Romans 9:25

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. AS HE SAITH ALSO IN OSEE ('Hosea') - observe here again our apostle's way of viewing the Old Testament Scriptures: I WILL CALL THEM MY PEOPLE, WHICH WERE NOT MY PEOPLE; AND HER BELOVED, WHICH WAS NOT BELOVED ('I will call the no-people, my people, and her that was not beloved, beloved'): This is quoted (though not quite to the letter) from , a passage relating immediately, not to the pagan, but to the kingdom of the ten tribes; but since they had sunk to the level of the pagan, who were 'not God's people,' and in that sense "not beloved," the apostle legitimately applies it to the pagan, as "aliens from the commonwealth of Israel, and strangers to the covenants of promise." (So...

25._As he says in Hosea, _(310) _etc. _He proves now that the calling of the Gentiles ought not to have been deemed a new thing, as it had long before been testified by the prediction of the prophet. The meaning is evident; but there is some difficulty in the application of this testimony; for no one can deny but that the prophet in that passage speaks of the Israelites. For the Lord, having been offended with their wickedness, declared that they should be no longer his people: he afterwards subjoined a consolation, and said, that of those who were not beloved he would make some beloved, and from those who were not a people he would make a people. But Paul applies to the Gentiles what was expressly spoken to the Israelites. They who have hitherto been most successful in untying this knot have supposed that Paul meant to adopt this kind of reasoning, — “What may seem to be an hinderance t...

25-29 The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved....

Verse 25. _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, Hosea 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....

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, * 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, Hebrews 4

EXPOSITION ROMANS 11:1 2. _The present position and prospects of the Jewish nation con-sidereal._ ROMANS 9:1 (1) _Deep regret expressed for the present exclusion of the Jewish nation from inheritance of the promises. _This section is not necessary for the main argument of the Epistle, which would have been complete without it for an exposition of God's righteousness, Romans 12:1. following naturally the conclusion of Romans 8:1., and these intervening chapters having no immediate connection with the preceding or succeeding context. But it was a subject too deeply

AS HE ALSO SAITH IN OSEE,.... Hosea 2:23, so "Hosea" is called "Osee", as here, in the Septuagint in Ne 10:23. That is, as God says in the prophecy of Hosea, which was given by divine inspiration; and speaks of the calling of the Gentiles, as the spiritual Israel, after God had wrote a "lo-ammi", Hosea 1:9, and a "loruhamah", Hosea 1:6, upon the people of the Jews; and shows, that he had appointed some from among the Gentiles, to obtain salvation by Jesus Christ; since he foretells their calling, long before they were in being; which could have no other foundation than his own eternal sovereign will and pleasure: I WILL CALL THEM MY PEOPLE, WHICH WERE NOT MY PEOPLE; his people they

The Jews thought that God must certainly save them. They thought they had a birth claim. Were they not the children of Abraham? Surely they had some right to it. This chapter battles the question of right. No man has any right to the grace of God. The terms are inconsistent. There can be no right to that which is free favor. We are all condemned criminals, and if pardoned, it must be as the result of pure mercy, absolute mercy, for desert there is none in any one of us. Romans 9:1. _I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart._ He never thought about his unbelieving brethren, without the deepest imaginable regret. How far is this from the spirit of those who look upon the ungodly without tears settle it down as a matter that cannot be altered, and take it as a q

II. DISPENSATIONAL. GOD'S DEALINGS WITH ISRAEL. Chapter s 9-11. 1. Israel and God's Sovereignty. CHAPTER 9 _ 1. Paul's Yearning over Israel. (Romans 9:1 .)_ 2. What Israel Possesseth. (Romans 9:4 .) 3. God's Unconditional Election. (Romans 9:6 .) 4. God's Sovereignty. The Vindication of His Justice and Mercy. (Romans 9:14 .) 5. Mercy for the Remnant. (Romans 9:27 .) 6. Israel's Rejection of God's Righteousness. (Romans 9

THE DIVINE SOVEREIGNTY IN JUDGMENT. Romans 9:19 f. The hard saying just enunciated provokes the question, Why does He blame, if the hardening is His doing and none may resist His will? Paul forgoes the obvious retort, that God's hardening is a judgment on hardness of heart (_cf. Romans 2:5,_ etc.), that Pharaoh (and Israel now) _did_ resist God (_cf._ Acts 7:51, etc.); he assails the spirit of contradiction: Nay, surely, O man, who art thou who repliest against God the thing formed saying to its fashioner, Why didst thou make me so? (see Isaiah 45:9). Such questions cast on God the responsibility for our miscarriages: whoever is to blam