Romans 9:25 · Bible study
Romans 9:25 Commentary: God Calls Outsiders
Greek · 11 what the commentators say
Meaning in one sentence
Paul applies Hosea's prophecy of Israel's restoration to the calling of Gentiles, revealing God's sovereign mercy.
Research Summary
- Meaning: God sovereignly calls those who were not His people to become His people, demonstrating mercy and redefining belonging.
- Key words: kaleō (call; to name or invite), laos (people), agapaō (love, settled affection). The perfect participle ēgapēmenēn stresses a continuing state of being loved.
- Main debate: Whether the prophecy directly refers to Gentiles or typologically applies to them; most commentators see an analogical or principle-based application.
- Theological theme: God's sovereign mercy in election and the inclusion of the Gentiles as the fulfillment of Old Testament promises.
- Best use: For teaching on identity in Christ, God's freedom to save, and the unity of Jews and Gentiles in the church.
Translation Comparison
BSB Berean Standard Bible 2020
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,”
WEB World English Bible 2000
As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.”
KJV King James Version 1769
As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
ASV American Standard Version 1901
As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.
YLT Young's Literal Translation 1898
as also in Hosea He saith, `I will call what is not My people--My people; and her not beloved--Beloved,
Darby Darby Bible 1890
As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved.
Douay-Rheims Douay-Rheims Bible 1899
As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
Translations in other languages (10 available)
Como también en Oseas dice: Llamaré al que no era mi pueblo, pueblo mío; y á la no amada, amada.
Como também diz em Oseias: “Ao que era Não-Meu-Povo, chamarei de Meu-Povo; e a que não era Não-Amada, chamarei de Amada”.
selon qu’ il le dit dans Osée: J’ appellerai mon peuple celui qui n’ était pas mon peuple, et bien-aimée celle qui n’ était pas la bien-aimée;
Wie er denn auch durch Hosea spricht: “Ich will das mein Volk heißen, daß nicht mein Volk war, und meine Liebe, die nicht meine Liebe war.”
Gelijk Hij ook in Hosea zegt: Ik zal hetgeen Mijn volk niet was, Mijn volk noemen, en die niet bemind was, Mijn beminde.
Così Egli dice anche in Osea: Io chiamerò mio popolo quello che non era mio popolo, e “amata” quella che non era amata;
Jako też u Ozeasza mówi: Nazwię lud, który nie był moim, ludem moim, a onę, która nie była umiłowaną, nazwię umiłowaną.
Как и у Осии говорит: не Мой народ назову Моим народом, и не возлюбленную — возлюбленною.
就像 神在 何西阿 書上說：那本來不是 我 子民的，我要稱為「我的 子民」； 本來不是 蒙愛的，我要稱為「蒙愛的」。
As he says in Hosea, They will be named my people who were not my people, and she will be loved who was not loved.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 9:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul here applies Hosea 2:23 to the inclusion of Gentiles, even though the original prophecy concerned the restoration of the ten tribes. Barnes notes that Paul preserves 'the sense of the prophet', God bringing outsiders into covenant. Calvin raises the interpretive 'knot' but suggests the consolation was intended for the world, not only for Israel. Vincent points to the condensed Greek: 'I will call the not-my-people my-people,' reflecting Hosea's symbolic names Lo-Ammi and Lo-Ruhamah. Gill emphasizes that God calls His people effectually, making known a relation they did not previously know. The Cambridge Bible adds that the first reference was to the ten tribes, but Paul is 'guided to expound this as a type of the bringing in of the Gentiles.' The consensus: God's sovereign call redefines who belongs to His people, and Paul sees Gentile inclusion as a fulfillment of this pattern.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Direct prophecy of Gentile inclusion: Some see Hosea's words as directly foretelling the Gentile mission, given the prophet's mention of 'not my people' as a category that later includes non-Israelites.
- Typological application: Calvin and Vincent argue that the principle of divine mercy to the alienated applies whenever similar circumstances arise; the ten tribes' restoration becomes a type for Gentile inclusion.
- Sense-for-sense quotation: Barnes and JFB emphasize that Paul preserves the general sense of the prophet—God accepts those considered outcasts—without insisting on a strict original reference.
What is clear: God sovereignly calls and renames as His people those who were previously not His people, extending mercy to the undeserving.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Original referent of the Hosea prophecy | The prophecy originally addressed the restoration of the ten tribes of Israel after judgment. | Some (e.g., Barnes, JFB) see Paul applying it analogically because the ten tribes had become like Gentiles; others (e.g., Calvin, Vincent) see a typological or principle-based extension to all who are alienated from God. |
| Paul's hermeneutical method | Paul uses the Old Testament to support his argument that Gentiles are included. | Was this a literal interpretation, as some early interpreters held, or an application of a broader principle (Godet via Vincent)? The debate touches on whether Paul reads the text as direct prophecy or as a pattern that repeats. |
| God's sovereignty in calling | God takes the initiative to call and name His people, and His call is effective. | The extent of human response and the meaning of 'call' (effectual vs. general invitation) is debated. Wesley notes the verse shows 'not unconditionally elected' (i.e., the called were once not beloved), while Gill emphasizes eternal sovereign will. |
| Application to the Jewish rejection | The inclusion of Gentiles is consistent with God's promise to Israel. | Some see the verse as promising the final restoration of the Jews (Wesley), while others focus on the present inclusion of Gentiles and the hardening of Israel (Calvin, Matthew Henry). |
Historical & Cultural Context
Hosea prophesied to the northern kingdom of Israel in the eighth century BC. God commanded him to marry a woman of prostitution, and their children received symbolic names. A son was called Lo-Ammi ('not my people'), a daughter Lo-Ruhamah ('not loved'), signs of God's judgment on Israel for idolatry (Hosea 1:2, 6, 9). Yet Hosea 2:23 promises restoration: God will again say 'You are my people' and the people will answer 'You are my God.'
By the time Paul writes Romans, the ten tribes had been scattered among the nations, effectively indistinguishable from Gentiles. The Roman church included both Jews and Gentiles, and tensions arose over who belonged to God's covenant people. Paul argues in Romans 9 that God has sovereign freedom to call whomever He chooses. He roots this in the Old Testament, showing that the inclusion of outsiders is not a new idea but was prophesied. The reuse of Hosea's language, 'I will call them my people', directly connects the restoration of faithless Israel to the welcome of Gentiles. God's call (Greek kaleō) renames and redefines: those once labeled 'not loved' become 'beloved.' The perfect passive participle ēgapēmenēn ('loved') implies a settled, abiding love, not a fleeting favor.
For Paul's readers, this was radical. The Jews saw themselves as God's people by birth and covenant. Paul insists that God's promise always envisioned a people drawn from every nation. The historical moment, the scattering of Israel and the spread of the gospel to the Gentiles, vindicates the prophet's words in a way Hosea himself could not have fully anticipated.
Textual Notes
The consulted sources note no significant textual variants for Romans 9:25. The quotation follows Hosea 2:23 closely in the Hebrew rather than the Septuagint, but the Greek text of Romans is stable across manuscripts.
Reception History
Early Christian writers, including the author of 1 Peter (1 Peter 2:10), already saw the verse as a promise of Gentile inclusion. The Reformation era brought focused attention: Calvin used it to defend predestination, while Matthew Henry saw it as a pattern of God's grace reaching the undeserving. Wesleyan commentators emphasized that those called were once 'not beloved,' reinforcing salvation by grace alone, not by birth. In modern discussions, the verse often appears in studies of Paul's use of the Old Testament and in debates over the nature of the church as a multi-ethnic community.
Preaching This Verse
Three-point outline
- God renames the rejected. The prophecy declares that those called 'not my people' become 'my people.' God's word has the power to change identity.
- God's call is sovereign and free. Paul cites this to show that God chooses whom to include, not based on ancestry but on mercy.
- God's plan includes outsiders. What started as a promise to one nation becomes a pattern for all nations. No one is beyond the reach of His call.
Five-point outline
- The prophet's strange sign. Hosea's marriage and children enacted Israel's judgment and future hope.
- The promise of restoration. God would one day reverse the verdict and reclaim His people.
- Paul's surprising application. He sees this restoration happening in his own day, among Gentiles.
- The principle of divine freedom. God is not bound by human expectations of who belongs.
- The result: a new people. Jews and Gentiles together become the people of God, called and loved.
Illustration hooks
- A child adopted into a family receives a new name and full inheritance, not because of merit but because the parents chose to include him.
- A community garden project invites people from a rough neighborhood to join. At first the older members are hesitant, but over time the garden thrives with new hands and new stories, what was 'not our place' becomes 'our place.'
- An estranged relative shows up at a family reunion after years of absence. The family chooses to welcome her back, not to dwell on the past but to celebrate that she is here.
Questions your congregation is asking
- Does God really accept people who have no religious background or who have made terrible mistakes?
- How can we be sure that we are truly part of God's people?
- Why does Paul use an Old Testament verse about Israel and apply it to non-Jews? Isn't that taking it out of context?
Leading a Discussion
Paul's quotation of Hosea challenges assumptions about who belongs to God. The original audience, Jewish Christians, struggled to accept that Gentiles could be full members of God's family without converting to Judaism. Today, we also have categories of people we consider 'outsiders.' This passage invites us to see God's heart for the unexpected.
Discussion questions
- Read Romans 9:25 aloud. What stands out to you about the way Paul describes God's action?
- Look at Hosea 1:6-9 and 2:23. What did the names Lo-Ammi and Lo-Ruhamah mean? Why would this be a hard message for Hosea's audience?
- How does Paul's use of Hosea change or deepen your understanding of that Old Testament passage?
- What does it mean to be called 'my people' and 'beloved'? How does this shape a person's identity?
- Think of a time when you felt like an outsider. How does this verse speak to that experience?
- In what ways might churches today create categories of 'insiders' and 'outsiders'? How does Romans 9:25 challenge those divisions?
- How can your small group or church actively embrace people who might think they are 'not my people'?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezekiel 16:8 | “‘“Now when I passed by you, and looked at you, behold, your time was the time of love; and I spread my garment over you and covered your nakedness. Yes, I pledged myself to you and entered into a covenant with you,” says the Lord Yahweh, “and you became mine. |
| Hosea 1:1 | Yahweh’s word that came to 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 | When Yahweh spoke at first by Hosea, Yahweh said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery, forsaking Yahweh.” |
| Hosea 2:23 | I will sow her to me in the earth; and I will have mercy on her who had not obtained mercy; and I will tell those who were not my people, ‘You are my people;’ and they will say, ‘You are My God!’” |
| John 16:27 | for the Father himself loves you, because you have loved me, and have believed that I came from God. |
| Romans 1:7 | to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. |
| I Peter 2:10 | In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the unfamiliar name Osee for the prophet Hosea often causes confusion. He argues that Paul's quotation shows the calling of the Gentiles was no accident but a settled divine purpose revealed through the prophets. Jews who opposed this calling were effectively renouncing their own prophets and resisting God.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Paul quotes Hosea not word for word but by keeping the prophet's meaning intact. The point is that God always had the sovereign right to call his people from the Gentiles too, bringing those once considered outcasts into a covenant relationship with himself.
Calvin's Commentaries Reformed 1564
Calvin argues that the prophet Hosea's consolation was intended not only for Jews but also for Gentiles. He notes that prophets commonly, after pronouncing judgment on Israel, turn to describe Christ's kingdom spreading to the whole world. Paul's application to the Gentiles therefore fits the original prophetic intention.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that Paul substitutes "love" for the Hebrew word meaning "pity" in this Hosea quotation. While Hosea originally referred to restoring the Ten Tribes, Paul applies it typologically to the inclusion of Gentiles into God's people. The "her" reflects the familiar personification of a church or nation.
Geneva Bible Notes Reformed 1599
The Geneva Notes connect this statement to the prophet Hosea, emphasizing God's sovereign power to reverse the condition of those originally excluded. The commentary highlights that God alone
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that God calling Gentiles "my people" and "beloved" does not mean He began loving them at that moment. Their election and love were eternal, but they only experienced and knew it when He effectually called them. The calling reveals a relationship that already existed in God's sovereign will.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that Paul quotes a Hosea passage originally about the ten tribes of Israel, who had sunk to the level of heathen. Because they had become "not God's people" and "not beloved," the apostle legitimately applies the same words to the Gentiles, who were likewise aliens from God's promises.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that the inclusion of the Gentiles was not a break from God's promises but was foretold in the Old Testament. He notes that former unworthiness is no obstacle to God's grace, as Hosea prophesied that those who were not God's people would be called His beloved.
Vincent's Word Studies Evangelical 1887
Vincent highlights that Hosea's original promise to the scattered Israelites applies also to Gentiles because the ten tribes had made themselves like the pagans through idolatry. He sees a recurring principle: when people stand in the same position as those first addressed, God's word applies to them again.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley reads the phrase "beloved" as referring to a spouse, not to unconditional election. He argues that being once "not beloved" shows election is conditional, not absolute. This directly foreshadows Israel's final restoration, when God will again call His people beloved.