovered, nor could the united prowess of the human race ever have procured the Mediator.

3. The sovereign love and free grace of God are the source of salvation, inasmuch as salvation can be applied to the soul only by the supernatural agency of the Holy Spirit. Paul may plant, and Apollos may water; but God alone can give the increase. There is both a natural and a moral inability about man to prevent him from being saved. His moral inability lies in the utter perversion of his will; he has no desire for that which is good; but his whole affections are set on things which are evil, and his natural inability lies in the utter incompetency of created capacity to change itself.

III. The medium through which salvation is applied to the souls of men. Faith.

1. Faith, in the case of the saint, is the same thing which is known in the world by the name of belief, and signifies the assent of the mind to the truth of some statement, so as to act upon the belief of what is said to us.

2. Salvation is by grace when applied to our souls through faith, because faith neither flows from intrinsic worth in us, nor does it beget in our hearts any principle, upon the ground of which we can merit salvation.

3. Salvation through faith is by grace; because, even when we are made to believe, faith gives no remuneration to God for what we receive.

I shall now conclude this discourse with a few remarks.

1. From what has been said, learn the humility with which this subject ought to inspire us. Is all by grace? Then let us come to God, humbled in heart and soul, and entreat of Him that He would make us participants of His free favour; that He would put down every high thought, and every haughty imagination, which exalteth itself; that we may be enabled to say, Not unto us, O God; not unto us, but to Thy name be the glory.

2. From this subject, learn the duty of living in complete obedience to the holy will of God. In this passage there is no mention made of the world, nor of the things of the world; but salvation is the whole theme of the verse, and that is certainly calculated to direct our attention from time unto eternity.

3. From this subject learn the complete disappointment which all those shall receive who trust to the law for the salvation of their souls.

4. From this subject learn the firm footing upon which believers stand. The foundation of their hope is placed upon Christ, who is the Rock of ages, and the pillar and ground of the truth. (R. Montgomery.)

Bishop Ryles conversion

Bishop Ryle, of Liverpool, was converted, when an undergraduate in Oxford, by the eighth verse of the second chapter of Ephesians, which was read in his hearing in church in the second lesson, with a pause between each clause by a stranger whose name he never knew.

We are saved by grace only

Mr. Maclaren and Mr. Gustart were both ministers at the Tolbooth Church, Edinburgh. When Mr. Maclaren was dying, Mr. Gustart paid him a visit, and put the question to him, What are you doing, brother? His answer was, Ill tell you what Im doing, brother: I am gathering together all my prayers, all my sermons, all my good deeds, all my evil deeds; and I am going to throw them all overboard, and swim to glory on the plank of free grace.

We are saved by faith--not of ourselves

It is not what I do that I trust in, but what Christ has done for me. Youve been down the shaft into the mine, sir. This will help me to tell you what I mean. For a long time I was trying to do what was right--to live as I ought to; and so was trusting to my own works for salvation. But all the while I felt as if I was still down at the bottom of the shaft. All I could do didnt get me out of the pit. Then God showed me that all my righteousness was but filthy rags, as the Bible says. But how was I to get out of the shaft? Why, at last I found that the only way out of the deep mine into which sin had brought us was to do just as I do when I want to get out of the coal mine. To do this, I have only to get into the bucket when it comes down, and trust to the men at the windlass to draw me out. And so I find it is about my soul. I cant draw myself out of the pit; but I trust in Jesus, and leave it all to Him. (D. L. Moody.)

Saved

There was, some years ago, a shipwreck on the Cornish coast. The wind was blowing an awful gale; no lifeboat was near, but a pilot boat, with a brave crew, put out to rescue the perishing. The ship was on a sand bank, and the pilot boat got alongside her, and as the waves ran higher and higher, the sailors, one after another, sprang from the ship on to the deck of the boat, till there was but one left on the sinking vessel, and just as he was in the act of springing, a tremendous billow struck the ship on her broadside; she heeled over, and the returning wave swept the pilot boat back to a considerable distance. At that moment a scream was heard from the stern of the pilot boat. A hoary-headed man, with tears starting from his eyes, and agony depicted on his countenance, was heard to cry out, Captain, for Gods sake, save my boy I save my boy! It was his only son who was in the sinking ship. And as his cry rose, there was another voice to meet it; from the sinking vessel there came back a shout clear and strong amidst the tumult of the tempest, Never mind, father; thank God, I am saved. They were the last words he ever spoke. Another moment the mighty billows swept him away, and his soul was in eternity, in the very bosom of its God. Could you have said what that young man said? Could you have said, Thank God, I am saved? Perhaps you say, No, I could not. Then dont sleep tonight until you can. What! may you have it tonight? Yes, the gift is at your door. How am I to have it? Trust Jesus for it. Take that poor weary soul of yours, and lay it in His hand. (W. Hay Aitken, M. A.)

Salvation by grace

I. Set forth mans state by nature, and show that there could be nothing in him to move God to bestow so great a gift upon him.

II. Such being mans stare by nature, it is manifest that salvation must be entirely of free grace. (R. Shutte, M. A.)

Salvation a gift

Once there was a poor woman who greatly desired a bunch of grapes from the kings greenhouse for her sick child; so she took half a crown, and went to the kings gardener, and tried to purchase the grapes, but was rudely sent away. A second effort with more money met with a similar repulse. It so happened that the kings daughter heard the angry words of the gardener, and the crying of the poor woman, and inquired into the matter. When she had related her story, the princess said, My good woman, you were mistaken. My father is not a merchant, but a king: his business is not to sell, but to give; whereupon she plucked a fine bunch from the vine, and gently dropped it into the womans apron. So the poor woman obtained as a free gift what the labour of many days and nights had been unable to procure for her.

Gods gift

As the earth engendereth not rain, nor is able, by its own strength, labour, or travail, to procure the same, but receiveth it of the mere gift of God from above, even so faith, grace, forgiveness of sins, and Christian righteousness, are given us of God without our works or deservings. (Cawdray.)

How we are saved

It is evident that the first intention of these words is to show what a very, very easy thing it is to be saved if we would only take it rightly. And secondly, to take away all the honour and all the desert from those who are saved, and to place it where all belongs--on God only. But now I come to a very important part. Let us be careful, very careful, here to discriminate and see clearly the distinction. Remember what we are speaking about. We are not speaking about holiness! We are not speaking about going to heaven; we are speaking only of being saved. We are speaking of the initiatory step, of the becoming a Christian; of the entrance into a life of holiness, and of safety. Remember that is what the word salvation means. It means no less, and it means no more. Being safe! Still it is only safety, only safety! There is a great deal to be done after that. Conflict; love; prayer; penitence; conversion of heart; sanctification; a useful life; a brightness in death; a brightness in heaven. In all these, indeed, it is still God who works in you to do it; but still you do it, you do it. You work out the grace of the salvation which God has given you; but for your pardon, for your safety, you do nothing at all, but simply accept it. You accept it. More than that--the power to accept it, the will to accept it--they are given you. The triple chain of salvation has three links, and no more--grace, faith, safety. Then come afterwards--love, holiness, heaven. (J. Vaughan, M. A.)

Faith: its meaning, source, and power

I. The nature of faith. Faith, in ordinary language, means the assent of the understanding to some statement as true--propounded upon the authority of another. It seems, however, in Scripture to be most commonly used in a somewhat more extensive sense, as comprehending what in strictness (metaphysical correctness) might be regarded rather as consequences of faith than as faith itself. Saving faith, according to the views of it given in Scripture, may be described as such an assent to the doctrines of the gospel as leads men to receive and rest upon Christ alone for salvation, and to submit themselves entirely to His authority.

II. How faith is produced. Faith implies certain objects presented to our minds--a capacity to perceive, and a disposition to attend to them, and to act under their influence. Now, in regard to the faith of the gospel, God both given us the objects, and enables us to perceive them. Faith, therefore, is His gift, not merely in the sense in which any other ordinary exercise of our faculties is His gift, but in a higher and more peculiar manner. It is God who sets before us those objects which faith embraces, and without which it could never have existence. We had known nothing of God unless He had chosen to reveal Himself to us. We have no certain knowledge of His character except what He is pleased to acquaint us with. We could have known absolutely nothing of Jesus Christ, who is the great Object of Faith--of all that He has done and suffered for us--of the whole scheme of redemption that is founded upon His work, and of the covenant of grace that is sealed with His blood--of the authority which He now exercises, and of the great and glorious purposes to which the exercise of that authority is directed--unless God had seen fit, not only to bring all these important results into existence, but to transmit them to us in His Word. We could have learned nothing of the future and unseen world, unless God had undertaken to remove the veil that conceals it, and open it up to our view. Thus there would have been no objects for our faith; and of course faith could never have existed unless God had made revelation of Himself, of His character, and ways--unless He had brought certain events to pass, and then made them known to us. But faith appears still further to be Gods gift, from this, that men are naturally indisposed to attend to the objects set before them in the sacred Scriptures, and, according to the principles of our natural constitution, there can be no clear knowledge of anything without some degree of attention being directed towards it; whilst without clear knowledge there can be no sound and rational faith.

III. The effect of faith as uniting us to Christ, and thus saving the soul. Now, when a man believes in Christ, he is, according to Gods appointment, united to Him. There is a union formed between them. God regards him as if he were Christ, and treats him as if he had suffered the full punishment for his sins which Christ endured in his room--as if he had in his own person performed that full and perfect obedience to the Divine law which our Saviours conduct exhibited. It is this imputation of Christs sufferings and of His righteousness--or, as it is often called, of His active and passive obedience--it is this communion of suffering and of merit, in which the union of believers with Christ mainly consists; and this union and communion with Him is the foundation of their salvation, in all its parts and in all its aspects. Viewing them thus, as united to Christ, as one with Him--God bestows upon them the blessings which Christ purchased for all who should believe on His name; they obtain through faith the forgiveness of their sins, acceptance with God as righteous persons, the renovation and sanctification of their natures, and, finally, an inheritance among them that are sanctified. Christ is the great Head of Influence; all spiritual blessings are the fruits of His purchase; it is only by abiding in Him that we are enabled to bring forth fruits unto eternal life: as it is written (Joh_15:5), I am the Vine, ye are the branches: he that abideth in Me, and I in him, the same bringeth forth much fruit. You see now the great importance of faith in the salvation of sinners. It is the instrument by means of which we receive everything necessary to our peace. None can be saved without it, and every one who has it will assuredly be saved. (W. Cunningham, D. D.)

Faith: what is it? how can it be obtained?

Faith occupies the position of a channel or conduit pipe. Grace is the fountain and the stream: faith is the acqueduct along which the flood of mercy flows down to refresh the thirsty sons of men. It is a great pity when the acqueduct is broken. It is a sad sight to see around Rome the many noble acqueducts which no longer convey water into the city, because the arches are broken and the marvellous structures are in ruins. The acqueduct must be kept entire to convey the current; and, even so, faith must be true and sound, leading right up to God, and coming right down to ourselves, that it may become a serviceable channel of ,mercy to our souls. Still, I again remind you that faith is the channel or acqueduct, and not the fountain head, and we must not look so much to it as to exalt it above the Divine source of all blessing which lies in the grace of God. Never make a Christ out of your faith, nor think of it as if it were the independent source of your salvation.

I. Faith: what is it? What is this faith concerning which it is said, By grace are ye saved through faith? What is faith? It is made up of three things--knowledge, belief, and trust.

1. Knowledge comes first. Know God, know His gospel, and know especially Christ Jesus, the Son of God and Saviour of men. Endeavour to know the doctrine of the sacrifice of Christ, for that is the point upon which saving faith mainly fixes itself.

2. Then the mind goes on to believe that these things are true. The soul believes that God is, and that He hears the cries of sincere hearts; that the gospel is from God; that justification by faith is the grand truth that God hath revealed in these last days by His Spirit more clearly than before. Then the heart believes that Jesus is verily and in truth our God and Saviour, the Redeemer of men, the prophet, priest, and king unto His people.

3. So far you have made an advance towards faith, and one more ingredient is needed to complete it, which is trust. Trust is the life blood of faith: there is no saving faith without it. The Puritans were accustomed to explain faith by the word recumbency. You know what it means. You see me leaning upon this rail, leaning with all my weight upon it; even thus lean upon Christ. It would be a better illustration still if I were to stretch myself at full length and rest my whole person upon a rock, lying fiat upon it. Fall flat upon Christ. Cast yourself upon Him, rest in Him, commit yourself to Him. That done, you have exercised saving faith. Faith is not a blind thing; for faith begins with knowledge. It is not a speculative thing; for faith believes facts of which it is sure. It is not an unpractical, dreamy thing; for faith trusts, and stakes its destiny upon the truth of revelation.

II. Let us inquire, why faith is selected as the channel of salvation?

1. There is a natural adaptation in faith to be used as the receiver. Suppose that I am about to give a poor man an alms: I put it into his hand--why? Well, it would hardly be fitting to put it into his ear, or to lay it under his foot; the hand seems made on purpose to receive. So faith in the mental body is created on purpose to be a receiver: it is the hand of the man, and there is a fitness in bestowing grace by its means.

2. Faith, again, is doubtless selected because it gives all the glory to God. It is of faith that it might be of grace, and it is of grace that there may be no boasting; for God cannot endure pride.

3. It is a sure method, linking man with God. When man confides in God there is a point of union between them, and that union guarantees blessing. Faith saves us, because it makes us cling to God, and so brings us into connection with Him. I am told that years ago, above the Falls of Niagara, a boat was upset, and two men were being carried down the current, when persons on the shore managed to float a rope out to them, which rope was seized by them both. One of them held fast to it, and was safely drawn to the bank; but the other, seeing a great log come floating by, unwisely let go the rope, and clung to the log, for it was the bigger thing of the two, and apparently better to cling to. Alas, the log, with the man on it, went right over the vast abyss, because there was no union between the log and the shore. The size of the log was no benefit to him who grasped it; it needed a connection with the shore to produce safety. So when a man trusts to his works, or to sacraments, or to anything of that sort, he will not be saved, because there is no junction between him and Christ; but faith, though it may seem to be like a slender cord, is in the hand of the great God on the shore side; Infinite Power pulls in the connecting line, and thus draws the man from destruction. Oh, the blessedness of faith, because it unites us to God!

4. Faith is chosen, again, because it touches the springs of action. I wonder whether I shall be wrong if I say that we never do anything except through faith of some sort. If I walk across this platform, it is because I believe my legs will carry me. A man eats because he believes in the necessity of food. Columbus discovered America because he believed that there was another continent beyond the ocean: many another grand deed has also been born of faith, for faith works wonders. Commoner things are done on the same principle; faith in its natural form is an all-prevailing force. God gives salvation to our faith, because He has thus touched the secret spring of all our emotions and actions. He has, so to speak, taken possession of the battery, and now He can send the sacred current to every part of our nature.

5. Faith, again, has the power of working by love; it touches the secret spring of the affections, and draws the heart towards God. Faith is an act of the understanding; but it also proceeds from the heart. With the heart man believeth unto righteousness; and hence God gives salvation to faith because it resides next door to the affections, and is near akin to love, and love, you know, is that which purifies the soul. Love to God is obedience, love is holiness; to love God and to love man is to be conformed to the image of Christ, and this is salvation.

6. Moreover, faith creates peace and joy; he that hath it rests, and is tranquil, is glad, and joyous; and this is a preparation for heaven. God gives all the heavenly gifts to faith, because faith worketh in us the very life and spirit which are to be eternally manifested in the upper and better world. I have hastened over these points that I might not weary you on a day when, however willing the spirit may be, the flesh is weak.

III. How can we obtain and increase our faith? A very earnest question this to many. They say they want to believe but cannot. What am I to do in order to believe?

1. The shortest way is to believe, and if the Holy Spirit has made you honest and candid, you will believe as soon as the truth is set before you.

2. But still, if you have a difficulty, take it before God in prayer. The Lord is willing to make Himself known; go to Him, and see if it be not so.

3. Furthermore, if faith seem difficult, it is possible that God the Holy Spirit will enable you to believe, if you hear very frequently and earnestly that which you are commanded to believe.

4. Consider the testimony of others. I believe there is a country called Japan, although I never have been there. I believe I shall die: I have never died, but a great many have done so whom I once knew, and I have a conviction that I shall die also; the testimony of many convinces me of this fact. Listen, then, to those who tell you how they were saved, how they were pardoned, how they have been changed in character: if you will but listen you will find that somebody just like yourself has been saved. As you listen to one after another of those who have tried the word of God, and proved it, the Divine Spirit will lead you to believe. Have you not heard of the African who was told by the missionary that water sometimes became so hard that a man could walk on it? He declared that he believed a great many things the missionary had told him; but he never would believe that. When he came to England it came to pass that one frosty day he saw the river frozen, but he would not venture on it. He knew that it was a river, and he was certain that he would be drowned if he ventured upon it. He could not be induced to walk on the ice till his friend went upon it; then he was persuaded, and trusted himself where others had ventured. So, mayhap, while you see others believe, and notice their joy and peace, you will yourself be gently led to believe. It is one of Gods ways of helping us to faith. A better plan still is this--note the authority upon which you are commanded to believe, and this will greatly help you. He bids you believe in Jesus Christ, and you must not refuse to obey your Maker. The foreman of a certain works in the north had often heard the gospel, but he was troubled with the fear that he might not come to Christ. His good master one day sent a card round to the works--Come to my house immediately after work. The foreman appeared at his masters door, and the master came out, and said somewhat roughly, What do you want, John, troubling me at this time? Work is done, what right have you here? Sir, said he, I had a card from you saying that I was to come after work. Do you mean to say that merely because you had a card from me you are to come up to my house and call me out after business hours? Well, sir, replied the foreman, I do not understand you, but it seems to me that, as you sent for me, I had a right to come. Come in, John, said his master, I have another message that I want to read to you, and he sat down and read these words--Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Do you think after such a message from Christ that you can be wrong in going to Him? The poor man saw it all at once, and believed, because he saw that he had good warrant and authority for believing. So have you, poor soul; you have good authority for coming to Christ, for the Lord Himself bids you trust Him. If that does not settle you, think over what it is that you have to believe--that the Lord Jesus Christ suffered in the room and place and stead of men, and is able to save all who trust Him. Why, this is the most blessed fact that ever men were told to believe: the most suitable, the most comforting, the most Divine truth that ever was set before men. If none of these things avail, then there is something Wrong about you altogether, and my last word is, submit yourself to God. May the Spirit of God take away your enmity and make you yield. You are a rebel, a proud rebel, and that is why you do not believe your God. Give up your rebellion; throw down your weapons; yield at discretion; surrender to your King. (C. H. Spurgeon.)

The clinging power of faith

God gives to His people the propensity to cling. Look at the sweet pea which grows in your garden. Perhaps it has fallen down upon the gravel walk. Lift it up against the laurel or the trellis, or put a stick near it, and it catches hold directly, because there are little hooks ready prepared with which it grasps anything which comes in its way: it was meant to grow upwards, and so it is provided with tendrils. Every child of God has his tendrils about him--thoughts, and desires, and hopes with which he hooks on to Christ and the promise. Though this is a very simple sort of faith, it is a very complete and effectual form of it, and, in fact, it is the heart of all faith, and that to which we are often driven when we are in deep trouble, or when our mind is somewhat bemuddled by our being sickly or depressed in spirit. We can cling when we can do nothing else, and that is the very soul of faith. O poor heart, if thou dost not yet know as much about the gospel as we could wish thee to know, cling to what thou dost know. If as yet thou art only like a lamb that wades a little into the river of life, and not like leviathan who stirs the mighty deep to the bottom, yet drink; for it is drinking, and not diving, that will save thee. Cling, then I Cling to Jesus; for that is faith. (C. H. Spurgeon.)

The realizing power of faith

Faith also realizes the presence of the living God and Saviour, and thus it breeds in the soul a beautiful calm and quiet like that which was seen in a little child in the time of tempest. Her mother was alarmed, but the sweet girl was pleased; she clapped her hands with delight. Standing at the window when the flashes came most vividly, she cried in childish accents, Look, mammal How beautiful! How beautiful! Her mother said, My dear, come away, the lightning is terrible; but she begged to be allowed to look out and see the lovely light which God was making all over the sky, for she was sure God would not do His little child any harm. But harken to the terrible thunder, said her mother. Did you not say, mamma, that God was speaking in the thunder? Yes, said her trembling parent. Oh, said the darling, how nice it is to hear Him. He talks very loud, but I think it is because He wants the deaf people to hear Him. Is it not so, mamma Thus she went talking on; as merry as a bird was she, for God was real to her, and she trusted Him. To her the lightning was Gods beautiful light, and the thunder was Gods wonderful voice, and she was happy. I dare say her mother knew a good deal about the laws of nature and the energy of electricity; and little was the comfort which her knowledge brought her. The childs knowledge was less showy, but it was far more certain and precious. We are so conceited nowadays that we are too proud to be comforted by self-evident truth, and prefer to make ourselves wretched with questionable theories. For my own part I would rather be a child again than grow perversely wise. Faith, is to be a child towards Christ, believing in Him as a real and present person, at this very moment near us, and ready to bless us. This may seem to be a childish fancy; but it is such childishness as we must all come to if we would be happy in the Lord. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Faith takes Christ at His word, as a child believes his father, and trusts him in all simplicity with past, present, and future. God give us such faith! (C. H. Spurgeon.)

The mistake of relying upon faith considered

In this discourse I shall take notice of and examine the mistake of those men who appear to be induced, by some texts of the New Testament, to rely upon faith, or their believing in Jesus Christ, and confident application of His merits to themselves; and to expect salvation from this, considered as distinct and separate from obedience to the moral laws of the gospel.

I. It will be very proper to lay before you the plain meaning of St Paul in the text. The apostles design here is to raise the gratitude of the Ephesians to Almighty God, and to inspire them with all possible regard to Him, by putting them in mind that they were formerly in a helpless and miserable condition, dead in sins, void of the true life of reasonable creatures; that they had no thought themselves of such salvation as had been offered them by the Christian religion, that they had no merit to engage God Almighty to make them such an offer, and preach such a state of reconciliation and salvation to them.

II. That no such pretence as that which makes faith alone, separated from a good life and conversation, the condition on which we shall be accepted at last; that no such pretence as this, I say, can be built upon this passage of the New Testament, which will lead us likewise to the further consideration of this mistake, and to give a true account of what St. James and St. Paul, upon other occasions, have affirmed upon this subject.

1. St. Paul saith that Abraham was justified without and before such works as circumcision. St. James saith that Abraham was not justified by an empty faith without works of obedience, and would never have been accepted of God unless he had shown the reality of his faith by obedience to the call and command of God. Here is no contradiction between them. So likewise Christians will be justified by means of believing the gospel dispensation, without any such works as circumcision, or any other works of the ceremonial law; as St. Paul argued: but they will never be justified, and finally acquitted by any belief in Christ, without bringing forth, as they have opportunity, such good fruits, and walking in any such good works, as the gospel of Christ directs, and commands them to practise; as St. James saith. Again--

2. Abraham was, for one signal act of faith and trust in God, called by Him righteous, taken for such, and reputed as a person free from the guilt of his past sins; as saith St. Paul. But it is manifest, saith St. James, that this faith of Abraham was not such an empty faith as some Christians pretend to rely upon; nay, that he would not have been justified finally by God, unless he had, when he was tried by God, shown by the obedience of his life that his faith was real and sincere. Neither in this is there any contradiction between them. St. Paul had to deal with a sort of Jewish Christians, who retained an affection for the works of the law, and circumcision particularly; and therefore found occasion to tell them that their father Abraham himself was justified without such works; that is, eminent faith was one time counted to him for righteousness, or justification; that for the sake of that faith he was esteemed by God free from all the guilt he had contracted by sin before that time; and that therefore it was nothing but what was agreeable to that great example which they pretended to love and honour, that God should accept such as believed in His Son Jesus Christ, without their adhering to such works as circumcision; and for the sake of that faith in reward, and for encouragement of it, should acquit them from the guilt of all their sins committed before that time. But St. James found that some misunderstood and perverted such doctrine as this, and that some Christians began to pretend that no works at all--not even those of piety and charity--were necessary to their justification at the great day; and that their believing in Christ would acquit them from the guilt of all their sins that they should commit after this belief, and during the time of their Christian profession. And therefore he found it necessary to tell them that Abraham showed his obedience to Gods will in the highest instances, and trusted not in an empty faith.

III. St. Paul doth, in this very Epistle, as well as in many other places, sufficiently declare against any such pretence; as our blessed Lord did likewise before him in the plainest words. See Eph_1:10. Although in some places St. Paul doth vilify the merits of the world and their behaviour, before the coming of the gospel; and though in others he vilifies the works of the law of Moses, with which some would have burthened the evangelical profession: yet no one can show any one text, or any one single passage, in which he vilifies, and sets at nought, the works of evangelical righteousness, or obedience to the moral laws of virtue. To vilify and decry the behaviour and works both of Jew and Gentile before the faith of Christ prevailed, was not to set at nought good works, but bad ones; and only to observe the corrupt and sad estate of mankind. To vilify the ceremonial law, after the coming in of justification by faith (or the gospel) was not to vilify such works as we are speaking of: but, indeed, to take mens minds off from shadows and ceremonies; and to fix upon them good works that are more substantial. Nay, when he ever toucheth upon the moral duties; with how much vehemence doth he recommend them? When he speaks of the Ephesians, or other Christians, having improved in virtue, since their conversion to Christianity; what commendations doth he give them! And with how much joy doth he offer up his thanks to God for it? But we never find him depressing that sort of works; or setting up faith against them; or taking off the bent of mens minds from them; but pressing them into the love and practice of them with all the earnestness possible. And then, if he mentions the sins of any professed Christians; doth he do it as if he thought their faith would avail them? Or rather, doth he not do it with such a spirit and zeal against them, as if no words were bad enough for them? And yet they had an easy reply to make to him, had he taught them any such doctrine, as that a strong faith would save them at last, though separate from good works.

IV. To show you in what sense faith, or believing the gospel, is said to save Christians.

1. This may be well said of them, because it is their faith, or believing, which saves them from the guilt of all their sins committed before this faith: a privilege which peculiarly belonged to the first Christians converted, at years of discretion, from a life of sin and impurity.

2. We may be well said to be saved through faith, because it is by believing in Jesus Christ that we come to know and embrace those terms which are offered by God for our salvation and happiness.

3. Christians are saved by faith, because it is the foundation of their obedience and of all their good actions. It is the tree which bears good fruit. (Bishop Hoadly.)

The qualities of justifying faith

These are the properties of faith which justifies.

1. It is persevering; a shield against all the fiery darts of the devil. It cannot be lost or overcome of any creature, because it is built on the Rock, Christ.

2. It is lively, working by love. It makes that we shall neither be idle nor unprofitable. It is no dead thing which will stand us in stead. There are, indeed, many kinds of these dead faiths; some are blind presumptions, which are merely counterfeit; some are historical persuasions, touching the truth of the articles of religion, without any particular confidence; some are common illuminations in the points of the gospel with misgrounded persuasions, like that of Haman, What shall be done to the man whom the king will honour? He no sooner heard it was in the heart of the king to honour a man, but who should the person be except himself?

3. Saving faith is sincere and sound.

4. It is a precious faith; within itself a pearl, rare, and of greatest worth, the least grain better than a kingdom. (Paul Bayne.)

Works excluded

1. No works of ours can merit salvation. Even the justified merit nothing.

(1) Works even of sanctification cannot merit salvation, because they are the motions of us already saved; they are the effects of salvation already revealed in us, not the causes of that we have not.

(2) Works are imperfect in us, the flesh and spirit so striving, that the action even of that which is predominant is brought forth (by reason of this strife) with great imperfection.

(3) Infants are saved, but they have no merits; for the habits of holiness are not meritorious, as being freely received. Salvation, therefore, is grounded on some other thing than works, or infants could not be heirs of heaven.

2. There is not anything left in man wherein he may rejoice, as deserving salvation. Whatever he is, or can do, it must be all reckoned as loss in this business; for this is the end of the whole mystery of our salvation, that we might be all in God, out of ourselves.

3. Whatsoever we receive in Christ cannot stand in desert of salvation. The reason is plain.

(1) Whatsoever must be meritorious in salvation and righteousness, must be given us in creation.

(2) Whatsoever is received in Christ, must stand with grace; for, Grace, Christ, Faith, stand together. But whatsoever in us should deserve, cannot stand with grace; therefore, whatsoever we are in Christ cannot deserve; faith is not of doing; grace is not of working.

(3) If this which we become in Christ should enable us to justify and save ourselves, then Christ should bring us back again to the law. But we are dead to the law.

(4) If we should, by that we are in Christ, deserve our salvation, then Christ should make us our own saviours. If Christ have deserved it, we have not; if we have, He hath not.

(5) It is a contradiction to say, Christ has deserved heaven for us, so that He makes us deserve it; as if it should be said, One has paid my debt for me, so I will pay it myself: One has purchased such a thing for me, but so that I must purchase it myself. But it may be said, It is no prejudice that Christ should merit in us: as God is more glorious that He does many things mediately, than if He should do them alone; as He gives light, but by the sun. Answer: Christ merited, not that we should merit, but be accepted. What we come to receive in Christ, is salvation and glory. If Christ should make us also by grace to deserve, then He should make us able to make His death in vain. Anything joined with Christ overturns Christ. Christ has not deserved, that His own desert should be in vain. (Paul Bayne.)

Hot of works

I have read that Dr. Moxey once had as an inquirer an old woman, and he drew her attention to the forty-first and forty-second verses of the seventh chapter of St. Luke! There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. Now he said, Which debtor will you be? She replied, The one that owes five hundred pence. Now, he said, what have you got to pay? She replied, I am very anxious to be saved. Well, he said, we will put that down to the credit side. Immediately after she said, No, I have made a mistake, Ive got nothing to pay. Then, he said, we will go on with the story. And when they had nothing to pay, he frankly forgave them both. He said, Thats just the way of the Lord towards us.

Works, no sure foundation

He (Baxter on his death bed) said, God may justly condemn me for the best duty I ever did; and all my hopes are from the free mercy of God in Christ. He had often said before, I can more readily believe that God will forgive me than I can forgive myself. After a slumber he waked, saying, I shall rest from my labours. A minister present said, And your works will follow you. He replied, No works; I will leave out works, if God will grant me the other. When a friend comforted him with the remembrance of the good many had received from his writings, he replied, I was but a pen in Gods hand, and what praise is due to a pen? (Bishop Ryle.)

Christian humility

Remember, the ears of barley which bear the most grain always hang the lowest. (E. Blencowe, M. A.)

Humility delights in concealment

The nettle mounteth on high, while the violet shrouds itself under its own leaves, and is chiefly found out by its fragrance. Let Christians be satisfied with the honour that cometh from God only. (H. G. Salter.)

No room for pride

Had God given His saints a stock of grace to have set up with, and left them to the improvement of it, He had been magnified indeed, because it was more than God did owe the creature; but He had not been omnified as now, when not only the Christians first strength to close with Christ is from God, but he is beholden still to God for the exercise of that strength, in every action of his Christian course. As a child that travels in his fathers company, all is paid for, but his father carries the purse, not himself; so the Christians shot is discharged in every condition; but he cannot say, This I did, or that I suffered; but God wrought all in me, and for me. The very comb of pride is cut here; no room for any self-exalting thoughts. (W. Gurnall.)

All glory to God

Doth the Christians strength lie in God, not in himself? This may forever keep the Christian humble, when most enlarged in duty, most assisted in his Christian course. Remember, Christian, when thou hast thy best suit on, who made it, who paid for it. Thy grace, thy comfort, is neither the work of thy own hands, nor the price of thy own desert; be not for shame proud of anothers cost. (W. Gurnall.)

Good works not to be boasted of

If the king freely, without desert of mine, and at the mediation of another, give me a place about him, and never so much right unto it, yet I am bound, if I will enjoy it, to come unto him and do the things that the place requireth. And if he give me a tree growing in his forest, this his gift ties me to be at cost to cut it down and bring it home, if I wilt have it. And when I have done all this, I cannot brag that by my coming and service I merited this place, or by my cost in cutting down and carrying home the tree made myself worthy of the tree, as the Jesuits speak of their works. But only the deed is the way that leads to the fruition of that which is freely given. There cannot be produced a place in all the Scripture, nor a sentence in all the Fathers, which extends our works any further, or makes them exceed the latitude of a mere condition or way whereby to walk to that which not themselves, but the blood of Christ hath deserved. (E. White.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

EPHESIANS

SALVATION: GRACE: FAITH

Eph 2:8

Here are three of the key-words of the New Testament-’grace,’ ‘saved,’ ‘faith.’ Once these terms were strange and new; now they are old and threadbare. Once they were like lava, glowing and cast up from the central depths; but it is a long while since the eruption, and the blocks have got cold, and the corners have been rubbed off them. I am afraid that some people, when they read such a text, will shrug the shoulder of weariness, and think that they are in for a dreary sermon.

But the more familiar a word is, the more likely are common ideas about it to be hazy. We substitute acquaintance with the sound for penetration into the sense. A frond of sea-weed, as long as it is in the ocean, unfolds its delicate films and glows with its subdued colours. Take it out, and it is hard and brown and ugly, and you have to plunge it into the water again before you see its beauty. So with these well-worn Christian terms; you have to put them back, by meditation and thought, especially as to their bearing on yourself, in order to understand their significance and to feel their power. And, although it is very hard, I want to try and do that for a few moments with this grand thought that lies in my text.

I. Here we have the Christian view of man’s deepest need, and God’s greatest gift.

‘Ye have been saved.’ Now, as I have said, ‘saved,’ and ‘salvation,’ and ‘Saviour,’ are all threadbare words. Let us try to grasp the whole throbbing meaning that is in them. Well, to begin with, and in its original and lowest application, this whole set of expressions is applied to physical danger from which it delivers, and physical disease which it heals. So, in the Gospels, for instance, you find ‘Thy faith hath made thee whole’-literally, ‘saved thee’ And you hear one of the Apostles crying, in an excess of terror and collapse of faith, ‘Save! Master! we perish!’ The two notions that are conveyed in our familiar expression ‘safe and sound,’ both lie in the word-deliverance from danger, and healing of disease.

Then, when you lift it up into the loftier region, into which Christianity buoyed it up, the same double meaning attaches to it. The Christian salvation is, on its negative side, a deliverance from something impending-peril-and a healing of something infecting us-the sickness of sin.

It is a deliverance; what from? Take, in the briefest possible language, three sayings of Scripture to answer that question-what am I to be saved from? ‘His name shall be called Jesus, for He shall save His people from their sins.’ He ‘delivers’-or saves-’us from the wrath to come.’ He ‘saves a soul from death.’ Sin, wrath death, death spiritual as well as physical, these are the dangers which lie in wait; and the enemies which have laid their grip upon us. And from these, as the shepherd drags the kid from the claws of the lion or the bear’s hug, the salvation of the Gospel wrenches and rescues men.

The same general conceptions emerge, if we notice, on the other side-what are the things which the New Testament sets forth as the opposites of its salvation? Take, again, a brief reference to Scripture words: ‘The Son of Man came not to condemn the world, but that the world through Him might be saved.’ So the antithesis is between judgment or condemnation on the one hand, and salvation on the other. That suggests thoughts substantially identical with the preceding but still more solemn, as bringing in the prospect a tribunal and a judge. The Gospel then reveals the Mighty Power that lifts itself between us and judgment, the Mighty Power that intervenes to prevent absolute destruction, the Power which saves from sin, from wrath, from death.

Along with them we may take the other thought, that salvation, as the New Testament understands it, is not only the rescue and deliverance of a man from evils conceived to lie round about him, and to threaten his being from without, but that it is his healing from evils which have so wrought themselves into his very being, and infected his whole nature, as that the emblem for them is a sickness unto death for the healing from which this mighty Physician comes. These are the negative sides of this great Christian thought.

But the New Testament salvation is more than a shelter, more than an escape. It not only trammels up evil possibilities, and prevents them from falling upon men’s heads, but it introduces all good. It not only strips off the poisoned robe, but it invests with a royal garb. It is not only negatively the withdrawal from the power, and the setting above the reach, of all evil, in the widest sense of that word, physical and moral, but it is the endowment with every good, in the widest sense of that word, physical and moral, which man is capable of receiving, or God has wealth to bestow. And this positive significance of the Christian salvation, which includes not only pardon, and favour, and purity, and blessedness here in germ, and sure and certain hope of an overwhelming glory hereafter-this is all suggested to us by the fact that in Scripture, more than once, to ‘have everlasting life,’ and to ‘enter into the Kingdom of God,’ are employed as equivalent and alternative expressions for being saved with the salvation of God.

And that leads me to another point-my text, as those of you who have used the Revised Version will observe, is there slightly modified in translation, and reads ‘Ye have been saved,’-a past act, done once, and with abiding present consequences, which are realised progressively in the Christian life, and reach forward into infinitude. So the Scripture sometimes speaks of salvation as past, ‘He saved us by His mercy’: sometimes of it as present and progressive, ‘The Lord added to the Church daily those that were {in process of} being saved’: sometimes of it as future, ‘now is our salvation nearer than when we believed.’ In that future all that is involved in the word will be evolved from it in blessed experience onwards through eternity.

I have said that we should try to make an effort to fathom the depth of meaning in this and other familiar commonplace terms of Scripture. But no effort prior to experience will ever fathom it. There was in the papers some time ago an account of some extraordinary deep-sea soundings that have been made away down in the South Pacific, 29,400 feet and no bottom, and the wire broke. The highest peak of the Himalayas might be put into that abyss, and there would be hundreds of feet between it and the surface. He ‘casts all our sins,’ mountainous as they are, behind His back ‘into the depths of the sea’; and no plummet that man can drop will ever reach its profound abyss. ‘Thy judgments are a great deep,’ and deeper than the judgments is the depth of Thy salvation.

And now, brethren, before I go further, notice the-I was going to say theory, but that is a cold word-the facts of man’s condition and need that underlie this great Christian term of salvation-viz. we are all in deadly peril; we are all sick of a fatal disease. ‘Ah!’ you say, ‘that is Paul.’ Yes! it is Paul. But it is not Paul only; it is Paul’s Master, and, I hope, your Master; for He not only spoke loving, gentle words to and about men, and not only was grace poured into His lips, but there is another side to His utterances. No one ever spoke sadder, sterner words about the real condition of men than Jesus Christ did. Lost sheep, lost coins, prodigal sons, builders of houses on the sand that are destined to be blown down and flooded away, men in danger of an undying worm and unquenchable fire-these are parts of Christ’s representations of the condition of humanity, and these are the conceptions that underlie this great thought of salvation as being man’s deepest need.

It goes far deeper down than any of the superficial constructions of what humanity requires, which are found among non-Christian, social and economical, and intellectual and political reformers. It includes all that is true in the estimate of any of these people, and it supplies all that they aim at. But it goes far beyond them. And as they stand pottering round the patient, and administering-what shall I say? ‘pills for the earthquake,’ as we once heard-it comes and brushes them aside and says, ‘Physicians of no value! here is the thing that is wanted-salvation that comes from God.’

Brother! it is what you need. Do not be led away by the notion that wealth, or culture, or anything less than Christ’s gift to men will meet your necessities. If once we catch a glimpse of what we really are, there will be no words wanted to enforce the priceless value of the salvation that the Gospel offers. It is sure to be an uninteresting word and thing to a man who does not feel himself to be a sinner. It is sure to be of perennial worth to a man who does. Life-belts lie unnoticed on the cabin-shelf above the berth as long as the sun is bright, and the sea calm, and everything goes well; but when the ship gets on the rocks the passengers fight to get them. If you know yourself, you will know that salvation is what you need.

II. Here we have the Christian unfolding of the source of salvation.

‘By grace ye have been saved.’ There is another threadbare word. It is employed in the New Testament with a very considerable width of signification, which we do not need to attend to here. But, in regard of the present context, let me just point out that the main idea conveyed by the word is that of favour, or lovingkindness, or goodwill, especially when directed to inferiors, and most eminently when given to those who do not deserve it, but deserve its opposite. ‘Grace’ is love that stoops and that requites, not according to desert, but bestows upon those who deserve nothing of the kind; so when the Apostle declares that the source of salvation is ‘grace.’ he declares two things. One is that the fountain of all our deliverance from sin, and of our healing of our sicknesses, lies in the deep heart of God, from which it wells up undrawn, unmotived, uncaused by anything except His own infinite lovingkindness. People have often presented the New Testament teaching about salvation as if it implied that God’s love was brought to man because Jesus Christ died, and turned the divine affections. That is not New Testament teaching. Christ’s death is not the cause of God’s love, but God’s love is the cause of Christ’s death. ‘God so loved the world that He gave His only begotten Son.’

When we hear in the Old Testament, ‘I am that I am,’ we may apply it to this great subject. For that declaration of the very inmost essence of the divine nature is not merely the declaration, in half metaphysical terms, of a self-substituting, self-determining Being, high above limitation and time and change, but it is a declaration that when He loves He loves freely and unmodified save by the constraint of His own Being. Just as the light, because it is light and must radiate, falls upon dunghills and diamonds, upon black rocks and white snow, upon ice-peaks and fertile fields, so the great fountain of the Divine Grace pours out upon men by reason only of its own continual tendency to communicate its own fulness and blessedness.

There follows from that the other thought, on which the Apostle mainly dwells in our context, that the salvation which we need, and may have, is not won by desert, but is given as a gift. Mark the last words of my text-’that not of yourselves it is the gift of God.’ They have often been misunderstood, as if they referred to the faith which is mentioned just before. But that is a plain misconception of the Apostle’s meaning, and is contradicted by the whole context. It is not faith that is the gift of God, but it is salvation by grace. That is plain if you will read on to the next verse. ‘By grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works lest any man should boast.’ What is it that is ‘not of works’? Faith? certainly not. Nobody would ever have thought it worth while to say, ‘faith is not of works,’ because nobody would have said that it was. The two clauses necessarily refer to the same thing, and if the latter of them must refer to salvation by grace, so must the former. Thus, the Apostle’s meaning is that we get salvation, not because we work for it but because God gives it as a free gift, for which we have nothing to render, and which we can never deserve.

Now, I am sure that there are some of you who are saying to yourselves, ‘This is that old, threadbare, commonplace preaching again!’ Well! shame on us preachers if we have made a living Gospel into a dead theology. And shame no less on you hearers if by you the words that should be good news that would make the tongue of the dumb sing, and the lame man leap as a hart, have been petrified and fossilised into a mere dogma.

I know far better than you do how absolutely inadequate all my words are, but I want to bring it to you and to lay it not on your heads only but on your hearts, as the good news that we all need, that we have not to buy, that we have not to work to get salvation, but that having got it we have to work thereafter. ‘What shall we do that we might work the works of God?’ A whole series of diverse, long, protracted, painful toils? Christ swept away the question by striking out the ‘s’ at the end of the word, and answered, ‘This is the work’ {not ‘works’} ‘of God,’ the one thing which will open out into all heroism and practical obedience, ‘that ye believe on Him to whom He hath sent.’

III. That leads me to the last point-viz. the Christian requirement of the condition of salvation.

Note the precision of the Apostle’s prepositions: ‘Ye have been saved by grace’; there is the source-’Ye have been saved by grace, through faith’-there is the medium, the instrument, or, if I may so say, the channel; or, to put it into other words, the condition by which the salvation which has its source in the deep heart of God pours its waters into my empty heart. ‘Through faith,’ another threadbare word, which, withal, has been dreadfully darkened by many comments, and has unfortunately been so represented as that people fancy it is some kind of special attitude of mind and heart, which is only brought to bear in reference to Christ’s Gospel. It is a thousand pities, one sometimes thinks, that the word was not translated ‘trust’ instead of ‘faith,’ and then we should have understood that it was not a theological virtue at all, but just the common thing that we all know so well, which is the cement of human society and the blessedness of human affection, and which only needs to be lifted, as a plant that had been running along the ground, and had its tendrils bruised and its fruit marred might be lifted, and twined round the pillar of God’s throne, in order to grow up and bear fruit that shall be found after many days unto praise, and honour, and glory.

Trust; that is the condition. The salvation rises from the heart of God. You cannot touch the stream at its source, but you can tap it away down in its flow. What do you want machinery and pumps for? Put a yard of wooden pipe into the river, and your house will have all the water it needs.

So, dear brethren, here is the condition-it is a condition only, for there is no virtue in the act of trust, but only in that with which we are brought into living union when we do trust. When salvation comes, into my heart by faith it is not my faith but God’s grace that puts salvation there.

Faith is only the condition, ay! but it is the indispensable condition. How many ways are there of getting possession of a gift? One only, I should suppose, and that is, to put out a hand and take it. If salvation is by grace it must be ‘through faith.’ If you will not accept you cannot have. That is the plain meaning of what theologians call justification by faith; that pardon is given on condition of taking it. If you do not take it you cannot have it. And so this is the upshot of the whole-trust, and you have.

Oh, dear friends! open your eyes to see your dangers. Let your conscience tell you of your sickness. Do not try to deliver, or to heal yourselves. Self-reliance and self-help are very good things, but they leave their limitations, and they have no place here. ‘Every man his own Redeemer’ will not work. You can no more extricate yourself from the toils of sin than a man can release himself from the folds of a python. You can no more climb to heaven by your own effort than you can build a railway to the moon. You must sue in forma pauperis, and be content to accept as a boon an unmerited place in your Father’s heart, an undeserved seat at His bountiful table, an unearned share in His wealth, from the hands of your Elder Brother, in whom is all His grace, and who gives salvation to every sinner if he will trust Him. ‘By grace have ye been saved through faith.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2:8-9 This is a concise summary of how a person is saved. It is a cardinal tenet of the Good News that people are made righteous through trust in Christ rather than through their own merit (see Rom 1:16-17; 3:24-25; Gal 2:16; cp. John 3:16, 36). Salvation is not a reward for the good things we have done (see Rom 3:21–4:8; 9:16; Gal 3:2-10; 5:1-6; cp. 2 Tim 1:9; Titus 3:5). Salvation is for those who trust Christ alone to save them. As a result, none of us can boast about it (cp. Rom 3:27; 4:2; 1 Cor 1:30-31; Gal 6:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 2:8. Τῃ—χάριτι) τῇ has a relative meaning, in reference to Eph 2:5, χάριτι.—γὰρ, for) He does not say, therefore, but for, because he concludes [infers] from the effect to the cause.—διὰ τῆς πίστεως, by faith) which arises from the resurrection of Christ, chap. Eph 1:19,[23] [whence it is not at all mentioned in Eph 2:5, but for the first time in Eph 2:8. See Col 2:12.—V. g.] The antithesis is, not of works; an antithesis of the same kind as that between grace and boasting [“lest any man should boast”].—καὶ τοῦτο) and this, namely, believing, or faith, is not of yourselves. The antithesis is: this is the gift of God alone.

[23] Which passage implies, not merely that faith believes in Christ’s resurrection, but that also it is the same Spirit, which raised Jesus, which raises the spiritually dead and creates in them faith. Comp. “the power of the resurrection,” Php 3:10.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_2:8. How entirely was I justified in saying: τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ! for, etc. Thus Paul now expresses himself with more detail as to the great truth, of which his heart was so full that it had already, Eph_2:5, interrupted the course of his address.

τῇ χάριτι] by the grace. By the article the divine grace just now spoken of is indicated, after it had been meant doubtless by the anarthrous χάριτι, Eph_2:5, but designated by it only as regards the category (by grace).

διὰ τῆς πίστεως] for the faith in the atonement made by Christ (Rom_3:25; Rom_3:30, al.) is, as the causa apprehendens of the Messianic salvation, the necessary mediate instrument on the part of man, while the χάρις is the divine motive, the causa efficiens of the bestowal. The emphasis, however, is retained by τῇ χάριτι alone, and διὰ τῆς πίστ. is only the modal definition to σεσωσμ.

καὶ τοῦτο οὐκ ἐξ ὑμῶν κ.τ.λ.] Nothing is here to be treated as parenthesis; neither the whole καὶ τοῦτο down to ἔργων, Eph_2:9 (Griesbach, Scholz), nor merely Θεοῦ τὸ δῶρον (Lachmann, Harless, de Wette), since neither the construction nor the course of thought is interrupted. καὶ τοῦτο is referred by the Fathers in Suicer, Thes. II. p. 728, Erasmus, Beza, Grotius, Estius, Wolf, Bengel, Michaelis, and others, including Koppe, Rosenmüller, Flatt, Meier, Baumgarten-Crusius, Bisping, to the faith (τὸ πιστεύειν), comp. Php_1:29; 2Co_4:14. In that case καὶ τοῦτο … δῶρον would have to be taken parenthetically. But how violent is this taking to pieces of the text, since οὐκ ἐξ ὑμῶν and οὐκ ἐξ ἔργων present themselves in a manner alike natural and weighty as elements belonging to one flow of the discourse! Rightly, therefore, have Calvin, Calovius, Baumgarten, Semler, Zachariae, Morus, and others, including Rückert, Matthies, Holzhausen, Harless, de Wette, Schenkel, Bleek, referred it to the salvation just designated as regards its specific mode. Paul very earnestly and emphatically enters into more detailed explanations as to what he had just said, τῇ γὰρ χάριτι κ.τ.λ., namely to the effect, that he briefly and forcibly places in the light of the respective contrasts, first, that objective element of the saving deliverance which has taken place (τῇ χάριτι) by οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον, and then the subjective element (διὰ τῆς πίστεως), by οὐκ ἐξ ἔργων ἵνα μ. τ. καυχ. His thought is: Through grace you are in possession of salvation by means of faith, and that to the exclusion of your own causation and operative agency. This latter he expresses with the vivacity and force of contrast thus: and that (καὶ τοῦτο, see on Rom_3:11) not from you, it is Gods gift; not from works, in order that no one may boast. The asyndetic juxtaposition takes place with a propria quadam vi, alacritate, gravitate, Dissen, Exc. II. ad Pind. p. 273.

οὐκ ἐξ ὑμῶν] negatives their own personal authorship of the salvation (Ellendt, Lex. Soph. I. p. 551 f.).

Θεοῦ τὸ δῶρον] i.e. Θεοῦ δῶρον τὸ δῶρον, Gods gift is the gift in question (namely, the σεσωσμένον εἶναι). Comp. already Bengel.

οὐκ ἐξ ἔργων] Parallel of οὐκ ἐξ ὑμῶν, hence to be completed by ἐστὲ σεσωσμένοι (not by τὸ δῶρόν ἐστι), not from work-merit does it come that you have the salvation. The ἔργα would exclude the πίστις as the subjective condition of salvation (Rom_3:28; Rom_4:5; Rom_9:32; Gal_2:16; Gal_3:2), as ἐξ ὑμῶν would exclude the χάρις as the objective cause of salvation, because it presupposes the ἰδία δικαιοσύνη (Rom_10:3). No doubt ἐξ ἔργων excludes also the χάρις, as does likewise ἐξ ὑμῶν exclude the πίστις; but the two elements opposed to the χάρις and the πίστις are, on occasion of the proposition τῇ γὰρ χάριτι … πίστεως, held apart after the manner of a formal parallelism. That, moreover, the notion of the ἔργα is determined not merely by the Jewish law, butinasmuch as the readers were for the most part Gentile-Christiansalso by the natural law (Rom_2:14 f.), is self-evident. The proposition in itself, however, οὐκ ἐξ ἔργων, is so essential and universally valid a fundamental proposition of the Pauline Gospel, and certainly so often expressed by the apostle among Jews and Gentiles, that the severe judgment as to its having no meaning, when laid down without reference to the Mosaic law, must appear unfounded (in opposition to de Wette).

ἵνα] design of God in the relation indicated by οὐκ ἐξ ἔργων, not ecbatic (Koppe, Flatt, Holzhausen). Comp. 1Co_1:29; 1Co_1:31, and as regards the thing itself, Rom_3:27. Grotius aptly says: quicquid est in flumine, fonti debetur, which, however, is not to be limited merely to the prima gratia. See Eph_2:10; 2Co_10:17; 1Co_15:10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 2:8 . τῇ γὰρ χάριτί ἐστε σεσωσμένοι : for by grace have ye been saved . More exactly “by the grace,” i.e. , by this grace, the grace already mentioned. Grace is the explanation of their own salvation, and how surpassingly rich the grace must be that could effect that! διὰ τῆς πίστεως : through faith . That is, by faith as the instrument or means. Paul never says διὰ τὴν πίστιν , as if the faith were the ground or procuring cause of the salvation. It is the χάριτι , not the explanatory πίστεως that has the first place in Paul’s thoughts here. καὶ τοῦτο οὐκ ἐξ ἡμῶν : and that not of yourselves . That is, not as proceeding from yourselves or of your own performance. The sentence thus beginning with καὶ τοῦτο ( cf. Rom 13:11 ) is not parenthetical, but an integral part of the statement. But to what does the τοῦτο refer? To the πίστεως say some (Chrys., Theod., Jer., Bez., Beng., Bisp., Moule, etc.). The neut. τοῦτο would not be irreconcilable with that. The formula καὶ τοῦτο indeed might rather favour it, as it often adds to the idea to which it is attached. It may also be granted that a peculiarly suitable idea results the opportune reminder that even their faith , in which at least they might think there was something of their own, has its origin in God’s grace, not in their own effort. But on the other hand the salvation is the main idea in the preceding statement, and it seems best to understand the καὶ τοῦτο as referring to that salvation in its entire compass, and not merely to the one element in it, its instrumental cause, appended by way of explanation. Θεοῦ τὸ δῶρον ; it is the gift of God . Or, perhaps, “God’s gift it is”. The salvation is not an achievement but a gift , and a gift from none other than God. This declaration of the free, unmerited, conferred nature of the salvation is made the stronger not only by the contrast with the ἐξ ὑμῶν , but by the dropping of any connecting particle.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_2:8, Eph_2:9

These verses confirm the preceding declaration. The manifestation of the grace of God is the great end of redemption. This is plain, for salvation is entirely of grace. Ye are saved by grace; ye are saved by faith and not by works; and even faith is not of yourselves, it is the gift of God. We have then here a manifold assertion, affirmative and negative, of the gratuitous nature of salvation. It is not only said in general, ye are saved by grace, but further that salvation is by faith, i.e. by simply receiving or apprehending the offered blessing. From the very nature of faith, as an act of assent and trust, it excludes the idea of merit. If by faith, it is of grace; if of works, it is of debt; as the apostle argues in Rom_4:4, Rom_4:5. Faith, therefore, is the mere causa apprehendens, the simple act of accepting, and not the ground on which salvation is bestowed. Not of works. The apostle says works, without qualification or limitation. It is not, therefore, ceremonial, as distinguished from good works; or legal, as distinguished from evangelical or gracious works; but works of all kinds as distinguished from faith, which are excluded. Salvation is in no sense, and in no degree, of works; for to him that worketh the reward is a matter of debt. But salvation is of grace and therefore not of works lest any man should boast. That the guilty should stand before God with self-complacency, and refer his salvation in any measure to his own merit, is so abhorrent to all right feeling that Paul assumes it (Rom_4:2) as an intuitive truth, that no man can boast before God. And to all who have any proper sense of the holiness of God and of the evil of sin, it is an intuition; and therefore a gratuitous salvation, a salvation which excludes with works all ground of boasting, is the only salvation suited to the relation of guilty men to God.

The only point in the interpretation of these verses of any doubt, relates to the second clause. What is said to be the gift of God? Is it salvation, or faith? The words καὶ τοῦτο only serve to render more prominent the matter referred to. Compare Rom_13:11; 1Co_6:6; Phi_1:28; Heb_11:12. They may relate to faith (τὸ πιστεύειν) or to the salvation spoken of (σεσωσμένους εἴναι). Beza, following the fathers, prefers the former reference; Calvin, with most of the modern commentators, the latter. The reasons in favor of the former interpretation are,

1. It best suits the design of the passage. The object of the apostle is to show the gratuitous nature of salvation. This is most effectually done by saying, Ye are not only saved by faith in opposition to works, but your very faith is not of yourselves, it is the gift of God.

2. The other interpretation makes the passage tautological. To say: Ye are saved by faith; not of yourselves; your salvation is the gift of God; it is not of works, is saying the same thing over and over without any progress. Whereas to say: Ye are saved through faith (and that not of yourselves, it is the gift of God), not of works, is not repetitious; the parenthetical clause instead of being redundant does good service and greatly increases the force of the passage.

3. According to this interpretation the antithesis between faith and works, so common in Pauls writings, is preserved. Ye are saved by faith, not by works, lest any man should boast. The middle clause of the verse is therefore parenthetical, and refers not to the main idea ye are saved, but to the subordinate one through faith, and is designed to show how entirely salvation is of grace, since even faith by which we apprehend the offered mercy, is the gift of God.

4. The analogy of Scripture is in favor of this view of the passage, in so far that elsewhere faith is represented as the gift of God. 1Co_1:26-31; Eph_1:19; Col_2:12, et passim.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

So then, Grace, that is to say, the gift of God, and faith, do stand one with another, to which two these are contrary, To be saved by ourselves, or by our works. Therefore what mean they which would join together things of so contrary nature?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--illustrating "the exceeding riches of His grace in kindness." Translate as in Eph 2:5, "Ye are in a saved state."

through faith--the effect of the power of Christ's resurrection (Eph 1:19-20; Phi 3:10) whereby we are "raised together" with Him (Eph 2:6; Col 2:12). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent.

and that--namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Phi 1:29). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [ESTIUS]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [HOOKER]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [PEARSON]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (Rom 10:17), and prayer (Luk 11:13), though the blessing is wholly of God (Co1 3:6-7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. For by grace are ye saved, through faith] As ye are now brought into a state of salvation, your sins being all blotted out, and you made partakers of the Holy Spirit; and, having a hope full of immortality, you must not attribute this to any works or merit of yours; for when this Gospel reached you, you were all found dead in trespasses and dead in sins; therefore it was God's free mercy to you, manifested through Christ, in whom ye were commanded to believe; and, having believed by the power of the Holy Spirit, ye received, and were sealed by, the Holy Spirit of promise; so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. By grace are ye saved, through faith in Christ. This is a true doctrine, and continues to be essential to the salvation of man to the end of the world.

But whether are we to understand, faith or salvation as being the gift of God? This question is answered by the Greek text: τῃ γαρ χαριτι εστε σεσωσμενοι δια της πιστεως· και τουτο ουκ εξ ὑμων· Θεου το δωρον, ουκ εξ εργων· ἱνα μη τις καυχησηται· "By this grace ye are saved through faith; and THIS (τουτο, this salvation) not of you; it is the gift of God, not of works: so that no one can boast." "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. God never believes for any man, no more than he repents for him: the penitent, through this grace enabling him, believes for himself: nor does he believe necessarily, or impulsively when he has that power; the power to believe may be present long before it is exercised, else, why the solemn warnings with which we meet every where in the word of God, and threatenings against those who do not believe? Is not this a proof that such persons have the power but do not use it? They believe not, and therefore are not established. This, therefore, is the true state of the case: God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. For by grace are ye saved. This is an inference from the former statements. Having treated of election and of effectual calling, he arrives at this general conclusion, that they had obtained salvation by faith alone. First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God. But then they had obtained this grace by faith. On one side, we must look at God; and, on the other, at man. God declares, that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. The next question is, in what way do men receive that salvation which is offered to them by the hand of God? The answer is, by faith; and hence he concludes that nothing connected with it is our own. If, on the part of God, it is grace alone, and if we bring nothing but faith, which strips us of all commendation, it follows that salvation does not come from us.

Ought we not then to be silent about free-will, and good intentions, and fancied preparations, and merits, and satisfactions? There is none of these which does not claim a share of praise in the salvation of men; so that the praise of grace would not, as Paul shews, remain undiminished. When, on the part of man, the act of receiving salvation is made to consist in faith alone, all other means, on which men are accustomed to rely, are discarded. Faith, then, brings a man empty to God, that he may be filled with the blessings of Christ. And so he adds, not of yourselves; that claiming nothing for themselves, they may acknowledge God alone as the author of their salvation.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

8. For by grace, &c.] The connexion of thought (“for”) is with the leading truth of Eph_2:4-7; the gratuitous “loving-kindness of the Lord” in the salvation of the Church. This, we have just read, will be the great future lesson of that salvation to the intelligent Universe; and this accordingly is re-stated here.

This important ver., and Eph_2:9, are rendered lit., For by grace ye have been saved, by means of faith; and that, not of you—God’s is the gift; not of works, that no one should boast. Here the main teaching is clear in itself, and clearer than ever as illustrated by e. g. Romans 3; Philippians 3. The salvation of the soul, and of the Church, is essentially and entirely a matter of sovereign Divine mercy in purpose and accomplishment. It is deliberately meant that no exception or reserve is to be made to that statement. But in detail, the verse presents a problem. Does it distinctly state that “faith” is the “gift of God,” or does it state, more generally, that “gratuitous salvation” is the “gift of God,” leaving it open whether the faith which accepts it is His gift or not? The question is largely occasioned by the construction of the Greek, in which “that” (neuter) does not agree with “faith” (feminine).—Many great expositors, Calvin at the head of them, accordingly take “that” to refer to the main previous idea, and “through faith” to be a separate inserted thought. Alford, who takes this view, states the case for it briefly and well. Nevertheless we recommend the other explanation, and for the following simple reason: the phrase “and that” (lit., “and this”) is familiar in N.T. Greek to introduce an addition of thought, enforcing or heightening what has gone before. See 1Co_6:6; 1Co_6:8; “and that before the unbelievers;” “and that, your brethren;” Php_1:28; Heb_11:12, (A.V., “and him, &c.”). But if it here refers only to the general previous idea, gratuitous salvation, it is hard to see what new force of thought it adds to the words “by grace.” If on the other hand it refers to the last special statement, “through faith,” there is a real additional point in the assertion that even the act of believing is a gift of God; for thus precisely the one link in the process where the man might have thought he acted alone, and where therefore, in St Paul’s sense, he might claim to “boast,” is claimed for God. Let the clauses, “and that, not of you; God’s is the gift,” be taken as a parenthesis, and the point of the interpretation will be clear; while the Greek amply admits the arrangement.

That “faith” is a matter of Divine gift is clear from e. g. 2Co_4:13; Php_1:29. Not that a new faculty of trust is implanted, but gracious manifestations—of the soul’s need and the Saviour’s glory—prevail upon the will to choose to repose trust in the right Object. The “gift” of faith is but one phase of the Divine action which (Php_2:13) “worketh in us to will.” And it may be said to be one aspect of the “gift of repentance” (Act_5:31; 2Ti_2:25), for repentance is no mere preliminary to faith; it is the whole complex “change of mind” which includes faith.

See Bp O’Brien’s Nature and Effects of Faith, Note I.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For by grace are ye saved,.... This is to be understood, not of temporal salvation, nor of preservation in Christ, nor of providential salvation in order to calling, and much less of being put in a way of salvation, or only in a salvable state; but of spiritual salvation, and that actual; for salvation was not only resolved upon, contrived and secured in the covenant of grace, for the persons here spoken to, but it was actually obtained and wrought out for them by Christ, and was actually applied unto them by the Spirit; and even as to the full enjoyment of it, they had it in faith and hope; and because of the certainty of it, they are said to be already saved; and besides, were representatively possessed of it in Christ their head: those interested in this salvation, are not all mankind, but particular persons; and such who were by nature children of wrath, and sinners of the Gentiles; and it is a salvation from sin, Satan, the law, its curse and condemnation, and from eternal death, and wrath to come; and includes all the blessings of grace and glory; and is entirely owing to free grace: for by grace is not meant the Gospel, nor gifts of grace, nor grace infused; but the free favour of God, to which salvation in all its branches is ascribed; as election, redemption, justification, pardon, adoption, regeneration, and eternal glory: the Syriac, Arabic, and Ethiopic versions read, "by his grace", and so some copies; and it may refer to the grace of all the three Persons; for men are saved by the grace of the Father, who drew the plan of salvation, appointed men to it, made a covenant with his Son, in which it is provided and secured, and sent him into the world to obtain it; and by the grace of the Son, who engaged as a surety to effect it, assumed human nature, obeyed and suffered in it for that purpose, and has procured it; and by the grace of the Spirit, who makes men sensible of their need of it, brings it near, sets it before them, and applies it to them, and gives them faith and hope in it: hence it follows,

through faith, and that not of yourselves, it is the gift of God; salvation is through faith, not as a cause or condition of salvation, or as what adds anything to the blessing itself; but it is the way, or means, or instrument, which God has appointed, for the receiving and enjoying it, that so it might appear to be all of grace; and this faith is not the produce of man's free will and power, but it is the free gift of God; and therefore salvation through it is consistent with salvation by grace; since that itself is of grace, lies entirely in receiving grace and gives all the glory to the grace of God: the sense of this last clause may be, that salvation is not of ourselves; it is not of our desiring nor of our deserving, nor of our performing, but is of the free grace of God: though faith is elsewhere represented as the gift of God, Joh 6:65 and it is called the special gift of faith, in the Apocrypha:

"And blessed is the eunuch, which with his hands hath wrought no iniquity, nor imagined wicked things against God: for unto him shall be given the "special gift of faith", and an inheritance in the temple of the Lord more acceptable to his mind.'' (Wisdom 3:14)

----- (I asked the following question from a Greek and Hebrew professor:

"In this verse, to what does the word "that" refer to? Adam Clarke, Wesley & company say that it is neuter plural and "Faith" is feminine hence it cannot refer to faith, (Such an admission would destroy their theological system.) However "Grace" is also feminine as is "Salvation".''

His reply was:

"Here you ask a wonderful theological/exegetical question to which I can only give an opinion, and not a definitive answer. The problem is that there is NO precise referent. Grace is feminine. Faith is feminine. And even Salvation (as a noun) is feminine. Yet it must be one of these three at least, and maybe more than one, or all three in conjunction. Since all three come from God and not from man, the latter might seem the more likely. However, it is a tautology to say salvation and grace are "nor of yourselves," and in that case it certainly looks more like the passage is really pointing out that man cannot even take credit for his own act of faith, but that faith was itself created by God and implanted in us that we might believe (i.e. the normal Calvinistic position). In which regard the whole theological issue of "regeneration preceding faith" comes into play. So, that is basically my opinion, though others obviously disagree strenuously, but from an exegetical standpoint, the other positions have to explain away the matter of the tautology.''

Whether you accept the reply or not, it is sufficient to show that the Greek is not as definitive in this verse as some scholars would have you believe. Editor)

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Ver. 8. For by grace ye are saved] So Eph 2:5, and everywhere almost St Paul is a most constant preacher of the grace of God, as Chrysostom styleth him. Sub laudibus naturae latent inimici gratiae, saith Augustine. The patrons of man’s free will are enemies to God’s free grace.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For by grace are ye saved - By mere favor. It is not by your Own merit; it is not because you have any claim. This is a favorite doctrine with Paul, as it is with all who love the Lord Jesus in sincerity; compare the notes at Rom 1:7; Rom 3:24, note.

Through faith - Grace bestowed through faith, or in connection with believing; see the notes at Rom 1:17; Rom 4:16, note.

And that not of yourselves - That is, salvation does not proceed from yourselves. The word rendered “that” - τοῦτο touto - is in the neuter gender, and the word “faith” - πίστις pistis - is in the feminine. The word “that,” therefore, does not refer particularly to faith, as being the gift of God, but to “the salvation by grace” of which he had been speaking. This is the interpretation of the passage which is the most obvious, and which is now generally conceded to be the true one; see Bloomfield. Many critics, however, as Doddridge, Beza, Piscator, and Chrysostom, maintain that the word “that” (τοῦτο touto) refers to “faith” (πίστις pistis); and Doddridge maintains that such a use is common in the New Testament. As a matter of grammar this opinion is certainly doubtful, if not untenable; but as a matter of theology it is a question of very little importance.

Whether this passage proves it or not, it is certainly true that faith is the gift of God. It exists in the mind only when the Holy Spirit produces it there, and is, in common with every other Christian excellence, to be traced to his agency on the heart. This opinion, however, does not militate at all with the doctrine that man himself “believes.” It is not God that “believes” for him, for that is impossible. It is his own mind that actually believes, or that exercises faith; see the notes at Rom 4:3. In the same manner “repentance” is to be traced to God. It is one of the fruits of the operation of the Holy Spirit on the soul. But the Holy Spirit does not “repent” for us. It is our “own mind” that repents; our own heart that feels; our own eyes that weep - and without this there can he no true repentance. No one can repent for another; and God neither can nor ought to repent; for us. He has done no wrong, and if repentance is ever exercised, therefore, it must be exercised by our own minds. So of faith. God cannot believe for us. “We” must believe, or “we” shall be damned. Still this does not conflict at all with the opinion, that if we exercise faith, the inclination to do it is to be traced to the agency of God on the heart. I would not contend, therefore, about the grammatical construction of this passage, with respect to the point of the theology contained in it; still it accords better with the obvious grammatical construction, and with the design of the passage to understand the word “that” as referring not to “faith” only, but to “salvation by grace.” So Calvin understands it, and so it is understood by Storr, Locke, Clarke, Koppe, Grotius, and others.

It is the gift of God - Salvation by grace is his gift. It is not of merit; it is wholly by favor.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Faith is the beginning, foundation, and the root of justification, and the first of all other virtues, without which it is impossible to please God. (Bristow)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For by grace, the free favour of God, as Eph 2:5, are ye, even ye Ephesians, Gentiles, who had not such promises made to you as the Jews had, Eph 2:12,

saved, from first to last, from your calling, Eph 2:5, to your glorification, Eph 2:6.

Objection. How are believers said to be saved, when they are not yet glorified?

Answer.

1. Because Christ their Head is glorified.

2. Because their salvation, begun in their effectual calling, shall be as certainly accomplished in them as it is begun in them, and perfected in their Head, Christ.

Through faith; by which ye lay hold on the grace offered you in the gospel. Faith is not considered here as a work done by us, but as an instrument or means applying the grace and salvation tendered to us.

And that not of yourselves; not for your own worth, nor by your own strength.

It is the gift of God; that ye are saved is the gift of God, and therefore free and purely by grace.

God is opposed to self: gift relates not merely to faith immediately preceding, but to the whole sentence.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. For—In view of this divine organic process now completely stated.

By grace—Gratis, for nothing in return.

Are ye saved—Not merely converted, justified, and sanctified; but gloriously saved—saved from death, the devil, and hell; saved to resurrection, Christ, God, and glory, in the full sight of the endless aeons to come.

Through faith—As the instrument in God’s hands; the handle by which he gets hold of us to snatch us from Satan and spring us into heaven. For the Greek preposition for through, here, is the preposition of instrumentality. Hence faith has three aspects. When, (1) it is said that God justifies us through faith, then faith is the instrument with which God rescues us from sin and hell. When (2) it is said “The just shall live by faith,” then faith is to us the means by which we live. When (3) it is said, “Believe and thou shall be saved,” then faith is the condition upon which we are justified, regenerated, and elected to holiness here and heaven hereafter. That faith is indeed empowered in us by the grace underlying our probation: but that faith freely exercised by us, and seen by God, is the underlying condition of our election in time; and foreseen by God is the underlying condition in our eternal election before the foundation of the world, as described in Eph_1:4; Eph_1:11, where see notes.

And be it especially noted that in St. Paul’s view there is no contradiction between the gratuity of our salvation and its conditionality. There is no contradiction between our being saved by grace and its being through faith; just because faith towards God, though a right thing in God’s creatures towards him, and an excellent thing in itself, is not a merit that pays God for any thing, or obligates him to any donation to us. It is his right to drop us into nothingness any moment he pleases, and no wrong is done us. Far less can our faith entitle us to pardon for past wickedness, to a blotting out of past books, and a conferring a glorious immortality at God’s right hand. Notwithstanding the free, rightful, excellent exercise in faith by us, every thing comes from God to us by grace. Surely the faith with which a beggar stretches forth his hand to receive the donation of thousands from a millionaire would not be a merit, a work, a compensation to the donor, neutralizing the graciousness of the gratuity. See note, Rom_3:24; Rom_3:27.

And what a reasonable, beautiful, and delightful condition proffered is this—simple coming into obedience to and harmony with God by a pure act of free, submitting, and confiding faith. It is at once the due act of a yielding rebel to a rightful sovereign, and of a returning prodigal to a rightful and ever gracious parent. Gracious, indeed! for it was while dead to God and alive to and with the devil, that God loved us and laid the plan of our rescue.

That… it—Both, as well as not of works, in next verse, refer to being saved, and not to faith. Faith is, indeed, truly said to be the gift of God; but it is faith as a power, not as an act, that is God’s gift. So sight is either a power or an act. Sight, as a power, is the gift of God; but sight, as an act, is our own exertion of power.

Not of yourselves—The whole structure of the apostle’s view of our rescue from the depths, and exaltation to the heights, and our consequent utter gratitude to God, is wholly overthrown if ours is a self-salvation. Our faith, as an act, natural and divinely empowered, is from ourselves: but not our salvation. The structure of that salvation requires all the power depicted in Eph_1:19.

Gift— Donation; not pay or wages earned.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For by grace have ye been saved, through faith. He repeats what he had said parenthetically (ver. 5), in order to open the subject up more fully. On the part of God, salvation is by grace; on the part of man, it is through faith. It does not come to us by an involuntary act, as light falls on our eyes, sounds on our ears, or air enters our lungs. When we are so far enlightened as to understand about it, there must be a personal reception of salvation by us, and that is by faith. Faith at once believes the good news of a free salvation through Christ, and accepts Christ as the Savior. We commit ourselves to him, trust ourselves to him for that salvation of which he is the Author. In the act of thus entrusting ourselves to him for his salvation, we receive the benefit, and are saved. It is not that faith is accepted by God in place of works, but because faith indicates that attitude of men towards Christ in which it pleases God to save them, transferring to him all their guilt, imputing to them all his merit. And that not of yourselves: it is the gift of God. Which of the two things is meant salvation or faith? The grammatical structure and the analogy of thepassage favor the former view, "Your salvation is not of yourselves," though many able men have taken the latter. The apostle is so anxious to bring out the great distinguishing doctrine of grace that he puts it in all lights, affirms it positively, contrasts it with its opposite, and emphasizes it by repetition. It is a gift, not a purchase; a free gift, without money and without price; what would never have been yours, but for the generosity of God. It is very usual in the New Testament thus to represent salvation; cf. our Lord"s words to Nicodemus; (Joh_3:16) to the woman of Samaria; (Joh_4:14) St. Paul"s "Thanks be to God for his unspeakable gift"; (2Co_9:15) "The gift of God is eternal life through Jesus Christ our Lord"; (Rom_6:23) and (1Jn_5:11) "God gave unto us eternal life, and the life is in his Son." This usage confirms the view that it is not merely faith, but the whole work and person of Christ which faith receives, that is meant here as the "gift of God.

Vers. 8-10.

Salvation in its completeness: the place of faith and works.

One thought runs through these two verses like a thread of gold. We are not saved by works, but unto works.

I THE PRIVILEGE OF BELIEVERS. "Ye are saved.

1. It is implied that the salvation is a present reality. It is not, Ye shall be saved." They were already in an actual state of salvation; they had passed from death unto life; and the life was everlasting.

2. The salvation was more than a deliverance from the guilt of sin, so as to exempt sinners from future punishment. This is, indeed, the first step in salvation. There must be likewise a deliverance from the power of sin. To be saved from sin is the climax, the consummation, the essence of salvation. Holiness is the most essential thing in salvation. Therefore, while believers may rejoice that they have received pardon through the blood of Christ, let them still more rejoice that Jesus saves them from their sins" by a continuous supply of his living grace.

II POWER FOR GOOD WORKS IS INCLUDED IN SALVATION. "We are God"s workmanship, created in Christ Jesus unto good works." We are saved because we are thus created. This was the Divine purpose in the mission of the Son; God sent Christ to bless us "by turning every one of us away from our iniquities". (Act_3:26) We have learnt to believe that our works have nothing to do with our pardon our evil works have not hindered it, our good works have not helped it; our pardon is of pure grace. But the apostle teaches, in the tenth verse, that what is true of pardon through the death of Christ is equally true of power by his life that if we are delivered from the punishment of sin by the atoning death of Christ, we are also delivered from the power of sin by the loving grace that streams from the fountain of the cross. Salvation, if it be salvation at all, is "unto good works;" good works not being the root on which salvation grows, but the fruit which grows upon the tree of life.

III HOW IS THIS FULL SALVATION TO BE OBTAINED? "By grace are ye saved, through faith." You are "God"s workmanship, created in Christ Jesus unto good works.

1. Grace is the fountain at once of pardon and of holiness. The purpose of God is of grace, for "he hath saved us according to his own purpose and grace"; (2Ti_1:9) the atonement is of grace, for "ye know the grace of ... Christ, that, though he was rich, for your sakes he became; (2Co_8:9) the application of it is of grace, for it is "grace that bringeth salvation"; (Tit_2:11) and it is according to this grace "we are called with a holy calling". (2Ti_1:9) Now, we have learned to say of pardon that it is "not of works;" equally true is it of our purification that it is not of works that is, not of our working for we are his workmanship, created unto good works." The old man cannot work. The new man receives the power in the very structure of his spiritual being; for, having died with Christ, he is risen with him that he should walk in newness of life.

1. Faith is the instrumental cause of our salvation. "By grace are ye saved, through faith;" and thus the gospel becomes "the power of God unto salvation to every one that believeth." Power as well as pardon flows forth from Christ to every one that believeth. We are not to suppose, however, that salvation is given as a kind of reward of faith, for, in a true sense, faith is part of the salvation itself. But the apostle uniformly represents faith as that which apprehends the salvation. It is in no sense the ground of salvation; "the righteousness of God which is by faith of Christ Jesus" is

2. the only ground of it, and it is therefore called "the gift of righteousness"; (Rom_5:17) but faith is the hand by which it is received. There is thus no merit in faith any more than there is in the hand of the beggar who receives an alms.

3. Good works are the predestined way along which the saved walk. "Which God hath before prepared that we should walk in them." This might be true in a double sense: either that, by the revelation of the moral law, he has fixed the firm and unalterable pathway of the believer"s obedience prepared, as it were, the sphere of our moral action; or that, by creating us in Christ Jesus, he has preordained our disposition and aptitude for this obedience. It is evident from the apostle"s doctrine that

(1) good works are not necessary to qualify us for believing in Christ,

(2) or are the ground of our expecting a future inheritance in glory.

But they are necessary, notwithstanding, on the following grounds:

(1) We are elected unto holiness; (Eph_1:4) and we are "called unto holiness". (1Th_4:7)

(2) They are necessary as acts of obedience to the Lord"s commands; (Joh_14:15)

(3) as acts of gratitude for all his goodness to us;

(4) as evidences of the sincerity of our faith in Christ;

(5) as tending to adorn the doctrine of God our Savior, and to glorify his Name;

(6) as contributory to our inward peace and comfort. T.C.

The uses of remembrance.

remember." The present is built upon the past, and the memory of the past has much to do with the joys and sorrows of the present, as well as with the hopes and achievements of the future. It is well for believers to remember what they have been in view of their present mercies. Remembrance may thus become a means of grace.

I IT TENDS TO DEEPEN THE HUMILITY OF SAINTS AS WELL AS TO INCREASE THEIR GODLY SORROW FOR SIN.

II IT TENDS TO MAKE US GRATEFUL FOR OUR MERCIES AND TO MAKE US MAGNIFY THE GREATNESS AND FREENESS OF DIVINE LOVE. Where sin did much abound, we have found that grace did much more abound.

III IT TENDS TO INSPIRE US WITH A STRONGER LOVE FOR CHRIST, WHO HAS PLACED US SO HIGH IN HEAVENLY PLACES. The woman in the gospel loved much when she remembered how much was forgiven her. "The grace of our Lord was exceeding abundant in faith and love" (1Ti_1:14) to the Apostle Paul in the remembrance of his old blasphemies and injuries to the gospel.

IV IT TENDS TO QUICKEN US TO GREATER ZEAL AND ACTIVITY IN THE LORD"S SERVICE. We think sadly of our lost time in the service of sin, and are led now to work with increased energy for the cause of our Redeemer.

V IT TENDS TO MAKE US MORE HOPEFUL OF THE CONVERSION OF OTHERS WHO ARE NOW WHAT WE ONCE WERE AS SINNERS. Yet this remembrance of our past condition is not to be a rueful, self-accusing thing that will kill hope and heart, but rather that which leads onward to a higher joy and a more complete consecration to the Lord"s work. T.C.

Vers. 8-10.

Salvation, its root and its fruit.

Paul now proceeds to put the gospel in a nutshell when he tells us that we are saved by grace, through faith, and unto good works. We have in these three terms the whole plan brought out. Let us look at them in their order.

I GRACE IS THE ROOT OR CAUSE OF SALVATION. (Ver. 8.) By "grace" is meant the free, undeserved favor of God. It is etymologically the same as "gratis" and "gratuitous;" it occurs in the business phrase, "three days of grace" given in connection with the payment of a bill; it signifies therefore a Divine manifestation to which man has no title. In other words, we do not deserve salvation. We can never deserve it. No works of ours could entitle us to it. Yet we are saved by grace, by the free and sovereign favor of the Lord. It is most important that we should have clear views of the cause of salvation. Its cause is the gracious love of God. Its cause is outside of us, and. we have no part or lot in causing salvation. It is entirely of grace.

II FAITH IS THE HAND OF THE HEART WHICH RECEIVES SALVATION. (Ver. 8.) God might conceivably save men without asking us to trust him. But would it be worth our while to get emancipated from deserved punishment to live on in perpetual suspicion? The fact is that to have any comfort in our relations with God, we must trust him. But there is no merit in trusting him. If we refuse him our trust we do him grievous wrong. This shows that trusting God is only giving him his due. Besides, the more we know ourselves the more we realize that faith just as well as salvation is his gift. Had not the Spirit come and transformed our suspicion into trust, we should not have ceased suspecting him. It is a blessed change, but the change is God"s gift through the Spirit.

III GOOD WORKS ARE THE FOREORDAINED FRUITS OF SALVATION. (Ver. 10.) A free and gratuitous salvation is supposed by some to be a dangerous and immoral doctrine. But the consequences of salvation have been all provided for. God saves men that we may serve him. Good works constitute the outcome, the dividend, the fruit which God gets from the salvation. "We are his workmanship." Just as a mechanic constructs a machine that he may get a certain amount and kind of work out of it, so God- saves us that he may get a certain amount and kind of work out of us. Nor has he left it to any haphazard, He has foreordained the good works in which we ought to walk. He has planned our lives as believers. Bushnell wrote a famous sermon in which he tried to show that "every man"s life is a plan of God." We modify the thought and recognize in every believers life a plan of God. Every good work is down in God"s design, it has its place, and it will exercise its influence. While, therefore, God will save no man for his good works, he saves every soul unto good works. They are the fruit, though they cannot be the root of salvation. Foreordination covers the effects of salvation as well as salvation itself. God"s plan embraces the whole problem, and it is thoughtless to rob him of a single element in the glorious result. R.M.E.

Grace and faith.

These two, grace and faith, are the sheet anchors of the Pauline gospel. The former was preserved in the Augustinian theology, and the latter restored to the Church by the Reformation. In his earlier Epistles, St. Paul establishes their claims by argument. Now, he considers those claims to be settled, and appeals to the doctrines of faith and grace as axioms, quoting the phrase, "By grace have ye been saved," as a sort of proverb. It is plain that the apostle regarded the truths as practically self-evident, though it was not long since they were the mysteries of a new revelation and the conclusions of an original argument. There is no paradox in its changed position, for it is the function of revelation so to open our eyes that we may see for ourselves what was before hidden. Then, having once thus beheld the truth, we may retain it on its own account. So that revelation is most successful when it teaches us how to dispense with itself. But this is only possible on the condition that there is an inherent fitness and reasonableness in the truths it declares. If, therefore, we are to see the axiomatic truth of the doctrines of grace and faith, they must not be an arbitrary association of ideas; they must be truths of inherent reasonableness. In other words, the relation of salvation to grace and faith must not be treated as accidental, and fixed only by the sovereign will of God, but as natural and necessary.

I SALVATION IS GIVEN BY GRACE. To see the natural reasonableness of this axiom, we must first understand in what salvation consists. In the Bible the word "salvation" is not a technical theological term. It means deliverance generally. Any special import in a particular passage must depend on the context. In the present instance the context clearly shows what kind of salvation St. Paul is thinking of. This is not rescue from earthly poverty and pain the lower old Jewish salvation, nor escape from future torment the lower Christian salvation. It is deliverance from a present spiritual death (vers. 4, 5). The soul is saved from itself. Such a salvation must be by grace, because we cannot escape from ourselves; because the evil of spiritual death involves the loss of power in spiritual things; because God only can create life; and because the death results from sin, and therefore implies an ill desert that can only appeal to the mercy of God. The facts of the work of Christ and the recovery of dead souls to life by the gospel prove that this salvation exists and is accomplished by grace.

II GRACE WORKS THROUGH FAITH. This principle, if axiomatic, must be also natural and reasonable. We must not think of faith as a mere assent to the doctrine of grace. Faith is the soul opening out to God. As the flower cannot be quickened into fertility while the bud is closed, the soul" that is self-contained can by no means receive the grace of God. The door is barred, and. Christ will not force an entrance. Faith is a capitulation of the proud soul. It means flinging wide the gates in submissive receptivity, and yielding to the voice of Divine love in obedient activity. When the soul has faith in God, the grace of God streams in with life and healing. As distrust severs souls, faith unites them. Thus faith is like the wire joining earth to heaven, while grace is like the electric current which waits, but only waits, such a connection to hasten to us with light and fire and life.

III FAITH COMES FROM GRACE. Even faith itself is "the gift of God." Faith is a spiritual act and habit, and. therefore it would be impossible in a soul quite dead spiritually. But he who provides the salvation provides the means wherewith to enjoy it. If faith be ever so feeble we may cry, "Lord, I believe; help thou mine unbelief," with the assurance that there is no prayer more certain of an answer. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By grace ye are saved through faith - Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretense to personal desert, receives the heavenly blessing. And this is not of yourselves - This refers to the whole preceding clause, That ye are saved through faith, is the gift of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

grace Grace (in salvation). Ep 5,7,8 Col 1:6; Rom 3:24; Joh 1:17 (See Scofield "Joh 1:17")

saved

See note, (See Scofield "Rom 1:16")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

In these words our apostle informs the Ephesians, and in them all succeeding Christians, that their complete salvation, from the first to the last, from the lowest to the highest step, depends upon God’s free favour and grace in Christ, and not upon any merit or desert in ourselves; works having no meritorious or casual influence upon our salvation, (for they are not causes, but effects, of that grace by which we are saved,) to the intent that all boasting may be excluded, and that all the saints’ glorying may be in God, and not in themselves.

Note here, 1. That believers are saved already, in some sense; not only because they have salvation begun in their new birth here, but they have already a right and title to, yea, a pledge and an earnest of, complete salvation; believers are saved here.

Note, 2. That the believers’ salvation is through faith in Jesus Christ.

Note 3. That faith, by and through which they are said to be saved, is not of themselves, it is the gift of God; faith is the gift of God as well as Jesus Christ, and the one as necessary as the other; for as the only way to heaven is by Christ, so the only way to Christ is by faith; as sin has put a vanity into the creature, so unbelief puts a vanity in Christ, that he should profit us nothing. Wrestle we then with God in prayer for a believing heart.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8–10. For by grace are ye saved through faith. Lest they might forget the doctrine that he ever preached, he reminds them that works of the law never saved them; that they were saved by God's grace shown in the gospel; that this salvation was obtained through the faith. The definite article is found before faith in the Greek, showing that the faith, or the gospel, is meant. It is the gift of God. The salvation is not due to ourselves, but is God's gift. The grammatical construction of the Greek does not allow us to make “faith” the subject of the last clause. It is not “faith,” but salvation through the faith, which is the gift of God. So says John Wesley in his Notes: “This refers to the previous clause, That you are saved, etc.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For by grace you have been saved through faith

God's kindness to us is the reason he made it possible for us to be saved from judgment if we simply trust in Jesus. AT: "God saved you by grace because of your faith in him" (See: Active or Passive)

this did not

The word "this" refers back to "by grace you have been saved by faith."

God, not from works and so no one may boast

"God. Grace is not based on what a person does, so that no one can boast and say that they earned it"

in Christ Jesus

"In Christ Jesus" and similar expressions are metaphors that frequently occur in the New Testament letters. They express the strongest kind of relationship possible between Christ and those who believe in him.

we would walk in them

Walking on a path is a metaphor for how a person lives his life. Here "in them" refers to the "good deeds." AT: "we would always and continually do those good deeds"

translationWords

grace

save

faith

gift

God

works

boast

in Christ

Jesus

good

walk

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως. Emphasizing the means, as, before, the reality of the salvation. The root of our salvation lies in the declaration of God’s favour to us (cf. on Eph 1:6) and in the power of the consciousness of that favour over us. διὰ πίστεως, cf. Eph 1:13; Eph 1:15; Eph 1:19; faith on man’s side is the mouth or hand by which the salvation is appropriated, cf. Rom 3:24.

καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον. This clause is best taken as parenthetical. Even the faith which is the one element which we contribute to the total result is not self-originated. It is a gift of God. Cf. Donum est Dei diligere Deum. Ipse ut diligeretur dedit, qui non dilectus diligit (Council of Orange). He inspires us with love by loving us, and with faith by believing in us and showing Himself absolutely worthy of confidence.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] For by grace (the article shews us the import of the sentence—to take up and expand the parenthetic clause χάριτί ἐστε σεσωσμένοι above: but not barely so: that clause itself was inserted on account of the matter in hand being a notable example of the fact, and this γάρ takes up also that matter in hand—the ὑπερβάλλον πλοῦτος κ.τ.λ) ye are (perf.) saved, through [your] (or [the], but the possessive article is preferable, see below: ‘the’ would make both objective. The abstract, ‘through faith,’ must be the rendering if the article be omitted) faith (the dative above expressed the objective instrumental condition of your salvation,—this διὰ the subjective medial condition: it has been effected by grace and apprehended by faith): and this (not your faith, as Chrys. οὐδὲ ἡ πίστις, φησίν, ἐξ ὑμῶν: so Thdrt., al., Corn.-a-Iap., Beza, Est., Grot., Beng., all.;—this is precluded (not by the gender of τοῦτο, but) by the manifestly parallel clauses οὐκ ἐξ ὑμῶν and οὐκ ἐξ ἔργων, of which the latter would be irrelevant as asserted of πίστις, and the reference of ver. 9 must therefore be changed:—but, as Calv., Calov., Rück., Harl., Olsh., Mey., De W., Stier, al., ‘your salvation;’ τὸ σεσωσμένοι εἶναι, as Ellic.) not of yourselves, God’s (emphatic) is the gift (not, as E. V. ‘it is the gift of God’ (θεοῦ δῶρον),—τὸ δῶρον, viz. of your salvation: so that the expression is pregnant—q. d., ‘but it is a gift, and that gift is God’s.’ There is no occasion, as Lachm., Harl., and De W., to parenthesize these words: they form a contrast to οὐκ ἐξ ὑμ., and a quasi-parallel clause to ἵνα μή τις καυχήσ. below): not of works (for ἐξ ἔργων, see on Rom 3:4, and Gal 2:16), that no man should boast (on the proposition implied, see on Rom 4:2. ἵνα, has in matter of fact its strictest telic sense. With God, results are all purposed; it need not be understood, when we predicate of Him a purpose in this manner, that it was His main or leading aim;—but it was one of those things included in His scheme, which ranked among His purposes).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. τῇ γὰρ χάριτι, κ.τ.λ. How justly I say “the exceeding riches of His grace,” for, etc. The apostle now speaks in more detail about the truth of which his mind was so full. χάριτι has the article, because it is the grace already mentioned.

διὰ πίστεως without the article, א A B D* G P 17, Chrys., Rec. has the article, with Dc K L and most cursives.

This is the subjective condition, the “causa apprehendens,” the necessary medium on the side of man, “the living capacity for receiving the powers of the higher world,” Olshausen. The whole emphasis is on τῇ χάριτι. The article before πίστεως would imply that its possession was presupposed: “your faith.”

καὶ τοῦτο, “and that” (for which καὶ ταῦτα is more frequent in classical writers), is referred by the Fathers, Chrysostom, Theodoret, and Jerome, to “faith.” Thus Chrysostom says: οὐδὲ ἡ πίστις ἐξ ἡμῶν, εἰ γὰρ οὐκ ἦλθεν, εἰ γὰρ μὴ ἐκάλεσε, πῶς ἠδυνάμεθα πιστεῦσαι; πῶς γὰρ, φησὶ, πιστύσουσιν ἐὰν μὴ ἀκούσωσιν. He proceeds to interpret the words Θεοῦ τὸ δῶρον as applying, not to faith, but to the grant of salvation on condition of faith, ἐπεὶ πῶς σώζει ἡ πίστις, εἰπέ μοι, ἄνευ ἔργων; τοῦτο αὐτὸ Θεοῦ δῶρόν ἐστιν. This is not very different from what Theophylact says: οὐ τὴν πίοτιν λέγει δῶρον Θεοῦ, ἀλλὰ τὸ διὰ πίστεως σωθῆναι, τοῦτο δῶρόν ἐστι θεοῦ. Modern commentators (Erasmus, Beza, Bengel, etc.) who have adopted the view that τοῦτο refers to πίστις, understand the meaning to be that the power or exercise of faith (faith subjectively considered) is the gift of God (as Php 1:29), in which case καὶ τοῦτο to δῶρον must be parenthetical, since to say that faith is not ἐξ ἔργων would be trivial in the extreme.

The gender of τοῦτο is not fatal to the reference to πίστις, but to separate ἐξ ὑμῶν in this way from ἐξ ἔργων does violence to the connexion. The latter is a nearer definition of the former. Recent commentators refer καὶ τοῦτο to σεσωσμένοι ἐστε, or, better, to the whole clause; for after χάριτι had been expressed with σες., the emphatic καὶ τοῦτο would be out of place. In fact, the apostle emphasises and defines τῇ χ. more closely by denying the opposites; first, of the objective source χάρις by οὐκ ἐξ ὑμῶν; and, secondly, of the subjective element by οὐκ ἐξ ἔργων (Meyer).

Θεοῦ τὸ δῶρον. God’s is the gift = Θεοῦ δῶρον τὸ δῶρόν ἐστι,Θεοῦ being placed first for the sake of the emphatic contrast with ὑμῶν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

For by grace, etc. This may truly be called exceeding riches of grace, for ye are saved by grace. Grace has the article, the grace of God, in vers. 5, 7. And that. Not faith, but the salvation.

Of God. Emphatic. Of God is it the gift.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.