Through your comprehensive explanation, you persist in destroying Greek grammar's nearest word order relationship principle of Ephesians 2:8-10 resulting in:
through your self-willed faith you are saved by grace, and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast for we are not His work
(no longer Ephesians 2:8-10, see 2 Peter 2:9-10 for self-willed)
You relocate "faith" as just shown, but "faith" properly placed is "
faith and that not of yourselves, it is the gift of God
(Ephesians 2:8).
In stark contrast, the Apostle Paul wrote:
by grace you are saved through faith, and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast for we are His work
Newsflash there is no such rule in Greek. You cannot just take English practice and willy nilly ascribe it to the Greek
Which is why Greek scholars reject your view
through faith—the effect of the power of Christ’s resurrection (
Eph 1:19,
20;
Php 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.1
1 Robert Jamieson, A. R. Fausset, and David Brown,
Commentary Critical and Explanatory on the Whole Bible (vol. 2; Oak Harbor, WA: Logos Research Systems, Inc., 1997), 345.
For by grace (τῃ γαρ χαριτι [tēi gar chariti]). Explanatory reason. “By the grace” already mentioned in verse 5 and so with the article. Through faith (δια πιστεως [dia pisteōs]). This phrase he adds in repeating what he said in verse 5 to make it plainer. “Grace” is God’s part, “faith” ours. And that (και τουτο [kai touto]). Neuter, not feminine ταυτη [tautē], and so refers not to πιστις [pistis] (feminine) or to χαρις [charis] (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (ἐξ ὑμων [ex humōn], out of you) in men, but from God. Besides, it is God’s gift (δωρον [dōron]) and not the result of our work.
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Eph 2:8.
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).1
1 Henry Alford,
Alford’s Greek Testament: An Exegetical and Critical Commentary (vol. 3; Grand Rapids, MI: Guardian Press, 1976), 94.
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· ἰνα 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.1
1 Adam Clarke,
The Holy Bible with a Commentary and Critical Notes (vol. 6, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 439.
Calvinists as well
And that not of yourselves. That is, salvation does not proceed from yourselves. The word rendered that—τοῦτο—is in the neuter gender, and the word faith—πίστις—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 Bloomfield1
1 Albert Barnes,
Notes on the New Testament: Ephesians, Philippians & Colossians (ed. Robert Frew; London: Blackie & Son, 1884–1885), 42.
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
1:6) and in the power of the consciousness of that favour over us. διὰ πίστεως, cf.
1:13,
15,
19; faith on man’s side is the mouth or hand by which the salvation is appropriated, cf.
Rom. 3:24.11 J. O. F. Murray, ed.,
The Epistle of Paul the Apostle to the Ephesians (Cambridge Greek Testament for Schools and Colleges; Cambridge: Cambridge University Press, 1914), 40.;
................
οὐκ ἐξ ἔργων. Here the thought reverts to the main idea, the gift of salvation11 J. O. F. Murray, ed.,
The Epistle of Paul the Apostle to the Ephesians (Cambridge Greek Testament for Schools and Colleges; Cambridge: Cambridge University Press, 1914), 40.
Salvation is not of works
Calvin also
But they commonly misintepret this text, and restrict the word ‘gift’ to faith alone. But Paul is only repeating his earlier statement in other words. He does not mean that faith is the gift of God, but that salvation is given to us by God … " (from, Calvin’s Commentaries 4:145
In the Bible there is no clear and dogmatic statement that saving faith is a gift of God. On the other hand, the Bible clearly states the way in which faith is obtained: Faith cometh by hearing, and hearing by the word of God (Rom. 10:17). The Scriptures speak of saving faith as thy faith (Luke 7:50), his faith (Rom. 4:5), and their faith (Matt. 9:2); but never as the faith of God. It can be agreed that saving faith is the gift of God in the broad sense in which all things come from God (1 Cor. 4:7; Rom. 11:35, 36). However, this is entirely different from the position that an unsaved person cannot believe until he first receives a special gift of faith from God. Such a doctrine is opposed by the whosoever passages of the Bible, and by passages which beseech the sinner to be saved (i.e., John 3:16; 2 Cor. 5:20).
You are out of accord with the Apostle Paul as proven in
this recent post which explains the Greek grammar used in Ephesians 2:8-10 in Truth (John 14:6).
The Apostle Paul is in accord with Lord Jesus who says "
This is the work of God that you believe in Him whom He has sent" (
John 6:29).
You had written "
i never implied you were an unbeliever" yet you publicly associated me with Augustine as part of a Gnostic cult of unbelievers because you posted an article claiming Augustine was a heretic; essentially, you did exactly what you claimed you didn't do - you conveyed that you believe I am an unbeliever.
Your heart makes false statements about the Sovereign Holy God. Free-will is a conjured concept of the traditions of men (Matthew 15:9).
In Truth (John 14:6), the Almighty God is Sovereign (Genesis 1:1) in the affairs of man (Daniel 4:34-35)! PRAISE BE TO THE SAVIOR ONE AND HOLY GOD, JESUS!!!
Repeating rebutted claims does not make them any stronger
John Calvin: “People who infer from this passage that faith is God’s gift are mistaken, for Christ does not show here what God produces in us, but what God wants and requires from us.” (The Crossway Classic Commentaries: John; Crossway Books; Wheaton, IL; 1994, p.393)
This is the work of God. This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth,
Ro. 10:4.11 Albert Barnes,
Notes on the New Testament: Luke & John (ed. Robert Frew; London: Blackie & Son, 1884–1885), 244.
Believe. Faith is put as a moral act or work. The work of God is to believe. Faith includes all the works which God requires. The Jews’ question contemplates numerous works. Jesus’ answer directs them to one work. Canon Westcott justly observes that “this simple formula contains the complete solution of the relation of faith and works.”11 Marvin Richardson Vincent,
Word Studies in the New Testament (vol. 2; New York: Charles Scribner’s Sons, 1887), 148–149.
The meaning is not,—that faith is wrought in us by God, is the work of God; but that the truest way of working the work of God is to believe on Him whom He hath sent.11 Henry Alford,
Alford’s Greek Testament: An Exegetical and Critical Commentary (vol. 1; Grand Rapids, MI: Guardian Press, 1976), 761.
Messianic work.
28. τί ποιῶμεν …; What must we do (v.
5) that we may work? Perhaps they understood Him to mean that they must earn what they desire; certainly they see that Christ’s words have a moral meaning; they must do the works required by God. But how?
29. τὸ ἔργον. They probably thought of works of the law, tithes, sacrifices, &c. He tells them of one work, one moral act, from which all the rest derive their value, continuous belief (πιστεύητε, not πιστεύσητε) in Him whom God has sent. Comp.
Acts 16:31. On ἵνα and ἀπέστειλεν see on
1:8,
33,
4:47,
17:3.1
1 A. Plummer,
The Gospel according to S. John (Cambridge Greek Testament for Schools and Colleges; Cambridge: Cambridge University Press, 1896), 155.
τὰ ἔργα τοῦ θεοῦ must not be taken to mean ‘the works which God works,’ but, as in
Jer. 48:10 (
31:10 LXX):
1 Cor. 15:58, the works well pleasing to God.11 Henry Alford,
Alford’s Greek Testament: An Exegetical and Critical Commentary (vol. 1; Grand Rapids, MI: Guardian Press, 1976), 760–761.
endlessly repeating yoursdelf while ignoring rebuttal dies not advance your argument
