Again he as it were destroys this, saying that even faith is not from us; because if He had not come, if He had not called, we would not have followed either. "How shall they believe," he says, "in Him of whom they have not heard?" (Rom. 10:14). So that faith too is a gift of God. Or else alternatively: he does not call faith a gift of God, but rather salvation through faith — that is what is the gift of God. For let faith indeed be ours, but how could it alone save, if God had not been pleased to accept us on account of it, so that we would not be entirely without part in the matter of our salvation, but would appear as contributing something also from ourselves.
Eph. 2:9. Not of works, lest anyone should boast.
This does not mean that God rejected us who have works, but rather that even those who would have perished with their works, He saved by grace, so that after this no one has the right to boast. For the word "so that" (ίνα) expresses not the cause, but the consequence of the matter.
Eph. 2:10. For we are His creation, created in Christ Jesus for good works, which God predetermined for us to perform.
So that you, having heard that you are not justified by works, would not become careless regarding works, he says that now after faith, works are needed. For you were created in Christ Jesus and became a new creature after the old man died in you in baptism. And just as in the beginning you were called from non-being into being, so now you are called to well-being: you were created not to be idle, but so as to do and walk in good works, that is, to accomplish the entire path of life in them, not for two or three years, but the entire path of your life. For he indicates this by the word "to fulfill." For "God foreordained" this, therefore one must not turn away from this work appointed by God. "For good works," not for one work, but for all: for if there is a deficiency in one, virtue is violated. But Gregory the Theologian understood the expression "created for good works" not in the sense of creation in baptism, but referred it to the first creation.
Eph. 2:11. Therefore remember that you, once Gentiles in the flesh, who are called the uncircumcision by those who are called the circumcision, made in the flesh by hands,
Eph. 2:12. that you were at that time without Christ,
Having said that He saved them who were dead, he now intends to show to whom He made them equal and co-heirs, namely to the Israelites — for great indeed was their dignity — and he says: "therefore remember." "Therefore" (for this reason). Why then? Because you were created "for good works," for this alone is sufficient to urge us to care for virtue. And he said "remember" because those who rise from utter nothingness to a height usually forget their former state. What then should they "remember"? That in former times you were far from Christ, but now have become near to Him, just as Israel was. Such indeed is the purpose of these words. But notice how skillfully he overthrows circumcision, showing that it differs from uncircumcision only in word, not in deed. "You," he says, "Gentiles in the flesh," not in the spirit, and "who were called" so, not being so in reality, just as if he were saying that in the flesh you are lesser, but not in the spirit. And again with the words "circumcision made in the flesh" he points to a distinction consisting only in words and flesh. Thus uncircumcision was not something grievous and abominable, even though those who boasted in circumcision said so; but to be outside of Christ — that is truly terrible and unbearable. Why then, intending to show that they are partakers of the glory of the Israelites, does he diminish the dignity of the latter? But look at what he diminishes: not what is essential. For circumcision is not essential, but indifferent. In what is essential, however, he even greatly exalts them, calling the Israelites holy and intimate with God.
Eph. 2:12. Alienated from the commonwealth of Israel,
Having not said "separated" (κεχωρισμένοι), but "alienated," because the Israelites too were outside the lawful and godly life, but not as strangers, rather as negligent ones.
Eph. 2:12. "strangers from the covenants of promise,"
Here is what the great division consisted in. For he did not say: not holding to — προσέχοντες — the covenant, but completely alien — ξένοι — to it. And the Israelites, though they were deprived of the promises, were not as strangers to them. What covenants and promises? "To your descendants I give this land" (Gen. 15:18), and much else He promised, understood in an entirely spiritual sense.
Eph. 2:12. "had no hope"
"Hope" without doubt concerning the future: the resurrection and the recompense.
Eph. 2:12. and they were godless in the world.
Although they worshiped gods, these were not gods. He added "in the world" to show that they were inferior to Israel not only in heavenly things, but also in what is glorious on earth. For the Israelites were both glorious and renowned in regard to their worship of God.
Eph. 2:13. But now in Christ Jesus you who were once far off have been brought near by the Blood of Christ.
We were far from God, not in place, but in the disposition of heart and life, yet now we have become near, not by life (for we contributed nothing from works), but in Christ Jesus and by His Blood. For having shed His Blood and given Himself for us, He freed us from the captivity that kept us far from Him, and brought us near to Himself. But you can also understand it this way: we were far from the Israelites, and now we have become near to them.
Eph. 2:14. For He is our peace, who made both one
For before the incarnation of the Word there was great enmity between circumcision and uncircumcision; but now we have been reconciled, having become one faith. For now we are called no longer circumcision and uncircumcision, but we have one sign — faith. Imagine: two men, one a slave, the other adopted; both gave offense to the same person: one by committing an act worthy of losing his sonship, the other by running away; then both of them were made heirs and intimates. And so they were deemed worthy of equal honor, and two became one. In exactly the same way, Gentiles and Israelites turned out to be transgressors: the former as slaves, and the Israelites as sons. So then, what? Is it really such a great thing to have fellowship with the Israelites? You have raised us to the heavens, and now you point to this as something great? Yes, he says: that must be received by faith, but this by deeds themselves. However, he does not say that he brought us to the dignity of the Israelites, but that he raised both us and them to a better state. Yet the benefit to us is greater, because to them it was promised, but to us it was not promised, and we were far off, as the example cited above indicates.
Eph. 2:14. and having broken down the middle wall of partition,
Eph. 2:15. having abolished the enmity in His Flesh,
He explains what the barrier consisted of, and says: in the enmity toward God of both Gentiles and Jews — enmity that arose from our transgressions, as the prophet also says: "your iniquities have made a separation between you and God" (Isa. 59:2). So this barrier, the enmity, He destroyed by His Flesh. In what way? By putting an end to the enmity in the flesh. For since He united flesh with the Godhead, it is clear that He accomplished reconciliation, for the two natures were united and joined together. And on the other hand, He destroyed the enmity also by appearing sinless and fulfilling the entire law. For the law was a fence, that is, it was given for safety, to provide protection; but when transgressed, it creates a barrier — sin, through which we do not remain in safety but are separated from God.
Eph. 2:15. and the law of commandments in doctrines,
Lest anyone should say: what then, if having been freed from the former transgression of the law, we are again compelled to observe it? – he says that He abolished it as well. For having given us the law for our strengthening, instead of punishing us when we did not keep it, He abolished the law entirely, just as if someone, having entrusted a child to a tutor, when he did not obey, took him away from the tutor. He calls it the "law" of "commandments" because it was the organizer of the order of life; and he calls faith a "doctrine" because it is established through teaching or dogmas. Therefore the apostle said, as it were: instead of a way of life, He introduced faith. For we received justification not as a result of commandments prescribing to do this or that, but "if you believe with your heart and confess with your mouth, you shall be saved" (cf. Rom. 10:9). Or else he calls "doctrine" the prohibitive commandments of the Lord, namely: "but I say to you: do not swear at all" (Matt. 5:34), or "do not be angry" (Isa. 54:9), and the like.