Ok. Are you getting that from verses 25 and 26?
4. Israelites. Paul does not call them “Hebrews,” which would distinguish them by language, nor “Jews,” which would mark them by race. He uses, instead, the title that designates their position as the chosen people of God. As descendants of Jacob, who received from God the name “Israel,” they are heirs of the promises given to the fathers (Eph. 2:12). In the NT the title is transferred to the Christian church, which Paul speaks of as “the Israel of God” (Gal. 6:16).
6. Not all Israel. The passage reads literally, “for not all who are of Israel, these are Israel.” Paul’s meaning is that not all who are descended from Israel really belong to Israel in the full spiritual significance of that name. His purpose in making this statement is to explain how the word of God to Israel has not failed. The fulfillment of God’s promise is limited to those who meet the conditions of the covenant relation. For this faithful and obedient remnant the word of God will not fail. Of Israel. This refers to the offspring of Israel according to the flesh, Jacob’s physical descendants. The divine promise was indeed given to Israel, but that did not include everyone who could claim descent from Jacob without any further limitation. Paul has already explained that those who have faith are the true sons of Abraham (Rom. 4; Gal. 3:7–9; cf. Rom. 2:28, 29).
25. As he saith. Paul always seeks to confirm his conclusions from the OT Scriptures, especially when they might appear to be disputable. Thus he now shows that both the calling of the Gentiles and the saving of only a remnant of Israel had been predicted by the prophets.
Osee. This is a transliteration of the Greek rendering of the Hebrew name “Hosea.”
I will call them. The quotation is from Hosea 2:23, though not identical with either the Hebrew or the LXX rendering. As quoted by Paul, the Greek words read literally, “I will call the not my people, my people and the not beloved, beloved.” For the meaning of Hosea’s statement in its original context see on Hosea 2:23; cf. on ch. 1:6, 9.
27. Esaias. This is a transliteration of the Greek spelling of the Hebrew name Isaiah. Paul now passes from prophecies applicable to the calling of the Gentiles to others concerning the rejection of all but a remnant of Israel.
Crieth. Gr. krazō. The word indicates intense earnestness (see John 1:15; 7:28, 37; 12:44; Acts 23:6).
Though the number. The quotation is from Isa. 10:22, 23, not identical in wording with either the Hebrew or the LXX. However, the variations in form do not change the essential meaning of the prophecy.
Sand of the sea. Isaiah’s words reflect those of the promise to Abraham (Gen. 22:17).
A remnant. Literally, “the remnant,” meaning in this context “only a remnant.” The doctrine of the remnant was an important part of Isaiah’s teaching. It was included in his divine commission to be a messenger to Israel (Isa. 6:13), and he emphasizes it repeatedly in his writing (chs. 1:9; 10:20–22; 11:11–16; 37:4, 31, 32; 46:3). He was even instructed by the Lord to name one of his sons Shear-jashub, literally, “a remnant shall return.” Other OT prophets also frequently mention the “remnant” (see Jer. 6:9; 23:3; 31:7; Eze. 6:8; 14:22; Joel 2:32; Amos 5:15; Micah 2:12; 4:7; 5:7, 8; 7:18; Zeph. 2:7, 9; 3:13; Haggai 1:12, 14; Zech. 8:6, 12).
Shall be saved. The Hebrew reads, “shall return.” This return was not supposed to be merely from exile but “unto the mighty God” (Isa. 10:21). Hence the Greek translation “shall be saved” correctly represents the intent of the prophecy.