Romans 9:24

KJV

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

KJV (with Strong's)

{G3739} Even {G2532} us {G2248}, whom {G3739} he hath called {G2564}, not {G3756} of {G1537} the Jews {G2453} only {G3440}, but {G235} also {G2532} of {G1537} the Gentiles {G1484}?

Complete Jewish Bible

that is, to us, whom he called not only from among the Jews but also from among the Gentiles?

Berean Standard Bible

including us, whom He has called not only from the Jews, but also from the Gentiles?

American Standard Version

even us, whom he also called, not from the Jews only, but also from the Gentiles?

Commentary

### SUMMARY
Romans 9:24 serves as a climactic rhetorical question within Paul's intricate argument concerning God's sovereign election and faithfulness to His covenant promises. Following his discussion of God's prerogative to show mercy and His patience with those destined for destruction, Paul clarifies that the "vessels of mercy" are not limited to ethnic Israel but encompass both Jews and Gentiles who are called by God. This verse powerfully underscores the expansive, inclusive nature of God's redemptive plan, revealing that His saving purpose transcends national boundaries and is extended to all whom He sovereignly calls into relationship with Himself.

### CONTEXT
* **Literary Context:** Romans 9:24 concludes a crucial segment of Paul's theological discourse in [Romans 9](/romans/9 "Romans Chapter 9 - God's Sovereign Choice"). The preceding verses, specifically [Romans 9:22-23](/romans/9-22-23 "Romans 9:22-23 - Vessels of Wrath and Mercy"), describe God's long-suffering patience with "vessels of wrath prepared for destruction" and His desire to make known "the riches of his glory on vessels of mercy, which he had prepared beforehand for glory." Verse 24 then acts as a direct continuation and clarification, answering the implicit question of *who* these "vessels of mercy" are. It bridges the abstract theological statements about God's sovereignty with the concrete reality of His saving work among diverse peoples, setting the stage for Paul's subsequent arguments regarding Israel's present unbelief and future restoration in [Romans 10-11](/romans/10 "Romans 10 - Israel's Unbelief") and [Romans 11](/romans/11 "Romans 11 - God's Faithfulness to Israel").
* **Historical & Cultural Context:** Paul's letter to the Romans was addressed to a church composed of both Jewish and Gentile believers in the heart of the Roman Empire. The question of how Gentiles could be included in God's covenant people, traditionally understood as Israel, was a significant point of contention and theological debate in the early church. Jewish Christians often struggled to reconcile their heritage with the influx of uncircumcised Gentiles, while Gentile believers sometimes harbored anti-Jewish sentiments. Paul's argument in [Romans 9](/romans/9 "Romans Chapter 9 - God's Sovereign Choice") directly confronts the prevailing Jewish assumption that physical descent from Abraham guaranteed inclusion in God's saving plan. The concept of God calling Gentiles into His covenant community was revolutionary and challenged deeply ingrained cultural and religious boundaries, necessitating a robust theological defense from Paul.
* **Key Themes:** This verse is central to several key themes permeating [Romans](/romans/1 "Romans Chapter 1 - Introduction"). Foremost is the theme of **God's Sovereign Election and Mercy**. Paul emphasizes that God's choice is not based on human merit or ethnic lineage but on His divine prerogative, as seen in the examples of Jacob and Esau in [Romans 9:10-13](/romans/9-10-13 "Romans 9:10-13 - Jacob and Esau"). Another vital theme is the **Universality of God's Redemptive Plan**. By explicitly stating that the called are "not of the Jews only, but also of the Gentiles," Paul underscores that God's saving grace extends beyond the confines of Israel, fulfilling ancient prophecies that spoke of the nations coming to God (e.g., [Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles")). Finally, the verse contributes to the theme of **Unity in Christ**, highlighting the breaking down of ethnic barriers and the formation of a new people of God comprising both Jew and Gentile, a concept further developed in [Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **called (Greek, _kaléō'_):** From G2564, this term signifies an effectual, divine invitation. In Pauline theology, it often refers to God's sovereign and irresistible summons that brings about salvation and a new relationship with Him, distinguishing it from a general, non-effectual proclamation. It implies God's active initiative in drawing individuals to Himself, leading to a specific, saving response.
* **Jews (Greek, _Ioudaîos'_):** From G2453, referring to those belonging to Judea or of Jewish descent. In this context, it denotes ethnic Israel, the covenant people of God, from whom salvation historically originated and to whom the promises were given. Paul uses this term to represent the traditional recipients of God's favor.
* **Gentiles (Greek, _éthnos'_):** From G1484, meaning a race, tribe, or specifically a foreign, non-Jewish people, often implying pagan. Here, it refers to all non-Jewish peoples, emphasizing the revolutionary inclusion of those previously considered outside the covenant community into God's saving plan.

#### Verse Breakdown
* **"Even us, whom he hath called":** This phrase identifies the "vessels of mercy" from the preceding verse. The "us" refers to the community of believers, both Jewish and Gentile, who have experienced God's saving grace. The emphasis is on God's active, sovereign initiative ("he hath called"), indicating that their inclusion is not due to their own merit or seeking, but entirely to His gracious summons. This calling is effectual, bringing them into a saving relationship.
* **"not of the Jews only":** This clause directly challenges the prevailing assumption that God's covenant promises and saving work were exclusively for ethnic Israel. Paul explicitly states that the "vessels of mercy" are not drawn *solely* from the Jewish people, thereby dismantling any notion of an ethnic monopoly on God's grace. It acknowledges that some Jews are indeed called, but denies their exclusive claim.
* **"but also of the Gentiles?":** This rhetorical question, posed by Paul, powerfully affirms the inclusion of non-Jewish peoples in God's redemptive plan. It highlights the expansive and universal scope of God's calling, revealing that His mercy and glory are to be made known among all nations. The question mark emphasizes the surprising, yet divinely intended, nature of this inclusion for many of Paul's original audience.

#### Literary Devices
Romans 9:24 employs several significant literary devices. The verse itself is a **Rhetorical Question**, designed not to elicit an answer but to make a forceful assertion. By asking "Even us, whom he hath called, not of the Jews only, but also of the Gentiles?", Paul guides his readers to the undeniable conclusion that God's calling extends beyond ethnic Israel. This rhetorical strategy adds emphasis and persuasive power to his argument. Furthermore, the verse utilizes **Antithesis** through the contrasting phrases "not of the Jews only, but also of the Gentiles." This stark juxtaposition highlights the revolutionary nature of God's inclusive plan, breaking down the traditional dichotomy between Jew and Gentile and revealing the unity of God's new covenant people. The concept of "vessels of mercy" from the preceding verse also carries **Symbolism**, representing individuals chosen and prepared by God to receive and display His glory and grace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:24 stands as a profound declaration of God's impartial grace and the universal scope of His redemptive purpose. It underscores that God's election is not based on human lineage or national identity, but solely on His sovereign will and mercy. This truth dismantles any form of spiritual elitism and emphasizes that all who are called, whether Jew or Gentile, stand on equal ground before God, recipients of His unmerited favor. The verse thus lays the theological groundwork for the unity of the church, where ethnic distinctions are superseded by a shared identity in Christ, and God's glory is magnified through a diverse people drawn from every nation.

* [Romans 10:12-13](/romans/10-12-13 "Romans 10:12-13 - God's Impartiality")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")
* [Ephesians 2:11-22](/ephesians/2-22 "Ephesians 2:11-22 - Gentiles Included in God's Household")

### REFLECTION AND APPLICATION
Romans 9:24 offers immense spiritual nourishment and practical guidance for believers today. It serves as a powerful reminder that our inclusion in God's family is entirely a result of His gracious, sovereign call, not our own merit, background, or accomplishments. This truth should cultivate deep humility and profound gratitude, freeing us from any sense of self-righteousness or entitlement. Furthermore, the verse challenges us to embrace and celebrate the beautiful diversity within the body of Christ. If God's calling extends to all peoples, then our churches should reflect this same inclusivity, intentionally welcoming and valuing individuals from every ethnic, social, and cultural background. It compels us to overcome any lingering prejudices or divisions, fostering genuine unity and love that transcends superficial differences, knowing that we are all "vessels of mercy" called by the same Lord. This understanding also fuels our missional imperative, reminding us that God is actively calling people from every nation, tribe, and tongue, empowering us to participate in His global redemptive work with hope and urgency.

#### Questions for Reflection
* **How does understanding God's sovereign call in Romans 9:24 deepen your appreciation for your own salvation?**
* **In what ways might your church or community better reflect the "not of the Jews only, but also of the Gentiles" inclusivity that Paul describes?**
* **How does the truth that God calls people from all backgrounds impact your personal approach to evangelism and cross-cultural engagement?**
* **What specific prejudices or biases might you need to surrender to fully embrace God's universal family?**

### FAQ
**What does Paul mean by "whom he hath called"? Does this imply irresistible grace?**

Answer: When Paul uses the term "called" (Greek: _kaléō_) in contexts like Romans 9:24, it often refers to an effectual, divine invitation that results in salvation. This is distinct from a general proclamation of the gospel that everyone hears. It implies God's sovereign initiative and power in drawing individuals to Himself, leading to a saving response. While the concept of "irresistible grace" is a theological formulation, Paul's language here certainly leans towards a divine summons that is powerful and effective, ensuring that those whom God calls will indeed come to Him and become "vessels of mercy." This is consistent with other Pauline passages such as [1 Corinthians 1:9](/1_corinthians/1-9 "1 Corinthians 1:9 - God is Faithful") where he speaks of being "called into the fellowship of his Son Jesus Christ our Lord."

### CHRIST-CENTERED FULFILLMENT
Romans 9:24 finds its ultimate fulfillment in Jesus Christ, who is the very embodiment of God's expansive and inclusive redemptive plan. Through His life, death, and resurrection, Christ broke down the dividing wall of hostility that separated Jew and Gentile, creating one new humanity in Himself. As Paul articulates in [Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace"), "For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us... that he might reconcile both unto God in one body by the cross." Jesus's atoning work on the cross made it possible for "vessels of mercy" to be called not only from Israel, but from every nation, tribe, and tongue, fulfilling the ancient prophecies of a global people of God. He is the one shepherd gathering [sheep from other folds](/john/10-16 "John 10:16 - One Flock, One Shepherd"), ensuring that there will be "one flock and one shepherd." In Christ, all distinctions of race, social status, or gender are transcended, as there is "neither Jew nor Greek... but Christ is all, and in all" ([Colossians 3:11](/colossians/3-11 "Colossians 3:11 - Christ is All")). Thus, Romans 9:24 points directly to the universal reach of Christ's saving power and the new, unified community He establishes.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Colossians 3:11

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.

Romans 10:12

¶ For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

Genesis 49:10

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be].

Ephesians 2:11

¶ Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

Ephesians 2:13

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

Romans 8:28

And we know that all things work together for good to them that love God, to them who are the called according to [his] purpose.

Romans 8:30

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.