Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world:

“Since the periods of time, therefore, come within the scope of our knowledge or speculations, we pass judgment upon them according to the understanding of human reasoning. In this way we believe ourselves justified in saying about anything: "It has not been before it is born." The times that have already past always come before the origin of everything. Since in the things of God, that is, in the birth of God, everything is before the eternal time, then we cannot say of him: "Before he was born." Nor can we say that he to whom the eternal promise was made before the eternal time has the "hope of life everlasting," according to the statement of the apostle, which the God who does not lie has promised to him before the eternal time, nor can we say that at one time he had not been. We cannot assume that he whom we must confess as being before the eternal time has had his beginning after something.”

“But God can neither be in doubt, nor can he be deceived. For he only is in doubt who is ignorant of the future. One who has predicted one thing while something else has happened is deceived about the future. Not so with God. What is plainer than the fact that Scripture states the Father to have said one thing of the Son and that the same Scripture proves another thing to have taken place? The Son was beaten, he was mocked, was crucified and died. He suffered much worse things in the flesh than those servants who had been appointed before. Was the Father deceived? Was he ignorant of it? Was he unable to give help? The One who is the truth cannot make a mistake. It is written that "the ever-truthful God cannot lie." How could he who knows all be ignorant? What could he not do, who could do all?”

“Ver. 2. "Which God, that cannot lie, promised before the world began." That is, not now upon a change of mind, but from the beginning it was so foreordained. This he often asserts, as when he says, "Separated unto the Gospel of God." (Rom. i. 1.) And again, "Whom He did foreknow, He also did predestinate." (Rom. viii. 29.) Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning. "Which God, that cannot lie, promised." If He "cannot lie," what He has promised will assuredly be fulfilled. If He "cannot lie," we ought not to doubt it, though it be after death. "Which God, that cannot lie," he says, "promised before the world began"; by this also, "before the world began," he shows that it is worthy of our belief. It is not because the Jews have not come in, that these things are promised. It had been so planned from the first. Hear therefore what he says, "But hath in His own times manifested." Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. "It is time for Thee, Lord, to work" (Ps. cxix. 125), says the Prophet. For by "His own times" is meant the suitable times, the due, the fitting.”

“I confess that I do not know what ages passed before the human race was created, yet I am perfectly sure that no one creature is coeternal with the Creator. Curiously enough, the apostle uses the expression tempora aeterna in reference not to the future but to the past. Thus he says: "in the hope of eternal life which God, who does not lie, promised before the eternal times, he has in due times manifested, his word." He seems to be saying that time stretches backward eternally; yet time is not coeternal with God, since not only did God exist "before eternal times" but he promised eternal life which he manifested in his own time, that is, in due time. Now, what he promised was his Word. For the Word is eternal life. But how did he make this promise, since it was made to those who certainly did not exist before the "eternal times"? The meaning, then, must be that what was to take place in its own time was already predestined and determined in his eternity and in his coeternal Word.”

“This epistle is divided into the salutation and the epistolary narration, there, "of this matter." In the first, first the person greeting is set down, who is made known in three ways: namely from his name, when he says Paul, which signifies humility. 1 Cor. 15:9: I am the least of the apostles, etc. Likewise from his condition, when he says servant. Ps. 115:16: Lord, I am your servant. On the contrary, Jn. 14: I will no longer call you servants. I respond: the saints are sometimes called servants, sometimes not, but sons. For there is a twofold servitude. One is from fear, which does not belong to the sonship of God, but is divided against it. Rom. 8:15: you have not received the spirit of servitude again in fear, et cetera. The other is from love, which follows upon the sonship of God. And the reason for this distinction is that he is free who is the cause of himself, who does what he wills; but he is a servant who is the cause of another. But threefold is the cause which is the principle of a work, namely final, formal, and efficient. If therefore on account of the final cause, thus all the saints are servants of God, because they act on account of God. 1 Cor. 10:31: whether you eat, or drink, or do anything else, do all things for the glory of God. And this is from love, from which it proceeds that we do all things on account of God. But if on account of the moving cause, which is extrinsic and compels, thus it is the servitude of fear, and belongs to the wicked. If on account of the formal cause, thus it is an inclining habit, and thus some are servants of sin, some servants of justice, who according to habit are inclined to evil or to good. Likewise from authority, when he says apostle. Lk. 6:13: he chose, namely above all the faithful, twelve from among them, whom he also named apostles. Eph. 4:11: first indeed apostles. And he is described, first, from the author, when he says of Jesus Christ, because he was chosen by him. Gal. 1:1: not from men, nor through man, but through Jesus Christ, et cetera. Likewise, because he proclaimed only Christ. 2 Cor. 4:5: for we do not preach ourselves, but Jesus Christ our Lord, and ourselves your servants through Jesus. Likewise, because he was the legate of Christ, whose authority he used. 2 Cor. 5:20: for Christ therefore we perform an embassy. Eph. 6:20: I perform an embassy in a chain. 2 Cor. 2:10: if I have forgiven anything on your account, in the person of Christ. Likewise, second, he is described from fitness; for an apostle is a proclaimer. Matt., last chapter: teach all nations, et cetera. But a teacher ought to have the foundation of doctrine, and perfection. The first pertains to anyone whatsoever; the second pertains to preachers and to teachers. And just as in the other sciences there are principles, so in this one there are the articles of faith, which become known to each of the faithful according to the infused light, and the articles are the foundations of faith, which is the substance of things to be hoped for, etc., Heb. 11:1. And therefore he says according to the faith of the elect of God. Likewise the perfection of doctrine is required. Hence he says and the recognition of the truth. But there is a twofold knowledge of the truth to be had: namely, perfect in our homeland, that is, when we shall see face to face; and imperfect through faith, which the saints have. Jn. 8:32: you shall know the truth, and the truth shall set you free. But of what truth? Unto the recognition of that truth which is according to piety. For religion and piety, according to Tully, are parts of justice; and they differ, because religion is the worship of God. But because God is not only creator, but is also father, therefore we owe him not only worship as to a creator, but love and worship as to a father. And therefore piety is sometimes taken for the worship of God. Job 28:28: behold, piety, it is wisdom, according to another translation, where ours has it thus: behold, the fear of the Lord, it is wisdom. Third, he is described from the end, and first he sets down the end itself; second, its worthiness, there, which he promised. But the end is the hope of eternal life, because even though Moses could be called an apostle, since he was sent by the Lord, yet not unto the hope of eternal life, but of the land of the Hivite and the Amorite; but Paul is an apostle unto the hope of eternal life. Jn. 6:40: this is the will of my Father who sent me, that everyone who sees the Son, and believes in him, may have eternal life, and I will raise up, et cetera. 1 Pet. 1:3: he has regenerated us unto a living hope. Rom. 5:2: we glory in the hope of the glory of the sons of God. But this promise is firm in two ways: first, on the part of the one promising; hence he says who does not lie. For God is truth, whose contrary is a lie. Num. ch. 23:19: God is not like a man, that he should lie. Second, from the divine purpose of giving; hence he says before the ages of time. An age, according to the Philosopher, is the measure of the duration of each thing. Times of the ages, therefore, are times distinguished according to the diverse successions of things; as if he were to say: before successive time began to be. And because this time began with the world, therefore it was before the beginning of the world. Another reading has, eternal, that is, ancient. For thus "eternal" is sometimes taken, that is, ancient. Or eternal, not according to truth, but according to imagination. And before these he promised this, because these are successive things. But to promise is to announce by word one's will concerning giving. And God from eternity brought forth his Word, in which it was that the saints should have eternal life. Eph. 1:4: he chose us before the founding of the world. But this hope is confirmed from the manifestation of the promise; hence he says but he manifested in his own times, et cetera. And this manifestation is described in three ways. First, from the time; hence he manifested it when he determined that his Word should be incarnated; hence he says in his own times, that is, at a fitting time, at which man would be convicted of the pride through which he had sinned. And thus first the physician convicts the sick man, that he may heal him more fittingly. For man was proud of his knowledge, but he was convicted of ignorance before the time of the law, when he sinned in idolatry, and in vices against nature. Likewise concerning the virtues, and of these he was convicted at the time of the law. Gal. 4:4: but when the fullness of time came, God sent his Son, et cetera. Likewise, second, it is described from the manner, because through public preaching. Mk., last chapter: going into the whole world, preach the Gospel to every creature. Hence he says in the preaching. 1 Cor. 9:17: a stewardship has been entrusted to me. Likewise, third, from the author. Hence he says according to the command, et cetera. Matt. 1:21: for he himself will save his people from their sins. Acts 9:15: this man is a vessel of election to me, that he may bear my name, et cetera. The person greeted is set down, when he says to Titus, whom he describes in three ways: first from his name; second from love; third from sonship. He is a son, therefore, through love and faith, which ought to be common, so that all say the same thing. And therefore he says the common faith, which is also called Catholic, that is, universal. Hence it is said, Eph. 4:5: one faith, one Lord, et cetera. But the goods wished for are grace and peace. He often joins these, because grace is the beginning of all spiritual gifts, and peace, the end. Ps. 147:14: who has placed peace as your borders. From God, et cetera.”

“In hope of eternal life,.... Or "for the hope of eternal life"; in order to bring souls to the hope of it. This is another end of the Gospel ministry, as to bring God's elect to faith in Christ, and to the knowledge and acknowledgement of the truth, as it is in Jesus, so to the hope of eternal glory and happiness: in a state of nature, they are without the grace of hope, or any true ground and foundation of it; and though it is the gift of God's grace, and is implanted on the soul by the Spirit of God in regeneration; yet the Gospel is the means of producing it at first, as well as afterwards encouraging and increasing it; for in it, Christ the foundation of hope is proposed, and set forth before awakened and convinced sinners: the object of this hope is "eternal life"; not anything now seen and enjoyed, for that is not hope; not anything in this present life, but something future; a life of perfect bliss and happiness with Christ to all eternity; which is a hope laid up in heaven, an inheritance reserved there; a life which is secured in the hands of Christ, which he has a power to give, and does give to all his sheep, and is the gift of God through him: and of which it is further said, which God, that cannot lie, promised before the world began; eternal life is a "promise", and so of free grace, and not by the works of the law, which is inconsistent with a promise: it is the promise of God, who is faithful to his word, and "can not lie"; being the God of truth, that can neither deceive, nor be deceived: this does not contradict his omnipotence, but argues the perfection of his nature, which cannot admit of anything that implies weakness and mutation: and this promise was made before the world was, as early as the choice of God's elect in Christ, and the gift of grace to them in him; as early as the covenant was made with him, and he was set up as the Mediator of it; who was present to receive this promise as their head and representative for them, and to whom it was made as federally considered in him, and in whom it was secured for them; see Ti2 1:1.”

“In hope of eternal life - In expectation of a state of being and well being which should last through eternity, when time should be no more. This includes, not only the salvation of the soul and its eternal beatification, but also the resurrection of the body. This was a point but ill understood, and not very clearly revealed, under the Mosaic law; but it was fully revealed under the Gospel, and the doctrine illustrated by the resurrection and ascension of Christ. Which God, that cannot lie, promised - We have often seen that the phrase, the foundation of the world, means the Jewish economy, and, before the foundation of the world, the times antecedent to the giving of the law. This is evidently the meaning here. See Ti2 1:9-11. Supposing the word αιωνιων in this verse to signify eternal, says Dr. Macknight, the literal translation of προ χρονων αιωνιων would be, before eternal times; but that being a contradiction in terms, our translators, contrary to the propriety of the Greek language, have rendered it before the world began, as Mr. Locke observes on Rom 16:25. The true literal translation is before the secular times, referring us to the Jewish jubilees, by which times were computed among the Hebrews, as among the Gentiles they were computed by generations of men. Hence, Col 1:26, The mystery which was kept hid απο των αιωνων και απο των γενεων, from the ages and from the generations, signifies the mystery which was kept hid from the Jews and from the Gentiles.”

“In hope of eternal life--connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect's faith and full knowledge of the truth, is, "the hope of eternal life" (Tit 2:13; Tit 3:7; Act 23:6; Act 24:15; Act 28:20). that cannot lie-- (Rom 3:4; Rom 11:29; Heb 6:18). promised before the world began--a contracted expression for "purposed before the world began (literally, 'before the ages of time'), and promised actually in time," the promise springing from the eternal purpose; as in Ti2 1:9, the gift of grace was the result of the eternal purpose "before the world began."”