Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
{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}?
that is, to us, whom he called not only from among the Jews but also from among the Gentiles?
including us, whom He has called not only from the Jews, but also from the Gentiles?
even us, whom he also called, not from the Jews only, but also from the Gentiles?
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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.
Romans 9:24 is a pivotal rhetorical question that concludes a segment of Paul's profound theological argument in Romans Chapter 9. Paul is grappling with the apparent paradox of God's faithfulness to His covenant promises to Israel, given that the majority of Israel had rejected Jesus as Messiah. He asserts that God's promises are not based on ethnic lineage but on His sovereign choice and mercy. The preceding verses (Romans 9:22-23) speak of God's patience with "vessels of wrath" and His desire to make known "the riches of his glory on the vessels of mercy." Verse 24 then clarifies who these "vessels of mercy" are: not just a remnant of Israel, but also the Gentiles. This verse firmly establishes that God's redemptive plan was always expansive, embracing all who respond to His call, regardless of their ethnic origin.
Key Themes
Linguistic Insights
The key term here is "called" (Greek: kaleō). In Pauline theology, "called" often signifies an effectual, divine invitation that results in salvation, not merely a general proclamation. It implies that God's calling is powerful and brings about a response in those He draws to Himself. This is distinct from a human invitation and speaks to God's active involvement in drawing individuals into His kingdom. The distinction between "Jews" (Ioudaios) and "Gentiles" (ethnē) is fundamental to understanding the scope of God's saving grace presented in this passage.
Practical Application
Romans 9:24 offers immense encouragement and challenges for believers today: