Romans 9:25

KJV

¶ As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

KJV (with Strong's)

As he saith {G3004} also {G2532} in {G1722} Osee {G5617}, I will call {G2564} them my {G3450} people {G2992}, which were not {G3756} my {G3450} people {G2992}; and {G2532} her beloved {G25}, which was {G25} not {G3756} beloved {G25}.

Complete Jewish Bible

As indeed he says in Hoshea,

“Those who were not my people I will call my people;
her who was not loved I will call loved;

Berean Standard Bible

As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,”

American Standard Version

As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.

Commentary

### SUMMARY
Romans 9:25 serves as a crucial scriptural anchor in Paul's defense of God's sovereign election and the unexpected inclusion of Gentiles into the covenant people. Quoting from the prophet Hosea, Paul demonstrates that God's redemptive plan has always encompassed the calling of those who were not His chosen people, extending His mercy and transforming outsiders into His beloved family, thereby validating the present reality of Gentile believers as part of the true Israel.

### CONTEXT
* **Literary Context:** Romans 9 initiates a pivotal section (chapters 9-11) where Paul grapples with the profound theological dilemma of Israel's rejection of their Messiah and God's apparent faithfulness to His covenant promises. Having established the universal need for salvation and justification by faith in chapters 1-8, Paul now addresses the specific question of Israel's status. He argues that God's promises are not nullified, but rather that His election has always been based on His sovereign choice, not human descent or works. Romans 9:25, along with other Old Testament citations, functions as a prophetic proof-text, showing that the inclusion of those "not my people" (Gentiles) was always part of God's design, foreshadowed in Hosea's prophecy concerning the restoration of unfaithful Israel. This verse immediately follows Paul's assertion that God's election is not based on human will or effort but on His mercy, as seen in His choice of Jacob over Esau ([Romans 9:10-13](/romans/9-10-13 "Romans 9:10-13 - God's Sovereign Choice")).

* **Historical & Cultural Context:** In Paul's time, the concept of a covenant people was deeply ingrained in Jewish identity, rooted in their lineage from Abraham and the Mosaic Law. The idea that Gentiles, who were considered "outsiders" and "unclean," could become part of God's people on equal footing with Jews was revolutionary and often scandalous. This tension was a major source of conflict within the early Christian church, particularly between Jewish and Gentile believers. Paul's argument in Romans 9-11 directly addresses this cultural and theological divide, asserting that God's plan transcends ethnic boundaries. The original prophecy in Hosea (specifically [Hosea 1:9](/hosea/1-9 "Hosea 1:9 - Lo-Ammi") and [Hosea 2:23](/hosea/2-23 "Hosea 2:23 - Restoration of Lo-Ruhamah and Lo-Ammi")) was given to Israel during a period of deep spiritual apostasy. God symbolically named Hosea's children "Lo-Ammi" ("not my people") and "Lo-Ruhamah" ("not pitied" or "not beloved") to signify His temporary rejection of unfaithful Israel. However, the prophecy also contained a promise of future restoration and renewed covenant relationship, where God would reverse these judgments. Paul, by quoting this, applies the principle of God calling the "uncalled" to the Gentiles, demonstrating God's consistent character of extending mercy beyond initial covenant boundaries.

* **Key Themes:**
* **God's Sovereign Mercy and Election:** The verse powerfully underscores God's absolute freedom and prerogative to extend His grace and call to Himself whomever He chooses, irrespective of their prior standing or human merit. It highlights that salvation is fundamentally an act of divine mercy, not a reward for human effort or lineage. This theme is central to Paul's argument throughout [Romans 9](/romans/9 "Romans 9 - God's Sovereign Choice") and lays the groundwork for understanding the nature of God's grace.
* **Inclusion of Gentiles:** This passage is a cornerstone for understanding the Gentile's place in God's redemptive plan. It signifies a radical and transformative shift from a covenant primarily with one nation (ethnic Israel) to a broader, inclusive covenant that embraces people from all nations who respond in faith. Paul emphasizes that this inclusion is not an afterthought but a divinely ordained aspect of God's eternal purpose, as foreshadowed in the Old Testament. The calling of "those who were not my people" directly refers to the Gentiles, who were previously alienated from the commonwealth of Israel ([Ephesians 2:12](/ephesians/2-12 "Ephesians 2:12 - Alienated from the Commonwealth of Israel")).
* **Fulfillment of Prophecy:** By quoting Hosea, Paul demonstrates that the inclusion of non-Jews into God's family was not a new, unexpected development but a divinely foretold aspect of God's eternal purpose. This use of prophecy validates the current reality of the church, composed of both Jews and Gentiles, as part of God's unfolding plan. It shows that God's faithfulness extends to His prophetic word, even when its fulfillment takes an unexpected form.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **call (Greek, _kaléō'_):** This verb signifies "to call" or "to summon," often with the implication of inviting or naming. In the context of divine action, it carries the weight of a sovereign invitation or appointment, indicating God's initiative in bringing individuals into a particular status or relationship. Here, it highlights that the transformation from "not my people" to "my people" is entirely God's doing, a result of His powerful and purposeful summons.
* **people (Greek, _laós'_):** This term refers to a "people" in general, often used in the Septuagint (Greek Old Testament) to denote the chosen people of God, Israel. Paul's use of "my people" and "not my people" directly echoes Hosea's symbolic language for Israel's rejection and restoration. By applying it to Gentiles, Paul redefines the boundaries of "God's people" to include those who were formerly outside the covenant, emphasizing that this new "people" is formed by divine election and grace, not ethnic lineage.
* **beloved (Greek, _agapáō'_):** Derived from the verb "to love," this word signifies a deep, unconditional, and self-sacrificial love. In Hosea, "not beloved" (Lo-Ruhamah) symbolized God's temporary withdrawal of compassion from unfaithful Israel. Paul's quotation, "her beloved, which was not beloved," emphasizes God's profound and transformative affection. It underscores that God's decision to call and embrace the Gentiles is rooted in His boundless love, extending His favor to those who had no prior claim to it.

#### Verse Breakdown
* **"As he saith also in Osee,"**: Paul introduces his Old Testament citation, attributing it to the prophet Hosea (Osee is the Greek form of Hosea). This immediately signals that the inclusion of Gentiles is not a novel idea but has prophetic roots, demonstrating the continuity of God's plan across testaments. It underscores the divine authority behind Paul's argument.
* **"I will call them my people, which were not my people;"**: This is a direct quotation, primarily from [Hosea 2:23](/hosea/2-23 "Hosea 2:23 - You Are My People!"), though also echoing [Hosea 1:10](/hosea/1-10 "Hosea 1:10 - The Number of the Children of Israel"). In its original context, it referred to God's promise to restore unfaithful Israel, reversing the symbolic judgment of "Lo-Ammi" ("not my people"). Paul applies this principle expansively to the Gentiles, who were truly "not my people" in the covenant sense. It highlights God's sovereign power to transform identity and status, bringing those who were alienated into a familial relationship with Himself.
* **"and her beloved, which was not beloved."**: This phrase, also from [Hosea 2:23](/hosea/2-23 "Hosea 2:23 - I Will Have Mercy on Her Who Had Not Obtained Mercy"), reinforces the previous clause. "Not beloved" (Lo-Ruhamah) originally symbolized God's temporary lack of pity or compassion for Israel due to their unfaithfulness. By reversing this, God promises to show mercy and love. Paul applies this to the Gentiles, who were inherently "not beloved" in the sense of not being the recipients of God's special covenantal love, yet are now made "beloved" through His gracious initiative. This emphasizes the unmerited nature of God's favor extended to them.

#### Literary Devices
Paul's use of **Quotation/Allusion** is central to Romans 9:25. By directly quoting Hosea, he grounds his revolutionary theological claims about Gentile inclusion in the established authority of the Old Testament prophets. This serves to legitimize the Gentile mission to a Jewish audience and demonstrates the continuity of God's redemptive plan. Furthermore, Paul employs **Typology**, interpreting Hosea's prophecy concerning the restoration of unfaithful Israel as a type or pattern for God's calling of the Gentiles. The principle of God reversing a state of rejection and declaring "not my people" to be "my people" is applied to a new, broader context. The verse also features powerful **Antithesis** or **Contrast**: "not my people" versus "my people," and "not beloved" versus "beloved." This stark juxtaposition highlights the radical transformation wrought by God's sovereign grace, emphasizing the dramatic shift in status from alienation to intimate relationship, from exclusion to inclusion. This rhetorical device underscores the magnitude of God's mercy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:25 profoundly illustrates the boundless nature of God's grace and His sovereign prerogative in salvation. It reveals that God's redemptive plan was never exclusively limited to an ethnic lineage but always contained the capacity for a wider, inclusive embrace. Theologically, it affirms that God's election is an act of unmerited favor, not based on human merit or prior status. Those who were once outside the covenant, without hope and alienated from God, are now, by His divine initiative, brought near and declared to be His own cherished people. This truth dismantles any notion of human boasting or self-righteousness, placing the entirety of salvation firmly in the hands of a merciful and sovereign God who calls the "uncalled" and loves the "unloved."

* [Hosea 1:10](/hosea/1-10 "Hosea 1:10 - The Number of the Children of Israel")
* [Hosea 2:23](/hosea/2-23 "Hosea 2:23 - You Are My People!")
* [1 Peter 2:9-10](/1_peter/2-9-10 "1 Peter 2:9-10 - A Chosen Race, a Royal Priesthood")
* [Ephesians 2:11-13](/ephesians/2-11-13 "Ephesians 2:11-13 - Gentiles Made Nigh by the Blood of Christ")

### REFLECTION AND APPLICATION
Romans 9:25 offers profound comfort and a radical redefinition of identity for all believers, especially those who once felt distant from God or unworthy of His love. It reminds us that our standing before God is not earned through heritage, good works, or any human effort, but is a pure gift of His sovereign, unmerited mercy. If you have ever felt like an outsider, "not my people" or "not beloved," this verse declares that God's expansive grace reaches precisely to those places of alienation. Through faith in Christ, we are transformed from strangers and foreigners into fellow citizens with the saints and members of God's household. This truth should cultivate deep humility, profound gratitude, and unwavering confidence in God's unfailing love. It calls us to live lives that reflect this radical grace, extending the same mercy and welcome to others that God has so lavishly extended to us. Our identity as God's "people" and "beloved" is a divine declaration, not a human achievement, empowering us to live in the security of His embrace.

#### Questions for Reflection
* **How does the concept of being "not my people" to "my people" resonate with your personal spiritual journey?**
* **What does this verse teach us about the nature of God's love and mercy, particularly in its unmerited aspect?**
* **How should the truth that God calls the "uncalled" influence our perspective on evangelism and inclusion in the church today?**
* **In what ways does this passage challenge any lingering sense of self-righteousness or entitlement regarding our faith?**

### FAQ
**Why does Paul quote from Hosea, a prophet who spoke to Israel, to justify the inclusion of Gentiles?**

Answer: Paul's genius lies in his theological interpretation and application of Old Testament prophecy. While Hosea's prophecy originally addressed God's temporary rejection and promised future restoration of unfaithful Israel (symbolized by the names "Lo-Ammi" and "Lo-Ruhamah" for Hosea's children), Paul sees in this a broader principle of God's sovereign mercy. The core idea is God's power and willingness to reverse a state of alienation and declare "not my people" to be "my people." Paul argues that this principle is not limited to Israel's restoration but extends to the Gentiles, who were truly "not God's people" in a covenantal sense. Thus, God's historical action with Israel serves as a type or pattern for His present action in calling the Gentiles into His family. This demonstrates that the inclusion of Gentiles was not an afterthought but was consistent with God's character and foreshadowed in His divine word, validating the current reality of the church, which comprises both Jews and Gentiles ([Ephesians 2:11-19](/ephesians/2-11-19 "Ephesians 2:11-19 - Christ Our Peace")).

**Does Romans 9:25 imply that God has rejected ethnic Israel permanently?**

Answer: No, Romans 9:25, when understood within the broader context of [Romans 9-11](/romans/9 "Romans 9 - God's Sovereign Choice") as a whole, does not imply God's permanent rejection of ethnic Israel. Paul explicitly addresses this in [Romans 11:1-2](/romans/11-1-2 "Romans 11:1-2 - Has God Cast Away His People?") by asking, "I say then, Hath God cast away his people? God forbid." He then goes on to explain that there is a remnant of Israel chosen by grace ([Romans 11:5](/romans/11-5 "Romans 11:5 - A Remnant According to the Election of Grace")), and that Israel's hardening is only partial and temporary, serving a purpose in bringing salvation to the Gentiles ([Romans 11:11-12](/romans/11-11-12 "Romans 11:11-12 - Israel's Fall and Gentile Salvation")). Ultimately, Paul affirms that "all Israel will be saved" ([Romans 11:26](/romans/11-26 "Romans 11:26 - All Israel Will Be Saved")), indicating a future restoration for the nation. Romans 9:25 highlights God's sovereign freedom to call the Gentiles, but this does not negate His ongoing covenant faithfulness to Israel.

### CHRIST-CENTERED FULFILLMENT
Romans 9:25 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "calling" of those who were "not my people" and "not beloved" is made possible exclusively through Christ's redemptive sacrifice. He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), breaking down the dividing wall of hostility between Jew and Gentile and creating one new humanity in Himself ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - One New Man in Christ")). Through faith in Christ, individuals from every nation, tribe, and tongue, who were once alienated from God and without hope, are now reconciled to Him and adopted into His family, becoming children of God ([John 1:12](/john/1-12 "John 1:12 - Becoming Children of God")). Jesus's mission was to seek and save the lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and to Save the Lost")), extending God's call and love to those on the margins. He embodies the very mercy and love of God that transforms the "not beloved" into the "beloved," making peace through the blood of His cross ([Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciling All Things Through Christ")). Thus, the prophetic words of Hosea, applied by Paul to the Gentiles, are fully realized in the inclusive, reconciling, and transforming power of the Gospel of Jesus Christ.

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

Hosea 2:23

And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people, Thou [art] my people; and they shall say, [Thou art] my God.

1 Peter 2:10

Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy.

Ezekiel 16:8

Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

Romans 1:7

To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

John 16:27

For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

Hosea 1:1

¶ The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

Hosea 1:2

¶ The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD.