Exegetical and Hermeneutical Commentary of Romans 9:27
Isaiah also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
27. Esaias also ] Better, But Esaias. There is a contrast: Hosea speaks of the bringing in of Gentile believers; Isaiah of the rejection of all Jews except Jewish believers.
crieth ] Perhaps the word refers to the power and intensity of Isaiah’s prophetic manner. So Meyer.
concerning ] The Greek preposition is lit. over; and possibly it may be rendered so here; as if the Prophet stood lamenting over the fallen. But this meaning is very rare in N. T., and especially in St Paul.
Though the number, &c.] Lit. If, &c. The quotation is from Isa 10:22-23. The lit. Heb. is “For though thy people Israel (or, O Israel,) be as the sand of the sea, a remnant shall return thereof; the consumption decreed is overflowing in righteousness; for a final work and a decisive work doth the Lord execute in the midst of all the earth (or, land).” The LXX. reads; “Even if the people Israel become as the sand of the sea; their (or, the) remnant shall be saved. (He is) completing and cutting short in righteousness; because a work cut short will the Lord (or, Lord God of Hosts) do in the whole world.” St Paul adopts nearly the words of LXX.; again (as in Rom 9:25, and very often,) developing a second and deeper fulfilment where the first fulfilment lay in past events of Israelite history; e.g. here, in the comparatively small returns of the exiles, under Zerubbabel and Ezra. The “return,” in the Second Fulfilment, is a return to Christ, and thus equivalent to “ salvation.”
the number of ] These words are perhaps borrowed and inserted from Hos 1:10; a verse close to the last quotation. (Meyer.)
a remnant ] Lit. and better, the remnant.
shall be saved ] In Heb., “ shall return.” See last note but two.
Fuente: The Cambridge Bible for Schools and Colleges
Esaias – The Greek way of writing the word Isaiah.
Crieth – Isa 10:22-23. Exclaims, or speaks aloud or openly: compare Joh 1:15. Isaiah brings forth the doctrine fully, and without any concealment or disguise. This doctrine related to the rejection of the Jews; a far more difficult point to establish than was that of the calling of the Gentiles. It was needful, therefore, to fortify it by some explicit passage of the Scriptures.
Concerning Israel – Concerning the Jews. It is probable that Isaiah had reference primarily to the Jews of his own time; to that wicked generation that God was about to punish, by sending them captive into other lands. The case was one, however, which settled a general principle of the Jewish government; and, therefore, it was applicable to the case before the apostle. If the thing for which he was contending – that the Jews might be rejected existed in the time of Isaiah, and was settled then as a precedent, it might exist also in his time, and under the gospel.
As the sand of the sea – This expression is used to denote an indefinite or an innumerable multitude. It often occurs in the sacred writings. In the infancy of society, before the art of numbering was carried to a great extent, people were obliged to express themselves very much in this manner, Gen 22:17, I will multiply thy seed …as the sand which is upon the seashore; Isa 32:12, Isaiah doubtless had reference to this promise; Though all that was promised to Abraham shall be fulfilled, and his seed shall be as numerous as God declared, yet a remnant only, etc. The apostle thus shows that his doctrine does not conflict at all with the utmost expectation of the Jews drawn from the promises of God; see a similar use of the term sand in Jdg 7:12; 1Sa 13:5; 2Sa 17:11, etc. In the same manner great numbers were denoted by the stars of heaven, Gen 22:17; Gen 15:5.
A remnant shall be saved – Meaning a remnant only. This implies that great multitudes of them would be cast off, and be not saved. If only a remnant was to be saved, many must be lost; and this was just the point which the apostle was endeavoring to establish. The word remnant means what is left, particularly what may remain after a battle or a great calamity, 2Ki 19:31; 2Ki 10:11; Jdg 5:11; Isa 14:22. In this place, however, it means a small part or portion. Out of the great multitude there shall be so few left as to make it proper to say that it was a mere remnant. This implies, of course, that the great mass should be cast away or rejected. And this was the use which the apostle intended to make of it; compare the Wisdom of Sirach, xliv. 17, Noah …was left unto the earth as a remnant when the flood came.
Shall be saved – Shall be preserved or kept from destruction. As Isaiah had reference to the captivity of Babylon. this means that only a remnant should return to their native land. The great mass should be rejected and cast off. This was the case with the ten tribes, and also with many others who chose to remain in the land of their captivity The use which the apostle makes of it is this: In the history of the Jews, by the testimony of Isaiah, a large part of the Jews of that time were rejected, and cast off from being the special people of God. It is clear, therefore, that God has brought himself under no obligation to save all the descendants of Abraham. This case settles the principle. If God did it then, it was equally consistent for him to do it in the time of Paul, under the gospel. The conclusion, therefore, to which the apostle came, that it was the intention of God to reject and cast off the Jews as a people, was in strict accordance with their own history and the prophecies. It was still true that a remnant was to be saved, while the great mass of the people was rejected. The apostle is not to be understood here as affirming that the passage in Isaiah had reference to the gospel, but only that it settled one great principle of the divine administration in regard to the Jews, and that their rejection under the gospel was strictly in accordance with that principle.
Rom 9:28
He will finish the work – This is taken from the Septuagint translation of Isa 10:23. The Hebrew is, The Lord God of hosts shall make a consumption, even determined, in the midst of all the land. Or, as it may be rendered, Destruction is decreed which shall make justice overflow; yea, destruction is verily determined on; the Lord Yahweh will execute it in the midst of all the land. (Stuart.) The Septuagint and the apostle adhere to the sense of the passage, but do not follow the words. The phrase, will finish the work, means he will bring the thing to an end, or will accomplish it. It is an expression applicable to a firm purpose to accomplish an object. It refers here to his threat of cutting off the people; and means that he will fulfil it.
Cut it short – This word here means to execute it speedily. The destruction shall not be delayed.
In righteousness – So as to manifest his own justice. The work, though apparently severe, yet shall be a just expression of Gods abhorrence of the sins of the people.
Because a short work – The word here rendered short means properly that which is determined on or decreed. This is the sense of the Hebrew; and the phrase here denotes the purpose which was determined on in relation to the Jews.
Upon the earth – Upon the land of Israel; see the notes at Mat 5:4; Mat 4:8. The design for which the apostle introduces this passage is to show that God of old destroyed many of the Jews for their sin; and that, therefore, the doctrine of the apostle was no new thing, that the Jews might be excluded from the special privileges of the children of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. Esaias also crieth] The apostle pursues his argument, which had for its object the proof that God, for their infidelity, had rejected the great body of the Jews, and that but a few of them would embrace the Gospel, and be saved from that besom of destruction which was now coming to sweep them and their state away. Dr. Taylor paraphrases this and the following verses thus: And that but a small remnant of the Jews shall now be taken into the Church, is agreeable to former dispensations; for the Prophet Isaiah expressly declares concerning the Israelites, Isa 10:22-23: Though the number of the children of Israel be as the sand of the sea, (for the promise to Abraham has been amply fulfilled,) only a remnant shall be saved; the consumption decreed shall overflow in righteousness. For the Lord God of hosts shall make a consumption, even determined in the midst of all the land.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In this and the two next verses he proves, that it was foretold of old, by Esaias the prophet, that God should pass by the greatest part of the Jews, and save only a remnant, or a few of them.
Crieth; hereby is noted the prophets zeal, or his openness and plainness. The testimony recorded, is found in Isa 10:22, 23.
As the sand of the sea; for number or multitude, for so the promise was to Abraham, Gen 22:17; 32:12.
Shall be saved: Isaiah saith, shall return; i.e. from the captivity, or from sin, as it is, Isa 10:21. This shows, none can be saved but they who return and repent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27-29. Esaias also crieth“ButIsaiah crieth”an expression denoting a solemn testimonyopenly borne (Joh 1:15; Joh 7:28;Joh 7:37; Joh 12:44;Act 23:6; Act 24:21).
concerning Israel, Though thenumber of the children“sons”
of Israel be as the sand ofthe sea, a“the”
remnantthat is, theelect remnant only shall be saved.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Esaias crieth concerning Israel,…. The apostle having produced proper testimonies in proof of the calling of the Gentiles, proceeds to mention others; showing, that some few of the Jews also were to be called, according to prophecy, founded upon divine predestination; which, though they are full proofs of the calling of some from among the Jews, yet at the same time suggest the casting off of the far greater number of them; and which is the apostle’s view in citing them, as appears from what he says both here and in the two following chapters. The first testimony is taken out of
Isa 10:22, and is prefaced or introduced with these words; which either express the great concern of mind and sorrow of heart, with which the prophet spoke them, even with strong crying and tears, seeing a remnant of them only was to be saved; or they show his heart’s desire and prayer to God, “for Israel”, as the words may be rendered, how that he cried to the Lord for them, entreated him with earnestness and importunity, and wrestled with him on their behalf; or they declare the presence of mind, the freedom of expression, the boldness and intrepidity with which he delivered this message to the Jews, which he knew must be ungrateful to them; in doing which, he run the risk of losing his interest in their affections, if not his life; and inasmuch very probably they did not choose to hear it, but turned away from him, he cried aloud, he spared not, he lift up his voice like a trumpet, as he is bid to do elsewhere, resolving they should hear what he had to say, from the Lord of hosts. This is a form of speech used by the Jews, in citing Scripture; thus,
, “the prophet cries” p, namely, in Isa 26:1, which is spoken of the same prophet as here; and again q the Holy Spirit
, “cries, and says”, in some certain passage of Scripture; and in another place r the Holy Spirit “cried”, saying, as in Joe 3:3: “they have cast lots for my people”.
Though the number of the children of Israel be as the sand of the sea: this part of the testimony seems rather to be taken from Ho 1:10, which may easily be accounted for; since the apostle had just cited the words in Hosea, and so carrying them in his mind, transcribes this sentence from thence; it perfectly agreeing in sense with the passage in Isaiah he had in view, where it stands thus, “though thy people Israel be as the sand of the sea”, Isa 10:22; that is, though the number of them be such as to be compared thereunto; though they are many as the sand of the sea, as the Targum, Kimchi, and Aben Ezra explain it. This was promised unto Abraham, and had its accomplishment in the days of Solomon, and in after times; they were for quantity, for number, as the sand of the sea, even innumerable; and for quality, being barren and unfruitful, a people laden with iniquity, a seed of evildoers:
a remnant shall be saved; that is, a few persons only;
, “few are called a remnant”, as Kimchi on the place observes; these are the remnant among the Jews, according to the election of grace; the few that were chosen, though many were called by the external ministry of Christ and his apostles; the little city, and few men in it, even the escaped of Israel, he that was left in Zion, and that remained in Jerusalem; the little flock among them, which were as sheep among wolves; the few that entered in at the strait gate, and found the way to eternal life; the few that shall be saved; and these shall certainly be saved, with a spiritual and eternal salvation. These, according to the prophecy, were to return to the mighty God, the Lord Jesus Christ, the promised Messiah; be converted to him, and so saved by him with an everlasting salvation: God had resolved upon it, whose counsel shall stand; he had promised it in covenant, which is ordered in all things and sure; he sent his Son to save these his people from their sins, who is become the author of eternal salvation to them; the grace of God is efficacious and powerful enough, to make them willing to be saved by Christ, and to bring them to him, to venture upon him, and commit their souls to him, to be saved by him; and almighty power is concerned, to keep them through faith unto salvation: so that this little remnant, through the Father’s everlasting and unchangeable love, the Son’s purchase, prayers, and preparations, and the spirits grace, which works them up for this selfsame thing, shall be certainly and completely saved; though with respect to the difficulties attending it, which could have been surmounted by none but Christ, and by reason of their discouragements arising from sin, temptations, and persecutions, they may be said to be scarcely saved.
p Tanchuma, fol. 17. 3. apud Surenhus. Biblos Katallages, p. 14. q Mechilta, fol. 15. 1. Ib. r Megillat Esther, fol. 93. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Isaiah (). Shortened quotation from Isa 10:22 (LXX).
It is the remnant that shall be saved ( ). First future passive of . Literally, “the remnant will be saved.” Late word from , to leave behind (11:3), here only in N.T. Textus Receptus has , but Aleph A B have . Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.
Fuente: Robertson’s Word Pictures in the New Testament
Crieth [] . An impassioned utterance. See on Luk 18:39; compare Joh 7:28, 37; Act 19:28; Act 23:6. Mostly of an inarticulate cry. “The prophet in awful earnestness, and as with a scream of anguish, cries over Israel” (Morison).
Concerning [] . Lit., over, as proclaiming a judgment which hangs over Israel.
Fuente: Vincent’s Word Studies in the New Testament
1) “Esaias also crieth concerning Israel,” (Isaias de Krazei huper tou Israel) “Yet Isaias cries on behalf of Israel,” proclaims regarding Israel and her future hope, Isa 6:13; Rom 11:5.
2) “Though the number of the children of Israel,” (ean e ho arithmos ton huion Israel) “if the number of heirs (sons) of Israel.” This is a quotation from Isa 10:22-23; Gen 15:4-7; Gen 15:18; Gen 17:6-7.
3) “Be as the sand of the sea,” (hos he ammos tes “Be or exist as the sand of the sea” (innumerable), not to be, or beyond what man can number or enumerate; and though, as a nation, a people, they are spiritually-blinded and set aside, cut off for a season, (and they are), while having been scattered among all nations, Rom 11:25; Eze 5:7-10; Luk 21:20-24.
4) “A remnant shall be saved,” (to hupoleimma sothesetai) “the remnant as prophesied will be saved,” Dan 9:27; only a remnant. This remnant of national Israel, a preserved national posterity, exists today because of God’s promise to Abraham, and his grace, unmerited favors to Abraham’s offspring, Gen 12:2-3; Gen 18:18; Rom 11:15; Rom 11:24; Rom 11:31; 2Co 4:3-4.
Fuente: Garner-Howes Baptist Commentary
27. And Isaiah exclaims, etc. He proceeds now to the second part, with which he was unwilling to begin, lest he should too much exasperate their minds. And it is not without a wise contrivance, that he adduces Isaiah as exclaiming, not, speaking, in order that he might excite more attention. But the words of the Prophet were evidently intended to keep the Jews from glorying too much in the flesh: for it was a thing dreadful to be heard, that of so large a multitude, a small number only would obtain salvation. For though the Prophet, after having described the devastation of the people, lest the faithful should think that the covenant of God was wholly abolished, gave some remaining hope of favor; yet he confined it to a few. But as the Prophet predicted of his own time, let us see how could Paul rightly apply this to his purpose. It must be in this sense, — When the Lord resolved to deliver his people from the Babylonian captivity, his purpose was, that this benefit of deliverance should come only to a very few of that vast multitude; which might have been said to be the remnant of that destruction, when compared with the great number which he suffered to perish in exile. Now that temporal restoration was typical of the real renovation of the Church of God; yea, it was only its commencement. What therefore happened then, is to be now much more completely fulfilled as the very progress and completion of that deliverance.
Fuente: Calvin’s Complete Commentary
(27) Crieth.With reference to the impassioned utterance of the prophet.
A remnant.Rather, the remnant, with an emphasis upon the word. The remnant, and only the remnant.
Shall be saved.In the original, shall returni.e., as it is explained in the previous verse, return to God. St. Paul has followed the LXX. in putting the consequences of such conversion for the conversion itself.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Esaias Isa 10:22. The thought is: Innumerable though Israel be, but a remnant will be saved by faith in the Messiah. Thus Paul and the Jewish Christians had the consolation that the fewness of the number of Jews who embraced Christ was not unforeseen of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Isaiah cries concerning Israel, “If the number of the children of Israel be as the sand of the sea, it is the remnant who will be saved, for the Lord will execute his word on the earth, finishing it and cutting it short.” ’
He then cites from Isa 10:22 a (supplemented by Hos 1:10) a verse concerning Israel which asserts that even though Israel should become very numerous, only a remnant of them would be saved, and this, as Isa 10:23 reveals, is as a result of the judgment of God on the remainder. This would support the case that the ‘all Israel’ in Rom 11:26 who are saved means ‘the remnant’. ‘Finishing it’ refers to the certainty of God’s judgment’, ‘cutting it short’ might indicate that God stepped in to save the elect, or may indicate the speed with which the finishing will take place. In Isaiah 10 the prime reference of the verses is probably to deliverance from the Assyrians, although it may have included a wider reference to God’s deliverance in terms of the more distant future (as prophecies often did). Paul seemingly sees it as including a principle which was permanently applicable, that in all God’s dealings with Israel, only a remnant will be saved. So the teaching of Rom 9:26-28 is, in Paul’s view, that only a remnant of Israel was to be saved, whilst numerous Gentiles were to become His people and His beloved, a situation which was true of the Christian church.
The LXX of these verses reads, ‘And though the people of Israel be as the sand of the sea, a remnant of them will be saved. He will finish the work, and cut it short in righteousness, because the Lord will make a short work in all the world.’ (Isa 10:22-23 LXX). This has been supplemented at the beginning by ‘The number of the children of Israel be as the sand of the sea’ which is found in Hos 1:10. This combining of texts, with reference only being made to the major source, was commonplace in Paul’s day. Compare a similar thing in Mar 1:2-3 where texts from Malachi and Isaiah are combined. We have no similar explanation for the rendering of Isa 10:23, although it is clear that while shortened, it does connect with the LXX text. This may have been found in the version from which Paul was citing, or it may simply have been his amendment of LXX. We simply do not know.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 9:27-28. A remnant shall be saved That is, Only a remnant. So ch. Rom 14:2. Eats only herbs, Joh 18:8. If ye seek me, (that is, only me,) let these go their way. Mr. Locke would translate the next verse, For the Lord, finishing and contracting the account, in righteousness, shall make a short or small remainder in the earth.A metaphor taken from an account, wherein the matter is so ordered, that the overplus or remainder, standing still upon the account, is very little. Compare Isa 28:22 and Dan 9:27.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 9:27-28 . If Paul has, in Rom 9:25-26 , shown to be based on prophecy, he now begins, seeing that the accepted Gentiles have taken the place of the excluded Jews, also to adduce prophetical evidence of the exclusion of the greater part of Israel.
] leads over to another prophet, who prophesies something further, and that concerning Israel : “ But Esaias cries respecting Israel , etc.”
] Of the loud crying, and therewith peculiarly impassioned , profoundly moved, and urgent call of the speaker, comp. Act 23:6 ; Act 24:21 ; Joh 7:28 ; Joh 7:37 ; Joh 12:44 ; Joh 1:15 .
] Like , in respect of , as, since Demosthenes, frequently with verbs of saying. The quotation is Isa 10:22 f., not quite closely following the LXX., and with a reminiscence ( . . .) of Hos 2:1 .
.] The remnant concerned (with emphatic accentuation, i.e. not more than the remnant) will be saved; that is, in the sense of the apostle: out of the countlessly great people only that small number which remains after the rejection of the hardened mass will attain to the Messianic salvation . With this understanding Paul employed the translation in the LXX. not verbally exact, but corresponding to the Messianic reference of by (which they understood of the deliverance by a return into Palestine) in the Messianic sense. In Isaiah the word refers to the return to God, is converted , of which the Messianic is just the consequence.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
Ver. 27. A remnant ] Reserved for royal use. Diaconos paucitas honorabiles fecit saith Jerome. Sic et sanctos, say I
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27 .] A proof from Scripture of the fact, that a part of Israel are excluded . Here again the analogy of God’s dealings, in the partial deliverance of Israel from captivity, and their great final deliverance from death eternal, is the key to the interpretation of the prophecy cited. The words are spoken by Isaiah of the return from captivity of a remnant of Israel.
Fuente: Henry Alford’s Greek Testament
Rom 9:27 f. From the calling of the Gentiles, as foretold in prophecy, Paul passes now to the partial, but only partial, calling of Israel, as announced by the same authority. The Jews cannot quarrel with the situation in which they find themselves when it answers so exactly to the Word of God. is here indistinguishable from : it is not a loud intercession on Israel’s behalf, but a solemn declaration concerning Israel, that the prophet makes; see Grimm, s.v ., i., 5. The quotation in Rom 9:27 is from Isa 10:22 f., but the opening words are modified by recollection of Hos 2:1 just quoted. The LXX reads , . [ , ] . The words bracketed are omitted by most editors, but the sense is not affected. has the emphasis: only the remnant shall be saved. This doctrine Paul apparently finds confirmed by the words . It is doubtful whether any one could assign meaning to these words unless he had an idea beforehand of what they ought to or must mean. Cheyne renders the Hebrew to which they answer, “For a final work and a decisive doth the Lord execute within all the land”; and there is the same general idea in Sanday and Headlam’s version of Paul: “For a word, accomplishing and abridging it, that is, a sentence conclusive and concise, will the Lord do upon the earth”. Weiss, who retains the words bracketed, makes = God’s promise: God fulfils it indeed ( ), but He at the same time limits or contracts it ( ), i.e. , fulfils it to some of Israel, not to all. This, no doubt, is the sense required, but can any one say that the words convey it? We should rather say that Paul put his own thought into the words of the LXX, in which a difficult passage of Isaiah was translated almost at haphazard, and in doing so lent them a meaning which they could not be said to have of themselves.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 9:27-29
27Isaiah cries out concerning Israel, “Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved; 28for the Lord will execute His word on the earth, thoroughly and quickly.” 29And just as Isaiah foretold, “Unless the Lord of Sabaoth had left to us a posterity, We would have become like Sodom, and would have resembled Gomorrah.”
Rom 9:27
NASB, NKJV,
NRSV, NJB”though”
TEV”even if”
This is a third class conditional sentence (ean plus the subjunctive mood), which denotes potential action.
Rom 9:27-28 This is a loose quote from the Septuagint (LXX) of Isa 10:22-23. The Textus Receptus added a concluding phrase from the Septuagint of Isa 10:23. But it is absent from the ancient Greek manuscripts P46, , A, and B, which shows it was a later addition by a copyist. The UBS4 rates its omission as “certain.”
Rom 9:27 “like the sand of the sea” This is part of the metaphorical, hyperbolic language of God’s promises to Abraham (cf. Gen 15:5; Gen 22:17; Gen 26:4).
“the remnant that will be saved” The term “remnant” is used often in the OT Prophets to refer to those Israelites who were taken into exile, but would be brought back to the promised land by God. In Paul’s use of the term, it refers to those Jews who had a faith relationship with God and/or those who heard the gospel and responded by faith to Christ.
Even within Covenant Israel a spiritual separation occurred, only some were right with God. Israel’s election did not exclude the need for an individual faith response (cf. Isa 1:16-20).
Paul is using the OT phrase which initially referred to Jewish exiles, only a few of whom returned to Palestine, to refer to those who heard the gospel, but the large number of them did not believe and receive Christ. Only a small percentage of first century hearers (Jews and Gentiles) responded to the gospel message. Paul calls those who did, the remnant.
SPECIAL TOPIC: THE REMNANT, THREE SENSES
Rom 9:28
NASB”thoroughly and quickly”
NKJV”finish. . .cut it short”
NRSV”quickly and decisively”
TEV”quickly settle his full account”
NJB”without hesitation or delay”
REB”will be summary and final”
NIV”with speed and finality”
NET”completely and quickly”
The two Greek words involve a word play (sun compounds so common in Paul).
1. sunteln, present active participle of
a. sun
b. tele
which basically means “to consummate” or “be fully realized” (cf. Mar 13:4; Luk 4:2; Luk 4:13; Act 21:27; Heb 8:8)
2. suntemnn, present active participle of
a. sun
b. temn
which basically means “to cut short” or “to execute quickly” (found only here, but a related form is in Act 24:4)
Where these sound plays are used, only context, not etymology or parallels, is helpful.
God has a purpose and plan for the salvation of His true people and His judgment of all others!
This verse is difficult to interpret so several later scribes tried to add phrases to clarify what they thought it meant. The UBS4 gives the shortest text and “A” rating (certain).
Rom 9:29 This is a quote from the LXX of Isa 1:9, which denounces the sinfulness of national Israel.
“Lord of Sabaoth” This was an OT title for YHWH, usually translated “Lord of Hosts” (cf. Jas 5:4). Depending on the context, this referred to God in a military sense, “captain of the army of heaven” (cf. Jos 5:13-15), or administrative sense, usually a Babylonian astral polytheism context relating to the heavenly bodies, “Lord of the heavenly bodies.” Stars are creations, not gods; they do not control or shape events (cf. Gen 1:16; Psa 8:3; Psa 147:4; Isa 40:26).
SPECIAL TOPIC: NAMES FOR DEITY
NASB”unless. . .had left to us a posterity”
NKJV”unless. . .had left us a seed”
NRSV”had not left survivors”
TEV”had not left us some descendants”
NJB”not left us a few survivors”
The Hebrew text of Isa 1:9 has “remnant,” but the Septuagint translated it “seed” (NKJV). God’s judgment of Israel always spared (1) the believing remnant or (2) the Messianic line. God spared the few to reach the many.
“Sodom. . .Gomorrah” Rom 9:28 related to God’s judgment. This verses specifically mentions two pagan cities which were destroyed by God in Gen 19:24-26, but they became an idiom for God’s judgment (cf. Deut. 29:34; Isa 13:19; Jer 20:16; Jer 49:18; Jer 50:40; Amo 4:11).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
concerning = over. App-104.
Though. App-118.
a = the.
remnant. Greek. kataleimma. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] A proof from Scripture of the fact, that a part of Israel are excluded. Here again the analogy of Gods dealings, in the partial deliverance of Israel from captivity, and their great final deliverance from death eternal, is the key to the interpretation of the prophecy cited. The words are spoken by Isaiah of the return from captivity of a remnant of Israel.
Fuente: The Greek Testament
Rom 9:27. ) crieth. See Isa 10:22, where the accents also may be compared. Israel utters an opposing reclamation [cries against]: Isaiah with a still louder exclamation [cry] declares, a remnant shall be saved.-) for Israel, Fr. en faveur, in behalf of.- — ) Isa 10:22-23, LXX., – – . In the last clause Symmachus and Theodotion have . The word Paul introduced from Hos 2:1 [Rom 1:10]. If Israel shall have been [or have been] as numerous as the sand, a remnant [only] shall be saved, namely, from the misery of the Babylonish captivity and from spiritual misery. That a remnant should remain in the multitude of the remnant [i.e. in a case where the body from which the remnant is taken is a multitude] is less wonderful. The Many are hardened; but the seed implies a small number, Rom 9:29, note. When the rebellion of Israel reaches its height, at that point salvation begins.
Fuente: Gnomon of the New Testament
Rom 9:27
Rom 9:27
And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:-He quotes Isa 10:22-23 to show that the children of Israel, though as the sand of the sea, went into captivity, only a remnant of them were faithful to God and returned. This was quoted as a prophetic illustration of their rejection of Christ. Of the multitude, only a remnant would receive him and be preserved from destruction and dispersion that awaited them. All would not be cast aside; a remnant would be saved, now as then.
Fuente: Old and New Testaments Restoration Commentary
saved
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
Esaias: Isa 1:1, Isaiah
though: Isa 10:20-23
a remnant: Rom 11:4-6, Ezr 9:8, Ezr 9:14, Isa 1:9, Isa 10:20, Isa 10:21, Isa 11:11, Isa 24:13, Jer 5:10, Eze 6:8, Mic 5:3-8
Reciprocal: Deu 7:7 – ye were Deu 28:62 – few in number 1Sa 13:5 – as the sand 2Ki 19:4 – lift up 2Ki 19:31 – For Isa 7:3 – Shearjashub Isa 10:22 – though thy Isa 17:6 – General Isa 24:6 – and few Isa 37:4 – for the Isa 37:31 – take Isa 41:14 – men Isa 48:19 – seed Isa 65:8 – General Jer 3:14 – one of a city Jer 4:27 – yet Jer 30:11 – though Jer 31:7 – remnant Jer 44:14 – for none Eze 12:16 – a few men Eze 20:38 – I will purge Hos 1:10 – the number Joe 2:32 – and in Amo 5:3 – The city Hab 1:9 – they shall gather Zec 13:8 – but Zec 14:2 – shall not Mat 7:14 – and few Act 2:47 – the Lord Rom 11:5 – at this present Heb 11:12 – as the sand Rev 7:4 – an
Fuente: The Treasury of Scripture Knowledge
:27
Romans 9:27. Esaias is Isaiah, whose prophecy was concerning the Jews also. But this prediction was not so complimentary for this nation, although it was the vessel at first selected by the Potter. Notwithstanding its number was as the sand of the sea, a remnant only was to be salvaged because of unbelief of the majority.
Fuente: Combined Bible Commentary
Rom 9:27. And Isaiah crieth concerning Israel. To the prediction of Hosea which is applied to the calling of the Gentiles, the Apostle adds another which presents the other side, namely, that few of Israel will be saved. The quotation, extending to the close of Rom 9:28, is from Isa 10:22-23, the verses being, however, differently divided. The original reference of the prophecy was to the return of the Jews from Babylon. Crieth describes the bold declaration of a truth very offensive to the people (Lange).
Though, lit., if, the number, etc. The LXX. is followed, which varies but slightly from the Hebrew.
Sand of the sea. Comp. the promises to Abraham and Jacob (Gen 22:17; Gen 32:14).
The remnant. This is the emphatic word, only the remnant, mainly with a reference to the call of the Gentiles, but probably suggesting the thought of the future salvation of Israel, fully brought out in chap. 11.
Shall be saved. So the LXX. renders the Hebrew word: shall return. Paul, of course, applies the phrase in the fullest sense.
Fuente: A Popular Commentary on the New Testament
Here the apostle shows how the reduction of the obdurate Jews was foretold by Isaiah as well as Hosea: That although the number of the Jews, according to the flesh, were as the sand of the sea, yet the greatest number of them would be passed by for their unbelief, and a remnant only saved. This the prophet speaks of those Jews who escaped into the hand of Sennacherib; and the apostle makes the deliverance of those few, a type of them that should believe in Christ, and be saved by him.
And the prophet farther adds, That God would finish his work, and cut it short in righteousness; that is, God will make quick work with that incorrigible and unreclaimable people; such swift destruction shall come upon the multitude of evil doers in the land of Israel as shall bring them very low, cut them short, lop them off, so that they shall be left as a tree, of which only the stump remaineth. They shall be reduced to a small remnant, and a remnant only of that remnant shall be converted.
Now first, from the literal import of those words, Though Israel be as the sand of the sea, a remnant only shall be saved, we learn, That a numerous people or nation, among whom God hath been truly worshipped, and this for a long season, may, notwithstanding, for their wickedness be destroyed, and reduced by God to a very small number.
Secondly, from the typical import of these words, together with the apostle’s scope in citing of them, we gather, that amongst those multitudes who are called by the gospel to believe on our Lord Jesus Christ, and who make profession of his name and truth, the number of those who will be at last eternally saved, will be but comparatively small and little; A remnant shall be saved.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 9:27-29. Esaias also And, as the calling of the Gentiles, so the rejection of the Jews also is foretold by the prophets, particularly by Isaiah who crieth , calleth aloud Speaks with great earnestness, as to a people unwilling to hear; concerning Israel That is, both the ten tribes about to be carried captive into Assyria, which was almost a total rejection, and Judah and Benjamin, which were to be wasted by the Assyrian invasion under Sennacherib, and afterward to be partly destroyed and partly carried into captivity by the king of Babylon: though the children of Israel be as the sand, a remnant Only, out of the many myriads of them; shall be saved Shall escape destruction. But few escaped the ravages of Sennacheribs army, and only a small number returned from Babylon after the Babylonish captivity. These, however, that were preserved, were a type or figure of that small number of converts under the gospel, who escaped the vengeance which fell upon the main body of the Jewish nation from the Romans, and that still greater vengeance which awaits all that obey not the gospel, in the eternal world. See the note on Isa 10:21-23. For, as the same prophet adds, (the apostle quotes the Septuagint translation,) he will finish, &c. Greek, , he is finishing and cutting short the work, , the account, or matter, in righteousness In justice, and will leave but a small remnant. There will be so general a destruction, that but a small number will escape. Because a short work A quick despatch in executing judgment; will the Lord make upon the earth Or, upon the land of Judea. For though in the LXX. it is , the whole world, the scope of the passage seems to restrict the sense to the land of Judea, in which restricted sense the same word is used Luk 2:1. And as Esaias said before Namely, chap. Rom 1:9, concerning those who were besieged in Jerusalem by Rezin and Pekah; Except the Lord of Sabaoth So it is in the Hebrew, in which language the word Sabaoth signifies hosts, and is sometimes used to denote the sun, moon, and stars, as also the angels. The Lord of Sabaoth, or of hosts, therefore, as one of the titles of Jehovah, marks his supreme dominion over the universe, and particularly over the different orders of angels, who, on account of their multitude, and of their serving under the command of God, are named hosts, 1Ki 22:19. The LXX., in the passages where this Hebrew word occurs, commonly express it in Greek letters, in which St. Paul has followed them. So also James, chap. Rom 5:4, supposing that it would be agreeable to the ears of the Jews. The sense here is, Except the Lord, who is the powerful and sovereign Ruler of all the creatures in heaven and earth, which are his hosts, ready to do him service; had left us a seed Reserved from the common calamity, a small company, out of which, as a seed, God would cause his church to spring up again; we had been as Sodoma Utterly destroyed. So that, (as if he had said,) it is no unexampled thing for the main body of the Jewish nation to revolt from God, and perish in their sins.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 27-29. But Isaiah crieth concerning Israel, Though the number of the sons of Israel be as the sand of the sea, the remnant [only] shall be saved: for the Lord will make a short and summary reckoning on the earth:and, as Esaias foretold, Except the Lord of hosts had left us a seed, we had become as Sodom, and been made like unto Gomorrha., on the other hand (but). Paul’s object is not merely to contrast Israel with the Gentiles, for in that case the words concerning Israel would begin the sentence. He wishes at the same time to show how the one prophet completes the other. His meaning is this: To the saying of Hosea regarding the Gentiles there is added, to complete the revelation of God’s plan, the following declaration of Isaiah concerning Israel.
The expression , cries, indicates the threatening tone of the herald called to proclaim thus the judgment of the Sovereign. In this relation the preposition , over, might well have its local sense: this threat henceforth hangs over the head of Israel.
The quotation is taken from Isa 10:22-23. The article , the, before the word remnant, characterizes this remnant as a thing known; and, indeed, one of the most frequent notions of the Book of Isaiah is that of the holy remnant, which survives all the chastisements of Israel, and which, coming forth purified from the crucible, becomes each time the germ of a better future. The T. R. reads , which is the term used by the LXX.; we ought probably to read with the Alexs. . The view of the apostle is not, as Hofmann and others think, that this remnant will certainly subsist; that is not the question. In the context, both of Isaiah and of the apostle, there is a contrast between the innumerable multitude which as it seemed ought to form Jehovah’s people and which perishes, and the poor remnant which alone remains to enjoy the salvation.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
And Isaiah crieth [in deep feeling, excessive passion– Joh 1:15; Joh 7:28; Joh 7:37; Joh 12:44; Mat 27:46] concerning Israel, If the number of the children of Israel be as the sand of the sea [thus Isaiah minishes the promise given to Abraham (Gen 22:17) and quoted by Hosea– Hos 1:10], it is the remnant that shall be saved:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
27. But Isaiah crieth out in behalf of Israel: If the number of the sons of Israel may be as the sands of the sea, the remnant shall be saved. N. B. Amid the wonderful fulfillment of Gods promises through out both Testaments, to gather the Jews from the ends of the earth and restore them, not only to Palestine but to His covenanted mercy and gracious favor, the remnant is everywhere recognized and contemplated, and not the teeming multitudes. The divine election, both on the line of grace and progenitorship, is confined to this remnant. So, while we may confidently rely on the fulfillment of Gods promises to His chosen people, we must not forget that the faithful remnant is the recipient throughout.
Fuente: William Godbey’s Commentary on the New Testament
Verse 27
In the few Romans 9:24-26, the apostle has been showing that some Gentiles were to be saved: he now proceeds to say that some Jews would not be saved.–A remnant; a remnant only; that is, not the whole. The passage, Romans 9:27,28, is quoted from Isaiah 10:22,23, and is to be understood as a threatening of judgment denounced by Isaiah against the Jews.
Fuente: Abbott’s Illustrated New Testament
9:27 {26} Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
(26) Contrary to this, neither any outward general calling, neither any worthiness of our ancestors, is a sufficient witness of election, unless by faith and belief we answer God’s calling: which thing came to pass in the Jews, as the Lord had foretold.
Fuente: Geneva Bible Notes
Israel’s election as a nation did not preclude God’s judgment of the unbelievers in it. His mercy and faithfulness are observable in His sparing a remnant. Isa 10:22-23 anticipated the depletion of Israel through Sennacherib’s invasion. That was God’s instrument of judgment. When Paul wrote, the believing remnant of Israel was within the church, as it is today.