Romans 9:24 even us, whom he also called, not only from the Jews but also from the Gentiles?

◄ Romans 9:24 ►

Parallel Verses

New International Version
even us, whom he also called, not only from the Jews but also from the Gentiles?

English Standard Version
even us whom he has called, not from the Jews only but also from the Gentiles?

New American Standard Bible
even us, whom He also called, not from among Jews only, but also from among Gentiles.

King James Bible
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Holman Christian Standard Bible
on us, the ones He also called, not only from the Jews but also from the Gentiles?

International Standard Version
including us, whom he also called, not only from the Jews but from the gentiles as well?

American Standard Version
even us, whom he also called, not from the Jews only, but also from the Gentiles?

Douay-Rheims Bible
Even us, whom also he hath called, nor only of the Jews, but also of the Gentiles.

Darby Bible Translation
us, whom he has also called, not only from amongst the Jews, but also from amongst the nations?

Young's Literal Translation
not only out of Jews, but also out of nations,

Cross References

Isaiah 65:1
I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, to a nation that was not called by my name.

Romans 3:29
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

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.

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Commentaries

Matthew Henry's Commentary

9:14-24 Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.

Jamieson-Fausset-Brown

24. even us, whom he hath called, &c.—rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us."

not of the Jews, &c.—better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's rejection being only partial, the preservation of a "remnant," in which the promise was made good, was but "according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel, it is God's purpose to "take out of the Gentiles a people for His name" (Ac 28:14); and that subject, thus introduced, is now continued to the end of the eleventh chapter.