What Does Ephesians 2:10 Mean?

(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.