Romans 9:25Meaning & Commentary from the Church Fathers

After presenting the resolution of the question on the basis of deeds, the Apostle, to make what he has said more certain, also brings forward the words of the prophets, who foretold the same thing. Hosea, he says, wrote of this long ago: "I will call what was not My people My people, and her who was not beloved, beloved," Hos 2:23. Lest they say, "You are leading us astray" by saying this, the Apostle calls Hosea as a witness, who cries out and says, "I will call what was not My people My people." Who were "not My people"? Clearly, the Gentiles. Who was "not beloved"? Again, they themselves. Yet of them it is said that they will be a people, beloved, and sons of God.

The Jews could have said, "You are deceiving us, Paul, by saying this." Therefore he brings forward Hosea, who cries out and says, "I will call what was not My people My people." Who, then, were not His people? The Gentiles. And who was not beloved? The Church of the Gentiles. Yet the Gentiles became a people and beloved ones, and, what is greater, sons of the living God. If someone says that this was spoken of the Jews, who behaved ungratefully but were later received into grace, such a statement does not harm our explanation. For if this reception happened to them, what prevented it from happening to the Gentiles?

But even the worshipers of idols, who did not know God by nature and in truth, were not His people. Yet they received mercy through faith, came under His protection, were called by grace, and were justified and sanctified through Christ.

Paul teaches that we do good by God's grace, and that the Jews who received the Gospel must not boast in their works. They must not suppose that they deserved it and refuse to give it to the Gentiles. They should renounce this pride and understand that, if we are called to faith not by our works but by God's mercy, and if this mercy is given to believers so that we all may act well. Then the Gentiles cannot be deprived of this mercy as though it had been given to the Jews for their former merits, which are nothing.

It is clear that this was said of the Gentiles, who formerly were not God's people. Later, to the dishonor of the Jews, they received mercy and were called God's people. Those who formerly were not beloved became sons and found love after the Jews fell away. Therefore, even if before they were not called God's people, now they are called sons of the living God.

God said this not about the Gentiles, but about the Jews themselves. He commanded Hosea to take a woman of fornication, indeed an adulteress, and then commanded that the children born be named in this way.

The son was called "Not My People," and the daughter "Unloved," foretelling what would happen to the Jews. At the same time He also promised them what was good for them.

Namely, those who were not My people would be called My people, and she who was not beloved would be called beloved. Therefore the Apostle says: see, you too did not always enjoy the same state.

At one time you were called My people, at another time not My people, and then My people again. At one time you were beloved, then not beloved, and again beloved.

The devil... tried to destroy the whole Christian race, but he was driven from other lands by the precious Cross. "Here," the wretched one thought, "I shall find a dwelling for myself, for here the Apostles did not teach, and here the prophets did not foretell." He did not know that the prophet said, "And I will call those who were not My people My people."

"I will call those who are not My people My people, and her who was not beloved, beloved." The Apostle applies the expression of the prophet Hosea, Hos 2:23, to the converted Gentiles. By this he indicates in a hidden way that the Gentiles, like the Israelites, were originally God's people, but by worshiping the creature instead of God they became not God's people.

In the third point the Apostle introduces a new objection in this form: "You will say to me, 'Why does He still find fault?'" That is, why does God accuse and appoint to punishment those rejected by Him, such as Esau, Pharaoh, and the mass of the Hebrews?

If everything in the world is ordered according to His will, "who has resisted His will?" (Rom 9:19-29).

First the Apostle teaches that, properly speaking, man has no right to raise such questions, because of his nothingness before God. "But who are you, O man, to answer back to God?

Will the thing formed say to Him who formed it, 'Why have You made me thus?' Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?" (Rom 9:20-21).

The calling of the Gentiles was also an act of God's predestination, expressed more than once through the prophets. This was especially so because of the impiety of the Hebrews, who became worse than the Gentiles.

Among the Gentiles, the better people always expressed dissatisfaction both with pagan beliefs and with pagan life. Many such people appeared especially in the last times of the ancient world.

This explains the rapid spread of Christianity among the Gentiles. The Hebrews, by contrast, departed ever further from the essence of the faith and from the right expectation of the Messiah.

Cf. Hos 2:23. Both sayings in the Prophet are spoken from the person of God Himself, and they are spoken on this occasion.

The Israelites, the ten tribes, forsook the true God and began to worship idols, especially Baal. Since they turned away from God, God also turned away from them.

He said to them, "You are not My people, not My people," and He rejected them. As one rejects an unloved wife, He says, "You are unloved."

For this especially severe reproach, He raised up the prophet Hosea, among many others who admonished them. God said to Hosea, "Take a wife of fornication and beget children with her."

The Prophet took her, and when children began to be born to him, God Himself gave them names. Among them He commanded one daughter to be named "Not Pitied," "Unfavored," and "Unloved."