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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’ mercy, a metonymy of effect for the cause; for his chief praise or glory is in acts of kindness. So in Eph_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.