Johann
Well-known member
@Red Baker
The Claim of Metonymy in Ephesians 2:8 (Faith of Christ)
The claim here is that "faith" in Ephesians 2:8 refers to Christ’s faith, not the faith of the believer, and that this faith is a legal requirement for salvation, met by Christ’s perfect obedience to God’s
A. Greek Grammar and Syntax
Ephesians 2:8 (διὰ πίστεως) – The phrase διὰ πίστεως ("through faith") follows the genitive of means, which means faith is the means by which we receive salvation.
The genitive of means structure used here does not point to Christ’s personal faith but to the believer's faith as the instrument through which salvation comes.
B. A.T. Robertson’s Analysis (Word Pictures in the New Testament)
Robertson firmly argues that faith in Christ is a human act: "Faith is the means through which salvation is appropriated, not the righteousness of Christ being transferred to us." This aligns with Romans 3:28 and Galatians 2:16, where faith in Christ is distinguished from the works of the law.
Faith in Ephesians 2:8 is a personal, active trust in Christ, not a legal or forensic faith belonging to Christ alone.
If faith in Christ were meant to refer to Christ’s faith alone, then salvation would be imputed to people based on Christ’s obedience, but this is not the teaching of the text. Salvation is by grace through personal faith in the work of Christ, not solely by His faith.
2. The Gift of Faith and Salvation
The assertion here is that faith is the gift of God given in regeneration. It is said to be impossible for the “old man” (the unregenerate) to believe, and this faith is given only to those already chosen by God. Let’s address this claim from both a grammatical and biblical standpoint.
A. The Syntax of Ephesians 2:8
"It is the gift of God" (τοῦτο θεοῦ τὸ δῶρον) – The word "τοῦτο" is a neuter pronoun, which refers to the entire process of salvation, including grace and faith, not just faith. In fact, the gift is salvation itself, not faith as a separate entity.
B. Henry Alford’s Exegesis (The Greek Testament)
Alford highlights that the construction of the passage demonstrates that the entire process of salvation is a gift, not faith alone. Alford clarifies that faith is the human response to the grace of God: “Faith is the means through which salvation is received, but salvation itself is the gift.” (Vol. 3, p. 77).
C. J.H. Moulton & Nigel Turner (A Grammar of New Testament Greek)
They argue that faith in this context refers to human trust, and God’s gift is not faith itself, but salvation, with faith being the means by which one appropriates that salvation.
D. Scriptural Evidence
Romans 10:17 – "Faith comes by hearing, and hearing by the word of Christ."
Faith comes from hearing the message, and hearing is an active process by which the sinner responds to the gospel. This contradicts the idea that faith is only given in regeneration, as it shows faith can develop through the proclamation of the Word.
3. The Concept of Regeneration and the "Old Man"
The argument asserts that faith is given in regeneration and that it is impossible for the old man (unregenerate) to believe. The claim is that when a person believes, it is not the old man but the new man who believes. While there is some truth to the idea that regeneration is the work of the Holy Spirit, this claim has several exegetical issues.
A. Regeneration and Faith
Regeneration is not the cause of faith; rather, faith is the means by which a person enters into new life. The Bible teaches that faith precedes regeneration, not the other way around.
John 1:12 – "To all who received Him, to those who believed in His name, He gave the right to become children of God."
This clear sequence indicates that faith comes before the new birth, which contradicts the idea that faith is only possible after regeneration.
B. A.T. Robertson’s Exegesis
Robertson, in his work A Grammar of the Greek New Testament, clearly states that faith is the human response to God’s grace. He asserts that faith precedes the new birth, meaning a person must believe before they can be born again.
C. John Wesley’s Commentary
Wesley also affirms that faith is a prerequisite for regeneration: “The new birth is a result of the faith exercised in Christ, not the cause of it.” Wesley argues that faith is not the product of regeneration, but rather the response to God’s grace in regeneration.
4. The Example of John the Baptist and the Thief on the Cross
The examples of John the Baptist and the thief on the cross are used to support the idea that faith is a post-conception reality given to the elect through regeneration. However, these examples do not support the idea that faith is only given after regeneration, but rather show how faith can be exercised in response to God’s revelation.
A. John the Baptist
Luke 1:15 states that John was filled with the Holy Spirit from his mother’s womb, but this does not mean he had faith before birth. It refers to God’s divine calling and preparation for his prophetic ministry. Faith still requires a personal response to the gospel message, as seen in his later baptism of repentance.
B. The Thief on the Cross
Luke 23:42-43 – The thief’s faith in Christ is a personal response to Jesus' identity, not the result of regeneration. This incident demonstrates faith as a genuine response in a moment of personal conviction, not a forced or irresistible act of regeneration.
Faith in Ephesians 2:8 is the human response to God’s grace, not the legal faith of Christ transferred to the believer. The Greek syntax supports this interpretation.
Faith is the means of salvation, not the product of regeneration. Ephesians 2:8 refers to salvation as a gift, with faith as the instrument.
Regeneration is not a prerequisite for faith. Faith is a response to God’s call and precedes the new birth.
Examples like John the Baptist and the thief on the cross demonstrate faith as a personal act of trust, not a divine imposition through regeneration.
This understanding of Ephesians 2:8 aligns with the broader biblical testimony that salvation is by grace through faith and that faith is the means through which one is saved, rather than something given only post-regeneration.
It seems like your understanding of the ordo salutis (order of salvation) is reversed. In traditional biblical theology, the sequence of salvation events is important, and when we look at Scripture, it becomes clear that the order is not what you're suggesting. Let's take a closer look at the typical biblical order of salvation:
Calling – The Holy Spirit calls a person to faith (Matthew 22:14; Romans 8:30).
Faith – The person responds to the call by exercising faith in Christ (Ephesians 2:8-9).
Regeneration – As a result of faith, the individual is regenerated (born again) by the Holy Spirit (John 3:3-8).
Justification – Upon faith in Christ, the believer is justified, declared righteous before God (Romans 5:1).
Sanctification – After justification, the believer begins a lifelong process of being conformed to the image of Christ (Romans 8:29).
Glorification – Finally, the believer will be glorified, receiving a perfected body and living forever in the presence of God (Romans 8:30).
The typical order does not have faith as a byproduct of regeneration; rather, faith precedes regeneration, with faith being the means by which the Holy Spirit regenerates the believer. In contrast to the view you've presented, the Scriptures teach that faith is not something imparted after regeneration but is itself an essential response to the gospel call, which the Spirit enables.
To summarize, the order of salvation is: calling → faith → regeneration → justification → sanctification → glorification. The order you’ve described, where regeneration comes first and faith follows, is not aligned with what Scripture teaches. Faith is the necessary response that occurs as part of the calling and precedes regeneration.
J.
