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” (145) 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.
(145) 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.