Romans 9:24
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Original Language Analysis
οὓς
whom
G3739
οὓς
whom
Strong's:
G3739
Word #:
1 of 12
the relatively (sometimes demonstrative) pronoun, who, which, what, that
καὶ
Even
G2532
καὶ
Even
Strong's:
G2532
Word #:
2 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐκάλεσεν
he hath called
G2564
ἐκάλεσεν
he hath called
Strong's:
G2564
Word #:
3 of 12
to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)
ἐξ
of
G1537
ἐξ
of
Strong's:
G1537
Word #:
7 of 12
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
9 of 12
properly, other things, i.e., (adverbially) contrariwise (in many relations)
καὶ
Even
G2532
καὶ
Even
Strong's:
G2532
Word #:
10 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Historical Context
This prepares for chapters 10-11's full development: Israel's stumbling brought Gentile salvation (11:11-12), yet a remnant of Israel is saved (11:1-6), and ultimately 'all Israel shall be saved' (11:26). The calling of Gentiles fulfills Abrahamic promise: 'in thee shall all families of the earth be blessed' (Genesis 12:3).
Questions for Reflection
- How does God's calling of both Jews and Gentiles demonstrate that election was never based on ethnicity?
- What is the relationship between God's eternal election and his temporal calling in history?
- How does Gentile inclusion (which might have seemed to nullify Jewish privilege) actually fulfill God's promise to Abraham?
Analysis & Commentary
Even us, whom he hath called, not of the Jews only, but also of the Gentiles—Paul identifies the mercy-vessels: hous kai ekalesen hēmas (οὓς καὶ ἐκάλεσεν ἡμᾶς, 'whom he also called, us'). Effective calling (kaleō, καλέω) executes election. God doesn't merely invite; he summons efficaciously. Those called are 'not from Jews only, but also from Gentiles.' The ou monon...alla kai (οὐ μόνον...ἀλλὰ καί) structure emphasizes inclusion without exclusion—both Jews and Gentiles comprise the elect.
This resolves the Romans 9-11 crisis: God's promise hasn't failed because true Israel consists of elect from both Jew and Gentile. The church is the one people of God, called by sovereign grace. Election transcends ethnic boundaries—it always did (Rahab, Ruth). The Gentile inclusion isn't plan B; it was always God's purpose to have 'one flock, one shepherd' (John 10:16). Israel's unbelief opened the door to manifest what was purposed from eternity.