Romans 9:28

Vv. 28 explains this idea of a saved remnant. This time, indeed, judgment will be carried out neither by halves nor over a long period. It will be, says Isaiah, a sudden and summary execution which will fall not upon this or that individual, but on the nation as a whole. Such is the meaning of the Hebrew and of the LXX., though the latter have somewhat modified the form of the original. Isaiah says literally: “Destruction is resolved on; it makes righteousness overflow; for the Lord works on the earth destruction and decree.” The LXX. translate: “The Lord fulfils the sentence; He cuts short righteously, because He will execute a summary reckoning upon all the earth.” Paul reproduces this second form while abridging it; for it is probable we should prefer the shortest reading, that of the oldest Mjj. and of the Peshito (see the note), since that of the T. R. merely restores the text of the LXX. The word λόγος might undoubtedly signify decree; but in connection with the terms number and remnant of Romans 9:27, as well as with the two participles συντελῶν and συντέμνων, consummating and cutting short, the word ought here to preserve its natural meaning of reckoning: “God will this time make His reckoning with Israel by a short and summary process.” In this threatening the feeling of indignation prevails. Paul subjoins to it a second saying, Romans 9:29, which rather breathes sadness and compassion; it is taken from Isaiah 1:9. He no longer quotes it with the word κράζει, he cries; he uses the calmer term προείρηκεν, he said before. Some expositors explain this preposition πρό, before, contained in the verb, by the circumstance that in the Book of Isaiah this passage occurs before that which had just been quoted, Romans 9:27-28. This meaning is puerile; for the position has no importance. Paul wishes to bring out the idea that the prophetical mouth of Isaiah having once declared the fact, it must be expected that one day or other it would be realized. The meaning of this saying is, that without a quite peculiar exercise of grace on the part of the Lord, the destruction announced Romans 9:27-28 would have been more radical still, as radical as that which overtook the cities of the plain, of which there remained not the slightest vestige. Σπέρμα, a germ, a shoot; this word expresses the same idea as ὑπόλειμμα, the remnant, Romans 9:27. But, as is well said by Lange, it adds to it the idea of the glorious future which is to spring from that remnant.

Instead of saying: we should have been made like to, Paul says, with the LXX., made like as, thus heaping up two forms of comparison, so as to express the most absolute assimilation. Such would have been the course of justice; and if Israel will find fault, they have only one thing for which to blame God, that is, for not having annihilated them utterly.

No, certainly; by concluding a special covenant with Israel, God had not abdicated the right of judging them, and alienated His liberty in respect of them and of the rest of mankind. His promise had never had this bearing, and the rejection of Israel does it no violence. But thus far the problem had been treated only from the formal point of view; the question had been only as to God's right. The apostle now enters upon the matter involved. The right being established, it remains to examine what use God has made of it. This is the subject treated by the apostle in the following passage, which extends from Romans 9:30 to the end of chap. 10.