beforehand and to predestine are very nearly related ideas, the word is also used in this latter sense. Eph. 2: 10, "Which God had before ordained that we should walk in them." This meaning- is commonly adopted here, "Which God had foreordained unto glory;' see the pa- rallel passage in Acts 13: 48, "As many as were ordained to eternal life believed." The other signification of the word, however, gives a very good sense. ' Which he had before prepared, by his providence and grace, unto glory.'
(24) Even us, whom he hath called, not of the Jews only, but also of the Gentiles. We are the vessels of his mercy, even we whom he hath called, i. e. effectually introduced by his Spirit into the kingdom of Christ; see ch*8 : 28, 30. How naturally does the apostle here return to the main subject of discussion ! How skilfully is the conclusion brought out at which he has continually aimed ! God chose Isaac in preference to Ishmael, Jacob in preference to Esau; it is a prerogative which he claims and exercises, of selecting from among the guilty family of men whom he pleases as the objects of his mercy, and leaving whom he pleases to perish in their sins, unrestricted in his choice by the descent or previous conduct of the individuals. He has mercy upon whom he will have mercy. He calls men, therefore, from among the Gentiles, and from among the Jews, indiscriminately. This is the. .result at which the apostle aimed. The Gentiles are admitted into the Messiah's kingdom, vs. 25, 26 ; and the great body of the Jews are excluded, v. 27. This conclusion he confirms by explicit declarations of Scripture.