2 Timothy 1:9 Komentář

In this chapter, after the inscription and salutation, the apostle expresses his great affection for Timothy, and highly commends him; exhorts him to various things relating to his office, as a preacher of the Gospel; and concludes with taking notice of the kindness shown him by Onesiphorus. The inscription and salutation are in Ti2 1:1 and then follows the preface to the epistle, in which the apostle testifies his great love to Timothy, and commends him; by declaring his thankfulness to God, that he had reason always to remember him in his prayers; by his desire to see him again, who had shed so many tears for him, that his joy might be filled; and by taking notice of his unfeigned faith, the same with that which had dwelt in his ancestors, Ti2 1:3. And then he proceeds to exhort him to the exercise and improvement of his ministerial gift; to show a fortitude of mind, and a manly spirit in the cause of Christ; and to suffer cheerfully for the sake of it, Ti2 1:6 and in order to animate and encourage him to the same, he gives a summary of the Gospel, as containing in it the great doctrines of salvation, and eternal life, according to the free grace of God through Jesus Christ, Ti2 1:9 and observes, that he himself was appointed a preacher of it to the Gentiles, Ti2 1:11 and instances in himself, as suffering for it, without being ashamed; and as having a strong confidence in Christ, as able to keep him, and what he had committed to him, Ti2 1:12 and then returns to his exhortation to Timothy to hold fast the Gospel of Christ; to which he urges him from the consideration of the nature and value of it, being a form of sound words, and that famous good thing, and of the means and manner in which he came to the knowledge of it; and chiefly from its being committed to him by the Holy Ghost, that dwelt in him; and also because of the general defection of the Asian professors from it, Ti2 1:13 but he excepts one person, Onesiphorus by name, whom he commends for his kindness to him both at Ephesus and at Rome; and therefore entreats of the Lord mercy, both for him and his house, at the great day, Ti2 1:16.

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.

Here again allusion is made to the economy according to the flesh. For the grace which came to us from the Savior appeared, as the apostle says, just now, and has come when he sojourned among us. Yet this grace has been prepared even before we came into being.… The God of all then created us by his own Word, and knowing our destinies better than we, God foresaw that even though we were made “good,” we should be transgressors of the commandment and be thrust out of paradise for disobedience. Being loving and kind, he prepared beforehand in his own Word, by whom also he created us, the economy of our salvation. Though by the serpent’s deceit we fell from him, we would not remain wholly dead, but having in the Word the redemption and salvation which was earlier prepared for us, we might rise again and abide immortal.

"According to the power of God; 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." More especially because it was a hard thing to say, "Be partakers of afflictions," he again consoles him. Reckon that thou sustainest these things, not by thine own power, but by the power of God. For it is thy part to choose and to be zealous, but God's to alleviate sufferings and bid them cease. He then shows him the proofs of His power. Consider how thou wast saved, how thou wast called. As he elsewhere says, "According to His power that worketh in us." (Eph. iii. 20) So much was it a greater exercise of power to persuade the world to believe, than to make the Heavens. But how was he "called with a holy calling"? This means, He made them saints, who were sinners and enemies. "And this not of ourselves, it was the gift of God." If then He is mighty in calling us, and good, in that He hath done it of grace and not of debt, we ought not to fear. For He Who, when we should have perished, saved us, though enemies, by grace, will He not much more cooperate with us, when He sees us working? "Not according to our own works," he says, "but according to his own purpose and grace," that is, no one compelling, no one counseling Him, but of His own purpose, from the impulse of His own goodness, He saved us; for this is the meaning of "according to His own purpose." "Which was given us before the world began." That is, it was determined without beginning that these things should be done in Christ Jesus. This is no light consideration, that from the first He willed it. It was not an after-thought. How then is not the Son eternal? for He also willed it from the beginning.

Why, then, is it that, in what follows, where they mention what the Pelagians themselves think, they say they confess that “grace also assists the good purpose of every one, but that yet it does not infuse the desire of virtue into a reluctant heart”? They say this as if man of himself, without God’s assistance, has a good purpose and a desire of virtue, hence this preceding merit is supposedly worthy of being assisted by the subsequent grace of God. For they think perhaps that the apostle thus said, “For we know that he works all things for good to them that love God, to them who are called according to the purpose,” so as to wish the purpose of man to be understood. This purpose is then viewed as a good merit that the mercy of the God who calls might follow. They are ignorant that it is said, “Who are called according to the purpose,” so that this may be understood as the purpose of God, not man. Thus those whom he foreknew and predestinated as conformed to the image of his Son, he elected before the foundation of the world.… This then is the purpose of God, in relation to which it is said, “He works together all things for good for those who are called according to his own purpose.” Indeed subsequent grace assists man’s good purpose, but the purpose itself would not exist if grace did not precede.

When Paul says that we are not called according to our works, he means that all who are called are sinners, though by comparison with others some were found to be more worthy. With regard to God’s own grace, however, all were totally unworthy.

God foreknew those who would be reborn in response to the offer of grace.

Who has 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 time began. who has saved us. Then also concerning the cooperation of God and the power, which makes one bravely endure temptations and suffering, Paul states the proofs. He saved us, he says, from the death of sin, and called us with a holy calling, having wandered away, not because we were worthy of the calling, but because God himself did this by his own purpose and grace. Who then, he said (for this is the opinion), while we were enemies, had such feelings towards us, much more so when we have become friends, and wish to be afflicted on that account. God will give the power to become virtuous. and grace which was given to us in Christ Jesus. It shows that the salvation given to us by grace through Christ (this he says in Christ Jesus) was predestined beforehand before the ages.

He presents proofs of the power of God. He saved us, he says, and called the estranged to Himself, in order to make us holy. So, He Who saved us when we were unwilling, will all the more help us now that we are willing. Without any compulsion, without any counsel, but by His own will, that is, from Himself, drawn by His own goodness. That is, without beginning and before all ages it was foreordained that grace would be given to us "in Christ Jesus, our Lord." It is no small thing for us that God willed this concerning us before all ages.

This strength is manifested by two things: first, in its effect, because we are freed from evils; hence he says, who has delivered us: the hand of God delivered us from the hand of the enemies, and of such as lay in wait by the way (1 Ezra 8:31); if the Son shall make you free, you shall be free indeed (John 8:36). And in regard to this he calls us unto good; hence he says, and called us by his holy calling, because he called us to sanctify us: whom he predestined, them he also called (Rom 8:30); who has called you out of darkness into his marvelous light (1 Pet 2:9). Then he clarifies some of his previous statements, saying, not according to our own works, where he shows that we have been freed and called by the power of God: first, he shows that the cause of our deliverance and vocation is God; second, the progress of that cause, at which was given us; third, he commends the cause, namely, the giver of grace and its preserver, at who has destroyed death. He says, therefore: he called us not by our virtue, namely, not by our works, which are the effects of virtue: not by the works of justice which we have done, but according to his mercy he saved us (Titus 3:5). Now there are two causes of human salvation, which is from God: one is eternal, namely, predestination; the other is temporal, namely, sanctifying grace. In regard to the first he says, according to his own purpose, i.e., according to his predestination, which aims at mercy: he works all things according to the counsel of his will (Eph 1:11); to such as, according to his purpose, are called to be saints (Rom 8:28). In regard to the second he says, and grace: being justified freely by his grace (Rom 3:24). In regard to the progress of grace he shows first, how one is prepared for grace; second, how it is bestowed; third, by whom. He described the first when he says, which was given us in Christ Jesus, i.e., it was foreseen that it would be given to us, before the times of the world. As the Philosopher says, a time is nothing but the measure of a certain thing's duration; hence the various times are the various ages of men; hence one age lasts a thousand years, because man is said to live as long as he survives in men's memory, which does not exceed a thousand years. The times of the world, therefore, are those which measure changeable things, and these begin with the world; but predestination began before the world: he chose us in him before the foundation of the world (Eph 1:4). And he says, in Christ Jesus, because we were not chosen as though to be saved by our own merits, but through the grace of Christ: for just as he predestined our salvation, so also the manner of our salvation: grace and truth came by Jesus Christ (John 1:17).

Paul's address to Timothy, and declaration of his affection for him, Ti2 1:1-4. His account of the piety of Timothy's mother and grandmother, and the religious education they had given their son, Ti2 1:5. He exhorts him to stir up the gift of God that is in him, and not to be ashamed of the testimony of the Lord, Ti2 1:6-8. How God has saved them that believe; and how Christ has brought life and immortality to light by the Gospel, Ti2 1:9, Ti2 1:10. The apostle's call to preach it, and the persecutions which he had been obliged in consequence to endure, Ti2 1:11, Ti2 1:12. Timothy is exhorted to hold fast the form of sound words, Ti2 1:13, Ti2 1:14. And is informed of the apostasy of several in Asia: and particularly of Phygellus and Hermogenes, Ti2 1:15. And of the great kindness of Onesiphorus to the apostle in his imprisonment, Ti2 1:16-18.

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, Gal 3:24. See the parallel places, and the notes there.

This Epistle is the last testament and swan-like death song of Paul [BENGEL]. according to the promise of life . . . in Christ--Paul's apostleship is in order to carry into effect this promise. Compare "according to the faith . . . in hope of eternal life . . . promise," &c. (Tit 1:1-2). This "promise of life in Christ" (compare Ti2 1:10; Ti2 2:8) was needed to nerve Timothy to fortitude amidst trials, and to boldness in undertaking the journey to Rome, which would be attended with much risk (Ti2 1:8).

Who . . . called us--namely, God the Father (Gal 1:6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (Rom 8:28-30). holy calling--the actual call to a life of holiness. Heb 3:1, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Eph 1:18; Eph 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God. not according to--not having regard to our works in His election and calling of grace (Rom 9:11; Eph 2:8-9). his own purpose--The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [THEODORET and CALVIN]. grace . . . given us--in His everlasting purpose, regarded as the same as when actually accomplished in due time. in Christ--believers being regarded by God as IN HIM, with whom the Father makes the covenant of salvation (Eph 1:4; Eph 3:11). before the world began--Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (Co1 2:7; Eph 3:11).