John Calvin Commentary Romans 9:24

"[even] us, whom he also called, not from the Jews only, but also from the Gentiles?" — Romans 9:24 (ASV)

Whom he also called, etc. From the reasoning he has been carrying on until now concerning the freedom of divine election, two things follow. First, the grace of God is not so confined to the Jewish people as to be prevented from also flowing to other nations and spreading itself through the whole world. Second, nor is it so tied to the Jews that it comes without exception to all the children of Abraham according to the flesh. This is because if God’s election is based on his own good pleasure alone, wherever his will directs itself, there his election exists.

With election thus established, the way is now, in a sense, prepared for him to proceed to what he intended to say concerning the calling of the Gentiles and also concerning the rejection of the Jews; the first of these seemed strange because of its novelty, and the other entirely unsuitable.

However, since the latter (the rejection of the Jews) was more likely to cause offense, he first speaks about that which was less objectionable. He says, then, that the vessels of God’s mercy, whom he selects for the glory of his name, are taken from every people—from the Gentiles no less than from the Jews.

Although Paul does not fully observe the rule of grammar in the relative pronoun whom, his purpose was, by making a transition, so to speak, to add that we are the vessels of God’s glory, who have been taken in part from the Jews and in part from the Gentiles. And he proves from God's calling that in election, no distinction is made between nations. For if being descended from the Gentiles was no hindrance to God calling us, it is evident that the Gentiles are by no means to be excluded from the kingdom of God and the covenant of eternal salvation.