gospel (I Thess. 1: 4, 5), while Peter speaks of those virtues which, when added to faith,

make our calling and election sure (II Pet. 1: 10). The fact that the Apostle introduces this

testimony regarding salvation by "for", shows that he related the past outpouring of grace

in "salvation" with the future outpouring of "kindness", seeing in the one the root, and

the other the fruit of the all embracing grace of God; "for by grace are ye saved through

The emphasis here is placed upon "grace"; it is the instrumental cause of salvation;

"faith", which is added, being the causa apprehendens, as Hooker has said "the hand

which putted on Christ to justification". Grace is objective, the cause. As Rom. 4: 16

puts it "Therefore it is of faith, that it might be by grace; that the promise might be sure".

Faith is subjective, the medium. The section before us is the shortest in the whole epistle,

not because Paul held the gospel of salvation cheaply, but because he was writing to

those already saved, seeking to lead them on. What he does say, however, is to the point,

but for a full outline of salvation by grace through faith, and which is not of works, we

must read his great epistle to the Romans. Here, in Eph. 2: 8-10, as in Phil. 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 Alford's note) and has introduced the element of fatalism in 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 (I Cor. 12: 9). George Müller had a "gift" of faith, and

by that 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 Müller believed the gospel

unto his salvation, neither must we teach that because we are "believers" that we are

called upon to emulate George Müller. Let us consider the matter more fully.

Can we paraphrase this solemn passage and say:

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 Eph. 2: 8 is the

Greek touto and it is NEUTER; the word "faith" is FEMININE, therefore "the grace by