Exegetical and Hermeneutical Commentary of 2 Timothy 1:9

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,

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.’

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

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.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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] . 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. Who . . . called usnamely,God the Father (Ga 1:6). Thehaving “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 tous by the Holy Spirit; therefore, “saved us” comes before”called us” (Ro8:28-30).

holy callingthe actualcall to a life of holiness. Heb3:1, “heavenly calling” [TITTMANN,Greek Synonyms of the New Testament]; whereas we were sinnersand enemies (Eph 1:18;Eph 4:1). The call comes whollyfrom God and claims us wholly for God. “Holy”implies the separation of believers from the rest of the worldunto God.

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

his own purposeTheorigination of salvation was of His own purpose, flowing fromHis own goodness, not for works of ours coming first, but whollybecause of His own gratuitous, electing love [THEODORETand CALVIN].

grace . . . given usinHis everlasting purpose, regarded as the same as when actuallyaccomplished in due time.

in Christbelieversbeing regarded by God as INHIM, with whom the Fathermakes the covenant of salvation (Eph 1:4;Eph 3:11).

before the world beganGreek,“before the times (periods) of ages”; the enduring ages ofwhich no end is contemplated (1Co 2:7;Eph 3:11).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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, Jude 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.

Fuente: John Gill’s Exposition of the Entire Bible

Called us with a holy calling ( ). Probably dative, “to a holy calling.” here apparently not the invitation, but the consecrated service, “the upward calling” (Php 3:14). See 1Cor 7:20; Eph 4:1; Eph 4:4 for the use of with . Paul often uses of God’s calling men (1Thess 2:12; 1Cor 1:9; Gal 1:6; Rom 8:20; Rom 9:11).

Purpose (). See Rom 9:11; Eph 1:11 for .

Which was given ( ). First aorist passive articular participle agreeing with (grace), a thoroughly Pauline expression (1Cor 3:10; Rom 12:3; Rom 12:6, etc.), only here in Pastoral Epistles.

Before times eternal ( ). See Tit 1:2.

Fuente: Robertson’s Word Pictures in the New Testament

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

Called [] . 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 [ ] . 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 [] . See on Act 11:23; Rom 9:11.

Grace which was given [ ] . 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 [ ] . 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.

Fuente: Vincent’s Word Studies in the New Testament

1) “Who hath saved us” (tou sosantos hemas) “Of the one having saved us.” Salvation, deliverance from eternal condemnation, and the experience of eternal life is every believer’s present possession, Tit 2:11; Joh 1:17; Eph 2:8-9.

2) “And called us with an holy calling” (kai kalesantos klesei hagia) “And having called (us) with an holy calling.” The Holy calling is by the Word of God and Spirit of Salvation and to service, Pro 1:22-23; Joh 16:8-11; Joh 6:44; Rev 22:17; Joh 15:14.

3) “Not according to our works” (ou kata ta erga hemon) “Not (at all) according to the works of us,” Eph 2:8-10; Tit 3:5; Rom 11:6. Doing good works is a reflection of gratitude for salvation, not a method of retaining it.

4) “But according to his own purpose and grace” (alla kata idian prothesin kai charin) “But according to his own purpose and grace,” He called us, Joh 7:17; Rom 8:28; Eph 1:11; Eph 3:11.

5) “Which was given us in Christ Jesus” (ten dotheisan hemin en christo iesou) “Which (holy calling) was doled out to us in Christ Jesus;” our holiness is imputed through Christ, Eph 1:3-7; Php_3:14.

6) “Before the world began,” (pro chronon aionion) “Prior to or before chronological measurements of eternal duration began,” 1Pe 1:18-20. NOTE: Redemption for all men existed germ-wise, in essence of nature, purpose, and intent of God, before the world began. But this redemption was revealed in Jesus Christ for man, after his need arose; and his calling to salvation came to man after man’s fall. The salvation is effected in individuals, in time, by their volitional, voluntary repentance to God, and trust in Jesus Christ, Act 20:21; Gal 3:26; Eph 2:8-9; Joh 1:11-12, This is how personal salvation occurs, Rom 1:15-16.

Fuente: Garner-Howes Baptist Commentary

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 (142) 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, (143) 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. (144)

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. (Tit 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.

(142) “ La certitude de salut.” — “The certainty of salvation.”

(143) A figure of speech, by which the parts of a proposition seem to be interchanged, ὑπαλλαγή compounded of ν̔πό and ἀλλάσσω ` I change.’- Ed.

(144) See Calvin’s Commentaries on Galatians and Ephesians, pp. 197-201. — Ed.

Fuente: Calvin’s Complete Commentary

(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 Gods 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. HeGod 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 ownthat 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 beganquite literally, before eternal times; the meaning here is from all eternity, before times marked by the lapse of unnumbered ages.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Who 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 times of the ages,’

For it is the Lord Who has saved us, that is, has once and for all taken us up into His purposes (Eph 1:3-14), reconciled us to God through the death of His Son (Rom 5:10), caused us to be accounted righteous in Him, through His blood, (Rom 3:24), and destined us to be holy and without blame before Him (Eph 1:4; Col 1:22). For which purpose He makes us new creations (2Co 5:17) and works in us to will and do of His good pleasure (Php 2:13). Have you responded to Christ for salvation? If so it is because He has begun to work out His purposes in you. But are you now resisting His call for you to become holy and without blame? Do you realise what that means? It means that you are resisting the eternal grace and purposes of God. Just think about that for a moment. You are fighting against infinite purpose and love. And then break down and ask His forgiveness, and begin to be what He wants you to be.

‘And called us with ‘a holy calling’ that is, has given us a call from a holy God to live as those who are set apart to Him, and to serve Him in heavenly service (however mundane it may appear to be – Eph 6:6). Compare 1Th 4:7 where holiness is the opposite of uncleanness. So this is a call to spiritual purity. And all this not because of our deserts, or because of what we have merited (compare Tit 3:5), but solely because it was in His purposes, through His unlimited, unmerited favour, which was given us before all ages in Christ Jesus ‘before the time when the ages began’. Here is laid out quite plainly the sovereignty of God in His purposes, providing assurance to all who, being in Christ, are safely within those purposes through faith (‘the elect’ – 2Ti 2:10). For those purposes began even before time began, and were destined for all who believe on Him with genuine faith. And they are not given to us for any deserts or merit that we have, but result solely for His purpose and grace (unmerited active favour). And they result in His being within us to will and to do of His good pleasure (Php 2:13), but we must still ‘work it out’ with greatest care (Php 2:12).

For this call of God compare for its majestic splendour in God’s scheme of things – Rom 8:28; for its being centred in the unmerited favour of God – Gal 1:6; for its requiring responsive holiness – 1Pe 1:1-16.

Fuente: Commentary Series on the Bible by Peter Pett

2Ti 1:9-10. Who hath saved us, &c. “Who hath rescued us out of the evil world, and called us to sanctity, not because we had deserved that mercy of his, but of his own free mercy and goodness long ago designed us in Christ; and now hath revealed it to us, and made us partakers of it, by Christ’s coming into the world, and preaching the gospel to us, who hath thereby voided the power of death over us, and made a clear revelation of that life and immortality which was not before so certainly revealed, that if we will believe in him and obey him, we may certainly be made partakers of it.” The phrase , which our version translates before the world began, is literally before the secular ages, or before any age hath passed, and so it ought to be rendered. The promise that the seed of the woman should bruise the serpent’s head, being made at the beginning of the world, the promise of that life to which we were to be restored by this seed, and had lost by the subtilty and malice of the serpent, is said to be given, before any age hath passed, or, as the great Mr. Locke explains it, before the secular ages of the Jews. But I shall explain this passage more fully, when I come to consider that exactly parallel one, Tit 1:2-3 to which I refer my readers.

It is to be acknowledged, that the heathens had, by tradition and the glimmering light of their dispensation, conceived some hope of some future good things to be received after this life was ended; that being absolutely necessary, says the apostle, that they might come to God, or do him any acceptable service: for, he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb 11:6. But yet this hope was very weak and feeble in them, and scarcely credited by their philosophers. It is stiled by Cicero (Tusc. Q. 1.) A surmise of future ages. It is, says Seneca, (Ep. 102.) That which our wise men do promise, but they do not prove. Socrates, even at his death, speaks thus (Apol. in fine): I hope to go hence to good men, but of that I am not very confident; nor doth it become any wise man to be positive that so it will be. I, says he, must now die, and you shall live; but which of us is in the better state, the living or the dead, God only knows.

Mr. Parkhurst, under the word , observes, that it signifies “to bring to light,” and occurs, 1Co 4:5 and in the present text: and he translates the latter clause of the verse, and hath brought life and incorruption to light by the gospel: that is, not the doctrine, but the thing; Christ, by actually rising from the dead, has caused this important fact, as fulfilled in and by him, to be published by the gospel; (see 1Co 15:1; 1Co 15:4.) having manifested or exemplified in his own person that life and incorruption, which shall be the happy lot of all his faithful saints. See 1Co 15:42; 1Co 15:50-55. So when St. John 1; Eph 1:2 says in terms very similar to those of St. Paul, that , the life was manifested, he does not refer to the doctrine of a future or eternal life; but to that which he had seen with his eyes, which he had looked upon, and his hands had handled; even the incarnate word, as is evident from the context. The word here used, is not merely opposed to the obscurity of the doctrine of life and immortality before the coming of Christ; but also to God’s preceding purpose, or promise of what was afterwards really fulfilled in our Redeemer, as a pledge of what should likewise be accomplished in all persevering believers. See 1Co 15:23. The reader will observe, that the apostle’s term is not , immortality, but ‘, incorruption; as referring more particularly to the resurrection of the body. Comp. Act 13:34-37.

Fuente: Commentary on the Holy Bible by Thomas Coke

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 God’s grace, not so much “to bring into prominence the ” (Wiesinger), as to strengthen the exhortation in 2Ti 1:8 .

] 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 is placed after the , because the salvation of God, the , 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 of the special call to the office of Christian teacher (Heydenreich).

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. and are similarly joined in Eph 4:1 .

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

In order to denote the [12] and as purely acts of God’s grace, and thus set the love of God in clearer light, Paul adds the words: , . . . The first clause is negative, declaring that our works were not the standard ( ) 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 . as giving the motive; that is not given by , but by ; comp. Rom 9:11 . The only rule for God in the work of redemption is God’s ; comp. on this Rom 8:28 f.; Eph 1:11 ; Tit 3:5 : . is here emphatic, in order to show that this his purpose has its ground in himself alone. [13]

] By this addition still greater emphasis is laid on the thought contained in the previous words, since the is called a which has been already given us in Christ . It is natural to take . . as identical with , 1Co 2:7 (Eph 1:4 : ), i.e. to regard it as a term for eternity, since the are the times beginning with the creation (so hitherto in this commentary). Heydenreich and others with this view explain 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). , which is attached immediately to , denotes Christ Jesus as the mediator through whom grace is imparted to us, but in such a way that Christ’s mediatorship is regarded as one provided by God before time was. [14] But the expression . . may be otherwise taken. In Tit 1:2 , it clearly has a weaker signification, viz. “from time immemorial” (similarly Luk 1:70 : ). If the expression be taken in that way here, may be explained in the sense that to us the is already given in the promise (Tit 1:2 also refers to God’s promise); so Hofmann. In that case, however, is not to be taken in the sense of mediation, which does not agree with the addition of to , but as Hofmann explains it: “ . . 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 , stress is to be laid on . 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 Wette’s assertion, that with Paul God is never the Saviour, is contradicted by 1Co 1:21 .

[13] , 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 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.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2241
EFFECTUAL CALLING

2Ti 1:9. 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.

THE deepest truths of our religion were familiar to the mind of the Apostle Paul. He introduced them, on all occasions, as the most forcible motives to obedience [Note: The consideration of Gods electing love is here urged as a motive to induce Timothy to constancy and perseverance in the path of duty.]. Amongst us, their practical efficacy is denied, and their importance questioned. The very maintaining of them is not unfrequently deemed a crime; but we must not conceal the truth, because some reprobate it as error. We will state it cautiously; and it will commend itself to all. In the text, we have ample instruction in relation to the Christians calling: we see,

I.

The nature of it

There is an outward call of the Gospel, which is resisted by many; but that of which the text speaks, is inward and effectual
It is a call,

1.

To salvation as the end

[If it were only, as many think, a call to outward privileges, it still would establish Gods right to bestow his blessings on whomsoever he will [Note: If God has a right to confer the means of salvation on some and not on others, he has a right to confer salvation itself. If the one would be unjust, so must the other be; and if the one be admitted, so must also the other.]. But the Scriptures represent it as a call to the adoption of children [Note: Eph 1:5.], to eternal life [Note: Act 13:48.], to everlasting salvation [Note: 1Th 5:9.]. The connexion between salvation and the call, is, as in the text, uniform and inseparable [Note: Rom 8:30.].]

2.

To holiness as the way

[If holiness were not included in the call, the doctrine of election would certainly be open to insurmountable objections: but holiness is that to which we are immediately and distinctly called [Note: 1Th 4:7. Hence it is denominated in the text, an holy calling.]. It is required of us, not only in general [Note: Heb 12:14.], but in this particular view [Note: 1Pe 1:15-16.]. It is declared to have been particularly in the mind and intention of God, in our predestination [Note: Rom 8:29.], election [Note: Eph 1:4.], vocation [Note: 2Pe 1:3.], and in the whole work of his grace upon our hearts [Note: Eph 2:10.]. Our perseverance also in good works was equally in his contemplation [Note: Joh 15:16.]. When our acceptance and salvation are most distinctly spoken of as the end, holiness is carefully stated as the medium through which we are to attain them [Note: 1Pe 1:2. 2Th 2:13-14.].]

The Christians calling is further to be considered, in reference to,

II.

The grounds of it

Nothing can be more plain than the Apostles statement: he tells us, both negatively, what our calling does not arise from; and positively, what it does:

1.

It is not founded on our works

[It cannot be founded on any good works already done; for we never had done, or could do any, till we were called by grace. It could not be founded on good works foreseen: for they were to be the fruits of our calling, and therefore could not be the ground or occasion of it. Had our works, whether done or foreseen, been the proper ground of our calling, we should have had a ground of boasting before God. Hence God has repeatedly and expressly declared, that they never operated in any respect or degree as inducements with him to confer upon us his converting grace [Note: Rom 11:5-6. Eph 2:9. Tit 3:5.].]

2.

It is founded solely on his purpose and grace

[God formed his purposes from all eternity [Note: Act 15:18.]; and agreeably to them he acts [Note: Eph 1:11.]. In consequence of them we were given to Christ, as his purchased possession [Note: Joh 17:6. with Eph 1:4.]; and a promise of life was given to us in him, and for his sake [Note: Tit 1:2.]. It was in conformity to them that the Jews were made Gods peculiar people [Note: Deu 7:6-8.]; and in conformity to them we Gentiles also are called to a participation of his favour [Note: Rom 9:11; Rom 9:16.].]

From hence we shall take occasion to answer some important questions:
1.

How shall I know whether I have been effectually called?

[It cannot be determined by any dreams, or visions, or fanciful experiences. It can be known only by the fruits which we produce [Note: 1Th 1:4-10. St. Paul judged by the change wrought in the life and conversation of his converts.].]

2.

What have I to do on the supposition I have been called?

[You are not at liberty to indulge supineness, as though you were sure of heaven at all events. You should exceed all others in holiness, as much as you profess to surpass them in your prospects. You should walk worthy of the favours conferred upon you [Note: Eph 4:1.], and of the Benefactor who conferred them [Note: 1Th 2:12.].]

3.

What privileges do I enjoy as one of Gods elect?

[Survey the wheels of a watch, and see how, in all their complicated motions, they accomplish one important end. Thus does all the machinery of the universe, whether more or less connected with men or devils, move in reference to your present and eternal good. Of this you may be assured; and it may well endear to you the doctrines in the text [Note: Rom 8:28.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(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, (10) But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (11) Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. (12) For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. (13) Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

I pray the Reader to mark, one by one, the blessedness of this most precious portion of scripture, with which the Apostle begins this paragraph; and then, under divine teaching, he will discover, in the blessed fruits is follow from what the Apostle hath said, how causes produce effects; and not effects give birth to causes.

And, first. Who hath saved us. Here is the divine glory, as set forth, independent of any motive, or cause whatever, but his own sovereign will and pleasure. God saving his people, with an everlasting salvation. No moving cause, no procuring cause, no assisting cause. Here is not a word said of either. Who hath saved us. It is spoken of, as a thing already done. And this, as we shall perceive, when we analyze the verse, as a given principle, given us in Christ Jesus, before the world began. Compare what is here said, with those scriptures. Eph 1:4-5 ; Rom 9:11 ; Joh 17:6 ; Tit 1:1-2 .

Secondly. Now comes the effectual calling of the saved. For thus it is written. Who hath saved us, and called us. So then, salvation, or the predestinated purpose of God, of the Church to salvation in Christ, is before calling. A most plain, palpable, and decided proof, that nothing of creature-worth, or creature-ability, are taken into the account. But calling is the effect, and not the cause of salvation. For so the charter of grace runs. For whom he did foreknow, he also did predestinate, to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified, and whom he justified, them he also glorified. Rom 8:29-30 .

Thirdly. The Church is said to be saved, and called, with an holy calling. Not any holiness in the Church, or from foreseeing holiness in the Church; for it is immediately added, not according to our works. It could not be according to our works, for the saving is said to have been before the world began. Neither could it be from any works after, for when the Church is quickened, in every individual member of Christ’s mystical body; the sinner is said to he quickened, that was before dead in trespasses and sins. Eph 2:1 . Neither could it be from the prospect of anything to be wrought of holiness in us, after grace is received; for this scripture saith, that it was God’s purpose, and grace given us in Christ Jesus, and that before the world began. Hence, every testimony bears a beautiful correspondence to all the other parts of scripture, that grace, and salvation, are all of God, not of man. We are saved by grace through faith; and that not of ourselves, it is the gift of God, not of works, lest any man should boast. Eph 2:8-9 . Hence, the Apostle, in another place observes, that it is not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost shed on us abundantly through Jesus Christ our Savior. Tit 3:5-6 .

Fourthly. The Apostle, having thus laid down all the grand particulars, of being first saved, then called; and called with an holy calling, even his holiness which called; and in his holiness, in whom we are called; next runs up the whole of the blessedness of the Church, to Him in whom the Church is holy, and in whom made blessed; by declaring, that all this was done by God’s purpose, and grace, in giving the Church to Jesus, and giving, all our holiness, and blessedness, in Jesus, and to be received by us from Jesus; before the world began. And thus manifesting the several express, and distinct personal acts, of the Father’s purpose, grace, and gifts; the Son’s holiness, in which the Church is saved, and made holy; and the Spirit’s calling, and regenerating mercy, in rendering the whole effectual, for grace here, and glory forever. Reader! pause, and contemplate the preciousness of this scripture, and see, whether the sense of it doth not bring the soul upon the knees, to cry out, with the Apostle: thanks be unto God for his unspeakable gift! 2Co 9:15 . And while the impression is warm upon your mind, then observe what Paul hath said in the following verses, and enquire, whether his conclusion, must not be the natural, and unavoidable conclusion, of every regenerated child of God? Hath not Christ brought life and immortality to light, by his Gospel, which teacheth such precious things? Must not Paul, nay, must not every man, taught as Paul was, and through grace brought into the same views, and confirmed in the same Truths; declare, that he knows whom he hath believed? Can there be anything like a yea and nay Gospel, in these solemn assurances of Jehovah? And can an assurance that He, who hath saved, and called from the first, without works, will cause his grace to be doubtful as to the end? Will any man dare to reprove, for comforting God’s elect with such assurances; and call it unscriptural, and highly dangerous, to teach them, what God hath in his holy scriptures taught them, that they shall never perish, wham he hath so saved, and so called? Oh! the preciousness of those sweet scriptures! Yea, let God be true, but every man a liar. Rom 3:4 . And may that God, that hath commanded his servants saying, Comfort ye, comfort ye, my people, saith your God, Isa 40:1 , comfort them himself, against all those, who would make the hearts of the Lord’s people sad, whom the Lord hath not made sad; and confirm his word unto his servants, wherein he hath caused us to hope. May his saving, and calling purposes, given to them in Christ Jesus, before the world began, be followed up, by establishing them, as the Apostle was, in the truth, as it is in Jesus! And may every truly regenerated child of God shout aloud, with the same holy triumph as Paul did, for his confidence in Christ is the same: I know whom I have believed; and am persuaded, that he is able to keep that which I have committed unto him, against that day.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2Ti 1:9 . , . . .: 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 .

: 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”. 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 ., Phi 3:14 , ., 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 .

: The sentiment is more clearly expressed in Tit 3:5 , . There is an echo in both places of the controversy, now over, concerning works and grace. Perhaps is used in this clause to mark more vividly the antithesis to the next, . ., in which its use is more normal. See Eph 2:8 , , .

, . . .: 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: .

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

Fuente: The Expositors Greek Testament by Robertson

bath. Omit.

saved. Compare 1Ti 1:1

called. Compare 1Ti 6:12.

purpose. See Act 11:23.

before, &c. App-151.

Fuente: Companion Bible Notes, Appendices and Graphics

2Ti 1:9. , 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 , 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.- , 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 , His own, excludes our own works.-, His own) Rom 9:11; Eph 2:8; 1Ti 6:15, note.- , given to us) Before we existed, it was given to us, the Mediator even already at that time receiving it.- — , 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.- , before eternal ages) Tit 1:2; Rom 16:25, note.

Fuente: Gnomon of the New Testament

2Ti 1:9

who saved us, and called us with a holy calling,-The assurance that we shall not so suffer is that God has saved us from our sins and iniquities and has called us to a pure and holy life here and a life of glory hereafter.

not according to our works,-This holy calling is not on account of our works or deserts, nor is the reward reached by or through works of our own.

but according to his own purpose and grace,-God purposes on account of his own love to man to call him to this holy calling and heavenly end in and through Jesus Christ.

which was given us in Christ Jesus before times eternal,-This calling of man to a higher calling through Christ Jesus was the determined will of God before the present order of affairs began-from all eternity. [With such a salvation and holy calling, we should not be ashamed of the gospel nor shrink from sufferings and hardships on its account.]

Fuente: Old and New Testaments Restoration Commentary

saved (See Scofield “Rom 1:16”).

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

Fuente: Scofield Reference Bible Notes

hath: Mat 1:21, Act 2:47, 1Co 1:18, Eph 2:5, Eph 2:8, 1Ti 1:1, Tit 3:4, Tit 3:5

called: Rom 8:28, Rom 8:30, Rom 9:24, 1Th 4:7, 2Th 2:13, 2Th 2:14, Heb 3:1, 1Pe 1:15, 1Pe 1:16, 1Pe 2:9, 1Pe 2:20, 1Pe 2:21

not: Rom 3:20, Rom 9:11, Rom 11:5, Rom 11:6, Eph 2:9, Tit 3:5

according to his: Deu 7:7, Deu 7:8, Isa 14:26, Isa 14:27, Mat 11:25, Mat 11:26, Luk 10:21, Rom 8:28, Eph 1:9, Eph 1:11

which: Joh 6:37, Joh 10:28, Joh 10:29, Joh 17:9, 1Co 3:21, 1Co 3:22, Eph 1:3

before: Joh 17:24, Act 15:18, Rom 16:25, Eph 1:4, Eph 3:11, Tit 1:2, 1Pe 1:20, Rev 13:8, Rev 17:8

Reciprocal: Deu 9:4 – Speak not Psa 103:17 – the mercy Isa 35:8 – The way Jer 31:3 – an Eze 36:32 – for your Hos 14:2 – receive Hos 14:4 – I will love Mat 13:35 – I will utter Luk 1:75 – General Luk 2:11 – unto Act 2:39 – as many Rom 1:6 – the called Rom 4:6 – without 1Co 1:2 – called 1Co 1:9 – by 1Co 2:7 – even 1Co 15:2 – ye are Gal 1:6 – that called Gal 1:15 – and Eph 2:4 – his Eph 3:9 – beginning Eph 4:1 – vocation Phi 2:13 – good Phi 3:9 – not Col 3:12 – beloved 1Th 1:4 – your election 1Th 2:12 – who 1Th 5:24 – calleth 1Ti 2:3 – God 1Ti 6:12 – whereunto 1Pe 5:10 – who 2Pe 1:3 – called

Fuente: The Treasury of Scripture Knowledge

2Ti 1:9. Who hath saved us refers to God, because he is the source of all good things, and who arranged this salvation through his Son. Before the world began. The Englishman’s Greek New Testament renders this phrase, “before the ages of time.” Moffatt renders it, “ages ago.” The idea could well be expressed by saying that God had the plan of salvation decided upon before anyone else even heard about it. The plan did not predestinate any certain persons to salvation, but God did determine to save all who would accept the holy calling when it was given to them. And while all who accept the call on its divine terms will be saved, it will not be on the merit of works performed, for man cannot do anything to “earn” salvation. The whole arrangement is based on the grace (unmerited favor) of God, and made possible through the sacrifice of Christ upon the cross.

Fuente: Combined Bible Commentary

2Ti 1:9. The tram of thought obviously is: God has done so much for us. Shall we not at least do something for Him, if only by exercising the gifts He has bestowed on us? After his manner, once entering on the great theme, the writer is carried on by the fulness of his thoughts.

A holy calling, i.e. a calling, a summons, which implies holiness. This was not according to our works, for they were by hypothesis, and in fact, unholy, but is referred to the purpose and the favour of God. And as no commencement in time could be ascribed to the Divine purpose, for that would imply change in the Unchangeable, this purpose, yes, and even the gift, must be thought of as belonging to periods beyond mans power to measure; literally, before the times of ages or ages before the years of eternity.

Fuente: A Popular Commentary on the New Testament

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.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 9

Not according to; not in consequence of.–Given us; designed for us, appropriated to us.

Fuente: Abbott’s Illustrated New Testament

1:9 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,

Saved us: He saved us, we didn’t save ourselves. We could do nothing toward our own salvation – He had to do it all. This is purely logical. How can a totally corrupt person do anything that is worthy of pleasing a completely just and righteous God? They can’t – impossible.

Called us: A general statement that seems to cover all believers. Called us – this calling seems to relate specifically to our salvation, though the fact that His purpose is involved we might see application in the thought of each of us being called to some specific life – if nothing else, the sanctified life, but I believe even more.

I would suggest that we are all called to a specific life – one of sanctification, one of using our spiritual gift, and one of specific purpose to God’s overall plan.

If you aren’t living a pure life, if you aren’t using your spiritual gift, and if you aren’t doing what God is leading you to do in life, then you are not following your calling before God.

Not, if I may say so, a wise position to be in when we are speaking of an all powerful holy God.

Not according to works: Not our works, nor the works of relatives and saints. The Roman church suggests that one may be bought out of purgatory by the works and giving of others, but this passage teaches otherwise. No work, no matter how great and glorious can add one bit toward a person’s salvation – nothing except the cross work of Christ.

According to His OWN purpose: Again, we see it is all of God. Not my purpose, not my mother’s purpose, not my wife’s purpose, but according to God’s purpose only! What a blessing that should be.

God saved me and called me to satisfy His own desire in some fashion. I can certainly please Him if I fulfill that desire in a loving manner for Him.

He saved us, He called us – how can we do less than follow His will for our lives and accomplish those things He wants us to do in life? It can only be disobedience if we don’t and it can only be pleasure to God if we do.

According to His OWN grace: Not the grace of the saints that they had left over, not the grace of the church, but HIS OWN grace.

Again, the Roman church would suggest that grace is gained from the sacraments or works that man decides to do for God. What an affront to a Gracious God.

How comforting to know God has enough grace for all of us – we don’t have to rely on what others might do, nor what the church might decide to do for us.

And all this before the world began: This one boggles the minds of many. He decided before He created the world that Stanley L. Derickson would sit down and punch out a bunch of thoughts on a portable keyboard attached to a PDA (Personal Data Assistant) to upload electronically to the internet for people to see around the world. How in the world could He have known about the internet much less a computer that fits in a shirt pocket – He must be a pretty great God!

The real shocker to me is that He would have decided to use a two bit, small town hood, to do anything for Him.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:9 {4} 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 {h} given us in Christ Jesus {i} before the world began,

(4) He shows with how great benefits God has bound us to maintain boldly and constantly his glory which is joined with our salvation, and reckons up the causes of our salvation, that is, that free and eternal purpose of God, to save us in Christ who was to come. And by this it would come to pass, that we would at length be freely called by God through the preaching of the Gospel, to Christ the destroyer of death and author of immortality.

(h) He says that that grace was given to us from everlasting, to which we were predestinated from everlasting. So that the doctrine of foreseen faith and foreseen works is completely contrary to the doctrine which preaches and teaches the grace of God.

(i) Before the beginning of years, which has run on ever since the beginning of the world.

Fuente: Geneva Bible Notes

Paul enlarged on the glory of the gospel to rekindle a fresh appreciation of it in Timothy. This is one of the seven so-called liturgical passages in the Pastorals all of which expound the essentials of salvation (cf. 1Ti 1:15; 1Ti 2:5-6; 1Ti 3:16; 2Ti 2:8-13; Tit 2:11-14; Tit 3:3-7). [Note: For a brief discussion of these passages, see Mark L. Bailey, "A Biblical Theology of Paul’s Pastoral Epistles," in A Biblical Theology of the New Testament, pp. 349-54; or for a more detailed explanation, see Philip H. Towner, The Goal of Our Instruction, pp. 75-119.] God has delivered us from the penalty and power of sin. He has called us to a special purpose, not because of us but by His free choice. He enables us to achieve this purpose by His sufficient grace that comes to us in Christ. Our calling took place before the creation of the universe (cf. Eph 1:4; Rom 16:25; Tit 1:2), but God has revealed its full dignity only since Christ has come. Jesus Christ destroyed the effects of death and made it possible for us to live with God eternally. The gospel is the revelation of this plan, but Timothy appears to have felt ashamed of it! Paul proudly acknowledged that God had appointed him, of all people, a herald (announcer), an apostle (establisher), and a teacher (perpetuator) of this good news. What an honor and privilege it is to communicate the gospel!

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)