(10) We are his workmanship.--This verse, on the contrary, is unique and remarkable, characteristic of the idea with which this Epistle starts--the election and predestination of God, making us what we are--and applying it very strikingly, not only to the first regeneration, but even to the good works which follow it. The word rendered "workmanship" is only used elsewhere in Romans 1:20, where it is applied to the "works" of God in creation. Probably here also it does not exclude our first creation. We are His wholly and absolutely. But the next clause shows that St. Paul refers especially to the "new creation" in Christ Jesus.

Created in Christ Jesus.--This creation, when spoken of distinctively, is the "new creation" (2Corinthians 5:17; Galatians 6:15); as, indeed, is the case below (Ephesians 2:15), "to create in Himself . . . one new man." In this passage, however, St. Paul dwells, not on distinction from the old creation, but rather on analogy to it; in both we are simply God's creatures.

Unto good works.--Properly, on the basis (or, condition) of good works (as in Galatians 5:13; 1Thessalonians 4:17; 2Timothy 2:14). The good works, in themselves future, being (as the next clause shows) contemplated as already existent in God's foreknowledge, and as an inseparable characteristic of the regenerate life.

Which God hath before ordained that we should walk in them.--There is, perhaps, in all Scripture, no stronger expression of the great mystery of God's predestination; for it is here declared in reference, not only to the original call and justification and regeneration of the soul, but also to the actual good works, in which the free-will and energy of man are most plainly exercised; and in which even here we are said not to be moved, but "to walk" by our own act. In much the same sense St. Paul, in the Epistle to the Philippians (Ephesians 3:12-13), uses the well-known paradox, "Work out your own salvation . . . , for it is God that worketh in you, both to will and to do of His good pleasure." Both truths--God's preordination and man's responsible freedom--are emphasised. For the reconcilement of the two we must wait till we "know even as we are known."

(2 a.) Ephesians 2:11-13, resuming the thread of argument from Ephesians 2:7, dwell on the drawing of the Gentiles into a personal unity with God in Christ-not, however (as before), out of the deadness of sin and bondage of Satan, but rather out of the condition of alienation from God, from His covenant and His promise, in which they stood contrasted with His chosen people.

Verse 10. - For we are his workmanship. Another illustration and evidence of grace. We have to be fashioned anew by God before we can do anything aright (see 2 Corinthians 5:17). Anything right in us is not the cause of grace, but its fruit. There seems to be no special reason for the change from the second to the first person. Created in Christ Jesus for good works. So little inward capacity had we for such works, that we required to be created in Christ Jesus in order that we might do them. The inward new birth of the soul is indicated. When good works were required, this gracious change had to be wrought to secure them. The purpose of the new creation is to produce them. Christ "gave himself for us, to redeem us from all iniquity, and purify unto himself a people of his own, zealous of good works." It is not good works first, and grace after; but grace first, and good works after (see Titus 2:11, 14). Which God hath before ordained that we should walk in them. A further proof of the true origin of good works. They are the subjects of a Divine decree. Before the foundation of the world it was ordained that whoever should be saved by grace should walk in good works. The term "walk," here denotes the habitual tenor of the life; it is to be spent in an atmosphere of good works. Here we have one of the Divine safeguards against the abuse of the doctrine of salvation by grace. When men hear of salvation irrespective of works, they are apt to fancy that works are of little use, and do not need to be carefully attended to. On the contrary, they are part of the Divine decree, and if we are not living a life of good works, we have no reason to believe that we have been saved by grace.

2:1-10 Sin is the death of the soul. A man dead in trespasses and sins has no desire for spiritual pleasures. When we look upon a corpse, it gives an awful feeling. A never-dying spirit is now fled, and has left nothing but the ruins of a man. But if we viewed things aright, we should be far more affected by the thought of a dead soul, a lost, fallen spirit. A state of sin is a state of conformity to this world. Wicked men are slaves to Satan. Satan is the author of that proud, carnal disposition which there is in ungodly men; he rules in the hearts of men. From Scripture it is clear, that whether men have been most prone to sensual or to spiritual wickedness, all men, being naturally children of disobedience, are also by nature children of wrath. What reason have sinners, then, to seek earnestly for that grace which will make them, of children of wrath, children of God and heirs of glory! God's eternal love or good-will toward his creatures, is the fountain whence all his mercies flow to us; and that love of God is great love, and that mercy is rich mercy. And every converted sinner is a saved sinner; delivered from sin and wrath. The grace that saves is the free, undeserved goodness and favour of God; and he saves, not by the works of the law, but through faith in Christ Jesus. Grace in the soul is a new life in the soul. A regenerated sinner becomes a living soul; he lives a life of holiness, being born of God: he lives, being delivered from the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above this world, by Christ's grace. The goodness of God in converting and saving sinners heretofore, encourages others in after-time, to hope in his grace and mercy. Our faith, our conversion, and our eternal salvation, are not of works, lest any man should boast. These things are not brought to pass by any thing done by us, therefore all boasting is shut out. All is the free gift of God, and the effect of being quickened by his power. It was his purpose, to which he prepared us, by blessing us with the knowledge of his will, and his Holy Spirit producing such a change in us, that we should glorify God by our good conversation, and perseverance in holiness. None can from Scripture abuse this doctrine, or accuse it of any tendency to evil. All who do so, are without excuse.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.