Romans 9:24

Even us, whom he hath called, not of the Jews only, but also of the Gentiles? EVEN US, WHOM HE HATH CALLED, [ hous (G3739) kai (G2532) ekalesen (G2564) humas (G5209)] - rather, 'Whom he also called, even us;' that is, that He might make known the riches of His glory in not only 'afore preparing,' but in 'due time effectually calling us.' The Calling of the Gentiles, and the Preservation of only a Remnant of Israel, both Divinely Foretold-The True Secret of both Events (Romans 9:24) Here, for the first time in this chapter, the calling of...

24._Whom he also called, etc. _From the reasoning which he has been hitherto carrying on respecting the freedom of divine election, two things follow, — that the grace of God is not so confined to the Jewish people that it does not also flow to other nations, and diffuse itself through the whole world, — and then, that it is not even so tied to the Jews that it comes without exception to all the children of Abraham according to the flesh; for if God’s election is based on his own good pleasure alone, wherever his will turns itself, there his election exists. Election being then established, the way is now in a manner prepared for him to proceed to those things which he designed to say respecting the calling of the Gentiles, and also respecting the rejection of the Jews; the first of which seemed strange for its novelty, and the other wholly unbecoming. As, however, the last had more in i...

14-24 Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hosea 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God...

Verse 24. _EVEN US, WHOM HE HATH CALLED_] All the Jews and Gentiles who have been invited by the preaching of the Gospel to receive justification by faith in our Lord Jesus Christ, and have come to the _Gospel feast_ on this invitation....

EVEN US ... - See Romans 1:16; Romans 2:10; Romans 3:29. To prove that the Gentiles might be called as well as the Jews, was a leading design of the Epistle. US - Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals chosen out of nations. Two things are established here. (1) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others. (2) That God was not bound to confer grace on all the descendants of Abraham, as he bestowed it on those selected from

EXPOSITION ROMANS 11:1 2. _The present position and prospects of the Jewish nation con-sidereal._ ROMANS 9:1 (1) _Deep regret expressed for the present exclusion of the Jewish nation from inheritance of the promises. _This section is not necessary for the main argument of the Epistle, which would have been complete without it for an exposition of God's righteousness, Romans 12:1. following naturally the conclusion of Romans 8:1., and these intervening chapters having no immediate connection with the preceding or succeeding context. But it was a subject too deeply

EVEN US WHOM HE HATH CALLED,.... From election the apostle proceeds to calling, the fruit and evidence of it, taking the same method he did in Romans 8:30, with a view to treat of the call of the Gentiles, of which he afterwards gives proof from prophecy; whence it appears to be according to divine predestination, upon which prophecy is founded; for God foretells that such a thing will be, because he has foreordained it shall be. These words are explanative of the former, and show who the vessels of mercy are; they are such whom God calls by his grace. Election may be known by calling, as the cause by its effect, and that without an extraordinary revelation. This may as well be known, as man's adoption, justification, and the forgiveness of his sins; for as all the chosen are, and shall be called in time, so all that are truly called by the grace of God, are manifestly, and to a demonstr...

The Jews thought that God must certainly save them. They thought they had a birth claim. Were they not the children of Abraham? Surely they had some right to it. This chapter battles the question of right. No man has any right to the grace of God. The terms are inconsistent. There can be no right to that which is free favor. We are all condemned criminals, and if pardoned, it must be as the result of pure mercy, absolute mercy, for desert there is none in any one of us. Romans 9:1. _I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart._ He never thought about his unbelieving brethren, without the deepest imaginable regret. How far is this from the spirit of those who look upon the ungodly without tears settle it down as a matter that cannot be altered, and take it as a q

II. DISPENSATIONAL. GOD'S DEALINGS WITH ISRAEL. Chapter s 9-11. 1. Israel and God's Sovereignty. CHAPTER 9 _ 1. Paul's Yearning over Israel. (Romans 9:1 .)_ 2. What Israel Possesseth. (Romans 9:4 .) 3. God's Unconditional Election. (Romans 9:6 .) 4. God's Sovereignty. The Vindication of His Justice and Mercy. (Romans 9:14 .) 5. Mercy for the Remnant. (Romans 9:27 .) 6. Israel's Rejection of God's Righteousness. (Romans 9

THE DIVINE SOVEREIGNTY IN JUDGMENT. Romans 9:19 f. The hard saying just enunciated provokes the question, Why does He blame, if the hardening is His doing and none may resist His will? Paul forgoes the obvious retort, that God's hardening is a judgment on hardness of heart (_cf. Romans 2:5,_ etc.), that Pharaoh (and Israel now) _did_ resist God (_cf._ Acts 7:51, etc.); he assails the spirit of contradiction: Nay, surely, O man, who art thou who repliest against God the thing formed saying to its fashioner, Why didst thou make me so? (see Isaiah 45:9). Such questions cast on God the responsibility for our miscarriages: whoever is to blam