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forcibly, "His eternal power and Godhead" by the new creation? Littleness of faith
stands condemned before this "manifold wisdom of God". The passage seems to take us
to another genesis. No longer a creation of man out of the dust of the earth is described,
but the creation of a new man in Christ Jesus. The thought of the image of God, borne
even by unregenerate man, is exchanged for that of the renewed image in righteousness
and true holiness.
Returning again to Eph. 2: 10 we notice the purpose of this new creation--"unto
good works". The word usually translated "unto" is eis, but in this verse it is epi
followed by the dative case. It indicates the purpose for which anything is done
(Matt. 26: 50; Gal. 5: 13). Good works were impossible under the old creation. God
makes a new creation, and His purpose is that good works shall become possible. The
remaining item to consider is somewhat difficult as it stand in the A.V.: "which God hath
before ordained that we should walk in them". Is all our walk after salvation fixed by
predestination? Does it mean that the new creation launches us out into irresponsibility?
Is it an unnecessary thing to say to a believer, "walk worthy", "walk not as the gentiles"?
If the walk of the believer is pre-ordained, what purpose does it serve to say:--
"Walk in love. . . . let no man deceive you with vain words, for because of these
things (the opposite walk) cometh the wrath of God upon the children of disobedience"?
Proetoimazõ is literally, "to prepare beforehand". "I go to prepare a place for you"
(John 14: 3); "the preparation of the gospel of peace" (Eph. 6: 15); "they that were
ready went in" (Matt. 25: 10); "the third time I am ready" (II Cor. 12: 14), are examples
of etoimazõ, etoimos, and etoimõs, respectively. If the word "hina", which is rendered
"that", be translated "in order that", the meaning of the passage will become clearer; "for
good works, which God prepared beforehand, in order that we should walk in them". We
might now notice two passages of Scripture:--
"If a man therefore purge himself from these, he shall be a vessel unto honour, having
been sanctified, and meet for the Master's use, and having been prepared unto every good
work" (II Tim. 2: 21).
Here, it will be observed, the man purges himself, and the result is seen. The means
used, or one of the means, is indicated in II Tim. 3: 16, 17, where the Scriptures make
the man of God prepared unto every good work. Titus 3: 1 enjoins "to be ready to every
good work". These passages speak of the believer being prepared, and not the good
works being prepared. One translation of Eph. 2: 10 (the Emphatic Diaglot) reads,
"good works, for which God before prepared us, that we might walk in them". This we
believe is the meaning of the passage. This is parallel with the words of Eph. 1: 4,
"chosen in Him before the foundation of the world that we might be holy and without
blemish".
Our materials need just a little sorting before we proceed. II Tim. 2: 21 speaks of the
believer's own activity, Eph. 2: speaks of God's. The "before preparation" must
necessarily precede the outworking. Rom. 9: 20 contains the only other occurrence of
"being prepared". To walk in these good works, to seek to fulfil the object of our
redemption, should be the great goal of our pilgrimage. All our queries, problems,