2 Timothy 1:9

(9) Who hath saved us.—St. Paul now specifies the manner in which the power of God has been displayed towards us. This is an inclusive word, and comprehends all God’s dealings with us in respect to our redemption. (See Notes on Tit_3:5.) Again, as so frequently in these Pastoral Epistles, is the First Person of the blessed Trinity referred to as the Saviour.

Us.—Paul and Timothy, and all who believe on the name of the Lord Jesus, are included under “us.”

And called us with an holy calling.—This explains the means by which God was pleased to save St. Paul and Timothy. He called them. He—God the Father, to whom the act of calling is regularly ascribed (Gal_1:6); and the calling is said to be “holy,” because it is a summons to share in the blessed communion of Christ (1Co_1:9). There is an inner as well as an outer calling; the “outer” comes through the preaching of the word, the inner by means of the voice of the Holy Ghost in the heart.

Not according to our works, but according to his own purpose and grace.—We are told in the next clause that “the grace” was given before the world began; therefore “our works” could have had nothing to do with the divine purpose which was resolved on by God. As Chrysostom observes, “No one counselling with Him, but of His own purpose, the purpose originating in His own goodness.” Calvin pithily remarks, “If God chose us before the creation of the world, He could not have considered the question of our works, which could have had no existence at a period when we ourselves were not.” “But according to” (in pursuance of) “His own purposes,” with emphasis on “own”—that purpose which was prompted by nothing outward, but which arose solely out of the divine goodwill, or goodness, or love. (See Eph_1:11.) The “grace” here is almost equivalent to the “mercy” of Tit_3:5, “according to His mercy He saved us.”

Which was given us in Christ Jesus before the world began.—This grace was “given,” not “destined,” to us. It was given to us, in the person of Jesus Christ, before time was, and when our Redeemer, in the fulness of time, appeared, then was it made manifest. “Before the world began”—quite literally, “before eternal times;” the meaning here is “from all eternity,” before times marked by the lapse of unnumbered ages.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. who hath saved us] Rather, who saved us; the ‘saving’ and ‘calling’ should both be referred to the same point of time—viz. Baptism; and 2Ti_1:9-10 are compressed by the Prayer-Book Catechism into the sentence ‘he hath called me to this state of salvation through Jesus Christ our Saviour.’ See note 1Ti_2:4.

us] Not limited to Paul and Timothy, but as in the parallel passage, Tit_3:5, embracing all the baptised, all who have ‘the faith of God’s elect.’ See generally the note there. The ‘holy calling’ here answers, in its twofold aspect of privilege and duty, to the ‘heirs of eternal life,’ and the ‘maintaining of good works,’ there.

not according to our works] More exactly, Tit_3:5, ‘not by virtue of works, works in righteousness, which we did,’ but in accordance with His own purpose and free gift given to us in Christ Jesus in eternal times gone by; see note on the parallel clause Tit_1:3, where the phrase ‘eternal times’ is explained, and the preposition ‘before.’ Theod. Mops. gives well the connecting thought which carries St Paul here from his appeal for boldness into another of his exulting Gospel anthems. ‘Take,’ he says in effect, ‘take great pains, bear long pains—for a gift so great, so age-long.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Ti_1:9

Who hath saved us, and called us with an holy calling.

The people of God effectually called in time

I. We may, in the first place, inquire wherein this heavenly and holy calling is, or what such are represented in scripture as called to.

1. They are called, in the first place, it is said, out of darkness into marvellous light.

2. And then they are said, again, to be called to the obtaining of the glory of the Lord Jesus Christ. But then they are called to the knowledge of Jesus as the way to eternal life, and to simple and humble faith in Him, and to see such glory in Him as shall lead them to find Him to be to them everything they can need, and possessed of everything they can receive and enjoy here and for ever.

II. But then how is this accomplished? We say, by the Spirit; it is the Spirits work. But then He condescends to work by means, though He can work without means or by means, as He pleases. Generally speaking, the means is the Word of God, applied by His own almighty power and influence to the soul.

III. But then how are we to trace this? The text teaches us to trace it, not to anything in the creature, or any thing that distinguishes those who partake of that heavenly calling from those who never partake of it, but to the sovereign and rich and distinguishing grace of the great Jehovah. Not according to our works, but according to tits own purpose and grace which was given us long before we were born or had any existence, given us in Christ Jesus our spiritual Head, given us in Him before the world began. You will find this great change described by emblems, which imply altogether the incapacity of man to accomplish it, and imply that he can have nothing in him to deserve it or merit it. It is called, you know, in one place, a resurrection--what none but God can possibly accomplish. (W. Wilkinson, B. A.)

Effectual calling, with its fruits

I. The nature and extent of the gospel-call.

1. We read in Scripture of an universal or general call, directed to all that live under the gospel. The invitation runs in the most comprehensive terms, that none may think themselves excluded. Salvation by faith in Christ was first proposed to the Jews, but upon their peremptory refusal it was offered without distinction to the Gentiles, who received it gladly; from which time the partition-wall has been broken down, and in every nation, they that fear God and work righteousness may be accepted of Him. But here, it must be carefully observed, the gospel-call is of a moral nature, and addressed to our reasonable powers. The blessed Jesus does not force men into His service by offering violence to their understanding and will; but convinces the former by setting the important truths of religion before it in a just and amiable light; and influences the latter by motives and arguments proper to dispose it to act agreeable to such conviction. If men complain their powers are broken, and that of themselves they cannot comply with the calls of God in His Word, He has directed them where to seek for necessary assistance, and has exalted His Son Jesus to give repentance, as well as remission of sins. So that if men finally refuse the gospel salvation, it will appear to have been owing more to a want of will than of power.

2. Besides this general call of the gospel, there is a more particular and personal call, when the Holy Spirit shines into the mind with such irresistible light as convinces the judgment, awakens the conscience, and engages the will to a compliance with every part of its duty.

II. We are to inquire into the author of effectual calling, which my text says is GOD. If ministers had the tongues of angels, they could not of themselves prevail with sinners to believe and obey the gospel. By the representation the Scripture gives of the deplorable condition of fallen man, it is further evident that his effectual calling must he from God; for it says, that his under standing is darkened, and alienated from the life of God. That his will and affections are under invincible prejudices against virtue and goodness, and strongly biassed to sin and folly; nay, that he is a slave to the devil, and carried captive by him at his pleasure. Is it not reasonable to conclude the necessity of a Divine agency, in order to accomplish the mighty change? Besides, effectual calling is compared in Scripture to those wonderful works that are peculiar to God Himself. It is called a New Creation, and a resurrection from the dead; nay, tis compared to the mighty power of God, which was wrought in Christ when He was raised from the dead (Eph_1:19).

III. We are now to consider the properties by which this call of the spirit is described.

1. It is secret, God does not call sinners wish an audible voice, but by secret and powerful impressions upon their souls.

2. It is a personal call; ministers draw the bow at a venture, but the Spirit of God directs the arrow to the breast, where it is to enter.

3. Effectual calling is under the direction of She sovereign will and pleasure of God, as to the time, and manner, and means of it. Some are called into the vineyard at the third hour; others at the sixth, and others not till the eleventh hour. The manner of Gods calling men into the kingdom of grace is no less various. The like variety may be observed in the means of effectual calling. Some have been awakened by a sermon, others by remarkable providence. Some by reading the Holy Scriptures, or heel,s of devotion; and others by religious conversation, meditation and prayers.

4. Effectual calling is without any regard to our works: so says the apostle in the text, He has called us not according to our works.

5. The effectual calling of the Holy Spirit is always successful.

IV. We are to consider the fruits and consequences of effectual calling. Before their conversion they were in a state of darkness, slavery, corruption and death; now they are delivered from all this misery, and made partakers of the privileges of the children of God. But the more immediate consequences of effectual calling may be comprehended under these three particulars.

1. The first is, regeneration, or the new nature.

2. Sanctification by the Holy Spirit is another consequence of effectual calling.

3. A certain prophet of salvation. (D. Noel.)

Effectual calling

I. I am to show what the effectual call in the general is. All effectual call is opposed to an ineffectual one. An effectual call is the call that gains its real intent; that is to say, when the party called comes when called. To apply this to our purpose, all that hear the gospel are called; but,

1. To some of them it is ineffectual, and these are the most part of gospel-hearers, For many be called, but few chosen (Mat_20:10). They are called, invited; but it is but the singing of a song to a deaf man that is not moved with it (Pro_1:24).

2. To others it is effectual, and these are but few (Mat_20:16).

II. I come now to show who they are that abe thus effectually called. The text tells us that this effectual call is according to Gods purpose and free grace in Christ.

1. It is men, and not fallen angels, that are called.

2. It is some men, and not others, that are called effectually, and these naturally in as bad and sinful a condition as others (Eph_2:12).

3. It is for the most part those who have the least advantages as to their outward condition in the world (1Co_1:26-28).

III. I proceed to show whence and whither they are called who are effectually called.

1. Called out of the world that lieth in wickedness (1Jn_5:19). And hence the Church has its name in the prophetical and apostolical writings, Ekklesia; i.e., a company called out from among others, a gathered congregation.

2. Called unto Jesus Christ, and through Him to the blessed society of another world.

IV. I proceed to show what makes the call effectual to some, when it is not so to others. Negatively.

1. It is neither the piety, parts, nor seriousness of those who are employed to carry the gospel-call to sinners (1Co_3:7).

2. Neither is it one that uses his own free will better than another does (Rom_9:6). Positively. We may say in this case, Not by might, nor by power, but by the Spirit of the Lord.

V. It may be asked, what necessity is there for their being thus called? The necessity of it is manifest to all that know their natural case.

1. They are far off (Eph_2:13), far from God, and Christ, and all good (Eph_2:12). Hence the call is, Draw nigh to God.

2. They are hard and fast asleep, and they need this call, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light (Eph_5:14).

3. If they were awakened they know not where to go to (Act_2:37).

4. If they did not know where to go to, they are not willing to go thither (Joh_5:40).

5. If they are willing to go to Christ, yet being awakened, they dare not venture, guilt so states them in the face, Thou saidst, There is no hope (Jer_2:25).

6. If they durst come, yet they cannot come, unless they be drawn (Joh_6:44).

VI. I shall more particularly explain the nature of effectual calling. It is the work of the Lords Spirit.

1. On the understanding.

(1) An illumination of the soul from Mount Sinai.

(2) An illumination of the soul from Mount Zion.

2. On the will of the sinner. This faculty of the soul needs also a saving work of the Spirit thereon, being fearfully depraved in the state of nature (Rom_8:7). Now, the Spirits work on the will is, the renewing of it (Eze_36:26). (T. Boston, D. D.)

Salvation altogether by grace

It is somewhat remarkable--at least it may seem so to persons who are not accustomed to think upon the subject--that the apostle, in order to excite Timothy to boldness, to keep him constant in the faith, reminds him of the great doctrine that the grace of God reigns in the salvation of men.

I. Very carefully let us consider the doctrine taught by the apostle in this text.

1. The apostle in stating his doctrine in the following words, Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, declares God to be the Author of salvation--Who hath saved us and called us. The whole tenor of the verse is towards a strong affirmation of Jonahs doctrine, that salvation is of the Lord. To say that we save ourselves is to utter a manifest absurdity. We are called in Scripture a temple--A holy temple in the Lord. But shall any one assert that the stones of the edifice were their own architect? No: we believe that God the Father was the architect, sketched the plan, supplied the materials, and will complete the work. Shall it also be said that those who are redeemed, redeemed themselves? that slaves of Satan break their own fetters? Then why was a Redeemer needed at all? Do you believe that the sheep of God, whom He has taken from between the jaws of the lion, could have rescued themselves? Can the dead make themselves alive?

2. We next remark that grace is in this verse rendered conspicuous when we see that God pursues a singular method--Who hath saved us and called us. The peculiarity of the manner lies in three things--first, in the completeness of it. The apostle uses the perfect tense and says, who hath saved us. Believers in Christ Jesus are saved. This completeness is one peculiarity--we must mark another. I want you to notice the order as well as the completeness: who hath saved us and called us. What I saved us before He called us? Yes, so the text says. But is a man saved before he is called by grace? Not in his own experience, not as far as the work of the Holy Spirit goes, but he is saved in Gods purpose, in Christs redemption, and in his relationship to his covenant Head; and he is saved, moreover, in this respect, that the work of his salvation is done, and he has only to receive it as a finished work. In the olden times of imprisonment for debt, it would have been quite correct for you to step into the cell of a debtor and say to him, I have freed you, if you had paid his debts and obtained an order for his discharge. Well, but he is still in prison. Yes; but you really liberated him as soon as you paid his debts.

3. When a speaker desires to strengthen his point and to make himself clear, he generally puts in a negative as to the other side. So the apostle adds a negative: Not according to our works. The worlds great preaching is, Do as well as you can, live a moral life, and God will save you. The gospel preaching is this: Thou art a lost sinner, and thou canst deserve nothing of God but His displeasure; if thou art to be saved, it must be by an act of sovereign grace.

4. My text is even more explicit yet, for the eternal purpose is mentioned. The next thing the apostle says is this: Who hath saved us, and called us with an holy calling, not according to our worlds but according to His own purpose. Mark that word--according to His own purpose. Do you not see how all the merit and the power of the creature are shut out here, when you are saved, not according to your purpose or merit, but according to His own purpose?

5. But then the text, lest we should make any mistake, adds, according to His own purpose and grace. The purpose is not founded on foreseen merit, but upon grace alone. It is grace, all grace, nothing but grace from first to last.

6. Again, in order to shut out everything like boasting, the whole is spoken of as a gift. Do notice that, purpose and grace which He gave us--not which He sold us, offered us, but which He gave us.

7. But the gift is bestowed through a medium which glorifies Christ. It is written, which was given us in Christ Jesus. We ask to have mercy from the well-head of grace, but we ask not even to make the bucket in which it is to be brought to us; Christ is to be the sacred vessel in which the grace of God is to be presented to our thirsty lips.

8. Yet further, a period is mentioned and added--before the world began. Those last words seem to me for ever to lay prostrate all idea of anything of our merits in saving ourselves, because it is here witnessed that God gave us grace before the world began. Where were you then? What hand had you in it before the world began?

II. Show the uses of this doctrine. I would that free grace were more preached, because it gives men something to believe with confidence. (C. H. Spurgeon.)

Gods plan for mans salvation

I. The origin of our salvation. Three facts claim our notice.

1. It is with God. The last clause of the preceding verse shows to whom the pronoun who refers--According to the power of God. It is God the Father to whom the apostle alludes. The Bible everywhere preserves the distinction between the origin and the means of our salvation. The last it invariably ascribes to God the Son: the first it as invariably ascribes to God the Father. In Eph_2:4-7 we have a striking instance of this. In verse 5, it is with Christ; verse 6, by Christ; verse 7, through Christ. But all these expressions are introduced by the statement in verse 4, But God, who is rich in mercy, for His great love wherewith tie loved us, etc. And so, in the text, the apostle says it is in Christ Jesus; but it originates so entirely with God the Father, that He is said to have saved us. This Scripture distinction does away with the only apparently plausible objection that has been raised against the atonement of Christ--viz., that it represents the Father as unwilling to save sinners, or as needing to be appeased. The eternal Father, and the suffering Son, are united in one ascription of praise. In all our doctrinal statements, and in all our expressions of praise, let us give honour to both.

2. It is in His own purpose and grace. The idea of a purpose resulting from grace alone is prominent here. Our salvation not only originates with God, but in His gracious purpose alone.

(1) It is not the result of necessity. Even acts of grace are sometimes necessary. The public voice demands them--the interests of the empire require them--the weakness of the government renders them expedient. Nay, the claims of justice itself may be satisfied, and grace steps forward. No voice in heaven--on earth--in hell--could have demanded salvation for guilty men. Believer, your damnation would not have tarnished His glory. Your salvation originated in His own purpose and grace.

(2) It was not from the impulse of others. A generous heart is sometimes sluggish. It needs to be excited. One word from another has often stirred to benevolent action. Our merciful God needed no stimulus. It was not the offer of Jesus to die for us which roused Him to save us--ii only met His own gracious desire. No pleading of angels or of men impelled Him. His loving heart did not wait for either. A few years ago a vessel was wrecked on the coast at Scarborough. It was in the night. The signals of distress aroused the crew of the lifeboat; the men were on the cliff, looking out and pitying; but the danger was so great that they stirred not. As soon as it was light crowds gathered on the spot. One voice was heard. It was the voice of a stranger. Pointing to the wreck, it appealed to the lifeboats crew. It reached the hearts of the men. The boat was launched and manned. Soon it returned, bearing the saved ones to the shore. About the same time another wreck occurred on the same coast. It was the dead of night. A daughter and her father were sleeping in the lighthouse. The signal of distress awoke the young woman. She saw the peril. No voice was near to stir her to the deed of mercy. She aroused her father. Solitary and unstimulated they entered the boat--the wreck was reached--the wrecked ones were borne back in safety. Both deeds were noble; but you see the difference. The impulse from another stirred the crew of the lifeboat. No impulse was needed to stir the heart of Grace Darling. All illustrations must fail us; but we are speaking of Him who needed no impulse--waited for none--but acted at once from His own gracious purpose.

(3) It was not by the counsel of others. The phrase His own purpose here is expressive. The generous heart is sometimes perplexed. It needs no stimulus, but it needs counsel. Difficulties stand in the way of following out its own promptings. Its language often is--Oh! tell me what I can do to save him. How gratefully it welcomes the happy thought which removes all its perplexities. Davids heart yearned towards Absalom, but his kingly office stood in the way of indulging a fathers wishes. How welcome were the counsels of the woman of Tekoah, when she threw herself in his way to plead for the guilty one. But God was His own counsellor in mans salvation. He had no counsellor in creation--no architect. He was His own. He has no counsellor in providence. He needs no minister to advise, or privy council to deliberate--He is His own. It was yet more true as to mans salvation. It is the mystery of His will, according to His good pleasure, which He hath pursued in Himself (Eph_1:9). He had no counsellor. No one can divide the honour with Him.

3. It is not according to our works. The apostle here intends to put good works in their right place; not to set them aside. By good works he invariably means not charities alone, however benevolent--nor prayers alone, however devout: he includes the whole works of a holy life. The daughter of Jairus was raised by Jesus. Think you not that, as the thrill of returning life passed through her veins, her first emotion would be that of love to Him who had rescued her from the grave, and that ever after she would be anxious to show it by every act which gratitude prompted? But Jesus raised her from His own gracious purpose. Her subsequent acts were the effect, not the cause.

II. The means or method of our salvation. Three facts deserve attention.

1. It is in Christ. Paul teaches this: It is according to His own purpose and grace; but he adds, which was given us in Christ Jesus. No views of Gods purposes are right, then, which separate them from Christ Jesus. God has revealed no purpose except in Him. His very mercy, full as it is, knows no channel except through Him. Most men are ready to be saved--nay, wish it. The hard lesson for some to learn is, salvation by Christ. Strange that it should be so. The method which most honours God is the most suited to us.

2. It is by Gods calling.

3. This calling is holy. The Apostle Paul has clearly explained his own meaning (2Th_2:13-14). We pause not now to reason with those who would make it a salvation to sin, and not from sin. The text points higher than this. It is not enough to say that we are saved in the way of holiness: our very calling is holy--holy in its design, and holy in its spirit. It breathes spiritual purity, as well as life into the soul--A portion of the pure atmosphere of heaven itself. There is no calling by God which is not a holy calling. He stamps His own image as His own mark upon every soul He calls and saves. There are three classes to whom we wish especially to apply these statements.

(1) To those inquiring after the way to salvation. Inquirer; we compared our text to a miniature map of the way of salvation. Take care that you follow it. John Bunyans Pilgrim found his way out of the City of Destruction easily enough when alarmed. But his own mistakes, and the misleadings of others, led him into many perils. Nor was it until Evangelist met him the second time, and set him right, that he found the wicket gate, and the only way to the Celestial City. Take this verse with you at the beginning of your journey. Study it well. It will preserve you from serious perils to your salvation.

(2) To those who object to Gods plan of salvation. Our reference now is to those who object on the ground of its supposed tendency. It is thought by some that a salvation so arranged will check a holy life. If rightly viewed, it stimulates to it. If holiness be not always the result of the doctrine, the cause of failure is not in the truth, but in the heart on which it falls. When the soft fertilising shower has fallen on your garden, old flowers give fresh signs of life, and new flowers begin to open their buds. Nay, the seed hitherto buried, but invisible appears. And yet in one part of the garden you look, and although the same pure rain has fallen upon it, and the same seed lies buried beneath it, no flowers appears. The cause is not with the rain, but the soil. It was the doctrine of salvation by grace which transformed the frivolous dissipated young soldier of Corfu into the consistent, holy, religious hero of the Crimea--Captain Hedley Vicars.

3. To those who despise or neglect this salvation. Does its simple easy method offend you? How is this? The accomplishment of great ends by the simplest means is usually regarded as the greatest achievement of wisdom. This plan is the result of Divine wisdom alone. No other wisdom could have devised it. (Samuel Luke.)

A holy calling

St. Peter (1Pe_1:15) gives the full force of this epithet: As He which hath called you is holy, so be ye holy in all manner of conversation. (Speakers Commentary.)

Gods call

The voice of Divine grace prevailing upon the will. This is the ruling meaning of call, calling, etc., in the Epistles; while in the Gospels it means no more, necessarily, than the audible invitations of the gospel (see, e.g., Mat_22:14)

. (H. C. G. Moule, M. A.)

A holy calling

1. For the causes of it are holy; God, Christ, the Spirit, and the Word are all said to be holy. And the ministers, for the most part, are holy, who be instruments in this action.

2. And in regard of the end too, and the subjects from which we are called, and to which we be called, it is a holy calling. For first, We are called from darkness to light. Secondly, From uncleanness to holiness. Thirdly, From wicked men and devils, to the communion of saints and angels. Fourthly, We are called from earth that is polluted, unto heaven the holy mountain of the Lord.

3. In the last place, this is to teach such as are called on this manner to walk worthy of their calling. Is it a holy calling? live thou holily. Shall a prince plod in the mire, defile his clothes, and pollute his person, by the base offices of poor subjects? How unseemly then is it for these holy brethren. (J. Barlow, D. D.)

Christianity a holy religion

To a young infidel who was scoffing at Christianity because of the misconduct of its professors, the late Dr. Mason said, Did you ever know an uproar to be made because an infidel went astray from the paths of morality? The infidel admitted that he had not. Then dont you see, said Dr. Mason, that, by expecting the professors of Christianity to be holy, you admit it to be a holy religion, and thus pay it the highest compliment in your power? The young man was silent.

Grace does not lightly esteem

There is sometimes the thought that grace implies Gods passing by sin. But no--quite the contrary; grace supposes sin to be so horribly bad a thing, that God cannot tolerate it. Were it in the power of man, after being unrighteous and evil, to patch up his ways, and mend himself so as to stand before God, there would then be no need of grace. The very fact of the Lords being gracious shows sin to be so evil a thing, that man, being a sinner, his state is utterly ruined and hopeless, and nothing but free grace will do for him--can meet his need. (Anon.)

Salvation by grace

The late Rev. C. J. Latrobe visited a certain nobleman in Ireland who devoted considerable sums to charitable purposes; and, among other benevolent acts, had erected an elegant church at his own expense. The nobleman, with great pleasure, showed Mr. Latrobe his estate, pointed him to the church, and said, Now, sir, do you not think that will merit heaven? Mr. Latrobe paused for a moment, and said, Pray, my lord, what may your estate be worth a year? I imagine, said the nobleman, about thirteen or fourteen thousand pounds. And do you think, my lord, answered the minister, that God would sell heaven, even for thirteen or fourteen thousand pounds?

Grace and free will

Mrs. Romaine was once in company with a clergyman at Tiverton, who spoke with no little zeal against what he called irresistible grace, alleging that such grace would be quite incompatible with free will. Not at all so, answered Mrs. Romaine; grace operates effectually, yet not coercively. The wills of Gods people are drawn to Him and Divine things,. just as your will would be drawn to a bishopric, if you had the offer of it. (W. Baxendale.)

The sovereign grace of God

Henry IV., King of France, was in every point of view a great man. It is said that on an anniversary of his birthday he made the following reflection: I was born on this day, and no doubt, taking the world through, thousands were born on the same day with me, yet out of all those thousands I am probably the only one whom God hath made a king, How peculiarly am I favoured by the bounty of His providence! But a Christian, reflecting on his second birth, may, with greater reason, adore the free and sovereign grace of God.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Saved for hath saved, A.V; a for an, A.V; times eternal for the world began, A.V Who saved us, and called us. The saving was in the gift of his only begotten Son to be our Saviour; the calling is the work of the Holy Spirit drawing individual souls to Christ to be saved by him. (For the power of God displayed in man"s salvation, comp. (Eph_1:19, Eph_1:20) With a holy calling. (comp. Rom_1:7; 1Co_1:2) Not according to our works (see Tit_3:5; Eph_2:4-10) His own purpose and grace. If our calling were of works, it would not be by grace, (Rom_4:4, 5 11:6) but it is "according to the riches of his grace according to his good pleasure which he purposed in himself". (Eph_1:9, Eph_1:11) Before times eternal (pronwn aijwniwn). The phrase seems to have the same general meaning as prosmou, "before the foundation of the world", (Eph_1:4) where the general context is the same. The phrase itself occurs innoiv Rom_16:25 (cro aijwnioiv) and Tit_1:2, in which last place time is indicated posterior to the creation of men. In 1Co_2:7 we have simply pronwn, "before the worlds," where aijw is equivalent to aijwnioi cronoi, and inqesin Eph_3:11, pro twn aijwnwn, "the eternal purpose." In Luk_1:70 the phrase, ajp aijwnov, is rendered "since the world began," and eijv touv aijwnav, (Mat_6:13) "forever." So frequently eijv ton aijwna, "forever" (Mat_21:19; Joh_6:51, etc.) and eijv tounwn (Gal_1:5; Eph_3:21; 1Ti_1:17, etc.) "forever and ever." The usage of the LXX is very similar, where ajp aijwnov eijv ton aijwna pro twn ajiwnwn wijwnwn, etc., are frequent, as well as the adjective aijwniov. Putting all these passages together, and adverting to the classical meaning of aijwn, and its Latin equivalent, aevum, a "lifetime," we seem to arrive at the primary meaning of aijwn as being a "generation," and then any long period of time analogous to a man"s lifetime. Hence cronoi aijwnioi would be times made up of successive generations, and pronwn aijwniwn would mean at the very beginning of the times which consisted of human generations. Aijwnwn would be one great generation, consisting of all the successive generations of mankind. The whole duration of mankind in this present world would be in this sense one vast aijwn, to be followed by we know not what succeeding ones. Thustw Eph_1:21, ejn tw aijwni tou) is contrasted with ejn tw mellonti, the idea being that the world has its lifetime analogous to the lifetime of a man. The same period may also be considered as made up of several shorter aijwnev, the prediluvial, the patriarchal, the Mosaic, the Christian, and such like (see note to. (1Ti_1:17)

Vers. 9-11.

The power of God in the salvation manifested by Jesus Christ to the world.

He now proceeds to expound in a glorious sentence the origin, conditions, manifestations of the salvation provided in the gospel.

I THE MANNER IN WHICH THE POWER OF GOD HAS BEEN DISPLAYED TOWARD US. "Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.

1. The power of God has been displayed toward us in salvation. God is the Author of salvation in its most comprehensive sense, as including both its impetration and its application. The salvation may be said to precede the calling, as

(1) it has its origin in the "purpose of God,

(2) as Christ has procured it by his death.

2. It has been displayed in our calling.

(1) The call is the act of the Father. (Gal_1:6)

(2) It is a "holy calling,

(a) as its Author is holy;

(b) it is a call to holiness;

(c) the called are enabled to live holy lives.

3. The principle or condition of our salvation. "Not according to our works.

(1) Negatively. Works are not

(a) the moving cause of it, which is the love and favour of God; (Joh_3:16)

(b) nor are they the procuring cause, which is the obedience and death of Christ; (Rom_3:21-26)

(c) nor do they help in the application of salvation; for works done before our calling are not good, being without fairly; and works done after it are the fruits of our calling, and therefore not the cause of it.

(2) Positively. "But according to his own purpose and grace, which was given us in Christ before the world began." Salvation has thus a double aspect.

(a) It is "according to the purpose of God." It is a gift from eternity; for it was "before the world began," and therefore it was not dependent upon man"s works.

(b) It is according to "his grace, which was given us in Christ Jesus before the world began." Though those to whom it was given were not in existence, they existed in Christ as the covenant Head and Representative of his people. They were chosen in him. (Eph_1:4)

II THE MANIFESTATION OF THIS PURPOSE AND GRACE IN THE INCARNATION AND WORK OF CHRIST. "But manifested now by the appearing of our Saviour Jesus Christ.

1. The nature of this manifestation. It included

(1) the Incarnation; for the Son of God appeared in the fulness of time to make known the "mystery hid from ages," even himself Hope of glory to both Jew and Gentile;

(2) the work of Christ, in the obedience of his life and the suffering of his death in a word, the whole work of redemption.

2. The effects of this manifestation. "Who abolished death, and brought to light life and incorruptibility by means of the gospel.

(1) Its action upon death. It has abolished or made it of none effect. Death is regarded both in its physical and its ethical aspects.

(a) In its physical aspects, Christ has

(a) deprived it of its sting, and made it a blessing to believers (Heb_2:14; 1Co_15:55) and

(b) secured its ultimate abolition. (Rev_21:4)

(b) In its ethical aspects, as working through a law of sin and death, Christ has caused us "to pass from death unto life" in regeneration, (1Jn_3:14) and secured us from "the second death". (Rev_2:11)

(2) Its revelation of life and incorruptibility.

(a) Life here is the true life, over which death has no power the new and blessed life of the Spirit. This was, in a sense, known to the Old Testament saints; but Christ exhibited it, in its resurrection aspect, after he rose from the dead. It was in virtue of his resurrection, indeed, that the saints of the old economy had life at all. But they did not see it as we see it.

(b) Incorruptibility. Not in reference to the risen body, but to the life of the soul, in its imperishable qualities, in its perfect exemption from death (1Pe_1:4; Rev_21:4)

(c) The means of this revelation is the gospel, which makes this life perfectly known to men, as to its nature, as to the way into it, as to the persons for whom it is prepared or designed.

III THE CONNECTION OF THE APOSTLE WITH THIS REVELATION OF LIFE. "For which I was appointed a herald and an apostle, and a teacher of the Gentiles." He rehearses his titles of dignity at the very time that he points to them as entailing suffering upon him. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

1:9-10 This passage underscores the importance of obedience (1:8) and strengthens Timothy for it (cp. 1 Tim 1:15; 2:5-6). • God saved us . . . Christ Jesus, our Savior: God and Christ are described interchangeably in the role of Savior (see 1 Tim 1:1; 2:3-4). • called us to live a holy life: Salvation and godliness are linked (see 1 Tim 3:14-16; 5:8; Titus 2:11-14; 3:4-7; Eph 2:10). • not because we deserved it: We deserve condemnation (see Rom 3:23-24; 5:6-11; Eph 2:8-9; Titus 3:5). • that was his plan from before the beginning of time: See Titus 1:2; John 17:24; Eph 1:4, 11; 1 Pet 1:20; Rev 13:8. Salvation is completely removed from human merit and located exclusively in the gracious working of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 1:9. Σώσαντος, who has saved) by conversion; Act 2:47. There is here an excellent description of the love of the Father, of the grace of the Saviour, and of the whole economy of salvation, for the propagation of which it is worth while to suffer and die. This salvation is not merely a thing to be acquired (acquisitiva), but a thing to be applied (applicativa), for this very reason, that it is so closely connected with the calling. All the things which are placed, 2Ti 1:9, under κατὰ, in actual fact [in the very act] precede salvation and calling. Salvation and calling, in point of fact, follow. If a man comes into the state of being called, this is already the beginning of his whole salvation; and in this sense calling is a part of salvation: salvation is the whole, but both are very closely connected. The anxiety itself of the Shepherd is prior to the actual time of the little sheep hearing the voice of the Shepherd.—κλήσει ἁγίᾳ, with a holy calling) which is entirely from God, and claims us entirely for God. The holiness and Divine origin of this calling is afterwards more fully described, especially as the epithet ἰδίαν, His own, excludes our own works.—ἰδίαν, His own) Rom 9:11; Eph 2:8; 1Ti 6:15, note.—τὴν δοθεῖσαν, given to us) Before we existed, it was given to us, the Mediator even already at that time receiving it.—ἐν Χριστῷ Ἰησοῦ—διὰ—Ἰησοῦ Χριστοῦ, in Christ Jesus—by—of Christ Jesus) The name Christ is very skilfully put first when the old economy is mentioned; the name Jesus, when the new economy is mentioned.—πρὸ χρόνων αἰωνίων, before eternal ages) Tit 1:2; Rom 16:25, note.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_1:9. In the series of participial and relative clauses which here follow each other in the Pauline manner, the apostle details the saving works of Gods grace, not so much to bring into prominence the δύναμις Θεοῦ (Wiesinger), as to strengthen the exhortation in 2Ti_1:8.

τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ] This thought is closely related to the one preceding, since the mention of the divine act of love serves to give strength in working and suffering for the gospel.

The καλεῖν is placed after the σώζειν, because the salvation of God, the σωτηρία, is imparted to man by God through the call. The thought is to be taken generally of all Christians, and not merely to be referred to Paul and Timothy, as several expositors think, at the same time explaining κλῆσις of the special call to the office of Christian teacher (Heydenreich).

Κλῆσις in the N. T. constantly denotes the call to partake in the kingdom of God, the call being made outwardly by the preaching of the gospel, inwardly by the influence of the spirit working through the word. Κλῆσις and καλεῖν are similarly joined in Eph_4:1.

The added ἁγία defines the κλῆσις more precisely in its nature, not in its working (de Wette, hallowing).

In order to denote the σώζειν[12] and ΚΑΛΕῖΝ as purely acts of Gods grace, and thus set the love of God in clearer light, Paul adds the words: Οὐ ΚΑΤᾺ ΤᾺ ἜΡΓΑ ἩΜῶΝ, ἈΛΛᾺ Κ.Τ.Λ. The first clause is negative, declaring that our works were not the standard (ΚΑΤΆ) of that divine activity (comp. Tit_3:5). The second clause is positive, setting forth the principle by which alone God has guided himself. De Wette is inaccurate in explaining ΚΑΤΆ. as giving the motive; that is not given by ΚΑΤΆ, but by ἘΞ; comp. Rom_9:11. The only rule for God in the work of redemption is Gods ἸΔΊΑ ΠΡΌΘΕΣΙς; comp. on this Rom_8:28 f.; Eph_1:11; Tit_3:5 : ΚΑΤᾺ ΤῸΝ ΑὙΤΟῦ ἜΛΕΟΝ. ἼΔΙΟς is here emphatic, in order to show that this his purpose has its ground in himself alone.[13]

καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων] By this addition still greater emphasis is laid on the thought contained in the previous words, since the ἰδία πρόθεσις is called a χάρις which has been already given us in Christ πρὸ χρόνων αἰωνίων. It is natural to take πρὸ χρόν. αἰων. as identical with πρὸ τῶν αἰώνων, 1Co_2:7 (Eph_1:4 : πρὸ καταβολῆς κόσμου), i.e. to regard it as a term for eternity, since the χρόνοι αἰώνιοι are the times beginning with the creation (so hitherto in this commentary). Heydenreich and others with this view explain δίδοναι as equivalent to destinare, appoint; but as the word does not possess this meaning, it is better to adhere to the idea of giving, but in an ideal signification, in so far as that which God resolves in eternity is already as good as realized in time (de Wette). Ἐν Χριστῷ Ἰησοῦ, which is attached immediately to δοθεῖσαν, denotes Christ Jesus as the mediator through whom grace is imparted to us, but in such a way that Christs mediatorship is regarded as one provided by God before time was.[14] But the expression πρὸ χρόν. αἰων. may be otherwise taken. In Tit_1:2, it clearly has a weaker signification, viz. from time immemorial (similarly Luk_1:70 : ἈΠʼ ΑἸῶΝΟς). If the expression be taken in that way here, ΔΟΘΕῖΣΑΝ may be explained in the sense that to us the ΧΆΡΙς is already given in the promise (Tit_1:2 also refers to Gods promise); so Hofmann. In that case, however, ἘΝ ΧΡΙΣΤῷ ἸΗΣΟῦ is not to be taken in the sense of mediation, which does not agree with the addition of ἸΗΣΟῦ to ΧΡΙΣΤῷ, but as Hofmann explains it: ΤῊΝ ΔΟΘ. ἩΜ. ἘΝ ΧΡΙΣΤῷ ἸΗΣΟῦ denotes that the grace given us was given that Christ Jesus might be given us; He, however, has been given us from the beginning of time, when God promised the Saviour who was to appear in the person of Jesus. This view (especially on account of Tit_1:2) might be preferred to the one previously mentioned. As contrasted with ΚΑΤᾺ ΤᾺ ἜΡΓΑ ἩΜῶΝ, stress is to be laid on ΠΡῸ ΧΡΌΝΩΝ ΑἸΩΝΊΩΝ. If the imparting of the grace is eternal (resting on the eternal counsel of God), it is all the less dependent on the works of man.

[12] De Wettes assertion, that with Paul God is never the Saviour, is contradicted by 1Co_1:21.

[13] Πρόθεσις, as Wiesinger rightly remarks, is not equivalent to foreordination, but to purpose; see Rom_1:13; Eph_1:9; Eph_1:11

[14] Hofmann, in his Schriftbew. I. p. 232, puts forward the explanation: It is the eternal conduct of God the Father to the Son, in which and with which there is given to us who are in Christ the grace of God eternally; but he has since withdrawn it.Wiesinger remarks that the πρόθεσις is not to be understood of a purpose in reference to individuals, but of the purpose in reference to the world, and that every position of the individual is grounded on this eternal grace presented to the world in Christ; but this limitation is in no way indicated by the context.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 1:9 . τοῦ σώσαντος , κ . τ . λ .: The connexion, as has been just remarked, is that our recognition at our baptism of God’s saving and calling grace He saved us and called us at a definite point of time (aor.) ought to strengthen our faith in the continuance in the future of His gifts of power to us. On the insistence in this group of epistles on God’s saving grace, see notes on 1Ti 1:1 ; 1Ti 2:4 .

καλέσαντος κλήσει ἁγίᾳ : To a holy calling, i.e. , to a life of holiness, is less ambiguous than with a holy calling , which might mean “a calling uttered by a Holy One,” or “in holy language”. κλῆσις does not here mean the invitation (as in Rom 11:29 ), but, when qualified as here by an adj., it means the condition into which, or the purpose for which, we have been called (so ἡ ἄνω κλ ., Phi 3:14 , ἐπουράνιος κλ ., Heb 3:1 ; and cf. 1Co 7:20 ). We have been “called to be saints,” Rom 1:7 , “called into the fellowship of God’s Son,” 1Co 1:9 .

οὐ κατὰ τὰ ἔργα : The sentiment is more clearly expressed in Tit 3:5 , οὐκ ἐξ ἔργων … ἃ ἐποιήσαμεν ἡμεῖς . There is an echo in both places of the controversy, now over, concerning works and grace. Perhaps κατά is used in this clause to mark more vividly the antithesis to the next, κατὰ ἰδ . πρόθ ., in which its use is more normal. See Eph 2:8 , οὐκ ἐξ ὑμῶν , θεοῦ τὸ δῶρον .

ἀλλὰ κατὰ ἰδίαν πρόθεσιν , κ . τ . λ .: The grace in which the divine purpose for man expresses itself was given to mankind before times eternal; mankind, sons of God, being summed up, concentrated, in the Son of God, whom we know now as Christ Jesus. In Him was present, germ-wise, redeemed humanity, to be realised in races and individuals in succeeding ages.

We have here the same teaching about the Church and Christ as is more fully given in Ephesians and Colossians (see especially Eph 1:4 ). In Rom 16:25 the antithesis between a reality veiled in the past and now unveiled, or manifested, is expressed in language very similar to that of the passage before us: κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου φανερωθέντος δὲ νῦν .

πρὸ χρόνων αἰωνίων : expresses the notion of that which is anterior to the most remote period in the past conceivable by any imagination that man knows of.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

9. ἡμᾶς. Primarily in reference to Paul and Timothy, but true generally.

σώσαντος. For the act of σωτηρία as applied to God, see on 1Ti 1:1.

καὶ καλέσαντος κλήσει ἁγία. This calling or vocation is always ascribed by Paul to God the Father; cp. Rom 11:29; 1Co 1:9; Gal 1:6 and especially Rom 8:28, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν.

οὐ κατὰ τὰ ἔργα ἡμῶν. Cp. Tit 3:5; a distinctively Pauline idea, and important here as balancing the emphasis laid on good works in the Pastorals. see on 1Ti 2:10.

ἰδίαν, emphatic, as marking the freedom of the Divine purpose.

ἐν Χρ. Ἰη., in, [not ‘through’], His person.

πρὸ χρόνων αἰωνίων. See Rom 16:25 and Tit 1:2. The grace of Christ, Incarnate, Crucified, Risen, is part of the eternal purpose of God for man, and since time does not limit the Deity, that which is unfalteringly purposed is described as actually given.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Who hath saved us. Salvation is ascribed to God. See on our Savior, l Tim 1:1.

Called [καλεσαντος] . Comp. 1Ti 6:12, and see Rom 8:30; Rom 9:11; 1Co 1:9; Gal 1:6; 1Th 2:12. It is Paul 's technical term for God 's summoning men to salvation. In Paul the order is reversed : called, saved.

With a holy calling [λκησει αγια] . Klhsiv, calling, often in Paul; but the phrase holy calling only here. In Paul, klhsiv sometimes as here, with the verb kalein to call, as 1Co 7:20; Eph 4:1, 4. Purpose [προθεσιν] . See on Act 11:23; Rom 9:11.

Grace which was given [χαριν την δοθεισαν] . Comp. Rom 12:3, 6; Rom 14:15; 1Co 3:10; Eph 3:8; Eph 4:7. The phrase only here in Pastorals

Before the world began [προ χρονων αιωνιων] . See additional note on 2Th 1:9. In Pastorals the phrase only here and Tit 1:2. Not in Paul. Lit. before eternal times. If it is insisted that aijwniov means everlasting, this statement is absurd. It is impossible that anything should take place before everlasting times. That would be to say that there was a beginning of times which are from everlasting. Paul puts the beginnings of salvation in God 's purpose before the time of the world (1Co 2:7; 1Pe 1:20); and Christ 's participation in the saving counsels of God prior to time, goes with the Pauline doctrine of Christ 's preexistence. The meaning, therefore, of this phrase is rightly given in A. V. : before the world began, that is, before time was reckoned by aeons or cycles. Then, in that timeless present, grace was given to us in God 's decree, not actually, since we did not exist. The gift planned and ordered in the eternal counsels is here treated as an actual bestowment.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

He showeth with how great benefits God hath bound us to maintain boldly and constantly his glory which is joined with our salvation, and reckoneth up the causes of our salvation, to wit, that free and eternal purpose of God to save us in Christ which was to come, whereby it should come to pass, that we should at length be freely called of God by the preaching of the Gospel, to Christ the destroyer of death and author of immortality.

He sayeth that that grace was given us from everlasting, unto which we were predestinate from everlasting. So that the doctrine of foreseen faith and foreseen works, is clean contrary to the doctrine which preached and teacheth the grace of God.

Before that course of years, which hath run on ever since the beginning of the world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Who . . . called us--namely, God the Father (Gal 1:6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (Rom 8:28-30).

holy calling--the actual call to a life of holiness. Heb 3:1, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Eph 1:18; Eph 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God.

not according to--not having regard to our works in His election and calling of grace (Rom 9:11; Eph 2:8-9).

his own purpose--The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [THEODORET and CALVIN].

grace . . . given us--in His everlasting purpose, regarded as the same as when actually accomplished in due time.

in Christ--believers being regarded by God as IN HIM, with whom the Father makes the covenant of salvation (Eph 1:4; Eph 3:11).

before the world began--Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (Co1 2:7; Eph 3:11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Who hath saved us] From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel.

And called us with a holy calling] Invited us to holiness and comfort here; and to eternal glory hereafter.

Not according to our works] We have not deserved any part of the good we have received; and can never merit one moment of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages.

Before the world began] προ χρονων αιωνιων. Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensation was intended only as the introducer of the Gospel. The law was our schoolmaster unto Christ, Ga 3:24. See the parallel places, and the notes there.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9 Who hath saved us From the greatness of the benefit he shews how much we owe to God; for the salvation which he has bestowed on us easily swallows up all the evils that must be endured in this world. The word saved, though it admit of a general signification, is here limited, by the context, to denote eternal salvation. So then he means that they who, having obtained through Christ not a fading or transitory, but an eternal salvation, shall spare their fleeting life or honor rather than acknowledge their Redeemer; are excessively ungrateful.

And hath called us with a holy calling He places the sealing of salvation in the calling; for, as the salvation of men was completed in the death of Christ, so God, by the gospel, makes us partakers of it. In order to place in a stronger light the value of this “calling,” he pronounces it to be holy. This ought to be carefully observed, because, as salvation must not be sought anywhere but in Christ; so, on the other hand, he would have died and risen again without any practical advantage, unless so far as he calls us to a participation of this grace. Thus, after having procured salvation for us, this second blessing remains to be bestowed, that, ingrafting us into his body, he may communicate his benefits to be enjoyed by us.

Not according to our works, but according to his purpose and grace He describes the source both of our calling and of the whole of our salvation. We had not works by which we could anticipate God; but the whole depends on his gracious purpose and election; for in the two words purpose and grace there is the figure of speech called Hypallage, and the latter must have the force of an objection, as if he had said, — “according to his gracious purpose.” Although Paul commonly employs the word “purpose” to denote the secret decree of God, the cause of which is in his own power, yet, for the sake of fuller explanation, he chose to add “grace,” that he might more clearly exclude all reference to works. And the very contrast proclaims loudly enough that there is no room for works where the grace of God reigns, especially when we are reminded of the election of God, by which he was beforehand with us, when we had not yet been born. On this subject I have spoken more fully in my exposition of the first chapter of the Epistle to the Ephesians; and at present I do nothing more than glance briefly at that which I have there treated more at large.

Which was given to us From the order of time he argues, that, by free grace, salvation was given to us which we did not at all deserve; for, if God chose us before the creation of the world, he could not have regard to works, of which we had none, seeing that we did not then exist. As to the cavil of the sophists, that God was moved by the works which he foresaw, it does not need a long refutation. What kind of works would those have been if God had passed us by, seeing that the election itself is the source and beginning of all good works?

This giving of grace, which he mentions, is nothing else than predestination, by which we were adopted to be the sons of God. On this subject I wished to remind my readers, because God is frequently said actually to “give” his grace to us when we receive the effect of it. But here Paul sets before us what God purposed with himself from the beginning. He, therefore, gave that which, not induced by any merit, he appointed to those who were not yet born, and kept laid up in his treasures, until he made known by the fact itself that he purposeth nothing in vain.

Before eternal ages He employs this phrase in the same sense in which he elsewhere speaks of the uninterrupted succession of years from the foundation of the world. (Titus 1:2.) For that ingenious reasoning which Augustine conducts in many passages is totally different from Paul’s design. The meaning therefore is, — “Before times began to take their course from all past ages.” Besides, it is worthy of notice, that he places the foundation of salvation in Christ; for, apart from him, there is neither adoption nor salvation; as was indeed said in expounding the first chapter of the Epistle to the Ephesians.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Who hath saved us, and called us,.... And therefore should not be ashamed of his Gospel, but should readily partake of the afflictions of it, depending on his power to support under them. There is a salvation previous to calling: there is a temporal salvation; a special providence attends the elect of God, as soon as born; God's visitation in a very special manner preserves their spirits; they are kept from many imminent dangers, and some of them from the grosser immoralities of life; and there is a chain of providences, as the fixing of their habitations, bringing to such a place, and under such a ministry, with various other things, ways and methods, which lead on to the effectual calling: and there is a preservation of them in Christ Jesus, antecedent to calling, Jde 1:1. God had a mind to save some; he pitched on his own Son to be the Saviour of them; he put those persons into his hands, where they are safely preserved; so as not to be damned, and everlastingly perish, notwithstanding their fall in Adam, their original corruption, and actual transgressions, until called by grace: yea, that spiritual and eternal salvation, which is by Jesus Christ, is before calling; this was resolved upon from eternity; a council of peace was formed; a covenant of grace was made; a promise of life given; persons were fixed upon to be saved; a Saviour was appointed, and blessings of grace were put into his hands; and all according to an eternal purpose. Salvation was not only resolved upon, but the scheme of it was contrived from eternity, in a way agreeable to all the divine perfections, in which Satan is most mortified, the creature abased, and the elect effectually saved; nay, salvation is obtained before calling, Christ being called to this work, and having undertook it, was in the fulness of time sent to effect it, and is become the author of it: the thing is done, and all that remain are the application of it, which is in the effectual calling, and the full possession of it, which will be in heaven. The calling here spoken of is not to an office, nor a mere call by the external ministry of the word, but a call by special grace, to special privileges, to grace and glory; and is an high and heavenly one, and is here called holy, for it follows,

with an holy calling. The Vulgate Latin and Ethiopic versions read, "with his holy calling": the author of it is holy; it is a call to holiness, and the means of it are holy; and in it persons have principles of grace and holiness implanted in them; and are influenced to live holy lives and conversations:

not according to our works; neither salvation nor calling are according to the works of men: not salvation; works are not the moving cause of it, but the free love and favour of God; nor the procuring cause of it, but the Lord Jesus Christ; nor the adjuvant or helping cause of it, for his own arm brought salvation alone: nor calling; which must be either according to works before, or after; not according to works before calling, for such are not properly good works, being destitute of faith in Christ, and proceeding neither from a right principle, nor to a right end; not according to works after calling, as they are after it they are the fruits of calling grace, and cannot be the cause, or rule, and measure at it:

but according to his own purpose and grace; salvation is according to both: it is according to the purpose of God; God resolved upon the salvation of some; in pursuance of this resolution, he set up Christ as the Mediator; and it being necessary that he should be man, this was agreed to, and a body was prepared him; the time of his coming was fixed, called the fulness of time; and his sufferings and death, with all the circumstances of them, were determined by God. And it is according to grace; the resolution for it, and the contrivance of it, are owing to the grace of God; and which also appears in the making of a covenant; in setting up Christ as the Mediator of it; in the mission of him into this world; and in all the parts and branches of salvation: in the choice of persons to it; in the redemption of them by Christ; in their justification by his righteousness; in the pardon of their sins through his blood; in their adoption, regeneration, sanctification, and eternal glory; and the end of it is the glory of the grace of God. Vocation is also according to both the purpose and grace of God: it is according to his purpose; the persons called are fixed upon by him; whom he predestinates he calls; none are called, but whom God purposed to call; and for their calling no other reason can be assigned but the sovereign will of God, nor can any other reason be given why others are not called; the time of their calling is fixed in the decrees of God; and the place where, and means whereby, and occasion whereof, all are predetermined by him: and this is also according to grace; the author of it is the God of all grace; and in it is made the first discovery of grace to sinners; nothing out of God could move him to do it, and so it is sovereign grace; it is of some men, and not all, and so is distinguishing grace; it is of sinners, and so is free grace; and it is both to grace and glory, and so is rich grace: and it is according to grace

which was given us in Christ Jesus before the world began; it is a gift, and a free gift, not at all depending upon any conditions in the creature, and entirely proceeding from the sovereign will of God; and it was a gift from eternity; there was not only a purpose of grace in God's heart, and a promise of it so early, but there was a real donation of it in eternity: and though those to whom it was given did not then personally exist, yet Christ did, and he existed as a covenant head and representative of his people; and they were in him, as members of him, as represented by him, being united to him; and this grace was given to him for them, and to them in him; in whom they were chosen, and in whom they were blessed with all spiritual blessings. The Ethiopic version reads, "in Christ Jesus, who before the world was"; but without any foundation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Ver. 9. With a holy calling] All that follows (to those words in the end of 2Ti 1:10; "through the gospel") comes in by a parenthesis, and is so to be read.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Who hath saved us; - See the notes at Mat 1:21. He has brought us into a state in which salvation is so certain, that Paul could speak of it as if it were already done.

And called us - see the notes at Rom 8:28, Rom 8:30.

With an holy calling - A calling which is in its own nature holy, and which leads to holiness; compare the Eph 4:1 note; Phi 3:14 note; Heb 3:1 note.

Not according to our works - Tit 3:5; notes, Eph 2:8-9. The idea is, that our own works have nothing to do in inducing God to call us. As, when we become Christians, he does not choose us because of our works, so the eternal purpose in regard to our salvation could not have been formed because he foresaw that we would perform such works as would be a reason why he should choose us. The whole arrangement was irrespective of our deserts.

But according to his own purpose and grace - see the Rom 9:11-13 notes, 16; Eph 1:4-5 notes.

Which was given us in Christ Jesus, before the world began - That is, which he intended to give us, for it was not then actually given. The thing was so certain in the divine purposes, that it might be said to be already done; compare the notes at Rom 4:17.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Who hath saved us; that is, brought us into a state of salvation, and given us a right to it.

And called us with an holy calling; and, in order to our obtaining it, hath effectually called, renewed, and sanctified us.

Not according to our works; not for any merits of ours.

But according to his own purpose and grace; but from his own free love purposing and decreeing eternal salvation to us, with the means adequate to it.

Which was given us in Christ Jesus; to be obtained through the merits and mediation of Jesus Christ.

Before the world began; which purpose of his was before the foundation of the world was laid, and therefore could not be according to our works, but must be of his own grace, Eph 1:4; Tit 3:5.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. The be not ashamed of the preceding verse is now enforced by the grandeur and eternity of God’s purpose and grace… in Christ Jesus, a purpose and grace in the bosom of God before the world began; but is now made manifest.

Hath saved us—With a temporal, preparatory to an eternal, salvation.

Called us… calling—A calling become a permanent state, in consequence of that call to live a holy life, upon our first having become believers. Hence it was a holy calling, embraced in words like these: “As he which hath called you is holy, so be ye holy,”

Not… works—See notes on Rom_3:24; Rom_3:27.

His own purpose—His eternal secret purpose, now made manifest, (next verse,) of saving men on condition of faith. See note on Eph_1:19.

Given us—As believers, and conditionally in view of our future faith. See notes on Rom_9:10-13. But the successive verbs here, saved, called, given, abolished, speak of the entire great scheme, which is really in an incomplete process, as fully accomplished. St. Paul speaks as from the end. Note, Rom_5:12 and Rom_8:30.

Before the world began—Literally, before aeonic times; before the cycles of events began to roll; from all eternity. Notes on Rom_16:26; 1Co_2:7; Eph_1:4.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who hath saved us - By faith. The love of the Father, the grace of our saviour, and the whole economy of salvation, are here admirably described. Having called us with an holy calling - Which is all from God, and claims us all for God. According to his own purpose and grace - That is, his own gracious purpose. Which was given us - Fixed for our advantage, before the world began.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 9. The apostle now proceeds to give a brief but graphic description of this manifested power of God in the matter of salvation: Who saved us, and called us with an holy calling, not according to our works, but according to His own purpose, and the grace which was given us [grace that which was given = the grace which was given] in Christ Jesus before eternal times. The passage as a whole, including what follows in 2Ti 1:10, has a close resemblance to Tit 3:4-6, only with the introduction here of certain phases of the work of God, which bear directly on the mighty power and energy displayed in its execution. The purpose of the apostle in so distinctly referring to God’s more peculiar work naturally led to this; since it was designed to brace and fortify the mind of Timothy to that life of vigorous action and hardy endurance which was in accordance with the gospel scheme, and would be a fitting reflection of it. In saying that God saved us and called us, it is plainly God the Father that he more specifically refers to, as with Him, in Scripture, salvation as a whole, and in particular the calling of believers, is commonly associated. The calling, in this aspect of it, is all one with being brought into a state of salvation. And the work itself, with this individual application of it, is ascribed, as to its origin, simply and exclusively to the sovereign goodness and electing love of God, projecting themselves into the future before it could properly be said there was either a past or a future: the fountainhead of all was His own (ἰδίαν) purpose and grace, and that not waiting to be evoked by the events and circumstances of human life, but given in Christ Jesus before eternal times. How carefully is the doctrine of God’s saving grace here guarded from dependence on anything external or creaturely! It is traced up to the infinite depths of the Father’s loving-kindness, not merely as regards the general idea and principal lineaments of the plan, but also in respect to the glorious gift it secures for the individual believer. The grace was given us by Him—given before eternal times; for, as even De Wette puts it, “what God determines in eternity, is as good as done in time.” And given in Christ, who, as sponsor for His own in the everlasting covenant, could then also receive for them what the Father in His good pleasure gave: so that, as regards those who shall ultimately share in the blessings of the covenant, all from the first is well ordered and sure. Much the same thought as to the primal and thoroughly independent character of God’s purpose of grace is presented in Tit 1:2, only connected with a promise instead of a purpose.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

saved (See Scofield "Rom 1:16").

grace Grace (in salvation). vs. Tit 2:11; Rom 3:24. (See Scofield "Joh 1:17").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

As if the apostle had said, "To fortify thee against the fear of those persecutions, and to arm thee against the shame of those reproaches, which may probably attend thee in the work of the gospel, consider, that the God whom thou servest in this employment, is he that hath saved us, and called us with an holy calling: Called us first, to Christianity, and then to this holy function of the ministry; but to neither of them according to the merit of our works; as if we had done any thing to deserve either of these favours at his hands; but according to his own purpose and grace, given us in Christ before the world began: that is, which from all eternity he decreed and determined to accomplish by Jesus Christ: which gracious purpose of his is now clearly discovered by our Saviour Jesus Christ’s coming into the world; who hath abolished death, and brought life and immortality to light; that is, made a fuller and clearer discovery of it by the gospel; to preach which gospel I am a commissioned apostle, and for this I suffer; and God help you, when thereunto called, to suffer with me."

Learn hence, 1. That God himself is the author of man’s salvation; He hath saved us: That effectual vocation doth accompany salvation; That the Christian’s calling is an holy calling; that it is also an act of free and gracious favour in God to call; who hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and grace.

Learn farther, That God’s purpose or eternal decree to save before all time was manifested by Christ’s appearing in time; But now is made manifest by the appearing of our Saviour Jesus Christ.

Observe also, The happy effects of Christ’s appearing:

1. To abolish death; not to root it at present out of the world, but to take away its dominion, its dread and terror, the whole power and disposal of it, I am alive, and have the keys of life and death. Rev 1:18

2. To bring life and immortality to light; that is, immortal life more clearly manifested and discovered.

Note here, 1. That the soul of man is immortal, and that there is another state, an immortal state, which remains for men after this life; otherwise, the justice of God’s providence could not be sufficiently vindicated; but upon the supposal of a future state of immortality, it may. An account of the unequal providences of God in this world, is easy to him that believes the certainty of another; as good and evil are at present different in their natures, so shall they be in their rewards.

Note, 2. That the greatest discovery that ever was made of life and immortality to lost sinners, is made by Jesus Christ in the gospel. It was discovered, though darkly, to the Old Testament saints; but the discovery made of it by the gospel, as it was an unexpected discovery, a free and gracious discovery, so was it a more clear, more full, and final discovery of it; Christ hath abolished death, and brought life and immortality to light, &c.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

9. Who hath saved us. God's power hath saved us and all believers. Not according to our works. He called us according to his purpose to call men before the world began. He purposed to call the Gentiles—a race rebellious. See notes on Romans, chapter 9.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. Every word emphasizes the power which has been given to Christians 7: a power which has done what man could not do of himself, which has acted out of love for man, which has destroyed his chief enemy and given him life, which therefore calls for some return and gives strength to face suffering and death; cf. Tit 1:3, Tit 3:5, Rom 8:28-30, Rom 8:9:11, Rom 8:16:25, Rom 8:26, Eph 2:7-9 (some of which may have been in the writer’s mind), and Ep. Barn. c. 5, § 6, which may be based on this passage, αὐτὸς δὲ ἵνα καταργήσῃ τὸν θάνατον . . . ὅτι ἐν σαρκὶ ἔδει αὐτὸν φανερωθῆναι, ὑπέμεινεν.

κλήσει ἁγίᾳ] mainly “with a calling to be holy,” cf. κλητοῖς ἁγίοις, Rom 1:7, 1Co 1:2, 1Th 4:7 ἐκάλεσεν ἡμᾶς ἐν ἁγιασμῷ: but with the further thought of God’s holiness which we have to imitate, cf. 1 P 1:15, 16: “quæ tota ex Deo est et nos totos Deo vindicat” (Bengel).

πρόθεσιν] Rom 8:28, Rom 9:11, ubi v. S.-H.

τὴν δοθεῖσαν … πρὸ χρόνων αἰωνίων] The grace of God is embodied in Christ Jesus: we only gain it through union with Him, and it was given to Him by God long before we were born. The reference may be either to the gift to mankind contained in the promise of the victory of the seed of the woman, Gen 3:15: this would be supported by the allusion to Gen in I 2:14 and by the use of πρὸ χρ· αἰων. in Tit 1:2; or to the gift to mankind contained in the pre-existent Christ before the world was created, as even then He was the recipient of the Divine life of Sonship of which man was to partake: it was given to us in our ideal. Cf. Eph 1:4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου. The other reminiscences of the Ephesian letter in the verse makes this the more probable view. Pelagius draws a human analogy, “Nam homines solent filiis parare prædia priusquam nascantur.”

πρὸ χρόνων αἰωνίων] cf. Tit 1:2 note; “ante tempora sœcularia, ” Vulg. Ambros.; “œterna, ” Aug. Thd.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.