Exegetical and Hermeneutical Commentary of Romans 9:24
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
24. even us ] Lit., and better, whom also he called, us, &c. The “also” or “even” goes with the verb, and seems to indicate that the “afore-preparation” is rather that of the electing purpose of God than that of personal sanctification (which is, however, the sure sequel of the other). Q. d., “He fore-ordained to glory the vessels of mercy, and then proceeded actually to call them to grace.”
hath called ] Better, called. See on Rom 8:28.
not of the Jews only ] Here St Paul reminds us of the special subject of this discussion; the apparent rejection of Israel. By the true heirs of Abraham was all along meant the church of the elect; those who should be “called” and should “love God.” In the Mosaic age these were but some of the bodily Israel; in the Christian age they were largely found outside that Israel. But in both cases the Promise, in its true intention, was fulfilling. He now quotes in proof of that true intention.
Fuente: The Cambridge Bible for Schools and Colleges
Even us … – See Rom 1:16; Rom 2:10; Rom 3:29-30. To prove that the Gentiles might be called as well as the Jews, was a leading design of the Epistle.
Us – Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals chosen out of nations. Two things are established here.
(1) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others.
(2) That God was not bound to confer grace on all the descendants of Abraham, as he bestowed it on those selected from the mass, according to his own will, and not of necessity on the mass itself.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. Even us, whom he hath called] All the Jews and Gentiles who have been invited by the preaching of the Gospel to receive justification by faith in our Lord Jesus Christ, and have come to the Gospel feast on this invitation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hitherto he hath been showing, that the promise was never made or meant to the carnal seed of Abraham. This argument he began, Rom 9:6,7, and he continues it (using several apostrophes and amplifications, which were to his purpose) till he comes to these words; and here he tells you plainly who are the true seed of Abraham, and the children of the promise, even the called of God of all nations, whether Jews or Gentiles. And he takes occasion to fall into it, by speaking of some in the foregoing verse, that were vessels of mercy, afore prepared unto glory: now here, in this verse, he tells you, who these are; (and to be sure they are the persons he is inquiring after, viz. the spiritual seed of Abraham, and the children of the promise:) he says, they are such as God called; i.e. effectually called,
not of the Jews only, but also of the Gentiles; and that this is so, he further proves in the following verse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. even us, whom he hath called,c.rather, “Whom he hath also called, even us,” &c.,in not only “afore preparing,” but in due timeeffectually “calling us.”
not of the Jews,&c.better, “not from among Jews only, but also from amongGentiles.” Here for the first title in this chapter thecalling of the Gentiles is introduced all before having respect,not to the substitution of the called Gentiles for the rejected Jews,but to the choice of one portion and the rejection of another of thesame Israel. Had Israel’s rejection been total, God’s promise toAbraham would not have been fulfilled by the substitution ofthe Gentiles in their room; but Israel’s rejection being onlypartial, the preservation of a “remnant,” in which thepromise was made good, was but “according to the election ofgrace.” And now, for the first time, the apostle tells us thatalong with this elect remnant of Israel, it is God’s purposeto “take out of the Gentiles a people for His name”(Ac 28:14); and that subject,thus introduced, is now continued to the end of the eleventh chapter.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even us whom he hath called,…. From election the apostle proceeds to calling, the fruit and evidence of it, taking the same method he did in Ro 8:30, with a view to treat of the call of the Gentiles, of which he afterwards gives proof from prophecy; whence it appears to be according to divine predestination, upon which prophecy is founded; for God foretells that such a thing will be, because he has foreordained it shall be. These words are explanative of the former, and show who the vessels of mercy are; they are such whom God calls by his grace. Election may be known by calling, as the cause by its effect, and that without an extraordinary revelation. This may as well be known, as man’s adoption, justification, and the forgiveness of his sins; for as all the chosen are, and shall be called in time, so all that are truly called by the grace of God, are manifestly, and to a demonstration, the chosen vessels of salvation: if a man is satisfied of his calling, he ought to be equally so of his election, the one being demonstrable by the other; and for such an one to doubt of it, is his sin and crime. Moreover, the above phrase, “afore prepared for glory”, is here further explained; to be afore prepared for glory, is no other than to be called, sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God; for this is the saints’ preparation for glory, before they come to it; and hereby the means are expressed, even sanctification of the Spirit, and belief of the truth, through which God appoints his people unto salvation: now this calling is to be understood, not of a call to any office, as of Aaron to the priesthood, of Saul to the kingdom, of the disciples of Christ to apostleship, or of ministers to the work of the ministry; for persons may be called to the highest office in church and state, as Judas to: apostleship, and Pharaoh to the throne of Egypt, and yet have no share in electing grace: nor of a call by the external ministry of the word, which is often slighted, despised, and of none effect; in this sense many are called, who are not chosen: but of a call that is by the powerful, efficacious, and irresistible grace of God; a call that is internal, that reaches the heart, and not the ear only: a special one that is peculiar to God’s elect, is by special grace, and is to special blessings, as both grace and glory; it is an high, heavenly, and holy calling, and is without repentance; between which and glorification, as between it and eternal election, there is a close and an inseparable connection. The objects of this grace follow,
not of the Jews only, but also of the Gentiles; not all the Jews, nor all the Gentiles, but some of each; as all are not chosen, all are not redeemed, only some out of every kindred, tongue, nation, and people; so not all, but some only are called by grace: and this is not peculiar to the Jews, it reaches to the Gentiles also; and under the present dispensation, to the far greater number of them.
Fuente: John Gill’s Exposition of the Entire Bible
But also from the Gentiles ( ). Paul had already alluded to this fact in 9:6f. (cf. Ga 3:7-9). Now he proceeds to prove it from the Old Testament.
Fuente: Robertson’s Word Pictures in the New Testament
Called – of. Compare ch. 8 30. For of, read from [] , as Rev. From among.
Fuente: Vincent’s Word Studies in the New Testament
1) “Even us, whom he hath called,” (ous kai ekalesin humas) “Even us whom he called,” this explains who the vessels of mercy are, not merely the “were called,” but the “are” or “hath called” ones, those who have believed, Eph 3:6; Rom 3:29-30; Joh 1:11-12.
2) “Not of the Jews only,” (ou monon eks loudaion) “not only out of (from among) the Jews;” Long days and years he showed mercy to the Jews, personally and nationally, but not to them restrictedly, to the exclusion of all other responsible men, Act 10:43; Gal 3:8.
3) “But also of the Gentiles?” (alla kai eks ethnon) “But also out of or from among the nations, heathen, or races;” note: the questions that began in Rom 9:19; Rom 9:22 and end here. The idea raised is “who has the mental acumen to raise any question of suspicion concerning the righteous judgment of God?” He is just, righteous, merciful, and good to all the sons of men, Gal 3:20; Gal 3:28: Rom 1:14-16; Rom 10:8-13.
Fuente: Garner-Howes Baptist Commentary
24. Whom he also called, etc. From the reasoning which he has been hitherto carrying on respecting the freedom of divine election, two things follow, — that the grace of God is not so confined to the Jewish people that it does not also flow to other nations, and diffuse itself through the whole world, — and then, that it is not even so tied to the Jews that it comes without exception to all the children of Abraham according to the flesh; for if God’s election is based on his own good pleasure alone, wherever his will turns itself, there his election exists. Election being then established, the way is now in a manner prepared for him to proceed to those things which he designed to say respecting the calling of the Gentiles, and also respecting the rejection of the Jews; the first of which seemed strange for its novelty, and the other wholly unbecoming. As, however, the last had more in it to offend, he speaks in the first place of that which was less disliked. 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.
But though in the relative whom the rule of grammar is not fully observed by Paul, (309) yet his object was, by making as it were a transition, to subjoin 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 the calling of God, that there is no difference between nations made in election. For if to be descended from the Gentiles was no hinderance that God should not call 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.
(309) It is an instance of Hebraism, the use of a double pronoun — whom and us, governed by the same verb. — Ed.
Fuente: Calvin’s Complete Commentary
(24) Even us.So far the form of the sentence had been abstractvessels of wrath, vessels of glory. Now the Apostle explains who are meant by these abstract terms. The vessels of glory are those who were intended to accept the Christian teaching, whether Jews or Gentiles. The vessels of wrath are the unbelieving mass of the people of Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. God’s right to establish this enlarged system of free-agency shown by predictions of the call of the Gentiles, (24-29.)
This presupposes the identity of the Church of Jesus with the spiritual side of the two lines above given, and the unbelieving Jews with the vessels of wrath, Rom 9:22.
Fuente: Whedon’s Commentary on the Old and New Testaments
24. Even us By a sudden turn the whole weight of the climax of the above argument comes down with a forcible emphasis upon the present company. Of the bright side and dark side of the above antithesis between vessels of glory and of wrath, between Moses and Pharaoh, between the elect and reprobate of entire history, the bright side belongs to us, the new living Church. And that by no birth, necessity, or accident; for (including Rom 10:18-21) it includes Jews and Gentiles. And this blessed dispensation he illustrates with touches of prediction from the old prophets.
But this paragraph, reserving the case of Gentile believers to Rom 10:18-21, describes believing Jews only. It parallels them with the old Jews restored from the Assyrian captivity, who, like the Jews gathered into the Christian Church, were but a remnant.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rom 9:24 . Not a confirmation of the design of the divine endurance expressed in Rom 9:23 (Hofmann), but as the continuation of the relative construction most readily suggests, the concrete more precise designation of those intended by , and that for the confirmation of what was said of them by . The denotes what is added to this . . .: as which He has also called us to this glory of the Messianic kingdom.
] attracted by into the same gender. See Bernhardy, p. 302; Winer, p. 156 f. [E. T. 207]. The relative after an interrogative sentence has the emphasis of an (Khner, ad Xen. Mem . i. 2. 64); but the masculine is first introduced here, not in the preceding relative sentence (against Hofmann’s objection), because the neuter expression . was required by the conformity with the correlate .
. . .] Therefore without preference of the Jews. “Judaeus credens non est eo ipso vocatus, quod Judaeus est, sed vocatus est ex Judaeis,” Bengel.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Ver. 24. Even us ] Not me Paul only hath he assured of vocation, and so consequently of election to eternal life.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24 .] Of which kind ( quales , agreeing with i.e. ) He also called us, not only from among the Jews, but also from among the Gentiles . It being entirely in the power of God to preordain and have mercy on whom He will, He has exercised this right by calling not only the remnant of His own people, but a people from among the Gentiles also.
Fuente: Henry Alford’s Greek Testament
Even, &c. = “Us whom He called . . . but of the Gentiles also? “
Fuente: Companion Bible Notes, Appendices and Graphics
24.] Of which kind (quales, agreeing with -i.e. ) He also called us, not only from among the Jews, but also from among the Gentiles. It being entirely in the power of God to preordain and have mercy on whom He will, He has exercised this right by calling not only the remnant of His own people, but a people from among the Gentiles also.
Fuente: The Greek Testament
Rom 9:24. , whom also) , also, in chap. Rom 8:30, Cluverus: whom (having been previously prepared for glory) He hath also called.-, called) in some respects an antithesis to, He endured, Rom 9:22. Again, I will call, occurs in the next verse.-, us) This gnome[114] leads Paul to come to the proposition respecting grace, which is laid open to Jews and Gentiles; and he proceeds to refute the Jewish Particularism, and to defend the universality of grace.- , not only from) The believing Jew is not called on the very ground that he is a Jew, but he is called from the Jews. This is the root of the word . [The epistle to the Ephesians most especially corresponds to this whole section, as well as to the exhortation, chapters 14, 15, deduced from it.-V. g.]- , from the Jews) He treats of this at Rom 9:27.- , from the Gentiles) He treats of this, Rom 9:25, etc.
[114] Noma, a gnome or religious and moral sentiment appertaining to human life and action.-See Appendix.
Fuente: Gnomon of the New Testament
Rom 9:24
Rom 9:24
even us, whom he also called, not from the Jews only, but also from the Gentiles?-Both Jews and Gentiles, whom he called through the gospel, are the vessels of mercy, fitted to receive the riches of the grace in Jesus Christ. [This was a direct and primary purpose of Gods long-suffering toward vessels of wrath. Salvation is from the Jews (Joh 4:22) ; and, therefore, the chosen race, notwithstanding all its transgressions, was preserved in order that the promise might embrace in its accomplishment both the remnant of the Jews and the fullness of the Gentiles. The destruction of the Jews predicted by Jesus (Mat 24:15-28) was delayed in mercy until the thousands of Israelites and Gentiles accepted Christ. The whole passage shows that God suffered the sins of the Jewish race without cutting them off, because its existence was essential in his plans for saving the world.]
Fuente: Old and New Testaments Restoration Commentary
whom: Rom 8:28-30, 1Co 1:9, Heb 3:1, 1Pe 5:10, Rev 19:9
not of the Jews: Rom 3:29, Rom 3:30, Rom 4:11, Rom 4:12, Rom 10:12, Rom 11:11-13, Rom 15:8-16, Gen 49:10, Psa 22:27, Act 13:47, Act 13:48, Act 15:14, Act 21:17-20, Gal 3:28, Eph 2:11-13, Eph 3:6-8, Col 3:11
Reciprocal: Psa 86:2 – holy Isa 19:25 – Blessed Isa 65:1 – I am sought Joe 2:32 – and in Zec 14:16 – that every Joh 10:16 – other Act 2:39 – as many Act 11:17 – as God Act 15:9 – put Rom 1:6 – the called Rom 2:9 – of the Jew Rom 4:9 – Cometh Rom 8:30 – Moreover 1Co 1:24 – called Gal 1:15 – and Eph 1:4 – as Eph 1:6 – praise Phi 3:14 – the high 1Th 2:12 – who 1Th 5:24 – calleth 2Th 1:11 – calling 1Ti 6:12 – whereunto 2Ti 1:9 – called Heb 9:15 – they which 1Pe 1:2 – the foreknowledge 1Pe 1:15 – as 1Pe 2:9 – who 2Pe 1:3 – called
Fuente: The Treasury of Scripture Knowledge
:24
Romans 9:24. The apparent unwise action of the potter in the preceding paragraph refers to the Jews and Gentiles. Each of these nations thought the other should have been discarded as an undesirable vessel. (See the comments at chapter 3:9-12.)
Fuente: Combined Bible Commentary
Rom 9:24. Even as, etc. Or, as such He also called us. Also, (translated even in the E. V.) belongs to the word called, besides preparing, He also called. As such brings out the sense fully, but is a paraphrase rather than a translation. The calling is that of individuals through the gospel.
Not only from among the Jews, etc. The believing Jew is not called as such, because he is a Jew, but from among the Jews (Bengel). There is no preference shown them. How naturally does the Apostle here return to the main subject of discussion. How skilfully is the conclusion brought out at which he has continually aimed! (Hodge.)
Fuente: A Popular Commentary on the New Testament
Rom 9:24-26. Even us, whom he hath called By his gospel and his grace, to repentance, faith, and holiness, and hath enabled us to obey the call; we are these vessels of mercy, of what nation soever we may be; not of the Jews only Who have hitherto been the peculiar people of God; but also of the Gentiles Who are now taken for Gods people, as well as the Jews. As he saith also in Osee, I will call them my people, &c. These words are quoted from two places of the prophecy of Hosea; (namely, chap. Rom 1:10; Rom 2:23;) and according to the connection in which they there stand, they seem very evidently to refer primarily to Gods purpose of restoring the Jews to the privileges of his people, after they had been a while rejected of him; but nevertheless they are here applied by the apostle to the calling of the Gentiles, which they doubtless were also intended to include. (See the notes on those passages of Hosea.) Indeed, as Dr. Doddridge justly observes, that great event might, with some probability, be inferred, partly from the temporary rejection of the Jews, of which this text also speaks; (for it was not to be imagined that God would have no people in the world;) and partly as it was in the nature of things more probable that he should call the heathen, than that he should restore the Jews, when he had cast them off for such ingratitude, as rendered them less worthy of his favour than the most idolatrous nations. And her beloved As a spouse; who once was not beloved Consequently not unconditionally elected. In these words the apostle, nearly following the Septuagint version, rather interprets than quotes Hoseas words, which are, I will have mercy on her that had not obtained mercy. The expressions of the apostle are different from those of the prophet, but their meaning is the same. In the beginning of the chapter, Hosea, having described the idolatry of the Jews under the figure of whoredom, and their chastisement by hedging up their way with thorns, foretels their return to their first husband, who would speak comfortably to them, and betroth them a second time. He then adds the words above quoted, which the apostle very properly expresses by, I will call her beloved who was not beloved That is, I will pardon her, and restore her to her former place in my affection, and to her ancient relation to me, by introducing her into the gospel church. In quoting this passage from Hosea, the apostle begins with the conversion of the Gentiles, because it was to happen first; but the prophet speaks first of the conversion of the Jews. Macknight. And it shall come to pass, &c. Here the apostle quotes Hoseas words exactly, (see Hos 1:10,) and that with a view still more fully to show that the conversion of the Gentiles had been foretold, to which this passage more plainly refers than those cited above: that in the place In the countries; where it was said To the idolatrous Gentiles; Ye are not my people Where there was no church formerly, namely, in the times of the Old Testament; there they shall be called Not only the people, but the children The sons and daughters; of the living God For, as the living God, he can easily bring it to pass, however incredible it may appear.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 24. And those predestined to glory, He has drawn by long-suffering, not only from the midst of the lost mass of the Jews, but also from among the Gentiles. This was what Jesus had declared: I have yet other sheep which are not of this fold (Joh 10:16). And this Paul had in view in the words: the riches of His glory. While He gleaned among the Jews, He reaped a harvest among the Gentiles, and thus carried out, in spite of Jewish pretensions, the free and large plan of salvation which He had formed on the sole prevision of faith.
The , also, reminds us of the relation between the eternal decree and the call in time.
It is thus a new people of elect ones, composed of the believing portion of the old Israel and of the entire multitude of the believing Gentiles, whom the apostle sees rising to the divine call to take the place of that carnal Israel; comp. Luk 14:15-24 and Rev 7:9 et seq. He cannot but think with a profound feeling of gratitude that it is by his own ministry this rich exercise of grace is effected; that he is himself in a way the hand of God, to form out of the mass of the Gentile world that multitude of vessels unto honor!
Here should be placed logically the principal proposition, which is interrogative, but understood, on which rests the two preceding subordinate propositions, beginning with now if, Rom 9:22, and and if, Rom 9:23 : And if those Jews, already ripe for perdition, are still borne with by God, who holds His arm ready to strike them and cast them far from Him, and if as to those believers whom He has prepared beforehand He does not confine Himself to take them from Israel, but goes in search of them to the very ends of the earth…, will mankind be entitled to find fault with God who thus directs their destinies? Will the Jewish people in particular be able to reproach God for the way in which He exercises His justice on them, seeing they have so justly brought this judgment upon them, and for the use which He at the same time makes of His mercy, calling His elect from the whole mass of mankind, without disturbing Himself about the reprobation which Israel is pleased to suspend over one whole part of this mass?…Yea. O Jew, who dost venture to dispute with God, what hast thou to say! And I ask every reader who has attentively followed this explanation of the apostle’s words, what can be said against this defence of God’s dealings? Do not all the divine perfections concur harmoniously in realizing God’s plan, and has not the freedom of man its legitimate place in the course of history, in perfect harmony with God’s sovereign freedom in His acts of grace as well as in His judgments?
The word of God has not therefore been made of no effect by the fact of the rejection of the Israelitish nation (Rom 9:6). For, 1st, the principle of divine selection which controlled the early destinies of the patriarchal family is only realized anew in the distinction between believing Israelites and the carnal and rejected mass (Rom 9:6-13). 2d. God, when making choice of this people to prepare for the salvation of the world, did not abdicate His freedom to reject them on certain conditions, and if He came to think this good; neither did He abdicate His liberty of calling other individuals not belonging to this people, on certain conditions, and if He came to see good reason. And the use which He actually makes of this liberty, in rejecting His obstinately rebellious people while sparing them as long as possible, and even after the greatest crimes, is not tantamount to the annulling of His word (Rom 9:14-24). But, 3d, more remains to be said: this double dispensation of the calling of the Gentiles and of the rejection of Israel is nothing else than the fulfilling of His very word; for it was announced beforehand. This is what is proved by the third part of this discussion, Rom 9:25-29.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
even us, whom he also called, not from the Jews only, but also from the Gentiles? [The apostle ends his question with a clear specification of who the vessels of mercy are. They are those called impartially from both Jews and Gentiles. “In calling to salvation,” says Lard, “God is equally merciful to all. He sends to all the same Christ, the same gospel; on them he spends the same influences, and to them presents the same incentives to duty. But beyond this he strictly discriminates in bestowing mercy. He bestows it on those only that obey his Son. On the rest he will one day pour out his wrath.” We may add, that toward those who accept his call he is equally impartial in preparing for glory, giving them the same remission of sins, the same gift of the Holy Spirit, the same promises, etc. But the impartiality which the apostle emphasizes is that which gave no preference to the Jew.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
24-26. Here Paul speaks of the fact that these vessels of honor are elected both from Jews and Gentiles indiscriminately.
Fuente: William Godbey’s Commentary on the New Testament
SECTION 31 THE PRESENT POSITION OF GENTILES AND JEWS ACCORDS WITH PROPHECY
CH. 9:24-29
Vessels of mercy which He before-prepared for glory, whom He also called, even us, not only from among Jews, but also from among Gentiles. As also in Hosea He says, I will call Not My people, My people; and Not beloved, Beloved. And it shall be in the place where it was said to them, No people of Mine are ye, there they shall be called sons of the living God. Moreover, Isaiah cries on behalf of Israel, If the number of the sons of Israel be as the sand of the sea, the remnant shall be saved: for, accomplishing and cutting short His word, the Lord will perform it on the earth. And according as Isaiah has said before, Unless the Lord of Sabaoth had left us a seed, we had become as Sodom, and we had been made like as Gomorrah.
Chapter 9 began with an expression of sorrow that many of the Jews were, if the teaching of Romans 1-8. be correct, outside the family of God. In reply to the objection that, if so, Gods promise has failed, Paul pointed to the cases of Ishmael and Esau. But it was further objected that it would be, if not unfaithful, yet unjust, for God to receive on the same terms, as the Gospel says He will, men good and bad. To this, Paul replied that Gods gifts are acts not of justice but of mercy; and that He not only bestows them on whom He will, but also inflicts on whom He will, for His own purposes, special punishment. To the objection that, if so, God has no reason to find fault, he refused to give a reply, and reminded the objector that he was but a vessel of clay, a vessel spared only by the longsuffering of its maker. Paul will now show that the present position of Gentiles and Jews agrees with prophecy.
Rom 9:24. Called: the Gospel summons, as in Rom 9:12; Rom 8:30; 1Co 1:9; 1Co 7:15-24; 2Th 2:14, etc.; cognate to the word called in Rom 1:1; Rom 1:6-7. That God has spoken to us, and called us to Himself, is the ground of all our hopes.
Jews Gentiles: whose respective relation to the Kingdom of God is a chief matter of this chapter.
Rom 9:25-26. Quotations from Hos 2:23; Hos 2:1; respectively.
Call: to give a name; not to summon as in Rom 9:24. The two meanings embody one idea, to cry out a persons name. The word is not found in the text quoted: but it expresses fairly the prophets meaning. It was probably prompted by the same word, in another sense, in Rom 9:24. God bid Hosea, in Hos 1:6; Hos 1:9, give to two of his children the names No-mercy and No-people-of-mine, in token that the ten tribes were no longer Gods people or objects of His mercy; and made this more conspicuous by saying that He will have mercy upon and save the house of Judah. Afterwards, in Hos 2:23, He says, I will have mercy on No-mercy, and I will say to No-people-of-mine, My-people thou art. Still earlier, in Hos 1:10, God says, in the place where it shall be said to them, No-people-of-mine are ye, it shall be said to them, Sons of the living God are ye. Paul reverses the order of the quotations in order to give concluding prominence to the remarkable phrase sons of the living God, so wonderfully anticipating the Gospel of Christ.
Not-beloved: the LXX. rendering of No-mercy.
In the place where: either Palestine or the land of bondage. The very hills and plains which were witnesses of the one declaration will be witnesses of the other.
Paul quotes these words, which refer primarily to the ten tribes, in proof that God, when He called men from the midst of the Gentiles to be vessels of mercy, acted on principles announced by the prophet Hosea. Gentiles could not be more completely aliens than those whom God declared to be neither His people nor objects of His mercy. But Hosea foretold that in days to come God will speak again to the outcasts and call them His sons. In the Gospel, this prophecy finds unexpected and marvellous fulfilment, a fulfilment wider than the promise but in full agreement with its spirit. The glad tidings of salvation and of reception into the family of God, even for outcasts, which through Hosea God promised to announce in days then future, He had actually announced in the Gospel preached by Paul.
Rom 9:27-28. Another prophecy, from Isaiah: Isa 10:22. His words are, If thy people Israel shall be as the sand of the sea, a remnant among them shall return. Consumption is determined, overflowing with righteousness. For consumption and a determined purpose the Lord Jehovah of armies is working out in the midst of all the earth. The variations in the quotation do not touch the sense.
The number of the sons of Israel: not found in Isa 10:22 but taken from Hos 1:10.
As the sand of the sea: found in both passages.
Will be saved: implied in Isaiahs words shall return. Why only a remnant will be saved, Rom 9:28 explains.
Accomplishing His word: achieving its purpose: cp. Rom 2:27.
Cutting-short: a sudden and complete accomplishment.
His word: Gods many threatenings to Israel. Amid the terror inspired by Assyria, the prophet foretells Assyrias coming fall; and looks forward to the day of Israels deliverance. He sees fulfilled the promise recorded in Gen 22:17, and Israel numerous as the sand of the sea. But he declares emphatically and repeatedly that only a part of the nation will experience the great salvation, and that this part will return to and trust in God. Upon the rest of the nation, God has determined to inflict punishment. He has resolved that a wave of justice shall overflow the land: and, what He has determined, He will do.
The Lord: see under Rom 9:29.
The force of these quotations is evident. If the Gospel be true, many Gentiles are members of the family of God, and many Jews are, and apparently for ever will be, shut out from that family and from the salvation announced by the Messiah. This latter thought gave Paul deep sorrow. But he has shown that it involves neither unfaithfulness nor injustice in God. And the quotations from Hosea and Isaiah prove that the reception of Gentiles and the limitation of salvation to a part of Israel accord with prophecy.
Rom 9:29. Another quotation from Isaiah: Isa 1:9. Things are now according as he foretold.
Said-before: either in an earlier part of his prophecy, or before it took place. Probably the latter: for the mere order of Isaiahs prophecies is unimportant. Same word in 2Co 7:3; 2Co 13:2; Gal 1:9; Heb 4:7; Mat 24:25. Paul says that Isaiahs description of things around him was a prophecy of the days of Christ. God treated the covenant people on definite principles. Consequently, His dealings with them at one time were prophetic of times to come.
The Lord: constant rendering in LXX. for the Hebrew word JEHOVAH, the distinctive name of the God of Israel, never given to others as the name god frequently is. Cp. 1Ki 18:39, Jehovah, He is the God. So sacred was this name that in reading the Jews replaced it by the secular title lord: same word in Gen 18:12; Gen 42:30; Gen 42:33, etc. And it is so rendered in the Greek, Latin, and some other versions. This rendering causes great confusion in the N.T.: for the same word is both a secular title, as in Act 16:16; Act 16:19; Act 16:30, and the distinctive title of Christ, as in 1Co 8:6, and a rendering of the distinctive O.T. name of God. Sometimes, e.g. Rom 10:12, it is difficult to determine whether the word refers to the Son or the Father.
Sabaoth: a Hebrew word for armies. Same transliteration is very common in (LXX.) the Book of Isaiah, e.g. Isa 5:7; Isa 5:9; Isa 5:16; Isa 5:24. The bidding of Jehovah of armies is done by the powers of heaven and earth: cp. Dan 4:35; Psa 103:20-21; Psa 148:2.
Seed: from the LXX., instead of remnant. The remnant of Judah in the days of Isaiah was a seed in which the life of the sacred people was preserved for future generations.
It might be objected to the Gospel that, by making faith the condition of salvation, it practically reduced the covenant people to a small remnant, viz. the believing Jews. But Paul reminds us that in Isaiahs day, by death and captivity, the nation was reduced to a small remnant; and that, but for the help of God, it would then have been as completely destroyed as were Sodom and Gomorrah. Consequently, God is doing now only what Isaiah says He did then.
Fuente: Beet’s Commentary on Selected Books of the New Testament
9:24 {24} Even us, whom he hath called, not of the {a} Jews only, but also of the Gentiles?
(24) Having established the doctrine of the eternal predestination of God on both parts, that is, on the part of the reprobate as well as of the elect, he comes now to show its use, teaching us that we ought not to seek its testimony in the secret counsel of God, but by the calling which is made manifest, and set forth in the Church, propounding to us the example of the Jews and Gentiles, that the doctrine may be better perceived.
(a) He does not say that each and every one of the Jews are called, but some of the Jews, and some of the Gentiles.