The neuter pronoun "this" may refer to the one of three things: the "grace", the verb "saved" the noun "faith". Some think it refers to "faith" or "grace" because it is the closest in context, but a Greek grammar problem makes this not very possible. The fact that the feminine nouns "faith" or "grace" do not match the neuter pronoun "this". Pronouns in Greek should agree with the the nouns they modify. Therefore "this" cannot refer to "faith" or grace" exclusively. Some want "this" to refer back to the verb "saved" but again the antecedent would be a masculine participle. Since the word "this" is neuter we have to conclude that "this" refers back to the whole process of salvation that Paul just described. The process of being saved by grace through faith is ALL a gift from God. THIS whole package deal is not our own doing so as to eliminate human pride and boasting. Therefore grace is a gift from God, being saved is a gift from God, and faith is a gift from God. All of these parts fall under the neuter pronoun "this".
Except, faith is also a true gift, and not something God picks up on our walkway. See Php.1:29, "to you it has been granted (gifted)... to believe in him." Its all a gift, and nothing original with us.
Php 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
C.(ινα ενδειξηται) God did these things in order to show his immeasurable riches in the coming age (2:7).III. We are saved by grace through faith which is not a product of ourselves or our work, but it is a gift from God (2:8-9).A.(εστε σεσωσμενοι) We are saved by grace through faith (2:8).B.(implied ειμι form) This is not of works (2:9a).C.(ινα καυχησται) This is not from ourselves or our work so that no one may boast(2:9b).IV.We are God’s workmanship created in Christ Jesus to do good works (2:10).A.(εσμεν) We are God’s workmanship (2:10a).B.(κτισθεντες) We were created in Christ Jesus to do good works (2:10b).Introduction The Letter to the Ephesians is split into 2 separate portions with distinct themes in each; chapters 1-3 discuss the believer’s position to God specifically in light of Christ and his work, while chapters 4-6 centered on behavior in the Christian life because of that position. Ephesians2:8-10 is part of a larger passage (Eph. 2:1-10), which is in the first section of Ephesians discussing our relationship to God. More particularly, ch. 2:1-10 is discussing our position before salvation, describing the act of salvation, and our position afterward. In verse 1, Paul uses the term “you/we were” using the aorist tense. You were dead in your sin (2:1). But God, because he is rich in mercy, made us alive together with Christ (2:4-5). Then, Paul clarifies how we are saved and what the implications of that salvation are in verse 8-10.A. You are saved by grace through faith (2:8)The first structural marker in this passage is the perfect mid/pass participle εστεσεσωσμενοι and it is paired with the dative χαριτι, best translated with the preposition “by”. I take this dative to be a dative of means, in other words, one might translate this phrase, “it is by means of grace that you are saved.” Paul’s intention is this: that grace is that which saves someone; he goes on to clarify, saying, “through faith, and this is not of yourselves, it is a gift of
God.” Now, there is much debate regarding the use of τουτο (and
this
is not of yourselves), in this verse;-- it is disagreed upon whether it is referring to faith (δια πιστεως), or the entire concept of salvation by grace through faith. The argument for πιστεως is that it is the closest antecedent in proximity to the pronoun, which is often a deciding factor in determining to what a pronoun refers.
However, pronouns also tend to agree in gender with the words to which they refer(Hendricksen p.122). In this case πιστεως is feminine, and τουτο is neuter.
Which presents a clear stumbling block to those wishing to interpret the sentence this way.
On the other hand, the neuter form is often used to refer back to an entire concept, especially when multiple genders are used in said concept clause (Hoehner p.517). Moreover, the proximity of the concept clause is the same as the proximity of πιστεως to τουτο, and therefore it is preferable to understand τουτοas referring to the entire concept of salvation by grace through faith, and so, the entirety of it is not of ourselves; neither the grace, salvation, or faith find its source in us.
The point of this verse in the passage is to tell us that we cannot rely on ourselves for our salvation, neither by attaining the grace of God (lest it cease to be grace, i.e. unmerited favor),nor by creating within ourselves a faith in God.
(2:9a)Paul continues his idea that our salvation is by his grace to us rather than anything of ourselves from verse 8 into verse 9. This time he specifically adds the mention of works. He uses an implied ειμι form as the structural marker to tell us that “[this is] not of works” This should dispel any rumor or idea that may occur in the believer that he might still have to work in order to be saved. It also carries with it, I think, the idea that even the aforementioned faith (πιστεως) is
not a work of the human flesh or will. This should bring to remembrance, instead, the work of Christ on the cross. Paul points out that this salvation is not εξ (of/from) works (specifically our works as he previously said “this is not of yourselves”), meaning that it does not find its source in our works. However, it does bring to mind the work of Christ which does secure salvation for us, and this foreshadows the next verse’s use of “workmanship,” in which he contrast our lack of working for salvation with the fact that we ourselves are a work or product of God’s.
No, I am not drawing a line in the sand, we are sharpening each other--that's if you can stand the heat brother.
