John Calvin on Romans 9:23

23. That he might also make known the riches of his glory, etc. I doubt not but the two particles καὶ ἵνα, is an instance of a construction, where the first word is put last; (ὕστερον πρότερον) and that this clause may better unite with the former, I have rendered it, That he might also make known, etc. (Ut notas quoque faceret, etc.) It is the second reason which manifests the glory of God in the destruction of the reprobate, because the greatness of divine mercy towards the elect is hereby more clearly made known; for how do they differ from them except that they are delivered by the Lord from the same gulf of destruction? and this by no merit of their own, but through his gratuitous kindness. It cannot then be but that the infinite mercy of God towards the elect must appear increasingly worthy of praise, when we see how miserable are all they who escape not his wrath.

The word glory, which is here twice mentioned, I consider to have been used for God’s mercy, a metonymy of effect for the cause; for his chief praise or glory is in acts of kindness. So in Ephesians 1:13, after having taught us, that we have been adopted to the praise of the glory of his grace, he adds, that we are sealed by the Spirit of promise unto the praise of his glory, the word grace being left out. He wished then to show, that the elect are instruments or vessels through whom God exercises his mercy, that through them he may glorify his name.

Though in the second clause he asserts more expressly that it is God who prepares the elect for glory, as he had simply said before that the reprobate are vessels prepared for destruction; there is yet no doubt but that the preparation of both is connected with the secret counsel of God. Paul might have otherwise said, that the reprobate give up or cast themselves into destruction; but he intimates here, that before they are born they are destined to their lot.

Romans 9:24-29

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

24. Quos etiam vocavit, nimirum nos, non solum ex Iudaeis, sed etiam ex Gentibus:

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.

25. Quemadmodum et in Osee dicit, Vocabo populum meum eum qui non est populus, et dilectam cam quae non est dilecta:

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

26. Et erit in loco ubi dictum est eis, Non populus meus ves, illie vocabuntur filii Dei viventis.

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:

27. Iesaias autem clamat super Israel, Si fuerit numerus filiorum Israel ut arena maris, reliquiae servabuntur:

28. For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

28. Sermonem enim consummans et abbrevians, “In righteousness,” left out. The word rendered “matter” is “sermo,” But it is explained in this sense in the comment. — Ed. quoniam sermonem abbreviatum faciet Dominus in terra:

29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

29. Et quemadmodum prius dix erat Iesaias, Nisi Dominus Sabbaoth. Reliquisset nobis semen, instar Sodorate facti essemus, et Gomorrhae essemus assimilati.