10 For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For we are his work. By setting aside the contrary supposition, he proves his statement, that by grace we are saved, -- that we have no remaining works by which we can merit salvation; for all the good works which we possess are the fruit of regeneration. Hence it follows, that works themselves are a part of grace. When he says, that "we are the work of God," this does not refer to ordinary creation, by which we are made men. We are declared to be new creatures, because, not by our own power, but by the Spirit of Christ, we have been formed to righteousness. This applies to none but believers. As the descendants of Adam, they were wicked and depraved; but by the grace of Christ, they are spiritually renewed, and become new men. Everything in us, therefore, that is good, is the supernatural gift of God. The context explains his meaning. We are his work, because we have been created, -- not in Adam, but in Christ Jesus, -- not to every kind of life, but to good works. What remains now for free-will, if all the good works which proceed from us are acknowledged to have been the gifts of the Spirit of God? Let godly readers weigh carefully the apostle's words. He does not say that we are assisted by God. He does not say that the will is prepared, and is then left to run by its own strength. He does not say that the power of choosing aright is bestowed upon us, and that we are afterwards left to make our own choice. Such is the idle talk in which those persons who do their utmost to undervalue the grace of God are accustomed to indulge. But the apostle affirms that we are God's work, and that everything good in us is his creation; by which he means that the whole man is formed by his hand to be good. It is not the mere power of choosing aright, or some indescribable kind of preparation, or even assistance, but the right will itself, which is his workmanship; otherwise Paul's argument would have no force. He means to prove that man does not in any way procure salvation for himself, but obtains it as a free gift from God. The proof is, that man is nothing but by divine grace. Whoever, then, makes the very smallest claim for man, apart from the grace of God, allows him, to that extent, ability to procure salvation. Created to good works. They err widely from Paul's intention, who torture this passage for the purpose of injuring the righteousness of faith. Ashamed to affirm in plain terms, and aware that they could gain nothing by affirming, that we are not justified by faith, they shelter themselves under this kind of subterfuge. "We are justified by faith, because faith, by which we receive the grace of God, is the commencement of righteousness; but we are made righteous by regeneration, because, being renewed by the Spirit of God, we walk in good works." In this manner they make faith the door by which we enter into righteousness, but imagine that we obtain it by our works, or, at least, they define righteousness to be that uprightness by which a man is formed anew to a holy life. I care not how old this error may be; but they err egregiously who endeavor to support it by this passage. We must look to Paul's design. He intends to shew that we have brought nothing to God, by which he might be laid under obligations to us; and he shews that even the good works which we perform have come from God. Hence it follows, that we are nothing, except through the pure exercise of his kindness. Those men, on the other hand, infer that the half of our justification arises from works. But what has this to do with Paul's intention, or with the subject which he handles? It is one thing to inquire in what righteousness consists, and another thing to follow up the doctrine, that it is not from ourselves, by this argument, that we have no right to claim good works as our own, but have been formed by the Spirit of God, through the grace of Christ, to all that is good. When Paul lays down the cause of justification, he dwells chiefly on this point, that our consciences will never enjoy peace till they rely on the propitiation for sins. Nothing of this sort is even alluded to in the present instance. His whole object is to prove, that, "by the grace of God, we are all that we are." (1-Corinthians 15:10) Which God hath prepared Beware of applying this, as the Pelagians do, to the instruction of the law; as if Paul's meaning were, that God commands what is just, and lays down a proper rule of life. Instead of this, he follows up the doctrine which he had begun to illustrate, that salvation does not proceed from ourselves. He says, that, before we were born, the good works were prepared by God; meaning, that in our own strength we are not able to lead a holy life, but only so far as we are formed and adapted by the hand of God. Now, if the grace of God came before our performances, all ground of boasting has been taken away. Let us carefully observe the word prepared. On the simple ground of the order of events, Paul rests the proof that, with respect to good works, God owes us nothing. How so? Because they were drawn out of his treasures, in which they had long before been laid up; for whom he called, them he justifies and regenerates.
For we are his workmanship - We are his "making" - ποίημα poiēma. That is, we are "created or formed" by him, not only in the general sense in which all things are made by him, but in that special sense which is denoted by the new creation; see the notes at 2-Corinthians 5:17. Whatever of peace, or hope, or purity we have, has been produced by his agency on the soul. There cannot be conceived to be a stronger expression to denote the agency of God in the conversion of people, or the fact that salvation is wholly of grace.
Created in Christ Jesus - On the word "created," see the notes at 2-Corinthians 5:17.
Unto good works - With reference to a holy life; or, the design for which we have been created in Christ is, that we should lead a holy life. The primary object was not to bring us to heaven. It was that we should be "holy." Paul held perhaps more firmly than any other man, to the position that people are saved by the mere grace of God, and by a divine agency on the soul; but it is certain that no man ever held more firmly that people must lead holy lives, or they could have no evidence that they were the children of God.
Which God hath before ordained - Margin, "prepared." The word here used means to "prepare beforehand," then to predestinate, or appoint before. The proper meaning of this passage is, "to which οἷς hois good works God has predestinated us, or appointed us beforehand, that we should walk in them." The word used here - προετοιμάζω proetoimazō - occurs in the New Testament nowhere else except in Romans 9:23, where it is rendered "had afore prepared." It involves the idea of a previous determination, or an arrangement beforehand for securing a certain result. The previous preparation here referred to was, the divine intention; and the meaning is, that God had predetermined that we should lead holy lives. It accords, therefore, with the declaration in Ephesians 1:4, that he had chosen his people before the foundation of the world that they should be holy: see the notes at that verse.
That we should walk in them - That we should live holy lives. The word "walk" is often used in the Scriptures to denote the course of life; notes on Romans 6:4.
For we are his workmanship - So far is this salvation from being our own work, or granted for our own works' sake, that we are ourselves not only the creatures of God, but our new creation was produced by his power; for we are created in Christ Jesus unto good works. He has saved us that we may show forth the virtues of Him who called us from darkness into his marvelous light. For though we are not saved for our good works, yet we are saved that we may perform good works, to the glory of God and the benefit of man.
Which God hath before ordained - Οἱς προητοιμασες· For which God before prepared us, that we might walk in them. For being saved from sin we are made partakers of the Spirit of holiness; and it is natural to that Spirit to lead to the practice of holiness; and he who is not holy in his life is not saved by the grace of Christ. The before ordaining, or rather preparing, must refer to the time when God began the new creation in their hearts; for from the first inspiration of God upon the soul it begins to love holiness; and obedience to the will of God is the very element in which a holy or regenerated soul lives.
For we are (i) his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
(i) He speaks here of grace, and not of nature: therefore if the works are ever so good, see what they are, and know that they are that way because of grace.
For we are his workmanship,.... Not as men only, but as Christians; not as creatures merely, but as new creatures; the work of grace upon the soul seems chiefly designed, which like a poem, as the word may be rendered, is a very curious work; the king's daughter is all glorious within, for this is an internal work, and is a good and excellent one; it is not indeed perfected at once, but is gradually carried on, till the finishing stroke is given to it by that hand which begun it; the author of it is God, it is not man's work; nor is it the work of ministers, no, nor of angels, but it is God's work: sometimes it is ascribed to the Spirit, who regenerates and sanctifies; and sometimes to the Son of God, who quickens whom he will; and sometimes to the Father, who reveals his Son, and draws men to him, and who seems to be meant here: the subjects of this divine operation, are the persons described in Ephesians 2:1 and include both Jews and Gentiles; and express the distinguishing grace of God, that they and not others, and who were by nature children of wrath as others, should be his workmanship: and this is mentioned to show, that salvation can not be by any works of men, since all their works are either wrought for them, or in them, by God; salvation is a work wrought for them without them; and sanctification is a work wrought in them by God, of his good pleasure; and all their good works are fruits of his grace, as follows:
created in Christ Jesus unto good works; the work of grace is a creation, or a creature, a new creature; not a new vamp of old Adam's principles, but; an infusion of new ones, and is a work of almighty power; and such who have it wrought in them, are said to be created in Christ; because as soon as a man becomes a new creature, he is openly and visibly in Christ; and by these new principles of grace which are created in him, he is fit and ready, and in a capacity to perform good works; the new man formed in him, is formed for righteousness and true holiness; the internal principle of grace both excites unto, and qualifies for, the performance of righteous and holy actions:
which God hath before ordained that we should walk in them, or has "before prepared"; for the preparation of good works to be performed by saints, and the preparation of them for the performance of them; are both from the Lord; God has appointed good works to be done by his people and in his word he has declared what they are he would have done; and it is his will not only that they should do them, but continue to do them; not only that they should do a single act or more, but walk in them; their conversation and course of life should be one continued series of good works; but the intention is not that they should be saved by them, but that they should walk in them; and this being the pre-ordination of God, as it shows that predestination is not according to good works, since good works are the fruits and effects of it, so likewise that it is no licentious doctrine; seeing it provides for the performance of good works, as well as secures grace and glory.
workmanship--literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (Ephesians 2:8-9).
created--having been created (Ephesians 4:24; Psalm 102:18; Isaiah 43:21; 2-Corinthians 5:5, 2-Corinthians 5:17).
unto good works--"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.
before ordained--Greek, "before made ready" (compare John 5:36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (John 15:16; 2-Timothy 2:21).
that we should walk in them--not "be saved" by them. Works do not justify, but the justified man works (Galatians 5:22-25).
For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works - That afterwards we might give ourselves to them. Which God had before preprepared - The occasions of them: so we must still ascribe the whole to God. That we might walk in them - Though not be justified by them.
*More commentary available at chapter level.