How are we saved?

[chosenone]

His Achievement Are We
Part One

OUR SAVIOUR GOD

GOD ALONE is our Saviour. Through Isaiah, He declares, “I, I, Yahweh am El [God]! And there is no Saviour apart from Me” (Isa.43:11). He is the Subjector and the Saviour: “An El, just, and a Saviour. And none is there except Me” (Isa.45:21).
Our need for God is an all-encompassing one. We need Him “every hour,” continually, not merely upon occasion. For at all times we either need to be saved from sinful practices or to be preserved in the paths of righteousness.
The presence of God’s saving power is often unrecognized, even among those in whom it is operating extensively. Ignorance of divine grace is a primary cause of human ingratitude. Men are inordinately proud of their self-control, for they suppose it to be their own creation. They do not realize that self-control, along with all else that is virtuous and agreeable, is always a fruit of the spirit (Gal.5:23); it is never a work of the flesh.
It is a major step forward when the unbeliever finally turns to God, having discovered that he is not really self-sufficient after all. It is at least as great an advancement when the believer repudiates all confidence in the flesh, and begins to rely upon God alone.
Whenever we are faithful, it is true, in a relative sense, that thus we “save ourselves” (for example, from withdrawing from the faith; cf 1 Tim.4:1,16). But we only do this in His grace. Therefore boasting in man is debarred: “Toil I—yet not I but the grace of God which is with me” (1 Cor.15: 10).
Our actions are God’s channels; they are not a source, but a conduit. Any course of action which we may take which is essential to a goal, is the fruit, not the root of salvation. Though practical salvation is through our works, it is not out of our works. For grace is not out of works, and salvation is both in and by grace. “Now if it is in grace, it is no longer out of works, else the grace is coming to be no longer grace” (Rom. 11:6). Should we be enabled to carry such marvelous salvation into effect in our lives, this will be so thanks to our Saviour, not ourselves: “For it is God Who is operating in you to will as well as to work for the sake of His delight” (Phil.2:13).
All that is faithful and pleasing to God is due in its entirety to His gracious provision and direction. A realization of this truth is essential to maturity and humility. For no one can walk humbly with his God who conceives of himself as the one who finally turns defeat into victory. Therefore, we must not boast of what we have “let” the Lord do in our lives. Submission to Him can never afford us an occasion for self-boasting, but only a further opportunity to thank God for His saving grace.
It wounds our self-respect to think that we might actually need such a gracious and powerful provision. And when we recognize God’s true grace, it cuts ever so deeply into our pride. Many are ready to assure us that such grace is neither given nor needed. We find such claims to be quite flattering; they make it easier for us to preserve our self-reliant attitudes and ways.
However, we will do well to consider the story of the gracious creditor and his two debtors, one of whom owed ten times more than the other. Since neither were able to pay, “he deals graciously with them both” (Luke 7:42). Though both were appreciative, it was the one “with whom he deals the more graciously” who was “loving him more” (Luke 7:42,43). Similarly, when God gives us an understanding and appreciation of the graciousness of His operations, both for us and in us, we are enabled to love Him more.
May we not, like Belshazzar, exalt ourselves over the Lord of the heavens, in Whose hand is our breath, and “for Whom” are all our paths (cf Dan.5:23). When we exalt ourselves, due to our failure to perceive God’s all-sufficient hand upon us, we fail to honor Him. When we take such an approach, our career can only be “weighed on the scales and found lacking” (cf Dan.5:27).

TWO FUNDAMENTAL ERRORS

Most believers consider “free will” and “eternal punishment” to be foundational truth. However, a few consider these same concepts to be foundational error. Of course many among those on both sides of these questions have simply taken a position; most are not aware of the basic issues to be decided. Consequently, confusion is perpetuated, prejudice and ignorance prevail, and these important matters are never resolved.
We propose to examine many of the basic issues involved in these questions, such as faith, choice, foreknowledge, voluntary action, judgment and trials. The fulcrum point of our considerations will be God’s achievements through the death and resurrection of Christ. What is the scope of these achievements in our salvation and with respect to His ultimate purpose to become All in all?
The prevailing idea today is that God saves us (from “eternal punishment”) only after we first save ourselves from being disqualified for His alleged “gift.” While He wishes to assist us even in this, He will only do so if we are willing and cooperative. One must save himself from unwillingness. Finally, we are left on our own. When we need Him the most, He will do nothing. That is: God helps those who help themselves.
Though it is acknowledged that we cannot earn salvation, it is insisted that we still have to qualify for it! Such a claim is nonsensical, for “earn” and “qualify” are synonyms. The basic idea of compensation is common to both. For example: a successful salesman qualifies for a luxurious vacation by earning a sufficient number of bonus points.
The popular idea that we must qualify ourselves for salvation in order to escape being consigned to everlasting punishment is a repudiation of God’s grace. Besides, all power and ability come from God, Who alone is our gracious Saviour.
This is our theme throughout this study. The purpose for its writing is to make known this great truth. We are taking up the error of human free will first, and the error of everlasting punishment second.

FAITH AND THE EVANGEL FOR TODAY

It is wonderful to know that “Christ Jesus came into the world to save sinners” (1 Tim.1:15), not merely to make it possible for sinners to be saved. Similarly, we were not conciliated to God through accepting Christ or believing in the death of His Son. Instead, “We were conciliated to God through the death of His Son” (Rom.5:10). Likewise, Christ did not die in order that our sins might be forgiven; for He would never need to die for God merely to forgive us. He died that God as our judge, might have a just basis for justifying us or declaring us righteous. He “was given up because of our offenses, and was roused because of our justifying” (Rom.4:25). We are “now justified in His blood” (Rom.5:9).
But this is only so “through Jesus Christ’s faith” (Rom.3:22), “the faith of Jesus” (Rom.3:26). This is what such passages as these say; they speak of Christ’s own faith, not of our faith in Christ. They no more mean our faith in Him, than the words “the faith of Abraham” (Rom.4:16) mean our faith in Abraham! It is incorrect to translate them otherwise. To do so is to interpret, not translate. But since men are so confident that they are saved (from “Hell”) through “accepting Christ,” they assume that any reference to faith in association with Christ must be their own, instead of His. They think of their own faith as what keeps them from being lost. Such a conception of “grace” is perfectly indistinguishable from a reward.

THUS YOU BELIEVE

Faith is essential to our salvation, but it is not a “requirement.” It is “essential” only in the sense that there are none in Christ but those who have faith in Him; they all genuinely believe that He died and rose (cf 1 Thess.4:14). All such ones are brethren in Christ. For God gives all His people at least some faith in at leas
t this much. God is especially (though not exclusively) the Saviour of believers (1 Tim.4:10); it is these chosen ones who alone are “happening upon the salvation which is in Christ Jesus with glory eonian” (2 Tim.2:10).
Why did the Corinthians believe? Was it merely the result of a “free will” decision of their own, or was it because, like Paul, God’s powerful grace was with them in a wonderful way? To all who have eyes to see, Paul’s words concerning this matter are unmistakable:
Paul had been the foremost of sinners (1 Tim.1:15). For beyond all others, he had committed much contrary to the name of Jesus the Nazarene, and punished and persecuted the ecclesia of God exceedingly (1 Cor.15:9; Acts 9:1; 26:9-11). Therefore it required “all His patience” (1 Tim.1:16) for the Lord to deal with this terrible sinner and to graciously save him. Many years later, when writing his Ephesian epistle, Paul painfully recalled those evil days, and in light of them could only speak of himself as “less than the least of all saints” (Eph.3:8).
“Yet, in the grace of God I am what I am [now]” (1 Cor.15: 10a), Paul insists to the Corinthians. For the Lord had met him on the Damascus road. The faith and love of Christ Jesus came over him and changed him from being the foremost sinner among men into the faithful and obedient apostle to the nations, of whom we are to become imitators (1 Cor.11:1; Phil.3:17).
Paul accounts for the faith of the Corinthians (even as the heralding of the twelve, cf 1 Cor.12:5) on this same ground: “His grace, which is in me, did not come to be for naught, but more exceedingly than all of them toil I—yet not I, but the grace of God which is with me. Then, whether I or they, thus [houtos, THE-SAME-AS] we are heralding and thus you believe” (1 Cor.15: 10b, 11).
The grace of God is effective, not merely potential. Faith is God’s gracious gift to us, with which He overwhelms our former unbelief, imparting to all whom He calls a measure thereof, whenever it delights Him to unveil His Son in us (cf Phil.1:29; 1 Tim.1:13-16; Rom.12:3; Gal. 1:15,16). This proves that salvation is not a refusable offer, and that faith is not spiritual currency. Faith is not meritorious. Accepting Christ is not a transaction. Salvation is a gracious gift, not a covenant or agreement. Those who are yet of a mind to “strike a deal” with God, are in no mood to acknowledge their need of a Saviour.

CHRIST PAID ALL

Salvation in Christ is not “the greatest bargain in all the universe,” for it is not a bargain at all. It is neither cheap nor expensive. It is free. We need not be “willing to pay the price,” for there is no price to pay. Christ paid it all. He was made sin; God condemned sin in the flesh in the sacrifice of His Son (2 Cor.5:21; Rom.8:3).
Salvation is not a reward for having done the right thing, or for “meeting conditions.” As with Abraham (Rom.4:16-21), our faith reveals to us what is already true, concerning what God has promised. It gives us assurance.
“God, Who saves us and calls us with a holy calling,” has promised to glorify and conform to the image of His Son, all those whom He chose “in accord with His own purpose and the grace which is given to us in Christ Jesus before times eonian;” this evangel “now is being manifested” (2 Tim.1:9,10). “Now you, brethren, as Isaac, are children of promise” (Gal.4:28; cf Rom.9:9-11). This is the gospel—not some offer of a way to escape “Hell.”
The customary “invitation” or “altar call” of today is simply a vain tradition of men (cf Mark 7:8). Since it “gets results,” it is used. Through it many become converts to the “Christian religion.” The number of those from among such throngs whom God Himself has already chosen is known to Him, not ourselves. Such popular techniques are based upon the false idea which has well been termed, “decisional regeneration.”
However, such presentations are not faithful ones. For Christ is to be announced and proclaimed, not offered as a “great opportunity” (cp Acts 13:38,39). This is to be done so that, “whoever were set for life eonian” (Acts 13:48; cf Eph.1:3-6) may believe “through grace” (Acts 18:27; cf Rom.10:14,15). “Yahweh, our Elohim, You are the Setter of welfare on the hearthstones for us, For, moreover, You contrive all our doings for us” (Isa.26:12).

THOSE WHO ARE CHOSEN

It is no part of our calling or service today to be crying out to men, “Repent! for near is the kingdom of the heavens!” (Matt.3:2); or, “Return and turn away from all your transgressions, And your depravity shall not become a stumbling block to you” (Ezekiel 18:30). Instead, in this present “day of salvation” (2 Cor.6:2), we are to dispense “the word of the conciliation,” “how that God was in Christ, conciliating the world to Himself, not reckoning their offenses to them” (2 Cor.5:18, 19). This tremendous change in the divine dealings during the present administration is “the world’s riches” (Rom.11:12) quite apart from their acceptance or appreciation of it.
The terrible judgments which are predicted for “the conclusion of the eon” (Matt.24:3) are yet to come at the close of this present age. They are for that era. But this present era is not that future era. The present administration, as a foretaste of God’s glorious plans for the new creation, is not concerned with such matters. It is utterly anachronistic to herald wrath in a day of conciliation.
The evangel for today is to be proclaimed on behalf of those who are chosen, that they also may be happening upon the salvation which is in Christ Jesus with glory eonian (2 Tim.2: 10). Most of those who are naming the name of the Lord have never heard a clear presentation of the evangel of God. Instead they have been subjected to a great deal of confusion, in the midst of which, and in spite of all the error, “Christ crucified” was still proclaimed (cf 1 Cor.1:23). And, in such cases, God has used this marvelous message—not the contiguous “profane prattlings” which were also present (2 Tim.2:16)—to bring many of His people into the beginning of their life of faith. Therefore, “seeing that, by every method, whether in pretense or in truth, Christ is being announced, I am rejoicing in this also, and will be rejoicing nevertheless” (Phil.1:18).
The evangel is not to be conceived as the presentation of an investment opportunity, a “good deal,” through which all who are smart enough to recognize a good thing when they see it and willing to pay the price to “get in” may do so. One does not “join” the ecclesia (out-called ones) of God, as if it were a fraternal organization or some popular “church”: “Yet now God [the Placer] placed the members, each one of them, in the body according as He wills” (1 Cor.12:18).
The truth is, though we too were once terrible sinners, even as the rest, “when the kindness and fondness for humanity of our Saviour, God, made its advent,” it came to us “not for works which are wrought in righteousness which we do, but according to His mercy” (Titus 3:4,5a). God chose to be merciful to us, we did not put Him under obligation to be merciful. He decides to whom He will grant His mercy, and when He will do so. We did not qualify for it; therefore God was not obligated to give it.
Salvation is not afforded man at his own convenience, whenever he would care to take it to himself. Furthermore, there is no injustice with God in acting purposefully, choosing some for certain blessings and positions which He does not grant to others. “For to Moses He is saying, ‘I shall be merciful to whomever I may be merciful, and I shall be pitying whomever I may be pitying’” (Rom.9:15). When God is merciful to us, it is only because He is also gracious to us (cp Exodus 33:19).
Most seem to conceive of one’s obtaining of the holy spirit in a way similar to that of Simon, the magician. Like him, they “infer that the gratuity of God is [somehow] to
be acquired” (Acts 8:20). Whether one seeks to acquire the holy spirit through money, or faith, the principle is the same. God’s gifts are not for sale. Peter’s testimony to those who would represent salvation in Christ as an acquisition for which men may qualify, is, “Your heart is not straight in front of God. Repent, then, from this evil of yours” (Acts 8:21,22).
Let us rejoice in the realization that God is our Saviour!—“He saves us, through the bath of renascence and renewal of holy spirit, which He pours out on us richly through Jesus Christ, our Saviour” (Titus 3:5b,6). This is so, “that, being justified in that One’s grace, we may be becoming enjoyers, in expectation, of the allotment of life eonian” (Titus 3:7).

James Coram

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[NickHassan]

Hi co,
Your shared vision of all men being saved is fanciful and not written.
We are owed nothing and a huge price has been paid for those who would lower themselves to respond.
It is all of us who are in debt.
Matt 18
23Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

24And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

25But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

26The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

27Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

28But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

29And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

30And he would not: but went and cast him into prison, till he should pay the debt.

31So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

32Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

33Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

34And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

35So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

[chosenone]

His Achievement Are We
Part Seventeen

HIS ACHIEVEMENT ARE WE

For in grace, through faith, are you saved, and this is not out of you; it is God’s approach present, not of works lest anyone should be boasting. For His achievement are we, being created in Christ Jesus for good works, which God makes ready beforehand, that we should be walking in them (Eph.2:8-10).
This passage is a most enlightening one. Its revelations are clearly expressed and are exceptionally glorious. We are overwhelmed by the magnificence of these declarations, and are exceedingly glad that they are true. For they allow us—indeed, they constrain us—to glorify God as God and to take our proper place as His creatures.
Ephesians 2:8 begins with the word “for” (gar, SURELY-CONSEQUENTLY): “For in grace, through faith, are you saved.” Gar is “a causal conjunction, introducing the logical reason” (KEYWORD CONCORDANCE, p.114, entry “for”). Whenever a sentence or clause begins with this word, what follows tells us why that which has gone before is so. It joins one thought to another, forming the causal link between them.

YET GOD

As in any passage in which gar appears, in Ephesians 2:8 at the beginning of the verse, we should note the causal relationship between a former and a latter statement, in order to understand why the declarations which have already been set forth are true.
The immediate revelation previous to Ephesians 2:8 is comprised in verses 1 to 7. There we learn that, notwithstanding our former walk, our shameful behavior in the lusts of our flesh, being, in our nature “children of indignation, even as the rest, yet God. . . . (Eph.2:3b,4a).
Yet God! “O what meaning, O what wealth these words impart.” It is true that, having become unnatural through our own inherent disposition with which we were born (Rom.8:7), besides the ravages of mortality and those influences of sin which “accord with the chief of the jurisdiction of the air” (Eph.2:2), we were indeed, “in our nature, children of indignation, even as the rest” (Eph.2:3b). Consequently, we could only anticipate severe divine judgment. This is because, in the day of indignation and revelation of, God’s just judgment, “indignation and fury, affliction and distress” will be upon “every human soul which is effecting evil” (Rom.2:9).
Nonetheless, Yet God! It is evident that Paul is speaking here in an ultimate or final sense in accounting for the stupendous change that has occurred with regard to our present standing and future course. He has just rehearsed our awful past and insisted that insofar as anything related either to our acts or nature is concerned, it can only be said that we were, “children of indignation, even as the rest.” That is, we had no more claim upon God’s blessing and were no more entitled to exemption from indignation, much less to possession of eonian life, than anyone else.
Now if it were true, as many will say, that man is finally the key to his own welfare—especially to such unspeakable gain as exemption from indignation and deliverance unto glory—this would have been just the place to have made this known. In fact, if such a thing were true, Paul should have made this clear, and would have been terribly remiss in having failed to do so.
But what does our apostle declare? Does he say, “Yet man. . . .”? Does he say, “Yet men, those such as ourselves who are saved, at the vital point, their former sinfulness notwithstanding, summoned something from within so as to make the right decision and thus qualify themselves for divine deliverance”? If this idea is the truth, Paul should have said as much, and he should never have said—especially at this vital juncture— “Yet God. . . . ”
Yet this is just what he did say! He said, setting forth the truth, “Yet God . . . .” “Yet God, being rich in mercy, because of the vast love with which He loves us (we also being dead to the offenses and the lusts [cp Rom.6:10]), vivifies us together in Christ (in grace are you saved!) and rouses us together and seats us together among the celestials, in Christ Jesus, that, in the oncoming eons, He should be displaying the transcendent riches of His grace in His kindness to us in Christ Jesus” (Eph.2:4-7).

THE GRACE OF GOD IN TRUTH

The words of our Lord in Luke 6:32-35 give us an illuminating illustration of true grace: “If you are loving those loving you, what grace* is it to you? For sinners also are loving those loving them. And if you should be doing good to those doing good to you, what grace is it to you? For sinners also are doing the same. And if you should ever be lending to those from whom you are expecting to get back, what grace is it to you? For sinners also are lending to sinners, that they may get back the equivalent. Moreover, be loving your enemies, and be doing good, and be lending, expecting nothing from them, and your wages will be vast in the heavens, and you will be sons of the Most High, for He is kind to the ungrateful and the wicked.”
Grace is that which is not out of works (Rom.11:6), which exists in order to bring joy and blessing to its beneficiaries (cp charis, JOY, “grace”; charisma, JOY-EFFECT, “grace”; chara, JOY, “joy”).
While Grace is not partial (sinfully preferential), it is nonetheless purposeful. Any gracious gift, then, that is not intended for all, through its very purposefulness, necessarily excludes those for whom it is not designed, as much so as would be the case if its motivation were that of partiality.
“Grace” refers to God’s work or action of grace, the work which He does for us and in us, as a favor or gracious gift. As ordinarily used, the expression “God’s grace” is a figure of speech. It is a metonymy (figure of association) for “God’s work of grace,” in reference to whatever gracious gift may be in view. That is, literally, grace is not an action, but the character of an action.
The grace of God is effective, for it, like everything else, only exists according to God’s own intention and purpose (Eph.1: 11; Rom.9:19; Isa.46:10,11). Indeed, it is the saving grace of the Almighty God (Titus 2:11; Rev.11:17).
Consequently, then, since it is effective, grace is a causal entity. This entails the necessary and inevitable existence of its achievements. That is, Grace cannot fail.
Grace is not a wage or requital in response to service or cooperation (Rom.4:4). Instead, it constitutes a favor. Grace acts in order to bless. It does not offer to bless, but actually effects blessing. Therefore, at the deepest level, grace always initiates, out of its own intrinsic virtue. Though it responds to need, it is never under extrinsic obligation to do so and can never be put under such obligation.
Our God is in the heavens: He has done whatsoever He has pleased (Psa.115:3; cp Psa.135:6). Though He loves His creatures and provides for them ideally, He is never beholden to them. “For, who knew the mind of the Lord? or, who became His adviser? or, who gives to Him first, and it will be repaid him? seeing that out of Him and through Him and for Him is all: to Him be the glory for the eons! Amen!” (Rom.11:36).
“The word of the truth of the evangel . . . is bearing fruit and growing . . . [in] you . . . ,” “from the day on which you hear and realized the grace of God in truth” (Col.1:5,6).

IN GRACE, THROUGH FAITH

In light of these prior and related revelations, Paul declares, “For in grace . . . are you saved” (Eph.2:8). We have all that we enjoy in Christ, because we are saved in grace. It is true, in the nature of things, that we are saved by grace, for we are saved by God Who acts in grace in saving us. “Grace,” however, is in the dative case, and this idea is most clearly conveyed in English by the word “in” (or “to,” or “into”). It speaks of the sphere in which salvation occurs, in which we find ourselves, the eff
ectual agency of which having wrought our salvation.
We are about to address the question of the words “through faith,” which we omitted (indicated by the elliptical dots) in our citation from Ephesians 2:8 in the previous paragraph. We did so not because we wish to minimize them or pass them by altogether, but because we wish to show that they do not represent the primary revelation here. The emphasis of this passage is upon God’s grace, not the means which it employs.

FAITH IS A CHANNEL

It is frequently very helpful to simplify a statement into its most basic form, for apart from the wider thought of its complete expression, the basic expression of a thought in itself remains fully true. For example, if we are told that “thus God loves the world, that He gives His only-begotten Son . . . .” (John 3: 16a), it must be so, first of all, that “God loves the world.” He could not love the world “thus” if He did not love the world at all.
Similarly, we could never be saved in grace “through faith,” if it were not first of all true that, in any case, “in grace . . . are you saved.” We have been saved in grace. The revelation of any further particulars concerning our salvation in grace will not change this fact. In most considerations of the phrase, “through faith,” “through” is usually ignored altogether, “faith” alone being given any attention. Yet what does it mean for something to come to us “through” something else? That is, what does “through” mean? “Through” is a preposition which means “by way of.” A synonym for “through” is “by means of.” That which serves as the means through which something else is achieved, is merely a channel. It is the means which the one who achieves the objective in view uses in order to accomplish his purpose. The fact that God uses the faith that we have—which He first of all grants us—in order to effect one aspect or another of the salvation which He Himself thus works in us, does not make faith into some type of contributing factor which ultimately owes its existence to the flesh and not to God.

GOD’S APPROACH PRESENT

Similarly, before giving emphasis to our own pursuit of a righteous walk, we would emphasize God’s righteousness, and seek to perceive its significance as well as its achievements. God’s righteousness is manifested to us “through Jesus Christ’s faith” (Rom.3:22). Even Christ’s faith, His faithful obedience to God even unto the death of the cross, is only the channel of God’s own righteousness. Ultimately, it is the Deity Himself Who alone is our God and Saviour. Our Lord’s sacrifice would have occurred in vain were it not the fulfilling of God’s own counsels (cp Acts 2:23; 3:18; 4:27,28). In speaking of our glorious salvation in grace through faith, Paul would have us know that “this is not out of you; it is God’s approach present, lest anyone should be boasting” (Eph.2:8b,9). We doubt that any are so foolish to suggest that salvation itself is actually man’s creation and that God only makes use of it after it comes to Him “out of us.” This cannot be what the words, “this is not out of you” are denying (Eph.2:8b). Rather, Paul’s point is that it is not due to something from (i.e., “out of”) us that we now find ourselves in Christ and the beneficiaries of God’s saving operations.
Instead, our salvation in grace through faith, is God’s “approach present” (doron, GIVE-GUSH). Our salvation, in its entirety is a present! It is that which God has given us out of His love. Doron is practically the same word as dorea (GIVE-GUSH) and is defined for us by the adjectival form, dorean (GIVE-GUSHed), which means “gratuitously” or “freely.”
This clearly shows that it is completely mistaken to conceive of one’s faith as a means of qualification, a practical warrant entitling its bearer to God’s salvation while placing the Deity under obligation to grant it, as if He had promised to do so on such a basis.
In Greek this special form, doron, served to represent the Hebrew “corban” (korban, Heb. qrbn, NEAR, approach; Mark 7: 11). In the figure, here in Ephesians 2:8b, instead of the sinner bringing a sacrificial gift unto God, God brings a sacrificial gift on behalf of the sinner in order that he may approach unto God! The gift has already been purchased and its character fully determined before we are even told what it is. Any “rejection” of it by ourselves will not change the fact that it is ours. That is, this will be so if we are indeed among God’s chosen ones, which is evidenced not by our understanding of these mature revelations of Ephesians but by our basic faith in Christ’s death and resurrection.
Indeed if we should reject the salvation encompassed in the approach present of God of Ephesians 2:8, it can only be because we really do not believe at all, or because while we do believe in Christ and His sacrificial death, we do not yet believe what God actually says as to the nature of His approach present for us which is presented in this passage. This, of course, will not change the character of God’s gift; it will only mean that, at present, we cannot enjoy what we actually possess, being in the trap of the Adversary, having been caught alive by him, for that one’s will (cf 2 Tim.2:25,26).

THE DOINGS OF GOD

Our salvation is not out of ourselves. We do not possess it because we have done this or that in order to acquire it. Consequently, boasting is debarred (Rom.3:27). This is because we are God’s achievement. “For His achievement are we” (Eph.2: 10a). We are saved because we are God’s achievement. It is just that simple and this is fully the truth.
The word “achievement,” is poiˆma (DO-effect). We are the product of God’s doings. It is only unbelief that will seek to modify this or to explain it away. This unbelief is due to the deceptive influences of the worldly philosophy known as free will. We do not care for the fact that we ourselves, who effect much evil and some good, are the product of God’s own doings.
God, however, is able to operate in us, to will and to work for the sake of His delight (Phil.2:13), so that we think of these matters continually, and in a profitable and uplifting way. As those who are God’s achievement, being created in Christ Jesus for good works, ones which God Himself prepared beforehand, there is no possibility but that we should be walking in them. Indeed, since the subjunctive, “should,” in this case, points us only to God, the good works to which it refers are just as certain to be accomplished as would be the case had the indicative “shall” been used instead.
May God grant us a foretaste of the superabundant and transcendent good works of the future in a measure of good works even now, even if the best of these should be totally eclipsed when compared to our labors to come, during the oncoming eons, when we are conformed to the image of God’s Son and seated together among the celestials (Rom.8:29; Eph.2:6).
“Lest anyone should be boasting”—lest we ourselves should artfully contrive some way to look to and lean upon the flesh—we would glory only in God and in His Christ. We are saved in grace through faith, faith being an assumption, based upon God’s own word, concerning what is already true prior to and apart from our conviction in it. “For His achievement are we, being created in Christ Jesus for good works, which God makes ready beforehand, that we should be walking in them” (Eph.2:10).

James Coram

* “thanks,” literally, is “grace”

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[NickHassan]

Hi CO,
You quote
“It is a major step forward when the unbeliever finally turns to God, having discovered that he is not really self-sufficient after all. It is at least as great an advancement when the believer repudiates all confidence in the flesh, and begins to rely upon God alone.”

Is this what you understand about being born again?

[NickHassan]

Hi CO,
So an unbeliever to you is someone who does not realise yet that THEY ARE SAVED?
If this is the case what is the point of the question about HOW?

[chosenone]

Hi Nick, perhaps this will give you an understanding of to whom scripture is reffering to.

THE GREEK SCRIPTURES
“CORRECTLY CUT”

C
I
R
C
U
M
C
I
S
I
O
N The King
and Kingdom
Refused
MATTHEW Christ as King
MARK Servant
LUKE Man
JOHN Son of God

Reoffered
and Rejected ACTS
In Abeyance

——————————————————————————–

The Present Parenthetic Interval

PAUL'S EPISTLES

Faith
THE PREPARATORY EPISTLES

ROMANS Justification
Conciliation
Deportment
I. CORINTHIANS Deportment
II. CORINTHIANS Conciliation
GALATIANS Justification

Love
THE PERFECTION EPISTLES

EPHESIANS Doctrine
Deportment
PHILIPPIANS Deportment
COLOSSIANS Doctrine

Expectation
THE PROMISE EPISTLES

I. THESSALONIANS
II. THESSALONIANS

THE PERSONAL EPISTLES

I. AND II. TIMOTHY, TITUS, PHILEMON

——————————————————————————–

W
R
I
T
I
N
G
S Reaffirmed HEBREWS
JAMES
I., AND II. PETER
I., II., AND III. JOHN
JUDE
Realized THE UNVEILING

(9)

THE GREEK SCRIPTURES

CHRIST and His kingdom occupies the place of prominence in the Greek Scriptures. They chronicle its refusal when proclaimed by the King Himself, its rejection when heralded by His apostles after His resurrection, its present abeyance, its reaffirmation and realization in the days to come.
Only a very small portion of the Hebrew Scriptures was written to or for the nations, or gentiles. By far the greater part is concerning the nation of Israel. The same is true of the Greek revelation. Excepting Paul's epistles, all is directly related to the Circumcision. Christ confined His ministry to the people of the covenant. Where was nothing but crumbs for aliens in the accounts of our Lord's life. The chief of the twelve apostles could with difficulty be persuaded to preach even to such a proselyte as Cornelius. From Hebrews to Jude all is limited to the twelve tribes. The Unveiling gives Israel the sovereignty of the earth.
Only Paul's epistles, from Romans to Philemon, are written to, or intended for, the Uncircumcision. While all blessing for the nations was planned to come through the sons of Israel, this channel is choked when they reject the testimony of the apostles, as recorded in the book of Acts. All blessing for the present is based on their apostasy, and comes to us, not through them, but through their defection, and is limited to the period of their rejection. Furthermore, the destiny in Paul's epistles is different. The Circumcision and their beneficiaries are blessed on earth. The Uncircumcision of this economy are blessed among the celestials.
This book is not the “New Testament” or covenant. The new covenant which Jehovah will make with His people Israel is to be formed in the so-called “Old Testament” (Jer.31:31-34), and is repeated in the “New” (Heb.8:8-13). In both cases it is confined to the physical seed of Jacob, the same people who received the old covenant at Sinai, and its place is in the coming kingdom. The grand division in God's purpose is not between these two covenants, but rather between covenanted and uncovenanted blessings. The nations or gentiles will share some of Israel's good things when they are in favor once again, and are under the new covenant. But in the great parenthetic period between their past apostasy and future fullness we have the present grace. This is made known only in Paul's epistles and is entirely distinct from the message of the scriptures to the Circumcision.
We have enclosed Paul's writings in a parenthesis to indicate that they are an interlude. The great movements inaugurated in the Hebrew Scriptures are continued in the accounts of our Lord's life, in Acts, and in Hebrews, James, Peter, John and Jude, and especially in the Unveiling. But Paul's epistles reveal a secret purpose which antedates and transcends God's counsels for the earth and the blessing which comes through them is based on grace so pure and unadulterated that it depends for its display on Israel's failure rather than their faithfulness. Hence the same thread of thought can be traced through all the scriptures, omitting Paul's revelations, and they form a complete system, suited to the regeneration of the earth, through Israel. But Paul has a higher mission. He is concerned with the heavens and their reconciliation to God.
The outline shown above will give a grasp of the Greek scriptures at a glance.

[NickHassan]

Hi CO,
I have no doubt that dwelling on the teachings of Paul can give good insights to all honest searchers but it would be better for them to obey and be reborn into the Son so those words become life to them.

[chosenone]

Hi Nick, I see that you are a Jew, having to be “born again”, as the scripture to the circumcision says. Me, a gentile, recieve our salvation by being made “a new creation”, as stated in the scriptures to the uncircumcision. I see you haven't yet read my last post, as to whom scripture is too.

Blessings.

[NickHassan]

Hi CO,
Is this a gradual process that takes place anyway without our involvement?
To become Sons of God all have to be reborn from above and Paul only wrote to the ears of those who had obeyed this righteous demand of God.
The rest are vain philosophers.

[chosenone]

Ro.11:36 All is of God…
Eph.1:11 God is operating all according to the council of His will.
What more can we say?

Blessings.

[NickHassan]

Hi CO,
It would be a pity not to reply to the RSVP.

[chosenone]

Quote (Nick Hassan @ May 07 2007,17:23)

Hi CO, It would be a pity not to reply to the RSVP.

I can't see any RSVP in scripture?

[NickHassan]

Hi Co,
Jn3
35The Father loveth the Son, and hath given all things into his hand.

36He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

[chosenone]

Written to the Jews under the “Old Covanant”.

[NickHassan]

Hi CO,
Where does it say that the gospels are written only to the Jews?
Matthew 24:14
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

[chosenone]

Quote (Nick Hassan @ May 10 2007,10:46)

Hi CO, Where does it say that the gospels are written only to the Jews? Matthew 24:14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

Hi Nick, Answer to the first question, Math.15:24.

Answer to second question, Start at Math.24:3…Tell us, when will these things be? And “what is the sign of Thy presence and of the conclusion of the eon?”
And , answering them, Jesus said to them, …

This answer continues to the end of the chapter, it is quite plain that His (Jesus) answer is what will take place in the future. All that is needed to understand this statement, is to take it in context of what the topic is about, read the whole chapter and heed what is being said.

Blessings.

[NickHassan]

Hi CO,
In Matt 15.24 Jesus explains to the gentile woman that he was sent to minister to Israel.
Then he responded to her faith and ministered to the gentiles as well the powers of God.
Then in Matt 24 he gives the signs to watch for of his return and the next millenial age.

[chosenone]

Hi Nick.
Perhaps the following will explain this to you.

21 The incident of the Canaanitish woman is of surpassing interest to us, for it shows clearly what was the status of the nations in our Lord's ministry. Her very mistakes are instructive. The nations have no part in the Son of David. He is Israel's King. No matter how much she may implore the Son of David, He answers her not a word. Let no one suppose that His heart was not touched or that He did not wish to be gracious. She has come to the wrong door. Yet He will not dismiss her. Finally, He tells why He cannot help. The Son of David, the character she approached, has no commission outside the nation of Israel. An oriental king is considered the father of his people. They are his children. The Canaanitish woman had no claim on His bounty. This is the key to Christ's earthly mission. He was a Servant of the Circumcision, not of the Uncircumcision (Ro.15:8). During His ministry the nations did not even have the place they received in the Pentecostal era. When, after much preparation, the apostles were taught that proselytes, such as Cornelius, could share a little of Israel's spiritual blessings (Ac.10). Later, at Pisidian Antioch, the door was opened by Paul, to some who were not proselytes (Ac.13:46-47). But it was not until the end of the Acts era that the salvation of God is sent directly to the nations (Ac.28:28). The latter half of the second chapter of Ephesians (2:11-22) is an elaborate statement showing that, in the present administration of God's grace, the nations are no longer in the inferior position accorded them in Paul's earlier ministry.
Christ is Lord of all (Ac.10:36). Under this title even the Canaanitish woman was within His jurisdiction. She worships and calls for help. Yet even thus, she is by no means on an equal footing with the favored nation. Only the scraps are for her. If she will take the place of a cur, she can have a little of the leavings. This is the place we gentiles have in the ministry of Christ. Our position was improved in the succeeding Pentecostal era. But it was not until Paul's imprisonment that we were brought nigh and enter the family of God (Eph.2:18-19). Until then we were still guests at Israel's table, if not puppies under it.

[chosenone]

THE LOST SHEEP OF ISRAEL
JESUS WAS COMMISSIONED to the house of Israel. He was commissioned to them, and He was not commissioned to anyone else. Jesus was commissioned to one people only, and they were a people who were lost (Matt.15:24). Furthermore, most shocking of all, this one, lost people to whom Jesus was commissioned to seek and to save (cf Matt.1:21; 2:6; Luke 19:10), remain, as a whole, unsaved!

[NickHassan]

Hi CO,
God enlarged that commission to Jesus and to Peter and to Paul.

[Author]

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