Romans 9:27,28

Esaias - The Greek way of writing the word “Isaiah.”

Crieth - Isaiah 10:22. Exclaims, or speaks aloud or openly: compare John 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, Genesis 22:17, “I will multiply thy seed ...as the sand which is upon the seashore;” Isaiah 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 Judges 7:12; 1Sa 13:5; 2 Samuel 17:11, etc. In the same manner great numbers were denoted by the stars of heaven, Genesis 22:17; Genesis 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, 2 Kings 19:31; 2 Kings 10:11; Judges 5:11; Isaiah 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.”

Romans 9:28

He will finish the work - This is taken from the Septuagint translation of Isaiah 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 Matthew 5:4; Matthew 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.