2 Timothy 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,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) Who hath saved us.—St. Paul now specifies the manner in which the power of God has been displayed towards us. This is an inclusive word, and comprehends all God’s dealings with us in respect to our redemption. (See Notes on Titus 3:5.) Again, as so frequently in these Pastoral Epistles, is the First Person of the blessed Trinity referred to as the Saviour.

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

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

Not according to our works, but according to his own purpose and grace.—We are told in the next clause that “the grace” was given before the world began; therefore “our works” could have had nothing to do with the divine purpose which was resolved on by God. As Chrysostom observes, “No one counselling with Him, but of His own purpose, the purpose originating in His own goodness.” Calvin pithily remarks, “If God chose us before the creation of the world, He could not have considered the question of our works, which could have had no existence at a period when we ourselves were not.” “But according to” (in pursuance of) “His own purposes,” with emphasis on “own”—that purpose which was prompted by nothing outward, but which arose solely out of the divine goodwill, or goodness, or love. (See Ephesians 1:11.) The “grace” here is almost equivalent to the “mercy” of Titus 3:5, “according to His mercy He saved us.”

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

Matthew Henry's Concise Commentary

1:6-14 God has not given us the spirit of fear, but the spirit of power, of courage and resolution, to meet difficulties and dangers; the spirit of love to him, which will carry us through opposition. And the spirit of a sound mind, quietness of mind. The Holy Spirit is not the author of a timid or cowardly disposition, or of slavish fears. We are likely to bear afflictions well, when we have strength and power from God to enable us to bear them. As is usual with Paul, when he mentions Christ and his redemption, he enlarges upon them; so full was he of that which is all our salvation, and ought to be all our desire. The call of the gospel is a holy call, making holy. Salvation is of free grace. This is said to be given us before the world began, that is, in the purpose of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man, come in and through Christ Jesus alone. And as there is so clear a prospect of eternal happiness by faith in Him, who is the Resurrection and the Life, let us give more diligence in making his salvation sure to our souls. Those who cleave to the gospel, need not be ashamed, the cause will bear them out; but those who oppose it, shall be ashamed. The apostle had trusted his life, his soul, and eternal interests, to the Lord Jesus. No one else could deliver and secure his soul through the trials of life and death. There is a day coming, when our souls will be inquired after. Thou hadst a soul committed to thee; how was it employed? in the service of sin, or in the service of Christ? The hope of the lowest real Christian rests on the same foundation as that of the great apostle. He also has learned the value and the danger of his soul; he also has believed in Christ; and the change wrought in his soul, convinces the believer that the Lord Jesus will keep him to his heavenly kingdom. Paul exhorts Timothy to hold fast the Holy Scriptures, the substance of solid gospel truth in them. It is not enough to assent to the sound words, but we must love them. The Christian doctrine is a trust committed to us; it is of unspeakable value in itself, and will be of unspeakable advantage to us. It is committed to us, to be preserved pure and entire, yet we must not think to keep it by our own strength, but by the power of the Holy Spirit dwelling in us; and it will not be gained by those who trust in their own hearts, and lean to their own understandings.

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

9. Who … called us—namely, God the Father (Ga 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" (Ro 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; 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 (Ro 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; 3:11).

before the world began—Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (1Co 2:7; Eph 3:11).

Matthew Poole's Commentary

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, Ephesians 1:4 Titus 3:5.

Gill's Exposition of the Entire 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, 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.

Geneva Study Bible

{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.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

2 Timothy 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 δύναμις Θεοῦ” (Wiesinger), as to strengthen the exhortation in 2 Timothy 1:8.

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

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

Κλῆσις in the N. T. constantly denotes the call to partake in the kingdom of God, the call being made outwardly by the preaching of the gospel, inwardly by the influence of the spirit working through the word. Κλῆσις and καλεῖν are similarly joined in Ephesians 4:1.

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

In order to denote the σώζειν[12] and ΚΑΛΕῖΝ as purely acts of God’s grace, and thus set the love of God in clearer light, Paul adds the words: Οὐ ΚΑΤᾺ ΤᾺ ἜΡΓΑ ἩΜῶΝ, ἈΛΛᾺ Κ.Τ.Λ. The first clause is negative, declaring that our works were not the standard (ΚΑΤΆ) of that divine activity (comp. Titus 3:5). The second clause is positive, setting forth the principle by which alone God has guided himself. De Wette is inaccurate in explaining ΚΑΤΆ. as giving the motive; that is not given by ΚΑΤΆ, but by ἘΞ; comp. Romans 9:11. The only rule for God in the work of redemption is God’s ἸΔΊΑ ΠΡΌΘΕΣΙς; comp. on this Romans 8:28 f.; Ephesians 1:11; Titus 3:5 : ΚΑΤᾺ ΤῸΝ ΑὙΤΟῦ ἜΛΕΟΝ. ἼΔΙΟς is here emphatic, in order to show that this his purpose has its ground in himself alone.[13]

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

[12] De Wette’s assertion, that with Paul God is never the Saviour, is contradicted by 1 Corinthians 1:21.

[13] Πρόθεσις, as Wiesinger rightly remarks, is not equivalent to “foreordination,” but to “purpose;” see Romans 1:13; Ephesians 1:9; Ephesians 1:11[14] Hofmann, in his Schriftbew. I. p. 232, puts forward the explanation: “It is the eternal conduct of God the Father to the Son, in which and with which there is given to us who are in Christ the grace of God eternally;” but he has since withdrawn it.—Wiesinger remarks that the πρόθεσις is not to be understood of a purpose in reference to individuals, but of the purpose in reference to the world, and that every position of the individual is grounded on this eternal grace presented to the world in Christ; but this limitation is in no way indicated by the context.

Expositor's Greek Testament

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

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

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

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

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

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

Cambridge Bible for Schools and Colleges

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 2 Timothy 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 1 Timothy 2:4.

us] Not limited to Paul and Timothy, but as in the parallel passage, Titus 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, Titus 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 Titus 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.’

Bengel's Gnomen

2 Timothy 1:9. Σώσαντος, who has saved) by conversion; Acts 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, 2 Timothy 1:9, under κατὰ, in actual fact [in the very act] precede salvation and calling. Salvation and calling, in point of fact, follow. If a man comes into the state of being called, this is already the beginning of his whole salvation; and in this sense calling is a part of salvation: salvation is the whole, but both are very closely connected. The anxiety itself of the Shepherd is prior to the actual time of the little sheep hearing the voice of the Shepherd.—κλήσει ἁγίᾳ, with a holy calling) which is entirely from God, and claims us entirely for God. The holiness and Divine origin of this calling is afterwards more fully described, especially as the epithet ἰδίαν, His own, excludes our own works.—ἰδίαν, His own) Romans 9:11; Ephesians 2:8; 1 Timothy 6:15, note.—τὴν δοθεῖσαν, given to us) Before we existed, it was given to us, the Mediator even already at that time receiving it.—ἐν Χριστῷ Ἰησοῦ—διὰ—Ἰησοῦ Χριστοῦ, in Christ Jesus—by—of Christ Jesus) The name Christ is very skilfully put first when the old economy is mentioned; the name Jesus, when the new economy is mentioned.—πρὸ χρόνων αἰωνίων, before eternal ages) Titus 1:2; Romans 16:25, note.

Pulpit Commentary

Verse 9. - Saved for hath saved, A.V.; a for an, A.V.; times eternal for the world began, A.V. Who saved us, and called us. The saving was in the gift of his only begotten Son to be our Saviour; the calling is the work of the Holy Spirit drawing individual souls to Christ to be saved by him. (For the power of God displayed in man's salvation, comp. Ephesians 1:19, 20.) With a holy calling (comp. Romans 1:7; 1 Corinthians 1:2). Not according to our works (see Titus 3:5; Ephesians 2:4-10). His own purpose and grace. If our calling were of works, it would not be by grace (Romans 4:4, 5; Romans 11:6), but it is "according to the riches of his grace... according to his good pleasure which he purposed in himself" (Ephesians 1:9, 11). Before times eternal (πρὸ χρόνων αἰωνίων). The phrase seems to have the same general meaning as πρὸ καταβολῆς κόσμου, "before the foundation of the world" (Ephesians 1:4), where the general context is the same. The phrase itself occurs in Romans 16:25 (χρόνοις αἰωνίοις) and Titus 1:2, in which last place time is indicated posterior to the creation of men. In 1 Corinthians 2:7 we have simply πρὸ τῶν αἰώνων, "before the worlds," where αἰών is equivalent to αἰωνίοι χρόνοι, and in Ephesians 3:11, πρόθεσιν τῶν αἰώνων, "the eternal purpose." In Luke 1:70 the phrase, ἀπ αἰῶνος, is rendered "since the world began," and εἰς τοὺς αἰῶνας (Matthew 6:13), "forever." So frequently εἰς τὸν αἰῶνα, "forever" (Matthew 21:19; John 6:51, etc.), and εἰς τοὺς αἰῶνας τῶν αἰώνων (Galatians 1:5; Ephesians 3:21; 1 Timothy 1:17, etc.), "forever and ever." The usage of the LXX. is very similar, where ἀπ αἰῶνος εἰς τὸν αἰῶνα πρὸ τῶν ἀιωνων ωἰὼν τῶν αἰώνων, etc., are frequent, as well as the adjective αἰώνιος. Putting all these passages together, and adverting to the classical meaning of αἰών, and its Latin equivalent, aevum, a "lifetime," we seem to arrive at the primary meaning of αἰών as being a "generation," and then any long period of time analogous to a man's lifetime. Hence χρόνοι αἰώνιοι would be times made up of successive generations, and πρὸ χρόνων αἰωνίων would mean at the very beginning of the times which consisted of human generations. Αἰὼν τῶν αἰώνων would be one great generation, consisting of all the successive generations of mankind. The whole duration of mankind in this present world would be in this sense one vast αἰών, to be followed by we know not what succeeding ones. Thus Ephesians 1:21, ἐν τῷ αἰῶνι τούτῳ is contrasted with ἐν τῷ μέλλοντι, the idea being that the world has its lifetime analogous to the lifetime of a man. The same period may also be considered as made up of several shorter αἰῶνες, the prediluvial, the patriarchal, the Mosaic, the Christian, and such like (see note to 1 Timothy 1:17). 2 Timothy 1:9

Vincent's Word Studies

Who hath saved us

Salvation is ascribed to God. See on our Savior, 1 Timothy 1:1.

Called (καλέσαντος)

Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 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 (λκήσει ἁγίᾳ)

Κλῆσις, calling, often in Paul; but the phrase holy calling only here. In Paul, κλῆσις sometimes as here, with the verb καλεῖν to call, as 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4.

Purpose (πρόθεσιν)

See on Acts 11:23; see on Romans 9:11.

Grace which was given (χάριν τὴν δοθεῖσαν)

Comp. Romans 12:3, Romans 12:6; Romans 15:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7. The phrase only here in Pastorals.

Before the world began (πρὸ χρόνων αἰωνίων)

See additional note on 2 Thessalonians 1:9. In Pastorals the phrase only here and Titus 1:2. Not in Paul. Lit. before eternal times. If it is insisted that αἰώνιος 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 (1 Corinthians 2:7; 1 Peter 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.