Ὡς καὶ ἐν τῷ Ὡσηὲ λέγει· καλέσω τὸν οὐ λαόν μου λαόν μου, καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην· (Romans 9:25)
Paul’s Use of Hosea
Romans 9:25 is part of Paul’s larger argument about the inclusion of Gentiles in the people of God. To make his case, Paul cites Hosea: “I will call those who were not my people, ‘my people,’ and her who was not beloved, ‘beloved.’” This short quotation carries immense theological weight, and its Greek grammar heightens the force of the promise. The future tense verb καλέσω and the perfect passive participle ἠγαπημένην together portray God’s decisive and irreversible act of redefinition.
Key Verbal and Nominal Forms
- λέγει — “he says”: present active indicative, 3rd singular of λέγω. Introduces Scripture as God’s ongoing speech.
- καλέσω — “I will call”: future active indicative, 1st singular of καλέω. A divine promise of action.
- ἠγαπημένην — “beloved”: perfect passive participle, feminine accusative singular of ἀγαπάω. Indicates one who has been loved with enduring effect.
Parsing Table
| Greek Form | Parsing | Aspect | Function | Translation |
|---|---|---|---|---|
| καλέσω | Fut. act. ind., 1st sg. of καλέω | Future (projected action) | Promise of divine designation | “I will call” |
| ἠγαπημένην | Perf. pass. part., fem. acc. sg. of ἀγαπάω | Perfective with present result | Describes ongoing state of being loved | “beloved” |
| λαόν μου | Noun + pronoun, masc. acc. sg. | Designation phrase | Marks belonging to God | “my people” |
The Quotation Formula
Paul introduces the citation with ὡς καὶ ἐν τῷ Ὡσηὲ λέγει — “as he also says in Hosea.” The present tense λέγει underscores the living voice of Scripture: God’s word in Hosea continues to speak in Paul’s time. By framing the quotation this way, Paul situates his theological argument in the authority of prophetic revelation.
The Future Verb: καλέσω
At the heart of the quotation is the verb καλέσω. As a future active indicative, it expresses God’s determined promise: “I will call.” In biblical thought, “calling” is not merely naming but effecting identity. When God calls the “not my people” (οὐ λαόν μου) as “my people,” he changes their status. Grammar here conveys performative action — the word enacts what it declares. The future tense ensures that this is not wishful thinking but a guaranteed divine act.
The Perfect Passive: ἠγαπημένην
The second clause centers on τὴν οὐκ ἠγαπημένην ἠγαπημένην — “the one not beloved, beloved.” The participle ἠγαπημένην is perfect passive, emphasizing an action completed in the past with results that remain. The passive voice indicates God as the agent of love. Thus, once someone has been made the object of divine love, the state continues indefinitely. The contrast between negation (οὐκ) and affirmation intensifies the transformation: the formerly unloved is now irrevocably loved.
The Antithetical Structure
Paul’s syntax follows a chiastic contrast:
- τὸν οὐ λαόν μου → λαόν μου
- τὴν οὐκ ἠγαπημένην → ἠγαπημένην
This rhetorical movement dramatizes the radical shift. Each phrase takes a negative identity and redefines it positively. The power lies in the repetition: “not my people” becomes “my people”; “not beloved” becomes “beloved.” Greek grammar makes visible the theological reversal.
Lexical Insights
- λαός — more than a generic “people,” it denotes a covenant community, those belonging to God.
- καλέω — in biblical usage, to call is to designate with authority, effecting a new reality.
- ἀγαπάω — to love with commitment and action. The perfect participle suggests enduring love, not temporary affection.
Theological and Rhetorical Force
Paul’s citation of Hosea reframes Israel’s prophetic history for his readers. What once referred to Israel’s restoration now applies to the inclusion of Gentiles. The grammar makes the claim inescapable: God’s future act of calling ensures transformation, and his perfect act of loving secures permanence. The shift from negation to affirmation highlights grace: identity is not earned but bestowed. Rhetorically, the verse persuades the audience that belonging to God rests on his sovereign initiative.
Grammar as Promise
Romans 9:25 exemplifies how grammar carries theology. The future tense καλέσω guarantees divine action yet to come, while the perfect passive ἠγαπημένην assures enduring results of God’s love. Together, they frame identity in terms of God’s call and love. What was once “not my people” becomes “my people.” What was once “not beloved” becomes “beloved.” In this verse, grammar is more than form — it is promise, assurance, and the language of grace itself.
