Every objection that can be made against the ordination of God respecting any wicked act, lies equally against these two last declarations. The crucifixion of Christ was by the determinate counsel and foreknowledge of God. If, then, the doctrine be chargeable with the consequences which some attribute to it, the admission of it in one case is just as impossible as in every case. It makes no difference how many evil actions are ordained, if it be admitted that one was ordained. The ordination of that one event must have been without reproach to the holiness of God, and this shows that the ordination of all others may be equally so.

V. 24.-Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Hitherto the Apostle had been showing that the promise of God was never made to the carnal seed of Abraham. This argument he began, ver. 6, 7, and had continued it till he comes to these words, in which he plainly states who are the true seed of Abraham and the children of the promise, even the called of God of all nations. The natural and easy manner in which, after several exemplifications, Paul here in a direct manner, reverts to the main purpose of his discussion, ought not to be overlooked. Here he shows who are those vessels of mercy to whom he referred in the preceding verse. They are not only Jews but also Gentiles, and none of either Jews or Gentiles but those who are called by the Spirit and word of God. After expressing his unfeigned sorrow for the rejection of the Messiah by his countrymen in general, Paul had intimated at the 6th verse, that, notwithstanding this, the word of God had not been altogether without effect among them.

He had next declared the reason why

this effect had not been produced on the whole of them, namely, that all who belonged to that nation were not the true Israel of God, nor because they were descended from Abraham were they all his spiritual seed. This, he had proved by the declarations of God to Abraham, and also by his dealings in regard to him, and especially respecting Isaac. In Isaac's family God had in a remarkable manner typically intimated the same truth, and displayed his sovereignty in rejecting the elder of his sons, and choosing the younger. Paul had further proved that this was according to God's usual manner of proceeding, in showing mercy to some, and hardening others. God had, notwithstanding, endured with much long-suffering that great multitude of the people of Israel who proved themselves to be vessels of wrath fitted for destruction; and, on the other hand, had displayed the abundance of his free grace in preparing vessels of mercy both among Jews and Gentiles. The word of God had thus been effectual by his sovereign disposal to some among the people of Israel, corresponding with the examples which Paul had produced from their history; and in the exercise of the same sovereignty God had also prepared others among the Gentiles on whom he displayed his mercy. None of the Jews or Gentiles were vessels of mercy, except those whom he had effectually called to himself. This verse incontestibly proves, contrary to the erroneous glosses of many, that the Apostle is here speaking of the election of individuals, and not of nations.

V. 25. As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

In the preceding verse, the Apostle had spoken of those who were called among the Jews and the Gen

tiles, whom God had prepared unto glory. In this verse and the following he shows that the calling of the Gentiles was not an unforeseen event, but that it was expressly foretold by the prophets. God, by the prophet Hosea, ii. 23, alluding to the calling of the Gentiles by the gospel, says, I will say to them which were not my people, Thou art my people; that is, the Lord, at the period alluded to, would call to the knowledge of himself, as his people, persons who were formerly living in heathenism, not having even the name of the people of God. And her beloved, that was not beloved.—The Jewish nation was typically the spouse of God. The Lord had betrothed Israel. But when Christ should come, he was to betroth Gentiles also, and to call her beloved that had not been beloved. Paul, therefore, shows by this quotation, that the calling of these Gentiles, as vessels of mercy, was according to the purpose of him who worketh all things after the counsel of his own will according to the eternal purpose which he purposed in Christ Jesus.

V. 26. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

Among the nations which formerly served idols, and of whom it was usually and truly said that they were not God's people, there will be those of whom it shall be said that they are the children of the living God, Hosea, i. 10. They shall be the children of the living God, in opposition to the dead idols or gods of their own imagination, which they formerly worshipped. This proves that, in their former state, they were without God in the world, Eph. ii. 12; iv. 18; and consequently that the Scriptures hold out no hope for those

This

Gentiles who are left uncalled by the gospel. awful truth, though so many are unwilling to receive it, is everywhere testified in the Scriptures. It is held forth in what is said of the empire of Satan, the god of this world; and also in the character everywhere given in Scripture of heathens, who are declared not to have liked to retain God in their knowledge, and to have been "haters of God." It is also held forth in all the passages that affirm the final doom of idolaters; as likewise in all that is taught respecting access to God by him who is the way, and the truth, and the life; for there is no other name given among men whereby we must be saved.* Men may devise schemes to extend the blessings of salvation to those who never heard of Christ, but they are opposed to the plain declarations of his word. How thankful then ought we to be that we have lived not in the days of our heathen fathers, when God suffered them to walk in their own ways, but in the times when the gospel has visited the Gentiles. How thankful, above all, if we have been made indeed the children of the living God. The nations of Europe are in general called Christians; but it is only in name that the great body of them bear that title. God will not recognise any as his children who are not born again of his Spirit, and conformed to the image of his Son.

* All the distinguished men among the heathens, without a single exception, conformed to the idolatry of their countrymen. It is asserted by many that we have nothing to do with the state of the heathens. But we have much to do with whatever is declared in the Scriptures, for "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.”

V. 27.-Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

Having spoken in the 24th verse of those whom God had called, both among Jews and Gentiles; and having referred in the two preceding verses to what had been foretold of the Gentiles, the Apostle, in the verse before us and the two that follow, introduces the predictions relative to the Jews. He quotes the prophet Isaiah, as loudly testifying the doctrine which he is declaring. Hosea testifies with respect to God's purpose of calling the Gentiles; and Isaiah, in the passage here quoted, x. 20-22, testifies of the rejection of the great body of the Jews, and of the election of a number among them comparatively small. The Israelites looked on themselves as being all the people of God, and on the Gentiles as shut out from this relation. The prophet here shows that out of all those vast multitudes which composed their nation only a remnant were to be among the number of the true Israel of God. Whatever fulfilment the prophecy had in the times of the Old Testament, this is its full and proper meaning, according to the Apostle.

At first sight it might seem that the prophet speaks only of the return of the Jews from the captivity of Babylon; but, in regard to this, two things must be remarked. One is, that all the great events that happened to the Jews were figures and types, representing beforehand the great work of redemption by Jesus Christ. Thus, the deliverance of the Israelities from Egypt, their passage through the Red Sea, and through the wilderness, the passage of Jordan, and their entrance into Canaan, were representations of what was