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Selected Verse: Romans 9:25 - Strong Concordance

Verse	Translation	Text
Ro 9:25	Strong Concordance	As he saith [3004] also [2532] in [1722] Osee [5617], I will call [2564] them my [3450] people [2992], which were not [3756] my [3450] people [2992]; and [2532] her beloved [25], which was [25] not [3756] beloved [25].
	King James	As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
As he saith also in Osee--"Hosea." I will call them my people, which were not my people; and her beloved, which was not beloved--quoted, though not quite to the letter, from Hos 2:23, a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved," the apostle legitimately applies it to the heathen, as "aliens from the commonwealth of Israel and strangers to the covenants of promise" (so Pe1 2:10).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

As he saith also in Osee--"Hosea."

I will call them my people, which were not my people; and her beloved, which was not beloved--quoted, though not quite to the letter, from Hos 2:23, a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved," the apostle legitimately applies it to the heathen, as "aliens from the commonwealth of Israel and strangers to the covenants of promise" (so Pe1 2:10).

Notes on the Bible, by Albert Barnes, [1834]
As he saith also - The doctrine which he had established, he proceeds now to confirm by quotations from the writings of Jews, that he might remove every objection. The doctrine was, (1) That God intended to call his people from the Gentiles as well as the Jews. (2) that he was bound by no promise and no principle of obligation to bestow salvation on all the Jews. (3) that, therefore, it was right for him to reject any or all of the Jews, if he chose, and cut them off from their privileges as a people and from salvation. In Osee - This is the Greek form of writing the Hebrew word Hosea. It means in the book of Hosea, as "in David" means in the book of David, or by David, Heb 4:7. The passage is found in Hos 2:23. This quotation is not made according to the letter, but the sense of the prophet is preserved. The meaning is the same in Hosea and in this place, that God would bring those into a covenant relation to himself, who were before deemed outcasts and strangers. Thus, he supports his main position that God would choose his people from among the Gentiles as well as the Jews, or would exercise toward both his right as a sovereign, bestowing or withholding his blessings as he pleases.

Notes on the Bible, by Albert Barnes, [1834]

As he saith also - The doctrine which he had established, he proceeds now to confirm by quotations from the writings of Jews, that he might remove every objection. The doctrine was,

(1) That God intended to call his people from the Gentiles as well as the Jews.

(2) that he was bound by no promise and no principle of obligation to bestow salvation on all the Jews.

(3) that, therefore, it was right for him to reject any or all of the Jews, if he chose, and cut them off from their privileges as a people and from salvation.

In Osee - This is the Greek form of writing the Hebrew word Hosea. It means in the book of Hosea, as "in David" means in the book of David, or by David, Heb 4:7. The passage is found in Hos 2:23. This quotation is not made according to the letter, but the sense of the prophet is preserved. The meaning is the same in Hosea and in this place, that God would bring those into a covenant relation to himself, who were before deemed outcasts and strangers. Thus, he supports his main position that God would choose his people from among the Gentiles as well as the Jews, or would exercise toward both his right as a sovereign, bestowing or withholding his blessings as he pleases.

Vincent's Word Studies, by Marvin R. Vincent [1886]
That my people which was not my people (τὸν οὐ λαόν μοῦ, λαόν μοῦ) The Greek is much more condensed. "I will call the not-my-people my-people." See Hos 1:6-9. The reference is to the symbolical names given by the prophet to a son and daughter: Lo Ammi not my people, and Lo Ruhama not having obtained mercy. The new people whom God will call my people will be made up from both Jews and Gentiles. Hosea, it is true, is speaking of the scattered Israelites only, and not of the Gentiles; but the ten tribes, by their lapse into idolatry had put themselves upon the same footing with the Gentiles, so that the words could be applied to both. A principle of the divine government is enunciated "which comes into play everywhere when circumstances reappear similar to those to which the statement was originally applied. The exiled Israelites being mingled with the Gentiles, and forming one homogeneous mass with them, cannot be brought to God separately from them. Isa 49:22 represents the Gentiles as carrying the sons of Israel in their arms, and their daughters on their shoulders, and consequently as being restored to grace along with them" (Godet).

Vincent's Word Studies, by Marvin R. Vincent [1886]

That my people which was not my people (τὸν οὐ λαόν μοῦ, λαόν μοῦ)

The Greek is much more condensed. "I will call the not-my-people my-people." See Hos 1:6-9. The reference is to the symbolical names given by the prophet to a son and daughter: Lo Ammi not my people, and Lo Ruhama not having obtained mercy. The new people whom God will call my people will be made up from both Jews and Gentiles. Hosea, it is true, is speaking of the scattered Israelites only, and not of the Gentiles; but the ten tribes, by their lapse into idolatry had put themselves upon the same footing with the Gentiles, so that the words could be applied to both. A principle of the divine government is enunciated "which comes into play everywhere when circumstances reappear similar to those to which the statement was originally applied. The exiled Israelites being mingled with the Gentiles, and forming one homogeneous mass with them, cannot be brought to God separately from them. Isa 49:22 represents the Gentiles as carrying the sons of Israel in their arms, and their daughters on their shoulders, and consequently as being restored to grace along with them" (Godet).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Beloved - As a spouse. Who once was not beloved - Consequently, not unconditionally elected. This relates directly to the final restoration of the Jews. Hos 2:23

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Beloved - As a spouse. Who once was not beloved - Consequently, not unconditionally elected. This relates directly to the final restoration of the Jews. Hos 2:23

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
As he saith also in Osee - It is a cause of not a little confusion, that a uniformity in the orthography of the proper names of the Old and New Testaments has not been preserved. What stranger to our sacred books would suppose that the Osee above meant the Prophet Hosea, from whom, Hos 2:23, this quotation is taken: I will have mercy on her that had not obtained mercy; and I will say to them which were not my people, Thou art my people. The apostle shows that this calling of the Gentiles was no fortuitous thing, but a firm purpose in the Divine mind, which he had largely revealed to the prophets; and by opposing the calling of the Gentiles, the Jews in effect renounced their prophets, and fought against God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

As he saith also in Osee - It is a cause of not a little confusion, that a uniformity in the orthography of the proper names of the Old and New Testaments has not been preserved. What stranger to our sacred books would suppose that the Osee above meant the Prophet Hosea, from whom, Hos 2:23, this quotation is taken: I will have mercy on her that had not obtained mercy; and I will say to them which were not my people, Thou art my people. The apostle shows that this calling of the Gentiles was no fortuitous thing, but a firm purpose in the Divine mind, which he had largely revealed to the prophets; and by opposing the calling of the Gentiles, the Jews in effect renounced their prophets, and fought against God.

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