Ephesians 2:8

τῇ γὰρ χάριτί ἐστε σεσωσμένοι : for by grace have ye been saved. More exactly “by the grace,” i.e., by this grace, the grace already mentioned. Grace is the explanation of their own salvation, and how surpassingly rich the grace must be that could effect that! διὰ τῆς πίστεως : through faith. That is, by faith as the instrument or means. Paul never says διὰ τὴν πίστιν, as if the faith were the ground or procuring cause of the salvation. It is the χάριτι, not the explanatory πίστεως that has the first place in Paul's thoughts here. καὶ τοῦτο οὐκ ἐξ ἡμῶν : and that not of yourselves. That is, not as proceeding from yourselves or of your own performance. The sentence thus beginning with καὶ τοῦτο (cf. Romans 13:11) is not parenthetical, but an integral part of the statement. But to what does the τοῦτο refer? To the πίστεως say some (Chrys., Theod., Jer., Bez., Beng., Bisp., Moule, etc.). The neut. τοῦτο would not be irreconcilable with that. The formula καὶ τοῦτο indeed might rather favour it, as it often adds to the idea to which it is attached. It may also be granted that a peculiarly suitable idea results the opportune reminder that even their faith, in which at least they might think there was something of their own, has its origin in God's grace, not in their own effort. But on the other hand the salvation is the main idea in the preceding statement, and it seems best to understand the καὶ τοῦτο as referring to that salvation in its entire compass, and not merely to the one element in it, its instrumental cause, appended by way of explanation. Θεοῦ τὸ δῶρον; it is the gift of God. Or, perhaps, “God's gift it is”. The salvation is not an achievement but a gift, and a gift from none other than God. This declaration of the free, unmerited, conferred nature of the salvation is made the stronger not only by the contrast with the ἐξ ὑμῶν, but by the dropping of any connecting particle.