Study

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 ¹⁴²¹⁴²     “La certitude de salut.” — “The certainty of salvation.” in the calling; for, as the salvation of men was completed in the death of Christ, so God, by the gospel, makes us partakers of it. In order to place in a stronger light the value of this “calling,” he pronounces it to be holy. This ought to be carefully observed, because, as salvation must not be sought anywhere but in Christ; so, on the other hand, he would have died and risen again without any practical advantage, unless so far as he calls us to a participation of this grace. Thus, after having procured salvation for us, this second blessing remains to be bestowed, that, ingrafting us into his body, he may communicate his benefits to be enjoyed by us.

Not according to our works, but according to his purpose and grace He describes the source both of our calling and of the whole of our salvation. We had not works by which we could anticipate God; but the whole depends on his gracious purpose and election; for in the two words purpose and grace there is the figure of speech called Hypallage, ¹⁴³¹⁴³     A figure of speech, by which the parts of a proposition seem to be interchanged, ὑπαλλαγή compounded of ν̔πό and ἀλλάσσω `I change.’-Ed. 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. ¹⁴⁴¹⁴⁴     See Calvin’s Commentaries on Galatians and Ephesians, pp. 197-201. --Ed.

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.

10 But hath now been revealed by the appearing of our Savior Jesus Christ Observe how appropriately he connects the faith which we have from the gospel within God’s secret election, and assigns to each of them its own place. God has now called us by the gospel, not because he has suddenly taken counsel about our salvation, but because he had so determined from all eternity. Christ hath now “appeared” ¹⁴⁵¹⁴⁵     τὢς ἐπιφανείας. “This Theodoret well explains by ἐνανθρωπήσεως, the expression being one especially used by the ancient writers, of the appearance of the gods on earth. So Joseph. Ant. 18. 3. 4, we have τὴν ἐπιφάνειαν ἐχδιηγεῖται τοῦ Ανούβιδος [she relates the appearing of (the god) Anubis.] ᾿Επιφάνεια here denotes Christ’s first appearance in the flesh though elsewhere the term always means his second appearance to judge the world.” --Bloomfield. for our salvation, not because the power of saving has been recently bestowed on him, but because this grace was laid up in him for us before the creation of the world. The knowledge of those things is revealed to us by faith; and so the Apostle judiciously connects the gospel with the most ancient promises of God, that novelty may not render it contemptible.

But it is asked; “Were the fathers under the Law ignorant of this grace?” for if it was not revealed but by the coming of Christ, it follows that, before that time, it was concealed. I reply, Paul speaks of the full exhibition of the thing itself on which depended also the faith of the fathers, so that this takes nothing from them. The reason why Abel, Noah, Abraham, Moses, David, and all believers, obtained the same faith with us, was, that they placed their confidence in this “appearance.” Thus, when he says that “grace hath been revealed to us by the appearing of Christ,” he does not exclude from communion with that grace the fathers who are made partakers with us of this appearing by the same faith. Christ (Hebrews 13:8) was yesterday as he is today; but he did not manifest himself to us, by his death and resurrection, before the time appointed by the Father. To this, as the only pledge and accomplishment of our salvation, both our faith and that of the fathers look with one accord.

Who hath indeed destroyed death When he ascribes to the gospel the manifestation of life, he does not mean that we must begin with the word, leaving out of view the death and resurrection of Christ, (for the word, on the contrary, rests on the subject-matter,) but he only means that the fruit of this grace comes to men in no other way than by the gospel, in accordance with what is said,

“God was in Christ, reconciling the world to himself, and hath committed to us the ministry of reconciliation.”
(2 Corinthians 5:19.)

And hath brought to light life and immortality by the gospel It is a high and remarkable commendation of the gospel, that it “bringeth life to light.” To life he adds immortality; as if he had said, “a true and immortal life.” But, perhaps, it may be thought better, that by life we understand regeneration, that is followed by a blessed immortality which is also the object of hope. And, indeed, this is our “life,” not that which we have in common with brute beasts, but that which consists in partaking of the image of God. But because in this world

“it doth not appear” (1 John 3:2)

what is the nature, or what is the value of that “life,” for the sake of more full expression he has most properly added, “immortality,” which is the revelation of that life which is now concealed.