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‘You are not my people,’
there they will be called sons of the living God!”
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 9:25–29. His three-level outline is real structure in the source text, so it is rendered as structure.
Having explained the promise, and proved the divine sovereignty, the apostle here shows how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore must needs be very well consistent with the promise made to the fathers under the Old Testament. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. The Jews would, no doubt, willingly refer it to the Old Testament, the scriptures of which were committed to them. Now he shows how this, which was so uneasy to them, was there spoken of.
I.By the prophet Hosea, who speaks of the taking in of a great many of the Gentiles, Hos 2:23 and Hos 1:10.
The Gentiles had not been the people of God, not owning him, nor being owned by him in that relation: "But," says he, "I will call them my people, make them such and own them as such, notwithstanding all their unworthiness." A blessed change! Former badness is no bar to God's present grace and mercy. - And her beloved which was not beloved. Those whom God calls his people he calls beloved: he loves those that are his own. And lest it might be supposed that they should become God's people only by being proselyted to the Jewish religion, and made members of that nation, he adds, from Hos 1:10, In the place where it was said, etc., there shall they be called. They need not be embodied with the Jews, nor go up to Jerusalem to worship; but, wherever they are scattered over the face of the earth, there will God own them. Observe the great dignity and honour of the saints, that they are called the children of the living God; and his calling them so makes them so. Behold, what manner of love! This honour have all his saints.
II.By the prophet Isaiah, who speaks of the casting off of many of the Jews, in two places.
1.One is Isa 10:22, Isa 10:23, which speaks of the saving of a remnant, that is, but a remnant, which, though in the prophecy it seems to refer to the preservation of a remnant from the destruction and desolation that were coming upon them by Sennacherib and his army, yet is to be understood as looking further, and sufficiently proves that it is no strange thing for God to abandon to ruin a great many of the seed of Abraham, and yet maintain his word of promise to Abraham in full force and virtue. This is intimated in the supposition that the number of children of Israel was as the sand of the sea, which was part of the promise made to Abraham, Gen 22:17. And yet only a remnant shall be saved; for many are called, but few are chosen. In this salvation of the remnant we are told (Rom 9:28) from the prophet,
(1.)That he will complete the work: He will finish the work. When God begins he will make an end, whether in ways of judgment or of mercy. The rejection of the unbelieving Jews god would finish in their utter ruin by the Romans, who soon after this quite took away their place and nation. The assuming of Christian churches into the divine favour, and the spreading of the gospel in other nations, was a work which God would likewise finish, and be known by his name JEHOVAH. As for God, his work is perfect. Margin, He will finish the account. God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges; and, as they come into being, his dealings with them are pursuant to these counsels: and he will finish the account, complete the mystical body, call in as many as belong to the election of grace, and then the account will be finished.
(2.)That he will contract it; not only finish it, but finish it quickly. Under the Old Testament he seemed to tarry, and to make a longer and more tedious work of it. The wheels moved but slowly towards the extent of the church; but now he will cut it short, and make a short work upon the earth. Gentile converts were now flying as a cloud. But he will cut it short in righteousness, both in wisdom and in justice. Men, when they cut short, do amiss; they do indeed despatch causes; but, when God cuts short, it is always in righteousness. So the fathers generally apply it. Some understand it of the evangelical law and covenant, which Christ has introduced and established in the world: he has in that finished the work, put an end to the types and ceremonies of the Old Testament. Christ said, It is finished, and then the veil was rent, echoing as it were to the word that Christ said upon the cross. And he will cut it short. The work (it is logos - the word, the law) was under the Old Testament very long; a long train of institutions, ceremonies, conditions: but now it is cut short. Our duty is now, under the gospel, summed up in much less room than it was under the law; the covenant was abridged and contracted; religion is brought into a less compass. And it is in righteousness, in favour to us, in justice to his own design and counsel. With us contractions are apt to darken things: -
- Brevis esse laboro, Obscurus fio -
I strive to be concise, but prove obscure.
but it is not so in this case. Though it be cut short, it is clear and plain; and, because short, the more easy.
2.Another is quoted from Isa 1:9, where the prophet is showing how in a time of general calamity and destruction God would preserve a seed. This is to the same purport with the former; and the scope of it is to show that it was no strange thing for God to leave the greatest part of the people of the Jews to ruin, and to reserve to himself only a small remnant: so he had done formerly, as appears by their own prophets; and they must not wonder if he did so now. Observe,
(1.)What God is. He is the Lord of sabaoth, that is, the Lord of hosts - a Hebrew word retained in the Greek, as Jam 5:4. All the host of heaven and earth are at his beck and disposal. When God secures a seed to himself out of a degenerate apostate world, he acts as Lord of sabaoth. It is an act of almighty power and infinite sovereignty.
(2.)What his people are; they are a seed, a small number. The corn reserved for next year's seedings is but little, compared with that which is spent and eaten. But they are a useful number - the seed, the substance, of the next generation, Isa 6:13. It is so far from being an impeachment of the justice and righteousness of God that so many perish and are destroyed, that it is a wonder of divine power and mercy that all are not destroyed, that there are any saved; for even those that are left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This is the great truth which this scripture teacheth us.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"For even they shall be called," he says, "the children of the living God." But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hard-hearted and estranged, and had lost their being as a people, so great a change was wrought, what is there to prevent even those who were not estranged after being taken to Him, but were originally aliens, from being called, and, provided they obey, from being counted worthy of the same blessings?
Those who think that this is not Paul talking but the Jews interpret it to mean: “God saved as many as he wished, so that he chose even Gentile idolaters who had never served God, and called few from Israel, as Isaiah testifies.”
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Summary
Romans 9:26, a profound quotation from the prophet Hosea, serves as a cornerstone in Paul's intricate argument concerning God's sovereign faithfulness to Israel and His expansive plan of salvation. This verse articulates a radical reversal of status: those once deemed "not my people" by God, whether unfaithful Israelites or formerly alienated Gentiles, are now, through His redemptive work, brought into an intimate covenant relationship and identified as "the children of the living God," demonstrating the boundless scope of divine mercy and inclusion.
Context
Literary Context
Romans 9:26 is situated within Paul's deeply theological and often challenging discourse in Romans chapters 9-11. Having established the universal need for righteousness by faith in Romans 1-8, Paul now addresses the perplexing question of Israel's apparent rejection and the inclusion of Gentiles. He grapples with God's justice and faithfulness, particularly concerning His covenant promises to Israel. This verse is a direct citation from Hosea 1:10 (and implicitly Hosea 2:23), which originally referred to the restoration of unfaithful Israel. Paul masterfully recontextualizes this prophecy to demonstrate that God's plan always encompassed a broader people, now fulfilled in the inclusion of Gentiles alongside believing Jews in the new covenant community.
Historical & Cultural Context
The early church was grappling with significant tension between Jewish and Gentile believers. Jewish Christians often struggled to accept Gentiles as full members of God's people without adherence to the Mosaic Law, while Gentiles, historically outside the covenant, were now being welcomed. The concept of "people of God" (am YHWH in Hebrew) was central to Israel's identity, signifying their unique, chosen status. To be called "not my people" (Hebrew: Lo-Ammi) was the ultimate pronouncement of covenant judgment and alienation, as seen in Hosea's prophecy against a disobedient Israel. Paul's application of this Old Testament prophecy to Gentiles, who were never ethnically "God's people" in the same way Israel was, underscores the radical nature of God's redemptive work in Christ, breaking down long-standing ethnic and religious barriers.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and the broader biblical narrative. Firstly, it highlights Divine Inclusion, emphasizing God's sovereign right and gracious will to bring into His family those who were once alienated. This expands the definition of God's people beyond ethnic Israel to encompass all who believe, fulfilling the promise made to Abraham that he would be the father of many nations (Romans 4:16-17). Secondly, it underscores the Reversal of Status, a profound transformation from rejection to adoption. Those who were "not my people" are now elevated to "children of the living God," signifying a complete change in identity and relationship, a theme echoed in Galatians 3:26. Thirdly, the verse points to God's Sovereignty and Mercy, demonstrating that salvation is not based on human merit, lineage, or works, but solely on God's gracious initiative and call, as Paul further elaborates in Romans 9:15-16).
Exposition and Analysis
Key Word Analysis
This word, G5117, denotes a specific "spot" or "location." Its use here is crucial because it emphasizes a literal, identifiable location where the declaration of rejection was made. The prophecy suggests that the very ground where they were disowned will become the ground of their re-adoption, highlighting the tangible and observable nature of God's redemptive work.
As G3756, this is the absolute negative adverb, indicating a complete and categorical denial. When applied to "my people," it signifies a definitive state of alienation and disinheritance from God's covenant family, underscoring the severity of the spiritual separation that existed.
G2992 refers to "a people in general," distinguishing it from a specific populace. In the context of the Old Testament, laós often refers to Israel as God's chosen people. Paul's use here, in quoting Hosea, applies this term to those who were not ethnically Israel or who had been disowned by God, demonstrating a radical redefinition of who constitutes God's laós.
G2564 means "to call," often aloud, implying a public declaration or naming. In this verse, it signifies a divine act of naming and identification. To be "called the children of the living God" is not merely a title but a new, divinely bestowed identity and status, signifying adoption into God's family.
Meaning "to live," emphasizes the active, dynamic, and life-giving nature of God. This contrasts sharply with the dead idols of pagan worship and underscores that the God who calls them His children is not a static or distant deity, but a vibrant, active, and present Lord who bestows life and relationship.
Verse Breakdown
"And it shall come to pass"
This introductory phrase, drawn directly from the Old Testament prophetic tradition, signals the certainty and divine orchestration of the events to follow. It emphasizes that what is about to be described is not a mere possibility but a guaranteed fulfillment of God's plan.
"that in the place where it was said unto them, Ye are not my people"
This clause directly references the prophetic judgment from Hosea, particularly against Northern Israel (Ephraim/Samaria), who had been disowned by God due to their idolatry and unfaithfulness. The "place" signifies the very context or historical reality of their alienation, highlighting the depth of their former separation from God's covenant.
"there shall they be called the children of the living God"
This is the climactic reversal. The same "place" or context of rejection becomes the setting for a profound transformation. Those who were once disowned are now divinely named and recognized as "children" (sons and daughters) of the "living God." This signifies a new, intimate, and familial relationship, replacing alienation with adoption and judgment with grace.
Literary Devices
Romans 9:26 prominently employs Allusion and Prophetic Fulfillment, as Paul directly quotes and reinterprets Hosea's prophecy. This demonstrates God's consistent plan woven throughout history, culminating in Christ. The verse also utilizes powerful Contrast and Antithesis, juxtaposing "not my people" with "the children of the living God." This stark opposition highlights the radical transformation wrought by God's grace, moving individuals from a state of alienation to one of intimate sonship. Furthermore, there is an element of Irony in that the very "place" or context of rejection becomes the scene of divine embrace, underscoring God's ability to redeem and reverse seemingly irreversible judgments. The phrase "living God" also serves as a subtle Contrast to the dead idols worshipped by Gentiles, emphasizing the true, active, and life-giving nature of the God who adopts them.
Theological and Thematic Connections
Romans 9:26 is a profound statement on God's redemptive sovereignty and His expansive definition of His covenant people. It underscores that God's plan of salvation is not limited by human lineage or national identity, but is extended through grace to all whom He calls, whether Jew or Gentile. This verse speaks to the doctrine of adoption, where those once estranged are brought into the intimate family of God, receiving the full rights and privileges of sonship. It highlights the new covenant reality, where the Spirit of God enables a relationship of true intimacy and belonging, transforming identity from Lo-Ammi (not my people) to Ammi (my people), and beyond, to Benei Elohim (children of God). This transformation is a testament to God's boundless mercy and His unwavering commitment to gather a people for Himself from every tribe and tongue.
Reflection and Application
Romans 9:26 offers profound comfort and a challenging call to contemporary believers. For those who have ever felt like outsiders, unchosen, or unworthy, this verse declares that God's grace transcends all human barriers and previous statuses. Our identity as Christians is not rooted in our past failures, our social standing, our ethnicity, or our accomplishments, but solely in God's gracious act of calling and adopting us into His family. We are "the children of the living God," a status that grants us intimate access to Him and an eternal inheritance. This truth should inspire deep gratitude, humility, and a radical sense of belonging. It compels us to live in a manner worthy of our new identity, reflecting the character of our Father and extending the same grace and inclusion to others that we have received. It also challenges us to dismantle any human-made distinctions that contradict God's inclusive heart for all people.
Questions for Reflection
FAQ
Who are the "them" referred to as "not my people" in this verse?
In its original context in the book of Hosea, "them" primarily referred to the northern kingdom of Israel (Ephraim), whom God had declared "Lo-Ammi" (not my people) due to their persistent idolatry and unfaithfulness, signifying a temporary but severe covenant judgment and alienation. However, Paul, in Romans 9, applies this prophecy in a broader sense within the framework of God's redemptive history. He uses it to refer not only to unfaithful Israelites but also, crucially, to the Gentiles. The Gentiles were historically outside the covenant promises made to Israel, and thus, in a theological sense, were "not God's people." Paul's genius here is showing that God's plan always included bringing these "outsiders" into His family through faith in Christ, fulfilling the prophetic trajectory of restoration and expansion.
How does this verse relate to God's faithfulness to Israel?
This verse is central to Paul's argument in Romans 9-11 regarding God's faithfulness to Israel. While it speaks powerfully of Gentile inclusion, it does not negate God's promises to Israel. Instead, it demonstrates the complexity and multi-faceted nature of God's redemptive plan. Paul argues that God's election is not based solely on ethnic descent but on His sovereign choice and mercy. The prophecy in Hosea originally promised restoration for Israel, and Paul shows that this restoration, along with the inclusion of Gentiles, is now being realized in the new covenant community of the Church. It highlights that God's faithfulness is ultimately to His own character and His overarching purpose to gather a people for Himself, both Jew and Gentile, through faith in Christ.
What does it mean to be "the children of the living God"?
To be called "the children of the living God" signifies a profound and transformative change in identity and relationship. It means moving from a state of alienation and spiritual death to one of intimate sonship and vibrant life in God's family. The term "living God" (G2198) emphasizes that the God who adopts us is not a distant, passive deity, but an active, dynamic, and life-giving presence. Being His "children" implies not only a new spiritual birth but also adoption, inheritance, and a deep, personal relationship with the Creator of the universe. This status is granted by grace through faith in Christ, and it bestows upon believers the rights, privileges, and responsibilities of being part of God's eternal household, as further elaborated in John 1:12.
Christ-Centered Fulfillment
Romans 9:26 finds its ultimate and glorious fulfillment in Jesus Christ. He is the very means by which those who were once "not my people"—whether unfaithful Israelites or Gentiles alienated from the covenant promises—are brought near and transformed into "the children of the living God." Christ's atoning work on the cross broke down the dividing wall of hostility between Jew and Gentile, making "one new humanity" (Ephesians 2:14-16). Through faith in Him, believers are no longer strangers and aliens but "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). Jesus, as the "Son of God," perfectly embodies what it means to be a child of the living God, and through union with Him by the Spirit, believers participate in His sonship, crying out "Abba, Father!" (Romans 8:15). Thus, the prophetic words of Hosea, re-articulated by Paul, are not merely a historical observation but a powerful testament to the universal, redemptive, and inclusive work of God accomplished definitively in Christ, forming a new covenant people for His glory.