Ephesians 2:8 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:” with a dollop of "free will".

[TedT]

Hogwash… mere fantasy…hogwash…spiritual fiction. Oh, and Hogwash!

Doug

Then you either must have a holy GOD going against HIMself by creating sinners by means of HIS boy Adam according to HIS will or GOD is not holy and creates evil people for HIS own pleasure - both of which conjectures are ummmmm, hogwash to me, defendable only by the most blatant doublethink.

 

[brightfame52]

@FreeInChrist

Well while you are studying...

I studied it a couple of decades ago, and man is by nature locked up in unbelief. Some translations say this

For God has imprisoned all in disobedience so that He may show mercy to all [Jew and Gentile alike]. AMP


For God hath shut up all unto disobedience, that he might have mercy upon all. ASV

So we are at the sovereign mercy of God to be able to believe, to obey

 

[FreeInChrist]

@FreeInChrist



I studied it a couple of decades ago, and man is by nature locked up in unbelief. Some translations say this

For God has imprisoned all in disobedience so that He may show mercy to all [Jew and Gentile alike]. AMP


For God hath shut up all unto disobedience, that he might have mercy upon all. ASV

So we are at the sovereign mercy of God to be able to believe, to obey

I agree, YOU are.

 

[TomL]

@FreeInChrist



I studied it a couple of decades ago, and man is by nature locked up in unbelief. Some translations say this

For God has imprisoned all in disobedience so that He may show mercy to all [Jew and Gentile alike]. AMP


For God hath shut up all unto disobedience, that he might have mercy upon all. ASV

So we are at the sovereign mercy of God to be able to believe, to obey

Deuteronomy 30:11–20 (LEB) — 11 “For this commandment that I am commanding you today is not too wonderful for you, and it is not too far from you. 12 It is not in the heavens so that you might say, ‘Who will go up for us to the heavens and get it for us and cause us to hear it, so that we may do it?’ 13 And it is not beyond the sea, so that you might say, ‘Who will cross for us to the other side of the sea and take it for us and cause us to hear it, so that we may do it?’ 14 But the word is very near you, even in your mouth and in your heart, so that you may do it. 15 “See, I am setting before you today life and prosperity and death and disaster; 16 what I am commanding you today is to love Yahweh your God by going in his ways and by keeping his commandments and his statutes and his regulations, and then you will live, and you will become numerous, and Yahweh your God will bless you in the land where you are going. 17 However, if your heart turns aside and you do not listen and you are lured away and you bow down to other gods and you serve them, 18 I declare to you today that you will certainly perish; you will not extend your time on the land that you are crossing the Jordan to go there to take possession of it. 19 I invoke as a witness against you today the heaven and the earth: life and death I have set before you, blessing and curse. So choose life, so that you may live, you and your offspring, 20 by loving Yahweh your God by listening to his voice and by clinging to him, for he is your life and the length of your days in order for you to live on the land that Yahweh swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them.”


This is contrary to the Calvinists doctrine of total inability



Verse 11. This commandment—is not hidden] Not too wonderful or difficult for thee to comprehend or perform, as the word נפלאת‎ niphleth implies. Neither is it far off—the word or doctrine of salvation shall be proclaimed in your own land; for He is to be born in Bethlehem of Judah, who is to feed and save Israel; and the Prophet who is to teach them is to be raised up from among their brethren.

Verse 12. It is not in heaven] Shall not be communicated in that way in which the prophets received the living oracles; but the word shall be made flesh, and dwell among you.

Verse 13. Neither is it beyond the sea] Ye shall not be obliged to travel for it to distant nations, because salvation is of the Jews.

Verse 14. But the word is very nigh unto thee] The doctrine of salvation preached by the apostles; in thy mouth, the promises of redemption made by the prophets forming a part of every Jew’s creed; in thy heart—the power to believe with the heart unto righteousness, that the tongue may make confession unto salvation. In this way, it is evident, St. Paul understood these passages; see Rom. 10:6, &c.1

1 Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 1, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 817.



not hidden from thee] Rather, not too hard for thee, as in 17:8.

neither is it far off] Cp. Luke 17:21.1

1 Albert Barnes, Notes on the Old Testament: Exodus to Ruth (ed. F. C. Cook and J. M. Fuller; London: John Murray, 1879), 330.

Joshua 24:15–18 (LEB) — 15 But if it is bad in your eyes to serve Yahweh, choose for yourselves today whom you want to serve, whether it is the gods that your ancestors served beyond the river, or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve Yahweh.” 16 And the people answered and said, “Far be it from us that we would forsake Yahweh to serve other gods, 17 for Yahweh our God brought us and our ancestors from the land of Egypt, from the house of slavery, and did these great signs before our eyes. He protected us along the entire way that we went, and among all the peoples through whose midst we passed. 18 And Yahweh drove out all the people before us, the Amorites who live in the land. We will serve Yahweh, for he is our God.”


Verse 26. Behold, I set before you—a blessing and a curse] If God had not put it in the power of this people either to obey or disobey; if they had not had a free will, over which they had complete authority, to use it either in the way of willing or nilling; could God, with any propriety, have given such precepts as these, sanctioned with such promises and threatenings? If they were not free agents, they could not be punished for disobedience, nor could they, in any sense of the word, have been rewardable for obedience. A stone is not rewardable because, in obedience to the laws of gravitation, it always tends to the centre; nor is it punishable because, in being removed from that centre, in its tending or falling towards it again it takes away the life of a man.

That God has given man a free, self-determining will, which cannot be forced by any power but that which is omnipotent, and which God himself never will force, is declared in the most formal manner through the whole of the sacred writings. No argument can affect this, while the Bible is considered as a Divine revelation; no sophistry can explain away its evidence, as long as the accountableness of man for his conduct is admitted, and as long as the eternal bounds of moral good and evil remain, and the essential distinctions between vice and virtue exist. If ye will obey, (for God is ever ready to assist,) ye shall live; if ye will disobey and refuse that help, ye shall die. So hath Jehovah spoken, and man cannot reverse it.1

1 Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 1, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 769.



Joshua 24:15

“‘If it is disagreeable in your sight to serve the Lord, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord.’”

Our choices matter to God, but what would be the value of our choices if God had already, secretly decreed all of our choices for us? In other words, if God decreed whatsoever comes to pass, including all of the thoughts and intentions of the heart, then while we certainly make choices, we wouldn’t really have a choice, besides what is chosen for us. Moreover, why would God respond with approval or displeasure, if our choices were really just and extension of His decreed choices? If Calvinists were to deny that God makes our choices for us, but merely that God renders our choices certain, then that would seem like a distinction without a difference.

Calvinism Answered Verse by Verse and Subject by Subject

 

[brightfame52]

Deuteronomy 30:11–20 (LEB) — 11 “For this commandment that I am commanding you today is not too wonderful for you, and it is not too far from you. 12 It is not in the heavens so that you might say, ‘Who will go up for us to the heavens and get it for us and cause us to hear it, so that we may do it?’ 13 And it is not beyond the sea, so that you might say, ‘Who will cross for us to the other side of the sea and take it for us and cause us to hear it, so that we may do it?’ 14 But the word is very near you, even in your mouth and in your heart, so that you may do it. 15 “See, I am setting before you today life and prosperity and death and disaster; 16 what I am commanding you today is to love Yahweh your God by going in his ways and by keeping his commandments and his statutes and his regulations, and then you will live, and you will become numerous, and Yahweh your God will bless you in the land where you are going. 17 However, if your heart turns aside and you do not listen and you are lured away and you bow down to other gods and you serve them, 18 I declare to you today that you will certainly perish; you will not extend your time on the land that you are crossing the Jordan to go there to take possession of it. 19 I invoke as a witness against you today the heaven and the earth: life and death I have set before you, blessing and curse. So choose life, so that you may live, you and your offspring, 20 by loving Yahweh your God by listening to his voice and by clinging to him, for he is your life and the length of your days in order for you to live on the land that Yahweh swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them.”


This is contrary to the Calvinists doctrine of total inability



Verse 11. This commandment—is not hidden] Not too wonderful or difficult for thee to comprehend or perform, as the word נפלאת‎ niphleth implies. Neither is it far off—the word or doctrine of salvation shall be proclaimed in your own land; for He is to be born in Bethlehem of Judah, who is to feed and save Israel; and the Prophet who is to teach them is to be raised up from among their brethren.

Verse 12. It is not in heaven] Shall not be communicated in that way in which the prophets received the living oracles; but the word shall be made flesh, and dwell among you.

Verse 13. Neither is it beyond the sea] Ye shall not be obliged to travel for it to distant nations, because salvation is of the Jews.

Verse 14. But the word is very nigh unto thee] The doctrine of salvation preached by the apostles; in thy mouth, the promises of redemption made by the prophets forming a part of every Jew’s creed; in thy heart—the power to believe with the heart unto righteousness, that the tongue may make confession unto salvation. In this way, it is evident, St. Paul understood these passages; see Rom. 10:6, &c.1

1 Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 1, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 817.



not hidden from thee] Rather, not too hard for thee, as in 17:8.

neither is it far off] Cp. Luke 17:21.1

1 Albert Barnes, Notes on the Old Testament: Exodus to Ruth (ed. F. C. Cook and J. M. Fuller; London: John Murray, 1879), 330.

Joshua 24:15–18 (LEB) — 15 But if it is bad in your eyes to serve Yahweh, choose for yourselves today whom you want to serve, whether it is the gods that your ancestors served beyond the river, or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve Yahweh.” 16 And the people answered and said, “Far be it from us that we would forsake Yahweh to serve other gods, 17 for Yahweh our God brought us and our ancestors from the land of Egypt, from the house of slavery, and did these great signs before our eyes. He protected us along the entire way that we went, and among all the peoples through whose midst we passed. 18 And Yahweh drove out all the people before us, the Amorites who live in the land. We will serve Yahweh, for he is our God.”


Verse 26. Behold, I set before you—a blessing and a curse] If God had not put it in the power of this people either to obey or disobey; if they had not had a free will, over which they had complete authority, to use it either in the way of willing or nilling; could God, with any propriety, have given such precepts as these, sanctioned with such promises and threatenings? If they were not free agents, they could not be punished for disobedience, nor could they, in any sense of the word, have been rewardable for obedience. A stone is not rewardable because, in obedience to the laws of gravitation, it always tends to the centre; nor is it punishable because, in being removed from that centre, in its tending or falling towards it again it takes away the life of a man.

That God has given man a free, self-determining will, which cannot be forced by any power but that which is omnipotent, and which God himself never will force, is declared in the most formal manner through the whole of the sacred writings. No argument can affect this, while the Bible is considered as a Divine revelation; no sophistry can explain away its evidence, as long as the accountableness of man for his conduct is admitted, and as long as the eternal bounds of moral good and evil remain, and the essential distinctions between vice and virtue exist. If ye will obey, (for God is ever ready to assist,) ye shall live; if ye will disobey and refuse that help, ye shall die. So hath Jehovah spoken, and man cannot reverse it.1

1 Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 1, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 769.



Joshua 24:15

“‘If it is disagreeable in your sight to serve the Lord, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord.’”

Our choices matter to God, but what would be the value of our choices if God had already, secretly decreed all of our choices for us? In other words, if God decreed whatsoever comes to pass, including all of the thoughts and intentions of the heart, then while we certainly make choices, we wouldn’t really have a choice, besides what is chosen for us. Moreover, why would God respond with approval or displeasure, if our choices were really just and extension of His decreed choices? If Calvinists were to deny that God makes our choices for us, but merely that God renders our choices certain, then that would seem like a distinction without a difference.

Calvinism Answered Verse by Verse and Subject by Subject

You just post anything.

 

[TomL]

You just post anything.

You can just not deal with scripture.

Deuteronomy 30:11–20 (LEB) — 11 “For this commandment that I am commanding you today is not too wonderful for you, and it is not too far from you. 12 It is not in the heavens so that you might say, ‘Who will go up for us to the heavens and get it for us and cause us to hear it, so that we may do it?’ 13 And it is not beyond the sea, so that you might say, ‘Who will cross for us to the other side of the sea and take it for us and cause us to hear it, so that we may do it?’ 14 But the word is very near you, even in your mouth and in your heart, so that you may do it. 15 “See, I am setting before you today life and prosperity and death and disaster; 16 what I am commanding you today is to love Yahweh your God by going in his ways and by keeping his commandments and his statutes and his regulations, and then you will live, and you will become numerous, and Yahweh your God will bless you in the land where you are going. 17 However, if your heart turns aside and you do not listen and you are lured away and you bow down to other gods and you serve them, 18 I declare to you today that you will certainly perish; you will not extend your time on the land that you are crossing the Jordan to go there to take possession of it. 19 I invoke as a witness against you today the heaven and the earth: life and death I have set before you, blessing and curse. So choose life, so that you may live, you and your offspring, 20 by loving Yahweh your God by listening to his voice and by clinging to him, for he is your life and the length of your days in order for you to live on the land that Yahweh swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them.”


This is contrary to the Calvinists doctrine of total inability



Verse 11. This commandment—is not hidden] Not too wonderful or difficult for thee to comprehend or perform, as the word נפלאת‎ niphleth implies. Neither is it far off—the word or doctrine of salvation shall be proclaimed in your own land; for He is to be born in Bethlehem of Judah, who is to feed and save Israel; and the Prophet who is to teach them is to be raised up from among their brethren.

Verse 12. It is not in heaven] Shall not be communicated in that way in which the prophets received the living oracles; but the word shall be made flesh, and dwell among you.

Verse 13. Neither is it beyond the sea] Ye shall not be obliged to travel for it to distant nations, because salvation is of the Jews.

Verse 14. But the word is very nigh unto thee] The doctrine of salvation preached by the apostles; in thy mouth, the promises of redemption made by the prophets forming a part of every Jew’s creed; in thy heart—the power to believe with the heart unto righteousness, that the tongue may make confession unto salvation. In this way, it is evident, St. Paul understood these passages; see Rom. 10:6, &c.1

1 Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 1, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 817.



not hidden from thee] Rather, not too hard for thee, as in 17:8.

neither is it far off] Cp. Luke 17:21.1

1 Albert Barnes, Notes on the Old Testament: Exodus to Ruth (ed. F. C. Cook and J. M. Fuller; London: John Murray, 1879), 330.

Joshua 24:15–18 (LEB) — 15 But if it is bad in your eyes to serve Yahweh, choose for yourselves today whom you want to serve, whether it is the gods that your ancestors served beyond the river, or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve Yahweh.” 16 And the people answered and said, “Far be it from us that we would forsake Yahweh to serve other gods, 17 for Yahweh our God brought us and our ancestors from the land of Egypt, from the house of slavery, and did these great signs before our eyes. He protected us along the entire way that we went, and among all the peoples through whose midst we passed. 18 And Yahweh drove out all the people before us, the Amorites who live in the land. We will serve Yahweh, for he is our God.”


Verse 26. Behold, I set before you—a blessing and a curse] If God had not put it in the power of this people either to obey or disobey; if they had not had a free will, over which they had complete authority, to use it either in the way of willing or nilling; could God, with any propriety, have given such precepts as these, sanctioned with such promises and threatenings? If they were not free agents, they could not be punished for disobedience, nor could they, in any sense of the word, have been rewardable for obedience. A stone is not rewardable because, in obedience to the laws of gravitation, it always tends to the centre; nor is it punishable because, in being removed from that centre, in its tending or falling towards it again it takes away the life of a man.

That God has given man a free, self-determining will, which cannot be forced by any power but that which is omnipotent, and which God himself never will force, is declared in the most formal manner through the whole of the sacred writings. No argument can affect this, while the Bible is considered as a Divine revelation; no sophistry can explain away its evidence, as long as the accountableness of man for his conduct is admitted, and as long as the eternal bounds of moral good and evil remain, and the essential distinctions between vice and virtue exist. If ye will obey, (for God is ever ready to assist,) ye shall live; if ye will disobey and refuse that help, ye shall die. So hath Jehovah spoken, and man cannot reverse it.1

1 Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 1, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 769.



Joshua 24:15

“‘If it is disagreeable in your sight to serve the Lord, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord.’”

Our choices matter to God, but what would be the value of our choices if God had already, secretly decreed all of our choices for us? In other words, if God decreed whatsoever comes to pass, including all of the thoughts and intentions of the heart, then while we certainly make choices, we wouldn’t really have a choice, besides what is chosen for us. Moreover, why would God respond with approval or displeasure, if our choices were really just and extension of His decreed choices? If Calvinists were to deny that God makes our choices for us, but merely that God renders our choices certain, then that would seem like a distinction without a difference.

Calvinism Answered Verse by Verse and Subject by Subject

 

[TibiasDad]

The word "Goodness/Kindness" used in Romans 11:22 is "χρηστότης, χρηστητος, ἡ (χρηστός);

It means "moral goodness, integrity".

22 Behold therefore the goodness (Moral Goodness, Integrity) and severity (severity, roughness, rigor, wrath) of God: on them which fell, severity; (severity, roughness, rigor, wrath) but toward thee, goodness, (Moral Goodness, Integrity) "if thou continue "in his goodness:" (Moral Goodness, Integrity) otherwise "thou also" shalt be cut off.

Paul teaches that God's Righteousness, (Moral Goodness, Integrity) is revealed to us in the Law and Prophets. (Rom. 1:16-19) He also said the "Wrath of God" (severity, roughness, rigor) is also revealed in the same Gospel of Christ.

This aligns perfectly with the Jesus "of the Bible's" teaching to "Be perfect, even as your Father in heaven is perfect", or "Continue in His Moral Goodness, Integrity" as Paul teaches.

Paul teaches this same gospel message in many of his Epistles.

Rom. 2: 7 To them who by patient continuance in well doing ( this would be continuing in God's Moral Goodness, Integrity, Yes?) "seek for" glory and honour and immortality, eternal life:

8 But unto them that are contentious, and do not obey the truth, "but obey unrighteousness", indignation and wrath, (anger, indignation, vengeance, wrath or as it is written "Severity")

Given Paul used the examples God gave to us for our admonition in Rom. 11, to show both the "Goodness" of God toward those who believed in God enough to continue in His Goodness/Kindness, and the "Severity/Wrath" of God towards those who refused to walk in His Goodness/Kindness, it seems important to understand what he means when he says to "continue in God's goodness/kindness".

There are a lot of "kind people" who call Jesus Lord, Lord, who cast out demons in His Name, but refuse to continue in God's Goodness.

I’m not sure what I’m supposed to disagree with here; my point is that it is possible for believers to cease believing and thereby be “cut off” just as Israel was.

But that said, kindness is attributed to the Lord, not us.

Doug

 

[Red Baker]

@TibiasDad

I’m not sure what I’m supposed to disagree with here;

And you never will once you enter into a dialogue with him.

my point is that it is possible for believers to cease believing and thereby be “cut off” just as Israel was.

Doug you are so wrong ~ Paul was addressing the Gentiles, verses the Jews "as a nation", just as the Jews were cut off as a nation of God special people, and so would the Gentiles as a nation shall be cut off from God's goodness, which we are at the very end of God visiting the Gentile nations. But, within each, God as an election of grace that that he has reserved that will not bow the knee to false religion and to this world system!

Romans 11:1-6~"I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work."

 

[TibiasDad]

Well while you are studying...

Ep 2:8 KJV For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:

or

Ep 2:8 NLT God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God.


And because you said "the word concluded gives that meaning" of locked

Go check out Strong's on the meaning of (dia) διά

2. of the instrument used to accomplish a thing, or of the instrumental cause in the stricter sense: — with the genitive of person by the service, the intervention of, anyone; with the genitive of thing, "by means of with the help of, anything;

a. in passages where a subject expressly mentioned is said to do or to have done a thing by some person or by some thing: Mark 16:20 (τοῦ κυρίου τόν λόγον βεβαιοῦντος διά τῶν σημείων); Luke 1:70; Acts 1:16; Acts 2:22 (τέρασι καί σημείοις, οἷς ἐποίησε δἰ αὐτοῦ ὁ Θεός); Acts 8:20; Acts 10:36; Acts 15:28 (γράψαντες διά χειρός αὐτῶν); Acts 20:28; Acts 21:19; Acts 28:25; Romans 2:16; Romans 3:31; Romans 7:13; ( Rec.bez elz L edition min. T WH text); Romans 15:18; Romans 16:18; 1 Corinthians 1:21 (cf. Winer's Grammar, 381 (357)); 1 Corinthians 2:10; 1 Corinthians 4:15; 1 Corinthians 6:14; 1 Corinthians 14:9, 19 (R G); ; 2 Corinthians 1:4; 2 Corinthians 4:14 R G; (cf. Winer's Grammar, 381 (357)); ; Ephesians 1:5; Ephesians 2:16; Colossians 1:20, 22; Colossians 2:8; 1 Thessalonians 4:14; 2 Thessalonians 2:14; Titus 3:5; Hebrews 1:2, 3 (R G); ; Revelation 1:1; γῆ ἐξ ὕδατος (material cause) καί δἰ ὕδατος συνεστῶσα τῷ τοῦ Θεοῦ λόγῳ, 2 Peter 3:5 (Winers Grammar, 419 (390) cf. 217 (204)).

b. in passages in which the author or principal cause is not mentioned, but is easily understood from the nature of the case, or from the context: Romans 1:12; 1 Corinthians 11:12 (cf. Winer's Grammar, 381 (357)); Philippians 1:20; 1 Thessalonians 3:7; 2 Thessalonians 2:2, 15; Hebrews 11:39 (cf. Winer's Grammar, as above, also § 50, 3); ; 1 Peter 1:7; διά πολλῶν μαρτύρων, by the mediation (intervention) of many witnesses, they being summoned for that purpose (cf. Winers Grammar, 378 (354); A. V. among), 2 Timothy 2:2. Where it is evident from the religious conceptions of the Bible that God is the author or first cause: John 11:4; Acts 5:12; Ephesians 3:10; Ephesians 4:16; Colossians 2:19; 2 Timothy 1:6; Hebrews 10:10; 2 Peter 3:6; σῴζεσθαι διά πίστεως, Ephesians 2:8; συνεγείρεσθαι διά τῆς πίστεως, Colossians 2:12; δικαιοῦσθαι διά τῆς πίστεως, Galatians 2:16, cf. Romans 3:30; in the phrases διά τοῦ Ἰησοῦ Χριστοῦ, and the like: John 1:17; John 3:17; Acts 13:38; Romans 1:5; Romans 5:9; 1 Corinthians 15:57; 1 John 4:9; Philippians 1:11; διά τοῦ εὐαγγελίου, 1 Corinthians 15:2; Ephesians 3:6; διά λόγου Θεοῦ, 1 Peter 1:23, cf. 1 Peter 1:3; διά νόμου, Romans 3:27; Romans 4:13; δἰ ἀποκαλύψεως Ἰησοῦ Χριστοῦ, Galatians 1:12, cf. Galatians 1:15f; διά τοῦ (ἁγίου) πνεύματος, Romans 5:5; 1 Corinthians 7:8; Ephesians 3:16; πιστεύειν διά τίνος (see πιστεύω, 1 b. γ), John 1:7; 1 Corinthians 3:5; σημεῖον γέγονε δἰ αὐτῶν, Acts 4:16; ὁ λόγος δἰ ἀγγέλων λαληθείς, Hebrews 2:2, cf. Galatians 3:19; ὁ νόμος διά Μωϋσέως ἐδόθη, John 1:17; in passages in which something is said to have been spoken through the O. T. prophets, or some one of them (cf. Lightfoot Fresh Revision etc., p. 121f): Matthew 2:5, 17 L T Tr WH, Matthew 2:23; (Matthew 3:3 L T Tr WH); Matthew 4:14; Matthew 8:17; Matthew 12:17; Matthew 21:4; Matthew 24:15; Matthew 27:9; Acts 2:16; or to have been so written: Luke 18:31; with the added mention of the first cause: ὑπό τοῦ κυρίου διά τοῦ προφήτου, Matthew 1:22; Matthew 2:15, cf. Luke 1:70; Acts 1:16; Acts 28:25; Romans 1:2; in passages relating to the Logos: πάντα δἰ αὐτοῦ (i. e., through the Divine Logos (cf. Winer's Grammar, 379 (355))) ἐγένετο or ἐκτίσθη: John 1:3; 1 Corinthians 8:6 (where he is expressly distinguished from the first cause: ἐξ αὐτοῦ (Winer's Grammar, 419 (391))); Colossians 1:16 (Winer's Grammar, the passage cited), cf. Hebrews 1:2 (Philo de cherub. § 35). The instrumental cause and the principal are distinguished in 1 Corinthians 11:12 (διά τῆς γυναικός ... ἐκ τοῦ Θεοῦ); Galatians 1:1 (ἀπ' ἀνθρώπων ... δἰ ἀνθρώπου (cf. Winer's Grammar, 418 (390))).

It certainly can fit For by grace are ye saved because of faith; and that not of yourselves: [it is] the gift of God:

This changes the meaning as it could be written this way rather then the copy cat method.

Anything that is deemed necessary in a process has a causative effect toward the end result. If it is a causative element, the term “because” is appropriate to use.

Doug