Romans 9:24
in Romans 9including us, whom He has called not only from the Jews, but also from the Gentiles?
BSB
The same verse in ASV and KJV ▾
ASV
even us, whom he also called, not from the Jews only, but also from the Gentiles?
KJV
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
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This verse in Romans 9
Commentary
15 notes on this verseEven 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 Rom 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.
This site's exposition
the vessels of His wrath
on Romans 9:22-24
God bore the vessels of His wrath with great patience and prepared the vessels of His mercy in advance for glory. The patience serves to make known the riches of His glory. Those called include Jews and Gentiles together, the company Paul is writing to.
This site's exposition
but also from the Gentiles
Barnes sees a leading design of the whole letter gathered in this verse, Jew and Gentile called together. Augustine adds that God called some from each people out of one mass.
The record, by era
The Church Fathers4 voices
God has called those whom he has prepared for glory, who he knew would persevere in faith, whether they are near at hand or far away.
A commentator
Origen of AlexandriaCOMMENTARY ON THE EPISTLE TO THE ROMANS · Written before 253.
proposed
But as to what he adds, "whom also he called, even us," it stands for what he would have said thus: Just as we, whom he called "not only from among the Jews, but also from among the Gentiles." For he seems to have pursued the preceding remarks as concerning Pharaoh, who was a vessel of wrath, and the children of Israel, who were vessels of mercy.
A commentator
Augustine of HippoTO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.19 · Written in the 5th century.
proposed
God did not call all the Jews but only some of them. Nor did he call all the Gentiles but only some of them. From Adam has sprung one mass of sinners and godless men, in which both Jews and Gentiles belong to one lump, apart from the grace of God. If the potter out of one lump of clay makes one vessel for honor and another for dishonor, it is clear that God has made of the Jews some vessels for honor and others for dishonor, and similarly of the Gentiles.
"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only, but also of the Gentiles." What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calleth him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out aught of the things likely to recover him, nor did he leave out aught of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that ye should do that which is honest"), much less doth God. […]
The Medieval Church1 voice
And he did not say: He saved all the Gentiles, but: "from among the Gentiles," that is, some. Therefore do not be offended, O Jew. Behold, even among the Gentiles some receive mercy, and others do not.
7 more voices on this verse
The Medieval Church1 voice
After showing that God's grace is given to men as a result of God's election through which men are called to grace, the Apostle shows that such election or calling applies not only to the Jews—as if they could boast on account of what is …
The Puritans and the Awakening2 voices
Even us - Here the apostle comes to the other proposition, of grace free for all, whether Jew or gentile. Of the Jews - This he treats of, ver. 25. Of the gentiles - Treated of in the same verse.
The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness; for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty.
The Nineteenth Century4 voices
IT is with no view to controversy that I have selected this text, but for a far higher and more practical purpose, namely, that by this Truth of God, many of us may search ourselves, and that we may be able to discover whether we have any of the marks of the vessels of mercy which God has prepared beforehand for glory. We must take the next verse to complete our text—"even us, whom He called, not of the Jews only, but also of the Gentiles." The context invites us to visit the potter's house.
IT is with no view to controversy that I have selected this text, but for a far higher and more practical purpose, namely, that by this Truth of God, many of us may search ourselves, and that we may be able to discover whether we have any of the marks of the vessels of mercy which God has prepared beforehand for glory. We must take the next verse to complete our text—"even us, whom He called, not of the Jews only, but also of the Gentiles." The context invites us to visit the potter's house. There, in the workshop, you perceive sundry vessels in process of formation. The wheel is revolving, and from it you see continually taken, vessels of an ignoble sort, fitted only for the very meanest purposes. On the other hand, from the same clay you see produced vessels that might grace the palace of a king—vessels of honor fit for honorable purposes. We now conduct you to a greater workshop—to the Great Potter's house of Providence. Continually revolving is the wheel of circumstances; men, like masses of clay, are placed upon it, but they are not all fashioned alike. There are some men who are evidently to the casual observer, vessels not adapted for the high and honorable occupations of Heaven and glory. There are men who, every time the wheel revolves, become worse in character and more depraved in mind; there are men who, by the very Providence which is blessed to others, become more complete adepts in iniquity and masters in crime. On the other hand, with pleasure you may perceive that on the same wheel there are some vessels, which, touched by the skillful hand of the Great Potter, are being daily more and more finished and completed and you can soon perceive that they are not of the same sort as those we have just now passed by. They are intended for higher uses and nobler purposes.
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.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
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.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οὓς | hous | whom | G3739 → | 1405 times |
| καὶ | kai | even | G2532 → | 9120 times |
| ἐκάλεσεν | ekalesen | He has called | G2564 → | 147 times |
| ἡμᾶς | hemas | us | G3165 → | 1936 times |
| οὐ | ou | not | G3756 → | 1664 times |
| μόνον | monon | only | G3441 → | 110 times |
| ἐξ | ex | out from | G1537 → | 911 times |
| Ἰουδαίων | ioudaion | [the] Jews | G2453 → | 192 times |
| ἀλλὰ | alla | but | G235 → | 635 times |
| καὶ | kai | also | G2532 → | 9120 times |
| ἐξ | ex | out from | G1537 → | 911 times |
| ἐθνῶν, | ethnon | [the] Gentiles, | G1484 → | 161 times |
οὓςwhom
housG3739 →1405 times
καὶeven
kaiG2532 →9120 times
ἐκάλεσενHe has called
ekalesenG2564 →147 times
ἡμᾶςus
hemasG3165 →1936 times
οὐnot
ouG3756 →1664 times
μόνονonly
mononG3441 →110 times
ἐξout from
exG1537 →911 times
Ἰουδαίων[the] Jews
ioudaionG2453 →192 times
ἀλλὰbut
allaG235 →635 times
καὶalso
kaiG2532 →9120 times
ἐξout from
exG1537 →911 times
ἐθνῶν,[the] Gentiles,
ethnonG1484 →161 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Colossians 3:11Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
it leads to
- Galatians 3:28–29
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
- 1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
- Romans 10:12
For there is no difference between Jew and Greek: The same Lord is Lord of all, and gives richly to all who call on Him,
- Ephesians 3:6
This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
- Ephesians 1:23
which is His body, the fullness of Him who fills all in all.
- Galatians 3:28–29
Where this verse is studied
On this page
Studies10
On this verse
About Romans
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Epistle to the Romans; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Augustine of Hippo, TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.19; Charles Spurgeon, The New Park Street Pulpit, Sermon No. 327: “Vessels Of Mercy—A Sermon Of Self-Examination” (lightly modernized text, CCEL edition); Frederic Godet, Commentary on St. Paul's Epistle to the Romans; John Chrysostom, Homily on Romans 16; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.