_Rom. 9:11‐16_—“_for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth.... I will have mercy upon whom I have mercy.... So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy_”; _Eph. 1:4, 5, 9, 11_—“_chose us in him before the foundation of the world,_ [not _because_ we were, or were to be, holy, but] _that we should be holy and without blemish before him in love: having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will ... the mystery of his will, according to his good pleasure ... in whom also we were made a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will_”; _Col. 3:12_—“_God’s elect_”; _2 Thess. 2:13_—“_God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth._” (_b_) In connection with the declaration of God’s foreknowledge of these persons, or choice to make them objects of his special attention and care; _Rom. 8:27‐30_—“_called according to his purpose. For whom he foreknew, he also foreordained to be conformed to the image of his Son_”; _1 Pet. 1:1, 2_—“_elect ... according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ._” On the passage in Romans, Shedd, in his Commentary, remarks that “_foreknew,_” in the Hebraistic use, “is more than simple prescience, and something more also than simply ‘to fix the eye upon,’ or to ‘select.’ It is this latter, but with the additional notion of a benignant and kindly feeling toward the object.” In _Rom. 8:27‐30_, Paul is emphasizing the divine sovereignty. The Christian life is considered from the side of the divine care and ordering, and not from the side of human choice and volition. Alexander, Theories of the Will, 87, 88—“If Paul is here advocating indeterminism, it is strange that in _chapter 9_ he should be at pains to answer objections to determinism. The apostle’s protest in _chapter 9_ is not against predestination and determination, but against the man who regards such a theory as impugning the righteousness of God.”