Ephesians 2:8-10
God's Workmanship
God's Rescue Operation
In chap. 2 Paul contrasts your former life outside of Christ and your new life in Christ. The one thing that alone determines your present experience of life in direct contrast to your previous existence in death is: BUT GOD! God has translated us from one kingdom that is falling apart to a kingdom that cannot even be shaken (cf. Heb. 12; Col. 1:14).
The entire text pivots on v. 5 "But God"
Jesus Christ is absolutely central to God's work of grace! We must now look at our new life in Christ to understand how God sees us. From his vantage point God forever now sees us only by what he has wonderfully accomplished for us in Christ. What is true of Christ, is now forevermore equally true of you.
No longer "in Adam" but now "in Christ." God is the subject of the sentence (vv. 4-5) followed by three main verbs (vv. 5-6) and you are the object of God's salvation in which he has shown to you his:
Note how Paul once again must pile up terms to describe the richness of what God has done for you in Christ:
1. Rich(ness) in mercy (v. 4)
2. Great love (v. 4)
3. Surpassing riches of His grace (vv. 5, 7, 8) -- cf. surpassing power (1:19)
4. Kindness (v. 7)
The "surpassing riches" parallels the greatness of the "surpassing power" that was worked out in Christ resurrection and ascension of 1:19.
The sole ground of your salvation is God's grace alone including even the instrumental means of giving you this salvation -- through faith alone.
Why? -- so that no one can boast but in God alone, who receives all of the glory! (v. 9)
Why?
1. We must walk by faith in the grace of God so that we no longer labor striving to win God's favor (to adults and children). We must walk day by day in the absolute assurance that God is eternally pleased with us to the degree that he is pleased with Christ. Jesus Christ is your true Sabbath rest and you must learn to daily put away all your attempts to merit God's grace and rather, you must learn to rest in the perfect and sufficient meritorious work of Christ.
2. But your resting in Christ and your new heavenly experience will work its way out by the Spirit taking from what is true of Christ and applying it to your daily walk so that you now walk and become what you are in Christ. Flowing from our heavenly faith-union in Christ is a new walk in good works which are consistent with our new life in the one who always produces good works.
Walking in good works (v. 10) -- Heavenly realm (cf. 4:17-24; 5:7-10) -- Imperatives of the Law of Christ.
Vs. walking in trespasses and sins (vv. 1-2; total absorption in the things of this world)
No longer hold tightly to the things of this world!Connection to chap. 1 -- holy and blameless (1:4, 11-12)
Good works are those works produced by God's Spirit in us who are in faith union to Jesus Christ, and are done to the glory of God.
Notice Paul's concentration on works:
1. We have not been saved as a result of works (v.9) -- we are not gaining the promise of life through a covenant of our works, like Israel.
2. But we are saved for good works (v. 10)
If we are going to recognize these good works, we must clearly have a definition of what a good work is (must be defined by context):
The Heidelberg Catechism wonderfully summarizes:
Q91: What are good works?
A91: Those only which proceed from true faith, and are done according to the Law of God, unto His glory, and not such as rest on our own opinion or the commandments of men.
a. Conformity to the life and teachings of Jesus Christ and his apostles.
Consistent with the life and teachings of Christ -- our new life, even our good works are entirely centered on Christ -- This is especially important because Paul is going to tell us in 2:14-16 that the Law of Moses has been removed and as he tells the Colossians (2:14) that it has been nailed to the cross.
John says, "For the Law was given through Moses; grace and truth came through Jesus Christ" (John 1:17).
b. In True Faith union with Jesus Christ -- What is Faith?
As a result-fruit of our salvation, not the cause. A new tree will produce new fruit. Good works flow from faith, they don't produce faith. Flow from grace and faith in Christ
WSC Q86: What is faith in Jesus Christ?
A86: Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.
Faith is believing and resting in the promises of God in Christ -- the Gospel -- Luther speaks of this as the greatest work of God in us.
But what has God given to us to awaken and stir up our faith?
WSC Q88: What are the outward means whereby Christ communicateth to us the benefits of redemption?
A88: The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.
God has given us a Mother, the church to nourish and strengthen this "faith" through the means of grace.
c. To the glory of God alone -- those works that are good only because they are God's works in and through us so that no one can boast ("all to God's glory -- cf. vv. 4, 7 "so that . . . ;" "in the ages to come" -- not only now, but even for all eternity -- even into the future).
Notice that we have been recreated (workmanship -- craftsman's work) in Christ Jesus for good works -- we are God's workmanship
1.) Something effected, made or produced 2.) Craftsmanship, handiwork, productionGod is producing the work of Christ in us and a certain aspect of "workmanship" is that the characteristics of the worker are uniquely imparted during the process of making.
Ill: When a potter makes a vase, the handmaid vase will be one of kind, uniquely crafted with the characteristics of the potter.
This is why Paul goes on to say that the realm or sphere of our new creation is "in Christ Jesus" -- we are being reformed and refashioned into image of Christ Jesus (Rom. 8:29).
Flow from God who works in us -- "God prepared" -- God is at work in us -- "For it is God who is at work in you, both to will and to work for His good pleasure" (Phil. 2:13) -- these are works prepared and produced by him.
When were these works prepared?
1.) Paul says before we were created in Christ Jesus -- certainly goes back to v. 2 "formerly" which he is contrasting by "walk" and when we were dead (v. 5).
2.) But Paul may also have in mind, prepared in eternity before all creation -- 1:3-4
Why does Paul stress that even our good works are from God alone -- so that no one can boast but in God alone who receives all the glory, not only for our salvation (vv. 8-9) but even for our good works.
We are not created out of good works, but for good works. Therefore, not only is our faith (and salvation) the work of God, but even our good works that flow from that faith (the fruit of faith, love, Holy Spirit) are entirely the works of God's free grace.
The Doctrine of Vocation
The Reformers spoke of good works in relation to their understanding of the doctrine of vocation or calling. In the Medieval Ages, the church in Rome began to restrict the term "calling" or "vocation" religious work in the life of the church. In other words, if you were going to be serious about being a Christian and do truly "good" works, then you would leave the world and enter into the life of the monastery by taking certain vows of poverty, celibacy, and strict obedience. Therefore, only monks and nuns, and if you were even more serious, the priesthood, who entered "religious callings or vocations" did truly good works before God. In fact, the life of monasticism became a good work.
The Reformers reacted to this idea of good works and responded with the fact that in Christ we have all been anointed priests -- this is what the Reformers meant by the priesthood of all believers:
Therefore, just as those who are now called “spiritual,” that is, priests, bishops, or popes, are neither different from other Christians nor superior to them, except that they are charged with the administration of the word of God and the sacraments, which is their work and office, so it is with the temporal authorities. They bear the sword and rod in their hand to punish the wicked and protect the good. A cobbler, a smith, a peasant—each has the work and office of his trade, and yet they are all alike consecrated priests and bishops. Further, everyone must benefit and serve every other by means of his own work or office so that in this way many kinds of work may be done for the bodily and spiritual welfare of the community, just as all the members of the body serve one another [ I Cor. 12:14–26 ].
Therefore, all callings or vocations, even secular, are holy unto the Lord.
We don't run from our individual vocations to religious work in the church in order to be holy or to do works.
A doctor, architect, teacher, plumber, etc. does not have to leave their work and become a missionary to Africa to do holy, good works.
But neither does a teacher, plumber, etc. have to somehow "Christianize" their work by witnessing on the job or holding a Bible study in the office to someone how make their work legitimate and holy work. The Reformers did not remove the distinction between religious and secular or temporal work. There is still a distinction between the calling of the clergy and the calling of someone to be a teacher or farmer. However, even in its very secularity, because we are all anointed as the priests of God, our vocation, calling is work that is good and holy unto the Lord.
Simply by doing your work well, you are doing good and holy work that is pleasing to God and in this way there is no difference at all between clergy and laity because all are anointed priests in faith union to Christ. But how are our works pleasing to God? Read Ursinus!
