Romans 9:27

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 — Κραζει, 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 Sennacherib’s 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, συντελων και συντεμνων, he is finishing and cutting short the work, λογον, 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 οικουμενη ολη, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

9:27-28 only a remnant will be saved: So many Israelites had turned from God that the Old Testament prophets spoke of a true spiritual Israel within the larger nation of Israel (see Isa 11:10-16). The remnant would receive salvation, while the rest of the Israelites would suffer condemnation.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 9:27. Κράζει) 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.—ὑπὲρ) for Israel, Fr. en faveur, in behalf of.—ἐὰν ᾖ ὁ ἀριθμὸς τῶν νἱῶν Ἰσραὴλ—κατάλειμμα—ποιήσει Κύριος ἐπι τῆς γῆς) Isa 10:22-23, LXX., καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ—κατάλειμμα αὐτῶ—Κύριος ποιήσει ἐν τῇ οἰκουμένῃ ὅλῃ. In the last clause Symmachus and Theodotion have ἐν μέσῳ πάσης τῆς γῆς. The word ἀριθμὸς 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_9:27-28. If Paul has, in Rom_9:25-26, shown ἀλλὰ καὶ ἐξ ἐθνῶν 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.

δέ] leads over to another prophet, who prophesies something further, and that concerning Israel: But Esaias cries respecting Israel, etc.

κράζει] 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.

ὑπέρ] Like περί, 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 (ὁ ἀριθμ. τ. υἱῶν Ἰσρ.) of Hos_2:1.

τὸ ὑπόλειμμα σωθ.] 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 referenceof יָשׁוּב by ΣΩΘΉΣΕΤΑΙ (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 σώζεσθαι is just the consequence.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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. ὑπὲρ is here indistinguishable from περί : 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 καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης , τὸ κατάλειμμα αὐτῶν σωθήσεται . λόγον συντελῶν καὶ συντέμνων [ ἐν δικαιοσύνῃ , ὅτι λόγον συντετμημένον ] κύριος ποιήσει ἐν τῇ οἰκουμένῃ ὅλῃ . The words bracketed are omitted by most editors, but the sense is not affected. τὸ ὑπόλειμμα has the emphasis: only the remnant shall be saved. This doctrine Paul apparently finds confirmed by the words λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς . 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 λόγον = God’s promise: God fulfils it indeed ( συντελῶν ), but He at the same time limits or contracts it ( συντέμνων ), 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_9:27, Rom_9:28

The second part of the apostles conclusion, Rom_9:24, is, that the Jews, as such, were not to be included in the kingdom of Christ, which, of course, is implied in all those predictions which speak of them as in general cut off and rejected. Two such passages Paul quotes from Isaiah The first is from Isa_10:22, Isa_10:23. Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved, for he will finish the work and cut it short in righteousness: because a short work will the Lord make upon the earth. This passage is nearer the lxx translation than to the Hebrew. The general sense is the same in both, and also in the apostles version, However numerous the children of Israel might be, only a small portion of them should escape the judgments of God. This being the case, it is evident that the mere being a Jew was never considered sufficient to secure the divine favor. The portion of the prophecy contained in Rom_9:27 is the principal point, Only a few of the Jews were to be saved. What is contained in Rom_9:28 is an amplification, or states the converse of the preceding proposition. Most of the Jews should be cut off. The passage in Isaiah, therefore, is strictly applicable to the apostlesobject.‹51›

Our version of Rom_9:28 is consistent with the original.‹52› But it may also be rendered, He will execute and determine on the judgment with righteousness, for a judgment determined on, will the Lord execute in the earth. The word (λόγον) rendered work in our version, means properly a word, something spoken, and may refer to a promise, or threatening, according to the context. Here of course a threatening is intended; the judgment threatened by the prophet in the context. The word (συντελῶν) rendered he will finish, means bringing to an end, and here perhaps, executing at once, bringing to an end speedily. And the term (συντέμνων) translated cutting short, may mean deciding upon. See Dan_9:24, Seventy weeks are determined (συνετμήθησαν) upon my people. But the ordinary sense of the word is in favor of our version, and so is the context.‹53› If it were allowable to take the same word in different senses in the same passage, the verse might be rendered thus, For he will execute the judgment, and accomplish it speedily, for the judgment determined upon will the Lord execute in the earth. The same word is used in one of these senses, Dan_9:24, and in the other in Dan_9:26 of the same chapter. See, too, an analogous example in 1Co_3:17, If any man (φθείρει) defile the temple of God, him will God (φθερεῖ) destroy. Here the same word is rendered correctly, first defile, and then destroy. We may, therefore, render the last clause of the verse either as in our version, or as given above.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Contrariwise, 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 forewarned.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Esaias also crieth--"But Isaiah crieth"--an expression denoting a solemn testimony openly borne (Joh 1:15; Joh 7:28, Joh 7:37; Joh 12:44; Act 23:6; Act 24:21).

concerning Israel, Though the number of the children--"sons"

of Israel be as the sand of the sea, a--"the"

remnant--that is, the elect remnant only shall be saved.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 return—i.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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For he will finish the work,.... This passage has some difficulty in it: some, instead of "work", read "account", and suppose it is an allusion to the balancing of accounts, when the remainder is cut off, which commonly is but little; and so regards the small number of the Jews that shall be called and saved, as before: others read it "the word", and differently explain it; some understanding it of the incarnate Word, of his being emptied, and made of no reputation, of his being cut off in a very short time, a few years after he had entered upon his public ministry, and of the few persons converted under it; others of the law, of the cutting off, or abolishing the ceremonial law, perfecting or completing the moral law, and abbreviating it, or reducing it into a short compendium; others of the Gospel, bringing in and revealing a perfect righteousness, for the justification of sinners, which the law could not do; all foreign to the apostle's purpose. Those who think God's work, his strange work is meant, his work of punitive justice he will finish,

and cut it short in righteousness, because a short work will the Lord make upon the earth, when he cut off and destroyed the greater part of the people of the Jews, and saved a remnant, seem to come nearer the mind of the prophet and the apostle's design, in citing this passage. The words as in Isaiah, I would choose to render and explain thus; , "the absolute", or "precise degree", so Aben Ezra, interprets it, , "that which is decreed by God", the decree concerning the salvation of the remnant, , "he", i.e. God "shall cause to overflow in righteousness", Isa 10:22, as an overflowing river; that is, he shall abundantly execute it, he shall completely fulfil it, to finish and cut it short in the most righteous manner, consistent with all his divine perfections; , "for the decree and that determined", so Aben Ezra, , "the decree decreed" by God, "the Lord God of hosts", "shall execute", accomplish, make short and full work of it, "in the midst of all the land", Isa 10:23, that is, of Judea: so that the words contain a most strong and invincible reason, why the remnant shall be saved; because God has made an absolute decree, concerning the salvation of it, which he will accomplish in the fullest manner, agreeably to his justice and holiness: the or "word", the apostle from the prophet speaks of, that should be finished, and cut short and accomplished in righteousness, is the sentence, counsel, or decree, conceived in the divine mind, concerning this matter: hence as the decree of election stands firm and sure, not upon the works of men, but upon the absolute, sovereign, and efficacious will of God; so the salvation of his chosen people is not precarious, but a most sure and certain thing.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 God’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 prophet’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 27, 28. Esaias also crieth (krazei , denoting loud and earnest utterance; cf. Joh_1:15 Joh_7:28, 37 12:44 Act_23:6 Act_24:21) concerning Israel, Though the number of the children of Israel be as the sand of the sea, the remnant (not, as in the Authorized Version, "a remnant." The idea seems to be, as it is in the original, that it is the remnant only that) shall be saved: for he will finish a word (not the work, as in the Authorized Version) and cut it short: because a short (rather, cut-short) word (again, not work) will the Lord make (i.e. accomplish) upon the earth. The Greek of ver. 28, according to the Textus Receptus, is difficult, so as to have compelled our translators to render the participles suntelwn kai suntemnwn by futures, "will finish," etc. But we have the high and early authority of the uncials a, A, B, for omitting part of the sentence, so as to make it read more intelligibly, thus: The Lord will make (i.e. accomplish) a word upon the earth, finishing it and cutting it short. The longer form, however, agrees, though not quite exactly, with the LXX, which differs itself greatly from the Hebrew, though not so as to affect the main drift of the passage as a whole. The passage is from Isa_10:22, which had primary reference to the remnant of the house of Israel that should "return unto the mighty God" (Isa_10:21) after the then predicted devastation of the nation by the Assyrian king. The series of prophecies with which this is connected begins at Isa 7, which gives an account of Isaiah"s memorable visit to Ahaz King of Judah, on the occasion of the combination of Pekah King of Israel, and Rezin King of Syria, against Jerusalem, in the course of which visit he predicts the birth of Immanuel. He took with him his son, who bore the symbolical name of Shear-jashub ("A remnant shall return"). Subsequently another son was born to the prophet, to whom was given the name Maher-shalal-hash-baz ("Swift of spoil, hasty of prey," as Ewald renders; or, "The spoil speedeth, the prey hasteth," as in margin of the Revised Version); the latter name having been previously written on a great roll. (Isa_8:1) The primary drift of the prophecies in Isa 7 and the following chapters is that the confederacy of Pekah and Reziu against Jerusalem shall fail, that their own lands would ere long be devastated by the Assyrian king, who would sweep irresistibly over Judah too; but that God"s people may still trust in the LORD"S protection, who would preserve and bring back a remnant, though a remnant only. The three names, Maher-shalal-hash-baz, Shear-jashub, and Immanuel ("God with us"), are throughout significant of the leading ideas of the whole series of predictions; the first expressing the certainty of coming judgment, the second the return of the remnant, and the third God"s own presence with his people. Now, without pausing to consider what primary historical fulfilment of the prophecy about Immanuel there might be in the way of type, we cannot but perceive, in the language and tone of much in this series of prophecies, a distinct Messianic reference. We cannot, for instance, otherwise understand Isa_9:6, Isa_9:7; and in Isaiah 11 there succeeds an ideal picture of peace and blessing under the "rod out of the stem of Jesse," which is undoubtedly Messianic. Hence the relevance of the passage, not only as showing God"s way of dealing with his people in times of old, but also as an intimation of how it should be when the Messiah should come.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But Isaiah testifies, that (as many gentiles will be accepted, so) many Jews will be rejected; that out of all the thousands of Israel, a remnant only shall be saved. This was spoken originally of the few that were saved from the ravage of Sennacherib's army. Isaiah x, 22, 23

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

saved

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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 God’s 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 God’s promises to His chosen people, we must not forget that the faithful remnant is the recipient throughout.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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 :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

27. And Isaiah crieth. Isa. 10:22, 23. Not only do the prophets show that the Gentiles are to be called, but that a great part of Israel is to fall from God. The passage says that though the people of Israel become numerous as the sands of the seashore, only a remnant shall be saved. This prophecy originally applies to the return of the Jews from the Captivity, but, like many other prophecies, has a double application.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

cries out

"calls out"

as the sand of the sea

Here Paul compares the number of the people of Israel to the number of grains of sand in the sea. AT: "too many to count" (See: Simile)

will be saved

Paul uses the word "saved" in a spiritual sense. If God saves a person, it means that through believing in Jesus' death on the cross, God has forgiven him and rescued him from being punished for his sin. You can translate this in an active form. AT: "God will save" (See: Active or Passive)

the Lord will carry out his sentence on the earth

Here "sentence" refers to how he has decided to punish people. AT: "the Lord will punish people on the earth according to how he has said"

us ... we

Here the words "us" and "we" refer to Isaiah and those to whom he spoke. (See: Inclusive "We")

we would be like Sodom, and we would have become like Gomorrah

God killed all of the people of Sodom and Gomorrah because of their sin. AT: "we all would have been destroyed like the people of Sodom and Gomorrah" or "God would have destroyed all of us, like he destroyed the cities of Sodom and Gommorah" (See: Assumed Knowledge and Implicit Information)

translationWords

Isaiah

remnant

save

lord

Yahweh of hosts

Sodom

Gomorrah

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27. The next two quotations justify the claim that Israel’s call survives in a remnant.

Isa 10:22. The context speaks of a remnant saved by trust in GOD. LXX[194] is followed but slightly altered; the first phrase is from Hos 1:10, a clear proof that the quotations were from memory (or from a catena?).

[194] LXX. the Septuagint Version of the Old Testament

τὸ ὑπόλιμμα. Sc. only the remnant.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27, 28. St. Paul has supported one side of his statement from the O. T., namely, that Gentiles should be called; he now passes on to justify the second, namely, that only a remnant of the Jews should be saved.

27. ἐὰν ᾖ ὁ ἀριθμός … ἐπὶ τῆς γῆς: quoted from the LXX of Isa 10:22, but considerably shortened. The LXX differs considerably from the Hebrew, which the translators clearly did not understand. But the variations in the form do not affect the meaning in any case. St. Paul reproduces accurately the idea of the original passage. The context shows that the words must be translated ‘only a remnant shall be saved,’ and that it is the cutting off of Israel by the righteous judgement of God that is foretold. Prof. Cheyne in 1884 translated the Hebrew: ‘For though thy people, O Israel, were as the sand of the sea, only a remnant of them shall return: a final work and a decisive, overflowing with righteousness! For a final work and a decisive doth the Lord, Jehovah Sabaoth, execute within all the land.’

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Crieth [κραζει] . 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 [υπερ] . Lit., over, as proclaiming a judgment which hangs over Israel.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

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.”—Δέ, 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 κράζει, cries, indicates the threatening tone of the herald called to proclaim thus the judgment of the Sovereign. In this relation the preposition ὑπέρ, 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 τό, 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 κατάλειμμα, which is the term used by the LXX.; we ought probably to read with the Alexs. ὑπόλειμμα. 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.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.