TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 2:4–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe,
I.By whom, and in what manner, it was brought about and effected.
1.Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God.
2.Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith - it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe,
II.Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below.
1.We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also.
2.We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne.
III.Observe what is the great design and aim of God in producing and effecting this change: And this,
1.With respect to others: That in the ages to come he might show, etc. (Eph 2:7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us.
2.With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, etc., Eph 2:10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, etc. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.
Historical interpretation
Two Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"For to create in Himself of twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His workmanship, created in Christ Jesus"), "one new man, making peace" (really new, and really man-no phantom-but new, and newly born of a virgin by the Spirit of God), "that He might reconcile both unto God" (even the God whom both races had offended-both Jew and Gentile), "in one body," says he, "having in it slain the enmity by the cross."
Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of "holy hands," a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ.
It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil [however leading that nature astray, which he has already infected with the implanted germ of sin. "We," says he, "are His workmanship, created in Christ." It is one thing to make (as a workman), another thing to create.
Does Paul mean “good works” in the future tense or those which we now perform? Taken either way they are good for us to walk in. They are witnesses to Christ’s working in us.
"For good works, which God afore prepared that we should walk in them." Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us. This is the hope of our calling; for "for good works" he says. Otherwise it would profit us nothing.
"For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them." Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, that is, the old man, we are dead. What we are now become, before, we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being; but from this last, we have, over and above, our well being.
We are his creation. This means that it is from him that we live, breathe, understand and are able to believe, because he is the One who made us. And note carefully that he did not say “we are his fashioning and molding” but “we are his creation.” Molding starts with the mud of the earth, but creation from the outset is “according to the image and likeness of God.”
Here he is speaking not of the first but of the second creation, wherein we are re-created by the resurrection. Completely unable as we are to mend our ways by our own decision on account of the natural weakness that opposes us, we are made able to come newly alive without pain and with great ease by the grace of the One who re-creates us for this purpose.
Human beings choose their own way of life and are entrusted with the reins of their own intelligence, so as to follow whatever course they wish, either toward the good or toward the contrary. But our [original, created] nature has implanted in it a zealous desire for whatever is good and the will to concern itself with goodness and righteousness. For this is what we mean by saying that humanity is “in the image and likeness of God,” that the creature is naturally disposed to what is good and right.
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Summary
Ephesians 2:10 profoundly declares the believer's identity and purpose, asserting that salvation by grace through faith, as articulated in the preceding verses, is not an end in itself but a divine re-creation for a specific, pre-ordained life of good works. This verse establishes that Christians are God's deliberate and masterful handiwork, uniquely fashioned in union with Christ Jesus, not to earn salvation, but to walk in the righteous and purposeful activities that God has prepared for them from eternity.
Context
Literary Context
Ephesians 2:10 serves as the crucial complement and logical extension to the profound theological declaration of salvation by grace in Ephesians 2:8-9. Having emphatically stated that believers are "saved by grace through faith" and "not of works, lest any man should boast," Paul immediately addresses the natural follow-up question: if works do not save, what is their role? Verse 10 provides the answer, shifting the focus from the means of salvation to its purpose and outcome. It clarifies that while good works are excluded as a basis for salvation, they are the indispensable fruit and evidence of a transformed life, thereby preventing any misinterpretation of grace as a license for passivity or unrighteousness. This verse bridges the doctrinal exposition of salvation with the practical implications for Christian living that follow in the latter half of the epistle.
Historical & Cultural Context
Paul's letter to the Ephesians was written to a diverse church in Ephesus, a prominent city in Asia Minor known for its temple to Artemis (Diana) and a blend of Greek, Roman, and Asian cultures. The city was a hub of pagan worship, magic, and philosophical thought, making the concept of salvation purely by divine grace, rather than through rituals, sacrifices, or human effort, a radical departure from prevailing religious norms. In a world where religious devotion was often measured by outward acts and adherence to elaborate systems, Paul's emphasis on God's "workmanship" and "before ordained" works would have resonated with believers grappling with their new identity in Christ amidst a works-oriented society. The idea of being "created in Christ Jesus" would also have contrasted sharply with the prevalent Gnostic tendencies (which were emerging or would emerge) that disparaged the material world and human physicality, affirming instead the divine intention behind human existence and action.
Key Themes
This verse powerfully encapsulates several overarching themes of Ephesians. Firstly, it underscores God's Sovereignty and Initiative in salvation, emphasizing that believers are "his workmanship" and that good works are "before ordained" by God, aligning with the grand scope of God's eternal plan detailed in Ephesians 1. Secondly, it highlights the theme of New Creation in Christ, echoing the transformation from spiritual death to life in Ephesians 2:1-5. Believers are not merely forgiven but fundamentally re-created, given a new identity and purpose that is intrinsically linked to Christ Jesus. Thirdly, it establishes the Purpose of Salvation, clarifying that grace does not negate responsibility but rather empowers and directs believers toward a life of "good works." This theme is further developed in the practical exhortations of Ephesians 4-6, which call believers to live out their new identity in ethical and relational ways. Finally, it subtly touches on the theme of Divine Predestination and Calling, asserting that the path of good works is not accidental but part of God's intentional design for each believer's life.
Exposition and Analysis
Key Word Analysis
Meaning "a product, i.e., fabric (literally or figuratively)." This word is the root of the English word "poem." It conveys the idea of something exquisitely made, a masterpiece, a creation that reflects the skill and intention of its maker. In this context, it emphasizes that believers are not accidental or self-made, but are God's intentional, artful creation, meticulously fashioned by Him.
Meaning "to fabricate, i.e., found (form originally)." This term signifies a foundational act of bringing something into existence, often implying a radical transformation or a new beginning. When applied to believers, it highlights a spiritual re-creation, a new birth that is as fundamental and complete as the original act of creation, distinguishing the believer's new identity from their former state.
Meaning "to fit up in advance (literally or figuratively); to prepare beforehand." This compound word emphasizes God's proactive and intentional planning. It suggests that the good works believers are to walk in are not spontaneous or accidental, but are part of God's pre-conceived design, established before the believer even came to faith. This underscores God's sovereignty and the purposeful nature of the Christian life.
Verse Breakdown
"For we are his workmanship,"
This opening clause provides the foundational reason ("For," G1063, gár) for the preceding declaration of salvation by grace. It asserts the new identity of believers: they are not merely saved individuals, but God's deliberate, skillful creation (G4161, poiēma). This term evokes an image of God as a divine artist or craftsman, meticulously shaping and forming His people. It speaks to the intrinsic value and unique design God has imparted to each believer.
"created in Christ Jesus"
This phrase specifies the context and means of this new creation. The verb "created" (G2936, ktízō) signifies a radical, transformative act, akin to the original act of creation. The prepositional phrase "in Christ Jesus" (G1722, en + G5547, Christós + G2424, Iēsoûs) indicates the sphere, source, and vital union through which this re-creation occurs. It is not an individual effort but a corporate reality, where believers are brought into a new spiritual existence by virtue of their union with Christ.
"unto good works,"
This clause clearly states the purpose (G1909, epí + G2041, érgon) of this divine re-creation. The "good works" (G18, agathós + G2041, érgon) are not the cause of salvation, but its intended outcome and expression. They are the natural fruit of a life transformed by grace, demonstrating the reality of the new creation. This refutes any notion that grace leads to moral apathy; instead, it empowers active, righteous living.
"which God hath before ordained that we should walk in them."
This final clause underscores God's sovereign plan and intentionality. The relative pronoun "which" (G3739, hós) refers back to "good works." The verb "hath before ordained" (G4282, proetoimázō) emphasizes that these specific good works were prepared by God in advance. The purpose clause "that we should walk" (G2443, hína + G4043, peripatéō) uses a verb that metaphorically means "to live" or "to conduct oneself," indicating that these works are not isolated acts but a continuous way of life. The phrase "in them" (G1722, en + G846, autós) further reinforces that these works are the very path God has laid out for believers to live out their new identity.
Literary Devices
Paul employs several powerful literary devices in this verse. Metaphor is central, particularly in the use of "workmanship" (poiēma), which likens believers to a crafted masterpiece, emphasizing God's artistry, intentionality, and the inherent beauty and purpose of His creation. This metaphor elevates the status of believers from mere recipients of grace to active participants in God's ongoing creative work. The phrase "created in Christ Jesus" also functions as a metaphor for spiritual rebirth, drawing a parallel between the initial act of creation and the transformative work of salvation. Furthermore, the verse demonstrates antithesis by implicitly contrasting the "not of works" of Ephesians 2:9 with the "unto good works" of Ephesians 2:10, thereby clarifying the precise role of works in the Christian life—as a result, not a cause, of salvation. The purpose clause "unto good works, which God hath before ordained that we should walk in them" provides a clear teleological statement, highlighting the divine design and predetermined path for the believer's life.
Theological and Thematic Connections
Ephesians 2:10 stands as a crucial theological bridge, connecting the doctrine of salvation by grace to the imperative of Christian living. It asserts that God's saving work is holistic, transforming not only our standing before Him but also our very nature and purpose. We are not merely forgiven sinners, but divinely re-created beings, imbued with a new identity and destiny. This verse underscores the profound truth that God's grace is not passive; it is an active, empowering force that propels believers into a life of meaningful service and obedience. The "good works" are not optional additions to salvation but are integral to the very design of our new spiritual existence, demonstrating the authenticity of our faith and bringing glory to our Creator. This divine pre-ordination of works speaks to God's meticulous care and comprehensive plan for each believer, ensuring that our lives are not random but are interwoven into His eternal purposes.
Reflection and Application
Ephesians 2:10 offers profound comfort and clear direction for every believer. It reminds us that our identity is not self-made, nor is our worth derived from our achievements, but rather from being God's "workmanship"—His cherished, unique, and intentional creation. This truth liberates us from the burden of earning God's favor and invites us to rest in His unfathomable grace. Simultaneously, it provides a compelling purpose for our lives: to walk in the "good works" that God Himself has prepared for us. This means our daily actions, our service, our relationships, and our character are not random but are part of a divine blueprint. Understanding this empowers us to live with intentionality, seeking to align our lives with God's pre-ordained path, knowing that our efforts, though imperfect, are part of His perfect plan. It calls us to actively participate in the outworking of His grace, not out of obligation, but out of the overflow of our new nature in Christ.
Questions for Reflection
FAQ
What does it mean that "we are his workmanship"?
The phrase "we are his workmanship" (Greek: poiēma) means that believers are God's deliberate, skillful, and beautiful creation. It conveys the idea of a masterpiece, something carefully and artfully made by a master craftsman. Just as a poet creates a poem, or an artist creates a painting, God has intricately designed and brought believers into being, not just physically, but spiritually, through the act of salvation. This emphasizes God's active role in our identity and transformation, highlighting our inherent value and purpose as His unique creation. It suggests that our lives are not accidental but are part of a divine design, reflecting the glory and character of our Creator.
If salvation is by grace and not by works, why are good works mentioned as a purpose?
This verse provides the crucial balance to the declaration of salvation by grace in Ephesians 2:8-9. While salvation is indeed a free gift received through faith, entirely apart from human effort, it is not an end in itself. God saves us unto a purpose. The good works are not the cause or condition of our salvation, but rather the evidence, result, and fruit of it. They are the natural overflow of a transformed heart and a new nature given by God. As James 2:17 states, "faith by itself, if it does not have works, is dead." True saving faith will inevitably manifest in a life of good works, which God has "before ordained" for us to walk in, demonstrating the reality of our new life in Christ and bringing glory to Him.
Christ-Centered Fulfillment
Ephesians 2:10 finds its ultimate fulfillment and meaning in Christ Jesus. It is "in Christ Jesus" that believers are not only "created" but also find the very essence and power to walk in the "good works" God has prepared. Jesus Himself is the ultimate example of one who perfectly walked in the works ordained by the Father, declaring, "My food is to do the will of Him who sent Me, and to accomplish His work" (John 4:34). He is the blueprint for the new creation, the one in whom all things hold together (Colossians 1:17) and the head of the body, the church, through whom believers are empowered to live out their divine purpose. Our "workmanship" is a reflection of His perfect work on the cross, where He accomplished the ultimate good work of redemption, making it possible for us to be reconciled to God and re-created in His image (2 Corinthians 5:17). Therefore, the good works we are called to perform are not merely moral acts, but extensions of Christ's ongoing ministry through His body, the Church, enabling us to be His hands and feet in the world, bringing glory to God through lives lived in conformity to the image of His Son (Romans 8:29).