9 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 to us in Christ Jesus before times eternal,
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 [1] 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, [2] 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. [3] 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.
1 - "La certitude de salut." -- "The certainty of salvation."
2 - A figure of speech, by which the parts of a proposition seem to be interchanged, hupallage compounded of npo and allasso `I change.'-Ed.
3 - See Calvin's Commentaries on Galatians and Ephesians, [10]pp. 197-201. --Ed.
Who hath saved us; - See the notes at Matthew 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 Romans 8:28, Romans 8:30.
With an holy calling - A calling which is in its own nature holy, and which leads to holiness; compare the Ephesians 4:1 note; Philippians 3:14 note; Hebrews 3:1 note.
Not according to our works - Titus 3:5; notes, Ephesians 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 Romans 9:11-13 notes, 16; Ephesians 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 Romans 4:17.
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, Galatians 3:24. See the parallel places, and the notes there.
(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.
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.
Who . . . called us--namely, God the Father (Galatians 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" (Romans 8:28-30).
holy calling--the actual call to a life of holiness. Hebrews 3:1, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Ephesians 1:18; Ephesians 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 (Romans 9:11; Ephesians 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 (Ephesians 1:4; Ephesians 3:11).
before the world began--Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (1-Corinthians 2:7; Ephesians 3:11).
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.
*More commentary available at chapter level.