Romanos 9:24

A Biblia Sagrada

Os quais somos ns, a quem tambm chamou, no s dentre os judeus, mas tambm dentre os gentios?

Parallel Translations

Almeida Revista e Atualizada
os quais somos ns, a quem tambm chamou, no s dentre os judeus, mas tambm dentre os gentios?

Almeida Revista e Corrigida
os quais somos ns, a quem tambm chamou, no s dentre os judeus, mas tambm dentre os gentios?

Bible Verse Review
  from Treasury of Scripure Knowledge

whom: Romans 8:28-30, 1 Corinthians 1:9, Hebrews 3:1, 1 Peter 5:10, Revelation 19:9

not of the Jews: Romans 3:29, Romans 3:30, Romans 4:11, Romans 4:12, Romans 10:12, Romans 11:11-13, Romans 15:8-16, Genesis 49:10, Psalms 22:27, Acts 13:47, Acts 13:48, Acts 15:14, Acts 21:17-20, Galatians 3:28, Ephesians 2:11-13, Ephesians 3:6-8, Colossians 3:11

Reciprocal: Psalms 86:2 - holy Isaiah 19:25 - Blessed Isaiah 65:1 - I am sought Joel 2:32 - and in Zechariah 14:16 - that every John 10:16 - other Acts 2:39 - as many Acts 11:17 - as God Acts 15:9 - put Romans 1:6 - the called Romans 2:9 - of the Jew Romans 4:9 - Cometh Romans 8:30 - Moreover 1 Corinthians 1:24 - called Galatians 1:15 - and Ephesians 1:4 - as Ephesians 1:6 - praise Philippians 3:14 - the high 1 Thessalonians 2:12 - who 1 Thessalonians 5:24 - calleth 2 Thessalonians 1:11 - calling 1 Timothy 6:12 - whereunto 2 Timothy 1:9 - called Hebrews 9:15 - they which 1 Peter 1:2 - the foreknowledge 1 Peter 1:15 - as 1 Peter 2:9 - who 2 Peter 1:3 - called

Gill's Notes on the Bible

Even us whom he hath called,.... From election the apostle proceeds to calling, the fruit and evidence of it, taking the same method he did in Romans 8:30, with a view to treat of the call of the Gentiles, of which he afterwards gives proof from prophecy; whence it appears to be according to divine predestination, upon which prophecy is founded; for God foretells that such a thing will be, because he has foreordained it shall be. These words are explanative of the former, and show who the vessels of mercy are; they are such whom God calls by his grace. Election may be known by calling, as the cause by its effect, and that without an extraordinary revelation. This may as well be known, as man's adoption, justification, and the forgiveness of his sins; for as all the chosen are, and shall be called in time, so all that are truly called by the grace of God, are manifestly, and to a demonstration, the chosen vessels of salvation: if a man is satisfied of his calling, he ought to be equally so of his election, the one being demonstrable by the other; and for such an one to doubt of it, is his sin and crime. Moreover, the above phrase, "afore prepared for glory", is here further explained; to be afore prepared for glory, is no other than to be called, sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God; for this is the saints' preparation for glory, before they come to it; and hereby the means are expressed, even sanctification of the Spirit, and belief of the truth, through which God appoints his people unto salvation: now this calling is to be understood, not of a call to any office, as of Aaron to the priesthood, of Saul to the kingdom, of the disciples of Christ to apostleship, or of ministers to the work of the ministry; for persons may be called to the highest office in church and state, as Judas to: apostleship, and Pharaoh to the throne of Egypt, and yet have no share in electing grace: nor of a call by the external ministry of the word, which is often slighted, despised, and of none effect; in this sense many are called, who are not chosen: but of a call that is by the powerful, efficacious, and irresistible grace of God; a call that is internal, that reaches the heart, and not the ear only: a special one that is peculiar to God's elect, is by special grace, and is to special blessings, as both grace and glory; it is an high, heavenly, and holy calling, and is without repentance; between which and glorification, as between it and eternal election, there is a close and an inseparable connection. The objects of this grace follow,

not of the Jews only, but also of the Gentiles; not all the Jews, nor all the Gentiles, but some of each; as all are not chosen, all are not redeemed, only some out of every kindred, tongue, nation, and people; so not all, but some only are called by grace: and this is not peculiar to the Jews, it reaches to the Gentiles also; and under the present dispensation, to the far greater number of them.

Barnes' Notes on the Bible

Even us ... - See Romans 1:16; Romans 2:10; Romans 3:29-30. To prove that the Gentiles might be called as well as the Jews, was a leading design of the Epistle.

Us - Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals chosen out of nations. Two things are established here.

(1) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others.

(2) That God was not bound to confer grace on all the descendants of Abraham, as he bestowed it on those selected from the mass, according to his own will, and not of necessity “on the mass” itself.

Clarke's Notes on the Bible

Verse 24. Even us, whom he hath called — All the Jews and Gentiles who have been invited by the preaching of the Gospel to receive justification by faith in our Lord Jesus Christ, and have come to the Gospel feast on this invitation.