Whereas he had been speaking of the things which concerned Christ, and these might be nothing to us, (for what, it might be said, is it to us, that He rose) therefore he shows that they do moreover extend to us, inasmuch as He is made one with us. Only that our concern in the matter he states separately. “Us,” says he, “who were dead through our trespasses He raised up with Him, and made us sit with Him.” Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to show forth His goodness. For how will He show it, unless this come to pass? And He will show it in the ages to come. What? That the blessings are both great, and more certain than any other. For now the things which are said may to the unbelievers seem to be foolishness; but then all shall know them. Would you understand too, how He has made us sit together with Him? Hear what Christ Himself says to the disciples, “You also shall sit upon twelve thrones, judging the twelve tribes of Israel.” And again, “But to sit on My right hand and on My left hand is not Mine to give, but it is for them for whom it has been prepared of My Father.” So that it has been prepared. And well says he, “in kindness towards us in Christ Jesus,” for to sit on His right hand is honor above all honor, it is that beyond which there is none other. This then he says, that even we shall sit there. Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down with Christ, Yea, had you ten thousand souls, would you not lose them for His sake? Yea, had you to enter the flames, ought you not readily to endure it? And He Himself too says again, “Where I am, there shall also My servant be.” Why surely had ye to be cut to pieces every day, ought ye not, for the sake of these promises cheerfully to embrace it? Think, where He sits? Above all principality and power. And with whom it is that you sit? With Him. And who you are? One dead, by nature a child of wrath. And what good have you done? None. Truly now it is high time to exclaim, “Oh the depth of the riches both of the wisdom and the knowledge of God!”
Ver. 8. “For by grace,” says he “have you been saved.”
In order then that the greatness of the benefits bestowed may not raise you too high, observe how he brings you down: “by grace you have been saved,” says he,
“Through faith;”
Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds,
“And that not of ourselves.”
Neither is faith, he means, “of ourselves.” Because had He not come, had He not called us, how had we been able to believe? For “how,” says he, “shall they believe, unless they hear?” So that the work of faith itself is not our own.
“It is the gift,” said he, “of God,” it is “not of works.”
Was faith then, you will say, enough to save us? No; but God, says he, has required this, lest He should save us, barren and without work at all. His expression is, that faith saves, but it is because God so wills, that faith saves. Since, how, tell me, does faith save, without works? This itself is the gift of God.
Ver. 9. “That no man should glory.”
That he may excite in us proper feeling touching this gift of grace. “What then?” says a man, “Hath He Himself hindered our being justified by works?” By no means. But no one, he says, is justified by works, in order that the grace and loving-kindness of God may be shown. He did not reject us as having works, but as abandoned of works He has saved us by grace; so that no man henceforth may have whereof to boast. And then, lest when you hear that the whole work is accomplished not of works but by faith, you should become idle, observe how he continues,
Ver. 10. “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.
“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.
Moral. Thus here he rejoices not that we should work one work, but all; for, as we have five senses, and ought to make use of all in their proper season, so ought we also the several virtues. Now were a man to be temperate and yet unmerciful, or were he to be merciful and yet grasping, or were he to abstain indeed from other people's goods, and yet not bestow his own, it would be all in vain. For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ; no, we require it to be great, and various, and universal, and entire. Hear what Christ says to the disciples, “Go, you and make disciples of all the nations—teaching them to observe all things whatsoever I commanded you.” And again, “Whosoever shall break one of these least commandments, shall be called least in the kingdom of Heaven,” that is, in the resurrection; nay, he shall not enter into the kingdom; for He is wont to call the time also of the resurrection, the kingdom. “If he break one,” says He, “he shall be called least,” so that we have need of all. And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire. For, says He, “Depart, you cursed, into the eternal fire, which is prepared for the Devil and his angels.” Why and wherefore? “For I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink.” Beholdest thou, how without any other charge laid against them, for this one alone they perished. And for this reason alone too were the virgins also excluded from the bride-chamber, though sobriety surely they did possess. As the Apostle says “and the sanctification, without which no man shall see the Lord.” Consider then, that without sobriety, it is impossible to see the Lord; yet it does not necessarily follow that with sobriety it is possible to see Him, because often-times something else stands in the way. Again, if we do all things ever so rightly, and yet do our neighbor no service, neither in that case shall we enter into the kingdom. Whence is this evident? From the parable of the servants entrusted with the talents. For, in that instance, the man's virtue was in every point unimpaired, and there had been nothing lacking, but forasmuch as he was slothful in his business, he was rightly cast out. Nay, it is possible, even by railing only, to fall into Hell. “For whosoever” says Christ, “shall say to his brother, You fool, shall be in danger of the hell of fire.” And if a man be ever so right in all things, and yet be injurious, he shall not enter.
Source: Homilies on Ephesians (New Advent)