You have been roundly refuted in such claims
Sorry that is false
Greek grammar scholars rebut that
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.11 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.
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.
as well as
Not of works in v9
Quote a source for that claim
I have quoted multiple greek grammar sources and not one appeal to word ordert
Except you provide no source for this claim
and not even these Calvinist accept your claim
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
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.
Again lack the support of a greek grammar expert
Ephesians 2:8, 9 is therefore the key passage: “For by grace [instrumental case, te chariti, by the instrumentality of grace] you have been saved [periphrastic perfect, looking at the present condition that flows from the prior act] through faith [dia plus the genitive, intermediate agency]; and this [neuter touto] not of you, the gift of God; not of works, in order that one may not boast. There are two reasons, one grammatical and one syntactical, for insisting that “this” does not refer back to “faith.” Grammatically, “faith” is feminine and “this” is neuter. Only an unnatural stretching of the possibilities of Greek grammar can read “faith” as the antecedent of “this.” Syntactically, the fact (often overlooked) is that there are three complements of “this” which follow it: (1) “this” (is) not of you, (2) “this” (is) God’s gift, (3) “this” (is) not of works, lest anyone boast. To read “faith” with “this” might make some kind of sense for the first two of these, but it will not work with the third: “this faith is not of works” would be nonsensical tautology in view of the fact that works is in contrast to faith already. In Ephesians 2:8, 9, therefore, “this” has for its antecedent the entire preceding clause. This fits the “rules” of Greek grammar that called for a neuter pronoun to refer to a verbal idea, and it makes perfectly good sense in the context. “By grace you have been saved by faith: and this saving experience is not of you but is the gift of God, not of works lest any boast.”
Picirilli, Robert. Grace Faith Free Will: Contrasting Views of Salvation: Calvinism & Arminianism (p. 165). Ingram Distribution. Kindle Edition.
who goes on to say
Regardless how we express it, since faith is an attitude (or, disposition) or activity of the human person’s mind and will, then to say that faith is the gift of God must mean that He, by supernatural intervention, directly (and without cooperation since up to the point of faith the person is a hostile unbeliever) produces the person’s faith. He “turns” the person into a believer. (Or else, in the mind-set of Calvinism, the person will receive some kind of “credit” for doing the believing.) Frankly, this viewpoint utterly fails to take account of the pervasive Scriptural presentation that “blames” each unbeliever who hears for his unbelief and presents the believer as the one likewise responsible for the believing.
Acts 16:30–31 (NASB 2020) — 30 and after he brought them out, he said, “
Sirs, what must I do to be saved?” 31 They said, “Believe in the Lord Jesus, and you will be saved, you and your household.”
The Philippian Jailer does not believe you nor do the jailed apostles
Acts 2:37–38 (NASB 2020) — 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brothers, what are we to do?” 38 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.
The Jews and Christ do not believe you
neither did these
John 6:27–35 (NASB 2020) — 27 Do not work for the food that perishes, but for the food that lasts for eternal life, which the Son of Man will give you, for on Him the Father, God, has set His seal.” 28 Therefore they said to Him, “What are we to do, so that we may accomplish the works of God?” 29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.” 30 So they said to Him, “What then are You doing as a sign, so that we may see, and believe You? What work are You performing? 31 Our fathers ate the manna in the wilderness; as it is written: ‘HE GAVE THEM BREAD OUT OF HEAVEN TO EAT.’ ” 32 Jesus then said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. 33 For the bread of God is that which comes down out of heaven and gives life to the world.” 34 Then they said to Him, “Lord, always give us this bread.” 35 Jesus said to them, “I am the bread of life; the one who comes to Me will not be hungry, and the one who believes in Me will never be thirsty.
Sorry but your views are anti scriptural
John 12:40 (ESV) — 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.”
If faith is a gift which must be given by God how is it God had to blind someone so that they would not believe?
Acts 28:27 (ESV) — 27 For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’
Why does Luke say these could have believed had they not closed their eyes ?
Luke 8:11–12 (KJV 1900) — 11 Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
if faith is an irresistible gift how could he take it away and if the gift is not given what is there for him to take away
Sorry but your claimsc are simply unbiblical and lack rational correspondanxce to the biblical data
