Romans 9:28-29 Romans 9:28-Paul Cites Isaiah 10:23 To Warn ...

Romans 9:28-29

Romans 9:28-Paul Cites Isaiah 10:23 To Warn Unregenerate Israel Of
Impending Judgment

We now come to Romans 9:28 in which Paul cites Isaiah 10:23 to warn
unregenerate Israel of impending judgment.

By way of review of what we have studied thus far in the first twenty-seven
verses of this chapter, we have noted the following:

In Romans 9:1, Paul implicitly appeals to Christ and the Holy Spirit as
witnesses as to the veracity of his statements in Romans 9:2-3. Paul feels the need
to do this since in his day he was accused by many in Israel as being a traitor to the
nation.

Romans 9:1, “I am speaking the truth in accordance with the code of
Christ. I am by no means lying, while my conscience does confirm to me in
accordance with the code of the Holy Spirit.”

Then in Romans 9:2, Paul expresses his great sorrow and unceasing grief over
the nation of Israel’s rejection of Jesus Christ as their Messiah.

Romans 9:2, “That, as far my feelings are concerned, there is always great
sorrow as well as unceasing anguish in my heart.”

Paul in Romans 9:3 communicates to his readers his great love for the nation of
Israel by expressing his desire to be separated from Christ for their sake.

Romans 9:3, “In fact, I could almost wish that I myself could be accursed,
totally and completely separated from Christ as a substitute for my brothers,
specifically, my fellow countrymen with respect to racial descent.”

Next, in Romans 9:4-5, he lists eight privileges that were given to the nation of
Israel by God that helps the reader understand the depth of his sorrow and grief.

Romans 9:4-5, “Who indeed by virtue of their unique, privileged character
are, as an eternal spiritual truth, Israelites. To them belongs the adoption as
sons and the glory and the covenants and the giving of the Law and the service
and the promises. To them belong the fathers and from them, the Christ with
respect to human racial descent, the one who is, as an eternal spiritual truth,
God over each and every living and non-living thing, worthy of praise and
glorification throughout eternity. Amen!”

Romans 9:1-5 serve as preface for Paul’s statements in verses 6-18. In Romans
9:6, Paul teaches that the nation of Israel’s rejection of Jesus of Nazareth does not
imply that God promises to the nation have been nullified because those who
descended in a racial sense from Israel, aka Jacob are never considered by God to
be spiritual Israel.

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Romans 9:6, “Now, this does not by any means imply that the word
originating from God is nullified because each and every person who
descended from Israel, these are, as an eternal spiritual truth, by no means,
Israel.”

Then in Romans 9:7 continues to develop further the principle that not all those
who are Israelites racially or biologically are considered by God as the true or
spiritual Israel. This passage teaches that a racial Jew is never considered by God
to be a member of spiritual Israel because they are biological descendants of
Abraham but rather He considers those who have been effectually called from the
line of Isaac to be Abraham’s spiritual descendants and thus spiritual Israel.

Romans 9:7, “Nor because they are, as an eternal spiritual truth,
Abraham’s biological descendants are they, as an eternal spiritual truth,
spiritual children. On the contrary, ‘by means of the line of Isaac for your
benefit, spiritual descendants will be effectually called.’”

He mentions Abraham since the effectual call of Abraham was the first stage in
the formation of the nation of Israel. Thus being a true Israelite is not based solely
upon racial heritage, which supports Paul’s premise in Romans 9:6.

Romans 9:8 teaches that these biological descendants of Abraham are by no
means considered by God to be His children. But rather He considers the children
of the promise as being such and that the children of the promise are regarded by
God as being Abraham’s spiritual descendants.

Romans 9:8, “This means these biological children by no means are, as an
eternal spiritual truth, God’s children. On the contrary, the promised
children are, as an eternal spiritual truth, regarded as spiritual descendants.”

This passage supports his premise in Romans 9:6 that not all racial Israel is
spiritual Israel since the second stage in the formation of the nation of Israel was
based upon the fulfillment of a promise that God made to Abraham that he and
Sarah would have a child.

In Romans 9:9, Paul paraphrases Genesis 18:10 and 14 to identify specifically
the content of the Lord’s promise to Abraham, which was that the Lord would
fulfill His promise to Abraham and they would have a son named Isaac.

Romans 9:9, “Specifically, this is, as an eternal spiritual truth, the word,
which is a divine promise: ‘At this time next year, I will intervene and for the
benefit of Sarah there will be a son.’”

This passage further supports Paul’s premise in Romans 9:6 in that it points out
that the second stage in the formation of the nation of Israel was based upon a
miracle with God providing Abraham and Sarah with a son when they were both
past the age of child bearing. This would refute those in Israel who contend that
racial heritage or circumcision is the basis for being a true Israelite.

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Then in Romans 9:10 Paul moves on to the third stage in the formation of the
nation of Israel.

Romans 9:10, “In fact, not only this, but also Rebekah, while having been
pregnant by means of one man as a source, our father Isaac.”

The implication of this statement is that there was nothing to discriminate or
distinguish Jacob from Esau. They had the same father and mother and were
conceived from the very same act of sexual intercourse. Therefore, God’s selection
of Jacob over Esau was not based upon race but rather God’s sovereign grace since
they shared the same biological parents and were conceived at the same point in
time, thus neither of them received the covenant promises based upon race or being
biological descendants of Rebekah and Isaac.

Next, in Romans 9:11, Paul teaches that God’s choice of Jacob’s descendants
over Esau’s in forming spiritual Israel was in order that the Father’s predetermined
plan, which is in accordance with election, would remain immutable. Never by
means of human merit as constituting this plan’s source but rather by means of the
Father who effectually calls as constituting this plan’s source.

Romans 9:11, “For you see, when they had not yet been born nor practiced
anything good or evil in order that God the Father’s predetermined plan,
which is in accordance with election would remain immutable. Never based
upon meritorious actions as constituting its source, but rather based upon the
one who effectually calls is the one who constitutes its source.”

So in this passage, he is teaching that God’s choice of Jacob’s descendants over
Esau’s is in accordance with the Father’s immutable predetermined plan and
sovereign will. God’s selection of Jacob and his descendants, the Israelites over
Esau and his descendants, the Edomites to be His covenant people further supports
Paul’s premise in Romans 9:6. It points out that the third stage in the formation of
the nation of Israel was not based upon racial heritage but rather upon God’s
sovereign grace and totally apart from human merit.

In Romans 9:12, the apostle cites Genesis 25:23, which contains the prophecy
that Esau’s descendants would be in subjection to Jacob’s.

Romans 9:12, “It was said to her, ‘The older will be in subjection to the
younger.’”

The quotation from Genesis 25:23 was made by the Lord to Rebekah in the
context of the nations that would descend from her twins. Thus, this quotation is
used to advance Paul’s discussion that the formation and election of the nation of
Israel was never based upon racial heritage but rather God’s sovereign grace,
which again would support Paul’s premise in Romans 9:6.

In Romans 9:13, Paul quotes Malachi 1:2-3, which is also clearly speaking of
Esau’s descendants and not Esau as an individual. God’s selection of Israel rather
than Edom illustrates perfectly that the election of Israel is based upon God’s

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sovereign grace and never based upon human merit. Thus this contributes to Paul’s
argument that not all biological Israel are spiritual Israel since many in Israel
erroneously believed that being a biological descendant of the patriarchs or
performing meritorious works constitutes being a member of the covenant people
of God.

Romans 9:13, “As it stands written for all of eternity, ‘Jacob I loved
however Esau I hated.’”

That the quotation in Malachi 1:2-3 is a reference to the national election of
Israel and has nothing to do with Jacob and Esau as persons is indicated in that this
passage is quoted by Paul in Romans 9:13 as he is discussing the origins and
national election of Israel as a nation.

In Romans 9:1-5, he expresses his sorrow and grief over the nation of Israel’s
rejection of Jesus of Nazareth as Messiah. Then in verse 6, he teaches that this
rejection does not imply that God’s promises to the nation have been nullified
since not all “racial” Israel is considered by God to be “spiritual” Israel, i.e. His
covenant people. Then, in verses 7-12, he illustrates this premise in verse 6.

Secondly, in Malachi 1:1, Malachi says that the oracle in Malachi 1:2-3 is to the
nation of Israel. In Malachi 1:2, the Lord says to the nation of Israel, “I have loved
you” and Israel’s response is “how have You loved us?”

Therefore, the context clearly indicates that the Lord is addressing the nation of
Israel and saying that He loved the nation as demonstrated by His electing them to
be His covenant people rather than Esau’s descendants, the Edomites and is
emphatically not addressing them as individual human beings.

The statement “Jacob I loved but Esau I hated” is “not” a reference to Jacob
and Esau as individuals but rather it is a reference to the nations, which descended
from them, namely, the Israelites from Jacob and the Edomites from Esau.
Therefore, the statement refers to the “national” election of Israel as God’s
covenant people who are descendants of Jacob and the rejection of the Edomites as
His covenant people who were descendants of Esau.

The rejection of Esau’s descendants as His covenant people does “not” mean
that God elected the Edomites and the Gentiles to eternal condemnation and the
Israelites to salvation since that would contradict the biblical doctrine of the
unlimited atonement, which states that God desires all men to be saved.

The election of the nation of Israel, like the choice of Jacob over Esau was
“non-meritorious” meaning that there was nothing that the nation of Israel and
Jacob did that secured God choosing them since many times both sinned and failed
to obey God.

Paul in Romans 9:14 reverts back to his diatribe style by asking the rhetorical
question “there is no injustice with God, is there?” He answers this rhetorical
question emphatically, me genoito, “absolutely not!”

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Romans 9:14, “Therefore, what is the conclusion that we are forced to?
There is, as an eternal spiritual truth no unrighteousness with respect to the
judgment of God (the Father), is there? Absolutely not!”

He poses this rhetorical question since he anticipates one of his readers coming
to the erroneous conclusion that there is unrighteousness or injustice in the
judgment of God. This conclusion is based upon God’s dealings with
contemporary unregenerate Israel (Romans 9:6) as well as His dealings in the past
when He chose Isaac over Ishmael and Jacob over Esau to be members of His
covenant people (Romans 9:7-13). So in verse 14, Paul emphatically declares that
there is no unrighteousness with respect to God’s judgment in rejecting
unregenerate Israel in his day and accepting those Jews who had faith in His Son
Jesus Christ. Nor, was there unrighteousness in God’s judgment with respect to His
dealings in the past when He chose Isaac over Ishmael and Jacob over Esau to be
members of His covenant people.

In Romans 9:15, Paul supports this argument by presenting the basis for his
statement in Romans 9:14 that God is never unfair, which is that God is sovereign
and can be merciful and compassionate to whomever He desires. In Paul’s day,
God rejected unsaved Israel and accepted those Jews who had faith in His Son
Jesus Christ because He is sovereign to do so and no one has any merit with God to
start with.

Romans 9:15, “Because, He says to Moses, ‘I will be gracious to whomever
I choose to be gracious to and in addition I will be merciful to whomever I
choose to be merciful to.’”

Then, in Romans 9:16, Paul teaches that experiencing God’s grace and mercy
and thus eternal salvation is never dependent upon human desire or effort but
rather it is based upon God’s grace policy, which would support his premise in
Romans 9:6 and refute those who contend being a true Israelite is based upon
racial heritage.

Romans 9:16, “Therefore in fact, it is never, as an eternal spiritual truth,
dependent upon human desire or dependent upon human effort but rather
dependent upon the One who is gracious, who is God.”

Next, in Romans 9:17, Paul cites Exodus 9:16, which records God’s
confrontation with the unregenerate Pharaoh of Egypt to illustrate further his
statements in Romans 9:14-17 that God is never unfair. In Romans 9:15-16, he
viewed God’s sovereignty and righteousness in the positive sense but now in
Romans 9:17 he views them from the negative side. In this passage, Paul wants his
readers to see the relationship that exists between God’s dealings with Pharaoh and
His dealings with unregenerate Israel in his day. In the same way that God was
glorified among the Gentiles through Pharaoh’s disobedience in the past so in the

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same way in Paul’s day God was being glorified among the Gentiles through the
nation of Israel’s disobedience to his gospel.

Romans 9:17, “In fact, the Scripture says to Pharaoh, ‘For this very
purpose, I raised you up in order that I myself may demonstrate My power
through you and in addition that the reputation of the character and work of
my Person may be proclaimed publicly everywhere throughout the entire
earth.”

So in this passage Paul views God’s righteousness from the negative side to
further illustrate why God is never unfair for rejecting those Jews in Paul’s day
who rejected Jesus Christ as Savior as well for rejecting Ishmael and Esau. In
Paul’s day, God rejected unsaved Israel and accepted those Jews who had faith in
His Son Jesus Christ because He is sovereign to do so. However, we must qualify
this by saying that those whom God rejected for rejecting His Son as Savior, God
desired for them to be saved but they refused His offer of salvation in His Son and
so God only rejects those who reject Him. Therefore, grace and mercy was
extended to all men, both Jew and Gentile on the basis that Jesus Christ’s spiritual
death on the Cross propitiated the Father’s holiness, which demanded that sin and
sinners be the objects of His wrath, i.e. His righteousness indignation. Thus, those
who experienced the grace and mercy of God are those who accepted God’s free
gift of salvation through faith alone in Christ alone and those who did not did not
were those who rejected Christ as Savior.

Also, God was never unjust in the past when He chose Isaac over Ishmael and
Jacob over Esau to be members of His covenant people because God is sovereign.
He chose to extend grace and mercy to Isaac and Jacob by making them members
of His covenant people since He has that right to do so. This is not to say that
Ishmael and Esau were never extended grace and mercy in the sense that they
could not get saved since God desires all men to be saved. So God extended grace
and mercy to these two but Isaac and Jacob not only received grace and mercy in
the form of the offer of salvation but also they received it in the form of being
made members of the covenant people of God. Neither earned it or deserved it
since no man has any merit with God. Nor, did Ishmael and Esau not merit being
chosen to be members of the covenant people of God.

Romans 9:18 summarizes his teaching in Romans 9:14-17 by teaching that God
extends grace to whomever He chooses to extend mercy to and He hardens
whomever He chooses to harden. Those whom He extends grace to are those
sinners who appropriate His grace by exercising faith in Jesus Christ as their
Savior and those whom He hardens are those sinners who fail to appropriate His
grace by rejecting Jesus Christ as Savior. Thus, God is never unrighteousness in
His dealings with sinners as Paul argues in Romans 9:14 and if so then He was
certainly not unrighteousness when rejecting the nation of Israel for rejecting His

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Son Jesus Christ as Savior. Neither is He unrighteous or unjust in exercising His
wrath towards unregenerate Israel, nor is He unrighteous or unjust for exercising
grace in the form of the forgiveness of sins towards those who Jews who accept
His Son as Savior.

Romans 9:18, “Therefore, in fact He, as an eternal spiritual truth, does
extend grace to whomever He does choose however on the other hand, He, as
an eternal spiritual truth, does harden whomever He does choose.”

In Romans 9:19, Paul addresses those who would contend with him by posing
the rhetorical question as to why does God still find fault with those who reject
Him since who can ever resist His sovereign will.

Romans 9:19, “In reply, you will contend with me, ‘Why does He, as an
eternal spiritual truth, still find fault? For who does, as an eternal spiritual
truth, resist His will?’”

No one can resist the sovereign will of God since in His omniscience He has
figured into His plan in eternity past every decision that members of the human
race will make during the course of their lifetimes, even those decisions to accept
or reject Jesus Christ as Savior. Therefore, no one can resist the sovereign will of
God since in relation to the divine decree God decided in eternity past, from His
attribute of sovereignty that each and every decision to either accept or reject Jesus
Christ as Savior would take place. No one can resist the sovereign will of God
since each and every positive and negative that a person would make during the
course of their lifetime was a part of God’s sovereign will that is based upon His
omniscient knowledge of all the facts concerning what will take place in the future.
No one can resist the sovereign will of God since the Lord from His omniscience
looked down the corridors of time and decreed to take place each and every
positive and negative decision that a person would make during the course of his
lifetime including those decisions to either accept or reject Christ as Savior.

In Romans 9:20, Paul responds to the rhetorical questions he presented in
Romans 9:19 by implicitly rebuking the attitude of those who would pose these
questions and would thus presume to judge the ways of their Creator. No sinner
has a right to call into question, God’s decision to extend grace to whoever He
chooses to and harden those whom He chooses to harden since no one has any
merit with God. In fact, those whom He hardens are those who first harden
themselves by rejecting His Son as Savior and those whom He extends grace to are
those who appropriate His grace through faith alone in Christ alone.

Furthermore, every member of the human race is treated by God in grace since
the offer of salvation is extended to all men since He desires all men to be saved
and sent His Son to the cross for all men to make this offer possible for all men.

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Romans 9:20, “In fact, on the contrary, who are you-a mere human being-
to contradict God? The object formed will not contend with the one who
forms the object, ‘Why did you make like this?’”

In Romans 9:21, Paul continues to respond to the rhetorical questions he
presented in Romans 9:19 that might be posed by his opponents by implicitly
rebuking the attitude of those who would presume to judge the ways of their
Creator.

Romans 9:21, “Or does not the potter possess authority over the clay in
order to make from the same lump, on the one hand a vessel, which is for
honor while on the other hand that which is for dishonor? Absolutely!”

Paul employs the potter-clay motif to illustrate to his readers that like the potter
over the clay, God has authority over Israel so as to extend mercy to those
Israelites whom He chooses that accept by faith His Son Jesus Christ as Savior and
to harden those Israelites whom He chooses that reject His Son.

In verse 21, Paul employs a rhetorical question that is related to the one in verse
20, which demands a positive response from the reader that the potter who is
analogous to God does have authority over the clay, which is analogous to Israel.
Remember, although this is true of the Gentiles as well, Paul is speaking in the
context of Israel’s rejection of Jesus of Nazareth as Messiah.

In verse 21, he is continuing to demonstrate his premise in Romans 9:6 that
even though Jesus of Nazareth was rejected by the nation of Israel as her Messiah,
this does not imply that God’s promises to the nation have been nullified since not
all racial Israel is considered by God to be spiritual Israel.

In verse 22, Paul teaches that because God does choose to demonstrate His
wrath and to make known His power publicly and explicitly through the gospel, He
endured with much patience unsaved Israel in his day who are destined for eternal
condemnation.

Romans 9:22, “In fact, if-and let us assume that it is true for the sake of
argument that because God the Father, as an eternal spiritual truth does
choose to demonstrate His righteous indignation and in addition to make
known publicly and explicitly His power, endured with much patience vessels
destined for righteous indignation which are prepared for destruction.”

Then, in verse 23, Paul teaches that God endured with much patience
unregenerate Israel in his day in order to make known through the gospel His
infinite glory to vessels destined to be the objects of grace, which He prepared in
advance in eternity past for glory.

Romans 9:23, “And we agree that He has done so in order to make known
publicly and explicitly His infinite glory upon vessels destined to be the objects
of grace, which He prepared in advance for glory.”

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Romans 9:24 continues to advance and intensify the discussion of God’s
sovereignty over Israel, which is illustrated in Romans 9:20-21 with the potter-clay
motif. In this verse, Paul teaches that these objects of grace, which God elected in
eternity past, were also effectually called by Him, not only from the Jews but also
from Gentiles.

Romans 9:24, “Whom He also effectually called, namely us, not only from
the Jews but also from the Gentiles.”

In Romans 9:25-26, Paul quotes Hosea 2:23 and 1:10 to support his statement
in Romans 9:24b that God would not only effectually call Jews but also Gentiles.

In Romans 9:25, Paul cites Hosea 2:23 to support his teaching in Romans 9:24
that the Scriptures predicted that like the Jews, Gentiles were to be effectually
called by God to be the objects of His grace for all of eternity.

Romans 9:25, “In fact, as He says in the book of Hosea, ‘I will effectually
call those who were never My people to be ‘My people’ and in addition those
who were never divinely loved to be ‘divinely loved.’”

In Romans 9:25, Paul is quoting freely from Hosea 2:23 (MT and LXX 2:25)
and reverses the order of the two clauses he cites from it and uses different
wording from both the Septuagint and Massoretic Text. The apostle Peter in 1
Peter 2:10 quotes from this passage as well.

The major difficulty involved with this quotation is that Paul is using this
quotation to support his teaching in Romans 9:24 that Gentiles are also included in
the plan of salvation, however, Hosea was addressing the Northern Kingdom in
Israel and not Gentiles. This problem is resolved by taking in account that this
quotation from Hosea 2:23 is rather “free” in that the order of the clauses is
reversed by Paul in Romans 9:25 to fit the application to the Gentiles.

Notice the order of the clauses in Hosea 2:23 are reversed by Paul in Romans
9:25 in order to make this quote apply to Gentiles. The key to understanding how
Paul could apply Hosea 2:23 to Gentiles when it was directed towards the Northern
Kingdom in Israel specifically is the expression “not My people.” So in Romans
9:25, Paul took the expression “not My people” that appears in Hosea 2:23 and
applied it to the Gentiles as well since by ethnic or racial heritage, the Gentiles of
course were not God’s people. Therefore, he was led by the Spirit to apply these
verses to Gentiles even though it was originally directed towards the Northern
Kingdom of Israel. When Hosea says to the Northern Kingdom that they are not
God’s people it was because of their unregenerate state, which placed them on the
same status of unregenerate Gentiles.

Next, in Romans 9:26, Paul cites Hosea 1:10 to support his teaching in Romans
9:24 that the Scriptures predicted that like the Jews, Gentiles were to be effectually
called by God.

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Romans 9:26, “Furthermore, it will come to pass in the very same place
where it was said to them, ‘you are, as an eternal spiritual truth, by no means
My people,’ there they will be effectually called sons by the living God.’”

In this passage, the apostle continues to apply passages in Hosea to Gentiles
that were initially directed towards the Northern Kingdom. He does this since
through the Spirit, Paul saw an analogy between God’s present rejection of Israel
with His past rejection of the Gentiles.

Paul also sees the analogy between the present effectual calling of the Gentiles
and His future effectual calling of the Jews. Therefore, Paul quotes both Hosea
2:23 in Romans 9:25 and Hosea 1:10 in Romans 9:26 because he wants his readers
to see this analogy.

In verse 27, Paul now goes back to discussing Israel after demonstrating in
Romans 9:25-26 through Old Testament passages of Scripture that the Gentiles
along with the Jews are included in God’s plan of salvation for mankind.

In Romans 9:27, Paul cites Isaiah 10:22 to teach that only a remnant of Jews
throughout history will be saved, which supports his premise in Romans 9:6 that
not all racial Israel is considered by God to be spiritual Israel, children of the
promise and spiritual descendants of Abraham.

Romans 9:27, “However, Isaiah cries out over Israel, ‘Though the number
which is the posterity descended from Israel is like the sand, which is by the
sea only the remnant will be delivered.’”

In the first century, as is the case in the twenty-first century most Jews have
rejected Jesus of Nazareth as their Messiah. Some in Paul’s day some reasoned as
they do today that if Jesus was indeed the Messiah, then, why didn’t Israel accept
Him as such? Therefore, in Romans 9:27-33 explains why they rejected Him
through the Old Testament Scriptures.

Throughout Israel’s history she had rejected the Word of the Lord as witnessed
by the Assyrian and Babylonian captivities. Jesus Christ is the incarnate Word of
God, thus Israel has always rebelled against Him since to disobey His Word is to
disobey Him. Israel’s rejection of the incarnate Word of God resulted in the
destruction of Jerusalem and the temple by the Roman armies in 70 A.D. resulting
in a centuries long dispersion that lasted until 1948 when Israel was brought back
into the land of Palestine.

So in Romans 9:27-33, Paul instructs his readers that the prophets of Israel had
foretold this rebellion against the Lord and that only a remnant would be delivered
from eternal condemnation in the lake of fire. That a remnant has always been
preserved by God in Israel is demonstrated during the church age where only a
small percentage of Jews have trusted in Jesus of Nazareth as Messiah. There will
only be a remnant that will be saved during Daniel’s Seventieth Week and at the
Second Advent of Jesus Christ.

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Therefore, in Romans 9:27-33, Paul continues to demonstrate his premise in
Romans 9:6. Romans 9:27-33 reconciles the promises of God to Israel with the
small number of Jewish Christians and serves to substantiate the premise found in
Romans 9:6.

So the doctrine of the remnant taught by Paul in Romans 9:27-29 serves to
support his premise in Romans 9:6. By doing this Paul is actually defending his
gospel since its failure to attract the majority of Jews in his day to trust in Jesus of
Nazareth as Messiah was undoubtedly used to discredit it. Just as Israel was at fault
in the past for rejecting her prophets sent to her by God, so during Paul’s day Israel
was at fault for rejecting the greatest of her prophets, Jesus of Nazareth as well as
Paul’s gospel.

Now in Romans 9:28, Paul quotes from Isaiah 10:23 to warn unregenerate
Israel of eternal condemnation.

Isaiah 10:20-23, “Now in that day the remnant of Israel, and those of the
house of Jacob who have escaped, will never again rely on the one who struck
them, but will truly rely on the LORD, the Holy One of Israel. A remnant will
return, the remnant of Jacob, to the mighty God. For though your people, O
Israel, may be like the sand of the sea, only a remnant within them will
return; A destruction is determined, overflowing with righteousness. For a
complete destruction, one that is decreed, the Lord GOD of hosts will execute
in the midst of the whole land.”

Paul does not quote exactly from the Septuagint translation of Isaiah 10:23. The
Hebrew of Isaiah 10:23 reads: Jra# h* *lK* Brq# B# + hCu# ) twa) bx* + hwh! y+ ynr* a& hxr* *jn$ w# + hlk* *
yK.! The Septuagint translates the Hebrew text as ot^ i logv on suntetmh| e| nv on
poihsv ei o^ qeo$V e)n th~| oikoume| nv h| ol% h|. Paul has logv on garv suntelwn~ kaiV
suntemv nwn poihsv ei kurv io$ e)piV th$~ gh$~ .

The Septuagint uses hoti to translate the Hebrew ki but Paul uses gar because of
the context in which he is writing. Both Paul and the Septuagint use the verb poieo
to translate the substantive participle form of the Hebrew verb ‛asah, “one who
does.”

The Hebrew has ’adhonay yehwih tseva’oth, “the Lord, Yahweh of hosts.”
However, the Septuagint translate this ho theos, “God” and Paul has kurios,
“Lord.”

The Hebrew text of Isaiah 10:23 has the prepositional phrase beqerev kol ha
arets, “in the midst of the land,” which the Septuagint translates as en te
oikoumene hole, “in the midst of the inhabited earth.” Paul uses epi tes ges, “upon
the inhabitants of the land.”

The Hebrew has the substantive participle form of the verb kalah, “it is
complete” and the Septuagint translates it with the participle form of the verb

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sunteleo, “complete” and Paul uses it as well. The Septuagint does not use the verb
suntemno but does use the noun logos to translate the participle form of the
Hebrew verb charats, “decreed.” Paul uses the verb suntemno and the noun logos.

Romans 9:28, “FOR THE LORD WILL EXECUTE HIS WORD ON THE
EARTH, THOROUGHLY AND QUICKLY.’”

“FOR” is the “emphatic” or “intensifying” use of the post-positive conjunction
gar (garv ), which introduces a statement that advances upon Paul’s statement in
Romans 9:27 and intensifies it.

In Romans 9:27, Paul cites Isaiah 10:22 to teach that only a remnant of Jews
throughout history will be saved, which supports his premise in Romans 9:6 that
not all racial Israel is considered by God to be spiritual Israel, children of the
promise and spiritual descendants of Abraham.

Romans 9:27, “However, Isaiah cries out over Israel, ‘Though the number
which is the posterity descended from Israel is like the sand, which is by the
sea only the remnant will be delivered.’”

In Romans 9:27, “the remnant” is the compound verb hupoleimma not only
speaks of salvation for those Jews who trusted in Jesus of Nazareth as their
Messiah but also judgment for those who don’t.

Now, in Romans 9:28, Paul employs the conjunction gar in order to introduce a
statement that advances upon this statement in Romans 9:27 and in fact intensifies
it by addressing specifically those in Israel who the Lord will judge. The word is
not only addressed to those in Isaiah’s day with the impending Assyrian invasion
of Israel where only a minority survived the captivity and exile (Isaiah 10:21).

Thus, Isaiah 10:23 was fulfilled in a “near” sense meaning that it was fulfilled
in his day when the Northern Kingdom of Israel fell to the Assyrians in 722 B.C.
and were taken into captivity. It was also fulfilled in “far” sense when Judah fell to
Nebuchadnezzar’s Babylon in 605 B.C. and the nation along with Daniel was
taken into captivity. The principle taught in Isaiah 10:23 was manifested again in
Israel in 586 B.C. in the eleventh year of the reign of Zedekiah. However, the
prophecy was fulfilled in a “far” sense in 70 A.D. when the Roman armies under
the command of Titus destroyed Jerusalem and the Temple and led the nation into
captivity and from that time was dispersed throughout the nations until 1948 when
they returned to their homeland. This prophecy will find its ultimate fulfillment
when only a small minority in the nation of Israel will be delivered by the Lord
Jesus Christ at His Second Advent from Satan, Antichrist and eternal
condemnation during Daniel’s Seventieth Week. Also, of course this judgment
refers to experiencing eternal condemnation for those in Israel who regardless of
the dispensation they live rejecting Jesus of Nazareth as Messiah. Therefore, we
will translate gar, “in fact.”

©2009 William E. Wenstrom, Jr. Bible Ministries 12

Romans 9:28, “FOR THE LORD WILL EXECUTE HIS WORD ON THE
EARTH, THOROUGHLY AND QUICKLY.’”

“THE LORD” is the nominative masculine singular form of the noun kurios
(kurv io$), which is a reference to the second member of the Trinity, Jesus Christ
since up to this point in the book of Romans, it is used of Him and there is nothing
in the present context, which indicates otherwise. In fact, in the book of Romans,
kurios is always used of Jesus Christ.

When the noun kurios is applied to Jesus Christ it indicates the following: (1)
His equality with the Father and the Spirit. (2) His joint-rulership with the Father
over the entire cosmos. (3) His highest ranking position as Chief Administrator in
the divine government. (4) His absolute sovereign authority as Ruler over all
creation and every creature. (5) His strategic victory over Satan and the kingdom
of darkness in the angelic conflict.

In His deity, Jesus Christ is “Lord” (See Luke 20:42), however in His human
nature He received this title as a result of His obedience to the Father’s will, which
called for Him to suffer a spiritual and physical death on the cross as a substitute
for every member of the human race-past, present and future (See Philippians 2:5-
11).

In Romans 9:28, Paul employs kurios, “Lord” rather than “Jesus Christ” or
“Christ” or “Christ Jesus” in order to emphasize the incarnate Son of God’s
sovereign rulership over His moral rational creatures that is manifested by His
executing the sentence of eternal condemnation at the Great White Throne
Judgment.

The noun kurios functions as a “nominative subject” meaning that it is
performing the action of the verb poieo, “WILL EXECUTE” indicating that the
Lord Jesus Christ will execute this judgment upon Israel (See John 5:22). We will
translate kurios, “the Lord.”

Corrected translation thus far of Romans 9:28: “In fact, the Lord…”
Romans 9:28, “FOR THE LORD WILL EXECUTE HIS WORD ON THE
EARTH, THOROUGHLY AND QUICKLY.’”
“WILL EXECUTE” is the third person singular future active indicative form
of the verb poieo (poiewv ) (poy-eh-o), which is used in relation to the judgment of
Israel by the Lord Jesus Christ and means, “to execute.”
In Romans 9:27, the verb poieo is used in relation to the Lord Jesus Christ
judging Israel for their rejection of Him as Savior and means “to execute.” He
executed judgment on the Northern Kingdom of Israel when it fell to the Assyrians
in 722 B.C. and was taken into captivity. He also executed judgment against Judah
when it fell to Nebuchadnezzar’s Babylon in 605 B.C. and the nation along with
Daniel was taken into captivity.

©2009 William E. Wenstrom, Jr. Bible Ministries 13

The Lord executed judgment upon Israel again in 70 A.D. when the Roman
armies under the command of Titus destroyed Jerusalem and the Temple and led
the nation into captivity and from that time was dispersed throughout the nations
until 1948 when they returned to their homeland. He will execute judgment upon
those in Israel who reject Him as Messiah during Daniel’s Seventieth Week and at
His Second Advent. Lastly, this word also speaks of the Lord executing the
sentence of eternal condemnation upon those in Israel who rejected Him as their
Messiah.

The future tense of the verb poieo is a “predictive future” indicating that the
Lord Jesus Christ in the future will execute judgment upon those in Israel that
reject Him as Savior. In Paul’s day, this was fulfilled when the Roman legions
destroyed Jerusalem and took its inhabitants into captivity in 70 A.D. It will also
be fulfilled of course at the Great White Throne Judgment of all unbelievers
throughout human history, both Jew and Gentile (Revelation 20:11-15).

The active voice denotes that the Lord Jesus Christ as the subject would
perform the action of executing judgment upon unregenerate Israel in Paul’s day
and at the Great White Throne.

The indicative mood is “declarative” presenting this assertion as an unqualified
statement of historical fact and Bible doctrine.

We will translate poieo, “will execute.”
Corrected translation thus far of Romans 9:28: “In fact, the Lord will
execute…”
Romans 9:28, “FOR THE LORD WILL EXECUTE HIS WORD ON THE
EARTH, THOROUGHLY AND QUICKLY.’”
“HIS WORD” is the accusative masculine singular form of the noun logos
(logv o$) (log-os).
In Romans 9:28, the noun logos refers to God’s Word but in the sense of His
word of judgment upon unregenerate Israel since in context Paul is speaking of the
judgment of the nation of Israel. In Romans 9:27, Paul speaks of only a remnant in
Israel being delivered from eternal condemnation, which obviously implies that the
majority in Israel will suffer eternal condemnation. Therefore, the noun logos in
Romans 9:28 speaks of the execution of the sentence of eternal condemnation for
rejecting Jesus of Nazareth as Savior.
It is in the emphatic position in the sentence in order to emphasize with Paul’s
readers solemnly the seriousness of unregenerate Israel’s present state.
The word functions as an “accusative direct object” meaning that it is receiving
the action of the verb poieo, “will execute.”
We will translate logos, “judgment.”
Corrected translation thus far of Romans 9:28: “In fact, the Lord will execute
judgment…”

©2009 William E. Wenstrom, Jr. Bible Ministries 14

Romans 9:28, “FOR THE LORD WILL EXECUTE HIS WORD ON THE
EARTH, THOROUGHLY AND QUICKLY.’”

“ON THE EARTH” is composed of the preposition epi (e)pi)v , “ON” and the
articular genitive feminine singular form of the noun ge (gh)~ (ghay), “THE
EARTH.”

The noun ge does not refer to planet earth but rather it is used in a territorial
sense for the land of Israel since in context, Isaiah was speaking to the Northern
Kingdom of Israel in Isaiah 10:23 and Paul is using this quotation to warn the
nation of impending judgment in his day. The word also contains the figure of
metonymy where the land of Israel is put for her unregenerate Jewish inhabitants.

The preposition epi is a marker of the one who experiences something with the
implication of an action by a superior force or agency. Therefore, the preposition
marks out the unregenerate inhabitants of Israel in Paul’s day who will
“experience” judgment from the Lord Jesus Christ in the form of being taken
captive into all the nations by means of the Roman armies as well as eternal
condemnation in the lake of fire for rejecting Him as Messiah.

We will translate the prepositional phrase epi tes ge, “upon the inhabitants of
land.”

Corrected translation thus far of Romans 9:28: “In fact, the Lord will execute
judgment upon the inhabitants of the land…”

Romans 9:28, “FOR THE LORD WILL EXECUTE HIS WORD ON THE
EARTH, THOROUGHLY AND QUICKLY.’”

“THOROUGHLY AND QUICKLY” is composed of the nominative
masculine singular present active participle form of the verb sunteleo (suntelewv )
(soon-tel-eh-o), “THOROUGHLY” and the conjunction kai (kai)V , “AND” and
the nominative masculine singular present active participle form of the verb
suntemno (suntemv nw) (soon-tem-no), “QUICKLY.”

The verb sunteleo is a compound word composed of the preposition sun,
“together with” and the verb teleo, “to finish,” thus the word literally means “to
bring an activity to a successful finish, complete.” This is the word’s meaning in
classical Greek but in addition it can be a technical term for “supply.” It also can
mean “pay, contribute, make good” (Moulton-Milligan, pages 613-614). In some
instances it can mean “to be brought about, pay to a common pot” (Liddell-Scott,
page 1726).

The verb in the Septuagint can mean “carry out, achieve, do” (Isaiah 32:6;
Micah 2:1) and “complete” (Leviticus 16:20), but it never means “pay, contribute.”
Frequently, sunteleo is used in the Septuagint to translate the Hebrew kalah, “to
complete, destroy, be finished, be at an end.” The Septuagint uses sunteleo to
translate this Hebrew verb in Isaiah 10:23, which Paul quotes in Romans 9:28.

©2009 William E. Wenstrom, Jr. Bible Ministries 15

It appears only seven times in the Greek New Testament.
Greek-English Lexicon of the New Testament Based on Semantic Domains lists
the following meanings for the verb: (1) to bring an activity to a successful finish –
‘to complete, to finish, to end, to accomplish’ (volume 2, page 658). (2) to cause to
exist by virtue of its having been finally accomplished – ‘to cause to exist, to
accomplish’ (volume 2, page 159). (3) to occur or happen at the end of a duration –
‘to end, to come to an end’ (volume 2, page 638).
The Exegetical Dictionary of the New Testament lists the following, “finish,
bring to an end, fulfill, execute” (Volume 3, page 310).
The Analytical Greek Lexicon Revised lists the following meanings for the
verb, “to bring to an end altogether; to finish, end; to consummate; to ratify; to be
terminated; to be fully realized” (page 391).
The New Thayer’s Greek-English Lexicon lists the following meanings: (1) to
end together or at the same time (2) to end completely; bring to an end, finish,
complete (3) to accomplish, bring to fulfillment; come to pass (4) to effect, make
(5) to finish; bring to an end, destroy.” (page 606)
A Greek-English Dictionary of the New Testament and Other Early Christian
Literature lists the following meanings: (1) bring to an end, complete, finish, close
(2) carry out, fulfill, accomplish (3) give out. (page 792)
In Romans 9:28, the verb sunteleo means “thoroughly” and is used in relation to
the Lord executing the sentence of judgment upon unregenerate Israel in Paul’s
day through the Romans in 70 A.D. and more importantly executing the sentence
of eternal condemnation at the Great White Throne Judgment. This word
emphasizes the “extent” to which this judgment will be executed by the Lord Jesus
Christ. It will be “thorough” in that it is fully carried out or executed meaning that
no one will escape it.
This judgment of Israel is “thorough” in a “far” sense in that no unregenerate
Jew will escape the judgment of eternal condemnation. In a “near” sense the nation
did not escape the judgment that the Lord brought upon them with the armies of
Rome.
The word functions as a “participle of manner” meaning that it answers the
question as to “how” the Lord will execute this sentence of judgment upon
unregenerate Israel and adds extra color to the action of the main verb poieo, “will
execute.”
The active voice is a “stative” active voice indicating that the execution of this
sentence of judgment upon unregenerate Israel will “exist in the state of being”
thorough in manner.
The present tense is a “stative” present emphasizing the state of thoroughness of
the execution of the sentence judgment upon unregenerate Israel.
We will translate sunteleo, “thoroughly.”

©2009 William E. Wenstrom, Jr. Bible Ministries 16

Corrected translation thus far of Romans 9:28: “In fact, the Lord will execute
judgment upon the inhabitants of the land thoroughly…”

The verb suntemno is also a compound word composed of the verb sun,
“together, with” and the verb temno, “to cut, divide.” The word means “to cut
down” or “cut short” is used so often in classical Greek in reference to time that
this connection is normally assumed. The word appears only seven times in the
Septuagint and only in Romans 9:28 in the Greek New Testament.

The Exegetical Dictionary of the New Testament lists the following,
“abbreviate, shorten, limit” (Volume 3, page 310).

The New Thayer’s Greek-English Lexicon lists the following: (1) to cut to
pieces (2) to cut short; metaphorically, to dispatch briefly, execute or finish
quickly; to hasten” (Page 606).

The Exegetical Dictionary of the New Testament lists the following, “finish,
bring to an end, fulfill, execute” (Volume 3, page 310).

Greek-English Lexicon of the New Testament Based on Semantic Domains
defines the verb suntemno, “to cause duration to come to an abrupt end, with the
implication of sooner than expected – ‘to cut short, to shorten, to bring to an end’
(volume 2, page 639).

The Analytical Greek Lexicon Revised lists the following meanings for the
verb, “to cut short, contract by cutting off; met. To execute speedily; to determine,
decide, decree” (Page 392).

A Greek-English Dictionary of the New Testament and Other Early Christian
Literature lists the following, “cut short, shorten, limit of time.” (Page 792)

In Romans 9:28, the verb suntemno means “decisively” since Paul is translating
the Hebrew verb charats, which means “to be decisive” in Isaiah 10:23.

As we noted earlier, the Septuagint does not translate this word in Isaiah 10:23.
To be “decisive” is to have the power of determining or of putting an end to
controversy. It is characterized by or displaying decision or of being resolute and
determined.

The verb of course is used in relation to the Lord executing the sentence of
judgment upon unregenerate Israel in Paul’s day through the Romans in 70 A.D.
and more importantly executing the sentence of eternal condemnation at the Great
White Throne Judgment. This word emphasizes the “decisiveness” by which this
judgment will be executed by the Lord Jesus Christ. It will be “decisive” in that it
will put to the controversy between unregenerate Israel and the Lord Jesus Christ.
It characterizes the Lord Jesus Christ as being determined and resolute in executing
this sentence of judgment upon unregenerate Israel

The word functions as a “participle of manner” meaning that it answers the
question as to “how” the Lord will execute this sentence of judgment upon

©2009 William E. Wenstrom, Jr. Bible Ministries 17

unregenerate Israel and adds extra color to the action of the main verb poieo, “will
execute.”

The active voice is a “stative” active voice indicating that the execution of this
sentence of judgment upon unregenerate Israel will “exist in the state of being”

decisive in manner.
The present tense is a “stative” present emphasizing the state of decisiveness in

which this judgment upon unregenerate Israel will be executed by the Lord Jesus
Christ.

We will translate sunteleo, “decisively.”
The conjunction kai connects the concepts of thoroughness and decisiveness

and gives the reader the full picture of this judgment upon unregenerate Israel.
Completed corrected translation of Romans 9:28: “In fact, the Lord will

execute judgment upon the inhabitants of the land thoroughly and decisively.”
We wrap our study of verse 28 by addressing a textual problem in that some of

the ancient manuscripts contain the phrase en dikaiosune hoti logon
suntetmemenon (e)n dikaiosunv h| ot^ i logv on suntetmhmenv on) after the verb
suntemno.

The shorter reading is found largely in Alexandrian manuscripts while the
longer reading is found principally in Western and Byzantine manuscripts.

Those manuscripts containing this phrase are as follows: a2 D F G Ψ 33 lat syh.
The 27th edition of Nestle-Aland’s Novum Testamentum Graece does not
contain the phrase.
The following witnesses exclude this phrase are as follows: P46 a" A B 6. 1506.
1739. 1881 pc m* syh co; Eus.
This phrase seems to have been added by a copyist to clarify the meaning of the
verse, which he found difficult to understand. This is indicated in that the longer
reading follows Isaiah 10:22-33 in the Septuagint verbatim while Paul on the other
hand quotes these verses rather loosely.

©2009 William E. Wenstrom, Jr. Bible Ministries 18

Romans 9:29-Paul Cites Isaiah 1:9 To Support His Remnant Doctrine In
Romans 9:27

In Romans 9:29, Paul cites Isaiah 1:9 to support his teaching in Romans 9:27-
28. In Romans 9:27, he taught that only a small percentage of Israelites, a remnant,
will avoid eternal condemnation whereas in Romans 9:28 he teaches that this
judgment of unsaved Israel will be thorough and decisive. In Romans 9:29, Paul
quotes Isaiah 1:9 to teach that if the Lord had not been merciful by leaving a
remnant in Israel that it would have become like Sodom and would have been like
Gomorrah in that not only would the nation have been destroyed but all its citizens
would have suffered eternal condemnation as well.

Isaiah 1:9, “Unless the LORD of hosts had left us a few survivors, we
would be like Sodom, we would be like Gomorrah.”

Romans 9:29, “And 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.’”

“And” is the “consecutive” use of the conjunction kai (kai)V , which is
introduces a statement that presents the “result” of Paul’s statements in Romans
9:27-28.

In Romans 9:27, Paul cited Isaiah 10:22 to teach that only a remnant of Jews
throughout history will be saved.

Romans 9:27, “However, Isaiah cries out over Israel, ‘Though the number
which is the posterity descended from Israel is like the sand, which is by the
sea only the remnant will be delivered.’”

Then, in Romans 9:28, Paul quotes from Isaiah 10:23 to warn unregenerate
Israel of eternal condemnation in that the Lord Jesus Christ will execute this
judgment thoroughly and decisively.

Romans 9:28, “In fact, the Lord will execute judgment upon the
inhabitants of the land thoroughly and decisively.”

Now, in Romans 9:29, Paul employs the conjunction kai in order to introduce a
statement that presents the result of the Lord judging unsaved Israel and leaving
the nation with only a remnant of believers. In this passage Paul teaches that the
nation of Israel would have become like Sodom and resembled Gomorrah if there
was no remnant. Therefore, we will translate kai, “so that.”

Romans 9:29, “And 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.’”

©2009 William E. Wenstrom, Jr. Bible Ministries 19

“Just as” is the comparative conjunction kathos (kaqw$v ) (kath-oce), which is
used with the indicative mood of the verb prolego, “foretold.” Together, they
introduce a comparative clause that indicates a comparison with the quotations
from Isaiah 10:22-23 that are quoted by Paul in Romans 9:27-28 that the Lord
Jesus Christ will judge the nation of Israel so that only remnant of believers will
remain.

The conjunction kathos, “as” with the indicative mood of prolego, “foretold”
introduces an Old Testament passage, namely, Isaiah 1:9, which supports Paul’s
argument that the Lord will judge unregenerate Israel so that only remnant of
believers will remain. We will translate kathos, “just as.”

Romans 9:29, “And 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.’”

“Isaiah” is the nominative masculine singular form of the proper name Hesaias
( HJ saiav+ $) (hay-sah-ee-as), which refers to one of the three “major” prophets of
Israel who served the Lord during the reigns of Jotham, Ahaz and Hezekiah (792-
740 B.C.) and whose name means, “Yahweh’s saves.”

The word functions as a “nominative subject” meaning that it is performing the
action of the verb prolego, “foretold.”

Romans 9:29, “And 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.’”

“Foretold” is the third person singular perfect active indicative form of the verb
prolego (prolegv w) (pro-leg-o), which is a compound word composed of the
preposition pro, “before” and the verb ereo, “to say, declare,” thus the word
literally means “to declare beforehand or in advance.”

In classical Greek, from the time of Homer, the word was used in two ways: (1)
to pick, choose (2) predict, foretell. It was also used to convey the idea of
“caution” or “warning” (Liddell-Scott, page 1488).

In the Septuagint, the verb only appears in Isaiah 41:26 where it translated the
Hebrew word naghadh, “foretell, predict.”

It appears only thirteen times in the Greek New Testament where it is used of
prophetic speech (Matthew 24:25; Mark 13:23; Romans 9:29; 2 Peter 3:2; Jude
17).

In Romans 9:29, the verb prolego is used of Isaiah’s prediction with respect to
the nation of Israel recorded in Isaiah 1:9 that only remnant of believers will avoid
eternal condemnation.

©2009 William E. Wenstrom, Jr. Bible Ministries 20

The perfect tense is an “intensive” perfect, which emphasizes a present state
produced by a past action. The past action is Isaiah predicting that Israel would
have become like Sodom and resembled Gomorrah if the Lord was not gracious to
the nation by leaving a remnant of believers. The present state produced by this
past action is that is applies to Israel throughout human history.

The active voice indicates that Isaiah as the subject performs the action of
predicting that Israel would have become like Sodom and resembled Gomorrah if
the Lord was not gracious to the nation by leaving a remnant of believers.

The indicative mood is employed with the comparative conjunction kathos,
“just as” in order to form a comparative clause that indicates a comparison with
the quotations from Isaiah 10:22-23 that are quoted by Paul in Romans 9:27-28.

The “intensive” perfect is best translated into English with a present tense since
Paul’s emphasis is more concerned with the existing results rather than the action
itself, thus we will translate prolego, “predicts.”

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts…”

Romans 9:29, “And 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.’”

“Unless” is composed of the conditional particle ei (ei)) (i) and the negative
particle me (mh)v (may).

The conditional particle ei is employed with the aorist indicative form of the
verb enkataleipo, “HAD LEFT” in order to form the protasis of a second class
condition that indicates the assumption of an untruth for the sake of argument. It is
called the “contrary to fact” condition or “unreal” condition or even a “presumed”
contrary to fact since sometimes it presents a condition that is true, even though the
speaker assumes it to be true.

In the protasis, the structure is the conditional particle ei plus the indicative
mood with either an aorist or imperfect tense. The apodasis usually has the particle
an with an aorist or imperfect tense in the indicative mood.

There are two types of second class conditions: (1) “Present” contrary to fact:
Imperfect in both protasis and apodasis referring to something that is not true in the
present time from the speaker’s portrayal. (2) “Past” contrary to fact: Aorist in both
protasis and apodasis referring to something that was not true in the past time from
the speaker’s portrayal.

In Romans 9:29, we have the conditional particle ei plus the aorist indicative
form of the verb enkataleipo, “HAD LEFT” whose meaning is negated by the
negative particle me in order to form the protasis. In the apodasis, we have the
particle an with the aorist tense of the verbs ginomai, “WE WOULD HAVE

©2009 William E. Wenstrom, Jr. Bible Ministries 21

BECOME” and the verb homoioo, “WOULD HAVE RESEMBLED.” Thus, we
have a “past” contrary to fact second class condition referring to something that
was not true from the speaker’s portrayal. Therefore, in Romans 9:29, this second
class condition is speaking of the Lord not leaving a remnant in Israel, which He
has and always will and Israel becoming like Sodom and resembling Gomorrah,
which it has not. We will translate ei, “if…and He has.”

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If…not…and He has…”

Romans 9:29, “And 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.’”

“THE LORD” is the nominative masculine singular form of the noun kurios
(kurv io$), which is a reference to the second member of the Trinity, Jesus Christ
since up to this point in the book of Romans, it is used of Him and there is nothing
in the present context, which indicates otherwise. In fact, in the book of Romans,
kurios is always used of Jesus Christ.

When the noun kurios is applied to Jesus Christ it indicates the following: (1)
His equality with the Father and the Spirit. (2) His joint-rulership with the Father
over the entire cosmos. (3) His highest ranking position as Chief Administrator in
the divine government. (4) His absolute sovereign authority as Ruler over all
creation and every creature. (5) His strategic victory over Satan and the kingdom
of darkness in the angelic conflict.

In His deity, Jesus Christ is “Lord” (See Luke 20:42), however in His human
nature He received this title as a result of His obedience to the Father’s will, which
called for Him to suffer spiritual death on the cross as a substitute for every
member of the human race-past, present and future (See Philippians 2:5-11).

In Romans 9:29, Paul employs kurios, “Lord” rather than “Jesus Christ” or
“Christ” or “Christ Jesus” in order to emphasize the incarnate Son of God’s
sovereign rulership over Israel by judging unregenerate Israelites and permitting
only saved Israelites to enter His kingdom.

The noun kurios functions as a “nominative subject” meaning that it is
performing the action of the verb enkataleipo, “HAD LEFT.

We will translate kurios, “the Lord.”
Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord…not…and He has…”
Romans 9:29, “And 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.’”

©2009 William E. Wenstrom, Jr. Bible Ministries 22

“OF SABAOTH” is the genitive masculine plural form of the noun Sabaoth
(Sabawqv ) (sab-ah-owth).

This noun is a Greek transliteration of the Hebrew term tseva’oth, which means,
“armies.” This Hebrew term is the plural form of the noun tsava, “army,” which is
used in Isaiah 1:9. It appears in the Septuagint as part of a compound that includes
the name of God, “Lord of the Armies.” This title for God does not occur in the
Pentateuch but appears at times in the books of 1 and 2 Samuel, 1 and 2 Kings, 1
and 2 Chronicles and the Psalms. It appears frequently in the Prophets, especially
in Isaiah, Jeremiah, Haggai, Zechariah and Malachi. The noun only appears twice
in the Greek New Testament (James 5:4).

In order to understand the meaning of this term in Romans 9:29 we must
understand the Hebrew that is employed in Isaiah 1:9 and its usage in the Old
Testament. In Isaiah 1:9, the Hebrew noun tsava is in the plural and means
“armies. This term is used with the proper name Yahweh, “Lord,” which is
translated in the Septuagint and Greek New Testament with the noun kurios, which
Paul uses in Romans 9:29. Together, tsava and Yahweh means “Lord of the
armies,” which is a special name for God.

Both Yahweh and Elohim, “God” appear with tseva’oth, “armies” approximately
285 times. When the noun tseva’oth, “armies” stands in apposition to Yahweh,
“Lord” it is a technical term denoting that Yahweh is the mightiest Warrior or that
He is the all-powerful King. This title first appears in 1 Samuel 1:3 during the
close of the period of the judges in Israel and in relation to the Ark of the
Covenant, which itself was a symbol of Yahweh’s rulership since He is declared to
enthroned between the cherubim. It affirms that Yahweh is the true head of Israel’s
armies. However David’s statements in 1 Samuel 17:45 indicate that it
encompasses every force or army both angelic and human.

The “Lord of the armies” was the Supreme Commander of the mighty armies
that eventually were used by God to judge the nation of Israel such as Assyria,
Babylon and Rome. Although the title “Lord of the armies” has obvious military
overtones, it is associated with Yahweh’s kingship.

Now in Romans 9:29, as we have noted Paul is quoting Isaiah 1:9. In the
Hebrew text of Isaiah 1:9 we have the proper name Yahweh followed by the plural
form of the noun tsava, which is tseva’oth. The Septuagint translates Yahweh with
kurios and the noun tseva’oth is translated with the transliteration of this word,
which is Sabaoth and Paul employs this as well in Romans 9:29. Therefore, in
Romans 9:29 the noun Sabaoth refers to both angelic and human armies that are
ultimately under the authority of God since He is the sovereign King over all His
creatures and are used by Him to bring about judgment upon various nations of the
earth throughout history.

©2009 William E. Wenstrom, Jr. Bible Ministries 23

In Israel, God used the armies of Assyria, Babylon and Rome to judge the
nation of Israel. So the term Sabaoth in Romans 9:29 is emphasizing that the Lord
Jesus Christ, who is King over the angelic human armies of the earth will use these
armies to judge the nation of Israel throughout history. In the aftermath of the
Babylonian, Assyrian and Roman invasions, God always left a remnant of
Israelites.

These human angelic armies are also under the authority of Satan who is the
god of this world and he of course is under the authority of God. Throughout her
history, whenever Israel as a nation becomes evil, God then uses evil nations such
as Babylon, Assyria and Rome who are under Satan’s authority as His instruments
to execute judgment upon Israel. The human armies of the earth are under the
authority of Satan and his armies (See Daniel 10; Ephesians 6:12) who are in turn
under the authority of God. So in the natural realm, Israel throughout her history
was left with a remnant after God used human armies to execute judgment upon
the nation.

Now in the spiritual realm, Satan and his armies would see to it that Israel is
totally and completely destroyed with no remnant. However, God uses elect angels
under the authority of Michael the archangel to protect the nation of Israel so that
there is always a remnant throughout her history (See Daniel 10; Revelation 12).

The nation of Israel would not exist if God did not used Michael and his angelic
armies to protect Israel from Satan and his armies. If there was no remnant left in
Israel in the natural realm, there could be no remnant in the spiritual realm
meaning that a remnant of believers in Israel could never be possible if God did not
use Michael and his armies to prevent Satan and his armies from destroying Israel
in the natural realm.

Therefore, the noun Sabaoth in Romans 9:29 indicates that God is sovereign
commander over the angelic and human armies, which are both used by Him as
instruments to judge the nation of Israel and to protect her so that there is always a
remnant in the natural realm making it possible for a remnant of believers.

The word functions as a “genitive of subordination” specifying that which is
subordinated to or under the dominion of the head noun. This type of genitive is
related to only certain kinds of noun that lexically imply some kind of rule or
authority, which is the case with the noun kurios, which the noun Sabaoth stands in
apposition to. Therefore, as a “genitive of subordination” the noun Sabaoth,
“armies” specifies the angelic (both elect and non-elect) and human armies are all
“under the dominion or authority” of the Lord Jesus Christ. We will translate the
noun “over the armies.”

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies…not…and He has…”

©2009 William E. Wenstrom, Jr. Bible Ministries 24

Romans 9:29, “And 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.’”

“HAD LEFT” is the third person singular aorist active indicative form of the
verb enkataleipo (eg) kataleipv w) (eng-kat-al-i-po), which means, “to cause to
continue to exist referring to a small part of a large whole.”

In the natural realm, the verb refers to the Lord Jesus Christ causing a remnant
of Israelites to exist throughout Israel’s history in the aftermath of the Babylonian,
Assyrian, Roman captivities and Daniel’s Seventieth Week in the future. In the
spiritual ream, the verb refers to the Lord Jesus Christ causing a remnant of born-
again Israelites to exist throughout human history. Only a remnant of Israelites
who have trusted in Jesus Christ as Savior will avoid eternal condemnation.

The aorist tense of the verb is a “consummative” or “culminative” aorist, which
is used to emphasize the cessation of an act or state. This type of aorist views an
event in its entirety but regarding it from the viewpoint of its existing results.
Therefore, the “culminative” aorist views the views the Lord causing only a
remnant to exist in Israel but regards it from the standpoint of its existing results,
which is that the nation of Israel would have become like Sodom and would have
resembled Gomorrah if He had not done so.

In the natural realm, the “culminative” aorist views the views the Lord causing
only a remnant to exist in Israel throughout human history in the aftermath of the
Babylonian, Assyrian, Roman captivities and Daniel’s Seventieth Week. It regards
it from the standpoint of its existing results, which is that the nation of Israel would
have become like Sodom and would have resembled Gomorrah if He had not done
so.

In the spiritual realm, the “culminative” aorist views the views the Lord causing
only a remnant of believers to exist in Israel throughout human history but regards
it from the standpoint of its existing results, which is that the nation would have
become like Sodom and would have resembled Gomorrah if He had not done so.

The active voice indicates that the Lord Jesus Christ performs the action of the
verb.

The indicative mood is “declarative” presenting this assertion as an unqualified
statement of historical fact and Bible doctrine.

We will translate the verb enkataleipo, “had left.”
The verb’s meaning is negated by the emphatic negative particle me, which
denies the idea of the Lord not leaving a remnant in Israel in both the natural and
spiritual realms. We will translate the word “not.”
Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left…and He has…”

©2009 William E. Wenstrom, Jr. Bible Ministries 25

Romans 9:29, “And 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.’”

“TO US” is the first person plural dative form of the personal pronoun hemeis
(hm( ei$~ ) (hay-mice), which refers of course to Paul and his fellow Israelites in
contrast to the Gentiles nations.

In the natural realm, the word refers to Paul and his fellow Israelites throughout
human history regardless of whether they are saved or not. In the spiritual realm, it
refers to Paul and his fellow regenerate Israelites throughout human history.

The personal pronoun functions, as a “dative of indirect object” where the
dative substantive is that to or for which the action of the verb is performed. When
the verb is in the active voice as we have here, the indirect object receives the
direct object. The direct object is sperma, “A POSTERITY.” Therefore, as a
“dative of indirect object” the personal pronoun hemeis is receiving the direct
object sperma, “A POSTERITY.” We will translate hemeis, “to us.”

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us…and He has…”

Romans 9:29, “And 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.’”

“POSTERITY” is the accusative neuter singular form of the noun sperma
(sperv ma) (sper-mah).

In the natural realm, sperma refers to those Israelites who have survived the
various captivities throughout her history. However, in the spiritual realm it refers
to the spiritual descendants of Israel who have trusted in Jesus of Nazareth as their
Messiah and will avoid eternal condemnation.

The word is functioning as a “collective” singular meaning that although it is in
the singular form it is referring to group of individuals.

The word functions as, an “accusative direct object” meaning that it is receiving
the action of the verb enkataleipo, “had left” whose meaning is negated by the
particle me, “not.”

It is anarthrous emphasizing the particular quality of these descendants, namely,
in the natural realm they survived the various captivities throughout Israel’s history
and in the spiritual realm they avoided eternal condemnation.

We will translate sperma, “descendants.”
Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us descendants and He
has…”

©2009 William E. Wenstrom, Jr. Bible Ministries 26

Romans 9:29, “And 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.’”

Not translated is the particle an (an& ), which is employed with the aorist tense of
the verb ginomai, “WE WOULD HAVE BECOME” to form the apodasis of a
second class condition, which refers to something that was not true from the
speaker’s portrayal. Therefore, in Romans 9:29, this second class condition is
speaking of the Lord not leaving a remnant in Israel, which He has and always will
and Israel becoming like Sodom, which it has not.

“WE WOULD HAVE BECOME” is the first person plural aorist passive
indicative form of the verb ginomai (ginv omai) (ghin-om-i), which means, “to
possess certain characteristics, with the implication of their having been acquired.”

In the natural realm, the word means that if the Lord did not cause to exist a
remnant in Israel throughout her history, the nation would have acquired the
characteristic of Sodom, namely of not existing. In the spiritual realm, the word
means that if the Lord did not cause to exist a remnant of born-again believers in
Israel throughout her history, the nation would have acquired the characteristic of
Sodom, namely of suffering eternal condemnation in the lake of fire. In Romans
9:29, Paul is addressing the spiritual realm since he is speaking in the context of
supporting his premise in Romans 9:6 that not all ethnic Israel is considered by
God to be spiritual Israel.

In the natural realm, the first person plural form of the verb refers to Paul and
his fellow Israelites regardless of whether they are born again. In the spiritual
realm, which in Romans 9:29 Paul is addressing, it refers to Paul and his fellow
born-again Jews.

The aorist tense of the verb ginomai is an “ingressive” aorist emphasizing the
beginning of an action or the entrance into a state. Therefore, the “ingressive”
aorist tense of the verb emphasizes the “entrance” of Israel into the state of
becoming like Sodom.

The passive voice of the verb means that the subject receives the action of the
verb from either an expressed or unexpressed agency. Therefore, the passive voice
means that the nation of Israel as the subject would have received the action of
being becoming like Sodom, if the Lord Jesus Christ did not cause a remnant to
exist.

The indicative mood is “declarative” presenting this assertion as an unqualified
statement of Bible doctrine.

We will translate ginomai, “we would have become.”

©2009 William E. Wenstrom, Jr. Bible Ministries 27

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us descendants and He
has, we would have become…”

Romans 9:29, “And 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.’”

“LIKE SODOM” is composed of the relative adverb of manner hos (w$( )
(hoce), “LIKE” and the nominative neuter plural form of the name Sodoma
(Sodv oma) (sod-om-ah), “SODOM.”

The relative adverb of manner hos functions as a comparative particle
introducing a comparison between the nation of Israel and the ancient city of
Sodom that was destroyed by the Lord as recorded in Genesis 19.

“Sodom” like “Gomorrah” was located on the east at the south end of the
Dead Sea and helped to form a confederation of cities, which included Admah,
Zeboiim and Zoar according to Genesis 14:2, 8 and are called by theologians “the
cities of the plain.” It was located in the valley of the Jordon according to Genesis
13:10 and is where Lot settled after separating from Abraham.

Genesis 13:10, “Lot lifted up his eyes and saw all the valley of the Jordan,
that it was well watered everywhere -- this was before the LORD destroyed
Sodom and Gomorrah -- like the garden of the LORD, like the land of Egypt
as you go to Zoar.”

When Lot looked out over the valley of the Jordan, he more than likely was
standing on an elevation close to Bethel, which is 2,886 feet above sea level and
has a magnificent view of the Jordan Valley to the southeast.

“The valley of the Jordan” was a tropical area between Jericho and Zoar, 800
to 1200 feel below sea level, where crops could grow all year-round. Like the rich
delta of the Nile area in Egypt, the valley of the Jordan was well watered land
stretching to Zoar at the southeast end of the Dead Sea and reminded Abram and
Lot of the stories of the Garden of Eden (the Lord), which were passed on from
Noah to his three sons and their descendants. Like Egypt, which has the Nile, the
valley of the Jordan is fed by streams, brooks, springs and oases from the base of
the Jordanian Rift. Today, the valley of the Jordan is no longer a green, well-
watered land since the Lord’s judgment upon Sodom and Gomorrah brought a
drastic change to the entire area.

The phrase “like the garden of the Lord” is a reference to the Garden of Eden
and indicates that like the Garden of Eden, the valley of the Jordan possessed
breathtaking beauty and full of lush vegetation.

The phrase “like the land of Egypt” tones the previous comparison and
indicates that like rich fertile land of Egypt, which tempted Abram to depart from

©2009 William E. Wenstrom, Jr. Bible Ministries 28

Canaan, the valley of the Jordan was also a rich fertile land, but points us back to
Abram’s disastrous choice to go to Egypt, implying that Lot’s choice was a bad
one.

“Zoar” was a small town situated on the south or southeast of the Dead Sea and
was the only one of the five cities of the valley or plain that were not destroyed by
fire in God’s judgment recorded in Genesis 19:24-28 and is the town to which Lot
escaped from the coming judgment (Gen. 19:20-23, 30).

The name Sodoma functions as a “predicate nominative” meaning that the word
is making the assertion that if the Lord did not left a remnant in Israel that it would
have become like Sodom.

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us descendants and He
has, we would have become like Sodom…”

Romans 9:29, “And 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.’”

“AND” is the “adjunctive” use of the conjunction kai (kai)V , which extends the
apodasis and presents an additional comparison. We will translate the word “and
in addition.”

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us descendants and He
has, we would have become like Sodom and in addition…”

Romans 9:29, “And 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.’”

Once again we have the particle an (an& ), which is not translated. It is employed
with the aorist tense of the verb homoioo, “WOULD HAVE RESEMBLED” to
form the apodasis of a second class condition, which refers to something that was
not true from the speaker’s portrayal. Therefore, in Romans 9:29, this second class
condition is speaking of the Lord not leaving a remnant in Israel, which He has and
always will and Israel resembling Gomorrah, which it has not.

Romans 9:29, “And 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.’”

“LIKE GOMORRAH” is composed of the relative adverb of manner hos (w$( )
(hoce), “LIKE” and the nominative neuter plural form of the name Gomorrha
(Gomv or)ra( ) (gom-or-hrhah), “GOMMORAH.”

©2009 William E. Wenstrom, Jr. Bible Ministries 29

The relative adverb of manner hos functions as a comparative particle
introducing a comparison between the nation of Israel and the ancient city of
Gomorrah that was destroyed by the Lord as recorded in Genesis 19.

The name Gomorrha functions as a “predicate nominative” meaning that the
word is making the assertion that if the Lord did not left a remnant in Israel that the
nation would have resembled Gomorrah.

Corrected translation thus far of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us descendants and He
has, we would have become like Sodom and in addition like Gomorrah…’”

Romans 9:29, “And 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.’”

“WOULD HAVE RESEMBLED” is the first person plural aorist passive
indicative form of the verb homoioo (om( oiowv ) (hom-oy-o-o), which means “to
make someone or something like a person or thing.”

It speaks of conformity to something in a negative sense. The word denotes that
if the Lord had not left a remnant in Israel that He would have made nation of
Israel to be like Gomorrah.

In the natural realm, the word means that if the Lord did not cause a remnant in
Israel to exist throughout her history, He would have made Israel to be like
Gomorrah, namely no longer existing. In the spiritual realm, the word means that if
the Lord did not cause a remnant of born-again believers to exist in Israel
throughout her history, the Lord would have made Israel to be like Gomorrah in
that like Gomorrah her citizens would all suffer eternal condemnation. In Romans
9:29, Paul is addressing the spiritual realm since he is speaking in the context of
supporting his premise in Romans 9:6 that not all ethnic Israel is considered by
God to be spiritual Israel.

In the spiritual realm, the first person plural form of the verb refers to Paul and
his fellow born-again Jews.

The aorist tense of the verb ginomai is an “ingressive” aorist emphasizing the
beginning of an action or the entrance into a state. Therefore, the “ingressive”
aorist tense of the verb emphasizes the Lord “entering” Israel into the state of
becoming like Gomorrah.

The passive voice of the verb means that the subject receives the action of the
verb from either an expressed or unexpressed agency. Therefore, the passive voice
means that the nation of Israel as the subject would have received the action of
being made like Gomorrah, if the Lord Jesus Christ did not cause a remnant to
exist.

©2009 William E. Wenstrom, Jr. Bible Ministries 30

The indicative mood is “declarative” presenting this assertion as an unqualified
statement of Bible doctrine.

We will translate the verb homoioo, “we would have been made like.”
Completed corrected translation of Romans 9:29: “So that just as Isaiah
predicts, ‘If the Lord over the armies had not left to us descendants and He
has, we would have become like Sodom and in addition like Gomorrah, we
would have been made like.’”
So we can see that in Romans 9:29, Paul quotes Isaiah 1:9 to teach that if the
Lord had not been merciful by leaving a remnant in Israel that it would have
become like Sodom and would have been make like Gomorrah in that not only
would the nation have been destroyed but all its citizens would have suffered
eternal condemnation as well.

©2009 William E. Wenstrom, Jr. Bible Ministries 31