2:8-10, as in Philippians 3:9, the doctrine of Romans is epitomized, and we are

supposed to know it; it is the foundation upon which the superstructure of

Ephesians is built.  He who knows the epistle to the Romans, can never mix grace

or faith, with works and wages (Rom. 11:6).  Grace imparts, faith receives.

`Are ye saved' este sesosmenoi literally `ye are those having been saved'.  This

combination is very strong.  It unites the past with the present.  You have

been, and still are, saved.  The participle `having been saved' is almost a

title -- how the redeemed can be named.

`And That not of yourselves: it is the gift of God'.  The fact that the

word `faith' is followed immediately by `that', has led some to teach from this

passage that `faith is the gift of God'.  This has been adopted by hyper-

Calvinism, in opposition to the teaching of Calvin himself (see The Greek

Testament 1871, 5th. ed., vol. 3, p. 94 Alford) and has introduced the element

of fatalism into the gospel of salvation.  There is such a thing as `faith, the

gift of God', but it is a special gift to one who is already a believer (1 Cor.

12:9).  George Muller had a gift of faith, and by the faith he built and

maintained the orphanage that bears his name, but that gift of faith must not be

confused with the faith whereby George Muller believed the gospel unto his

salvation, neither must we teach that because we are believers, we are called

upon to emulate George Muller.  Let us consider the matter more fully:

`He that believeth not the Son shall not see life; but the wrath of God

abideth on him' (John 3:36).

Can we paraphrase this solemn passage and say:

`He to whom God withholds the gift of faith ... the wrath of God abideth

on him'?

Can man be held responsible for not believing, if believing is in the

sovereign disposal of God?  We might as well hold that man be held responsible

for the fact that he cannot live without food, water or air.  Before attempting

an interpretation of this or any other passage, attention must be paid to the

grammar.  The word `that' in Ephesians 2:8 is the Greek touto and it is neuter;

the word `faith' is feminine, therefore `the grace by faith salvation' must be

conceived of as a whole, the word faith forming a part of the parcel, and it is

this, this scheme of salvation which, while it excludes works, admits faith, it

is this, that is the gift of God.

A number of derivatives of the Greek root do are translated `gift' in the

New Testament, which root is easily recognizable in the English words `donate',

Didomi, the verb `to give' occurs twelve times in Ephesians.

Doma, something given, a gift.

Occurs in Ephesians 4:8 `And gave gifts

unto men'.

Dorea, a free gift, in Ephesians 3:7 and 4:7 `the gift of the grace' and

`the gift of Christ'.

Doron is a special form of the word, employed as an equivalent of the

Hebrew corban, and it is this word that is selected by the apostle to speak of

salvation as `the gift of God'.  Doron occurs nineteen times, and with the one

exception of Ephesians 2:8, it is used of gifts and offerings made by man,