Romanos 9:27

Almeida Revista e Corrigida

Tambm Isaas clamava acerca de Israel: Ainda que o nmero dos filhos de Israel seja como a areia do mar, o remanescente que ser salvo.

Parallel Translations

A Biblia Sagrada
Tambm Isaas clama acerca de Israel: Ainda que o nmero dos filhos de Israel seja como a areia do mar, o remanescente que ser salvo.

Almeida Revista e Atualizada
Mas, relativamente a Israel, dele clama Isaas: Ainda que o nmero dos filhos de Israel seja como a areia do mar, o remanescente que ser salvo.

Bible Verse Review
  from Treasury of Scripure Knowledge

Esaias: Isaiah 1:1, Isaiah

though: Isaiah 10:20-23

a remnant: Romans 11:4-6, Ezra 9:8, Ezra 9:14, Isaiah 1:9, Isaiah 10:20, Isaiah 10:21, Isaiah 11:11, Isaiah 24:13, Jeremiah 5:10, Ezekiel 6:8, Micah 5:3-8

Reciprocal: Deuteronomy 7:7 - ye were Deuteronomy 28:62 - few in number 1 Samuel 13:5 - as the sand 2 Kings 19:4 - lift up 2 Kings 19:31 - For Isaiah 7:3 - Shearjashub Isaiah 10:22 - though thy Isaiah 17:6 - General Isaiah 24:6 - and few Isaiah 37:4 - for the Isaiah 37:31 - take Isaiah 41:14 - men Isaiah 48:19 - seed Isaiah 65:8 - General Jeremiah 3:14 - one of a city Jeremiah 4:27 - yet Jeremiah 30:11 - though Jeremiah 31:7 - remnant Jeremiah 44:14 - for none Ezekiel 12:16 - a few men Ezekiel 20:38 - I will purge Hosea 1:10 - the number Joel 2:32 - and in Amos 5:3 - The city Habakkuk 1:9 - they shall gather Zechariah 13:8 - but Zechariah 14:2 - shall not Matthew 7:14 - and few Acts 2:47 - the Lord Romans 11:5 - at this present Hebrews 11:12 - as the sand Revelation 7:4 - an

Gill's Notes on the Bible

Esaias crieth concerning Israel,.... The apostle having produced proper testimonies in proof of the calling of the Gentiles, proceeds to mention others; showing, that some few of the Jews also were to be called, according to prophecy, founded upon divine predestination; which, though they are full proofs of the calling of some from among the Jews, yet at the same time suggest the casting off of the far greater number of them; and which is the apostle's view in citing them, as appears from what he says both here and in the two following chapters. The first testimony is taken out of

Isaiah 10:22, and is prefaced or introduced with these words; which either express the great concern of mind and sorrow of heart, with which the prophet spoke them, even with strong crying and tears, seeing a remnant of them only was to be saved; or they show his heart's desire and prayer to God, "for Israel", as the words may be rendered, how that he cried to the Lord for them, entreated him with earnestness and importunity, and wrestled with him on their behalf; or they declare the presence of mind, the freedom of expression, the boldness and intrepidity with which he delivered this message to the Jews, which he knew must be ungrateful to them; in doing which, he run the risk of losing his interest in their affections, if not his life; and inasmuch very probably they did not choose to hear it, but turned away from him, he cried aloud, he spared not, he lift up his voice like a trumpet, as he is bid to do elsewhere, resolving they should hear what he had to say, from the Lord of hosts. This is a form of speech used by the Jews, in citing Scripture; thus, צוח

הנביא, "the prophet cries" p, namely, in Isaiah 26:1, which is spoken of the same prophet as here; and again q the Holy Spirit

צוחת, "cries, and says", in some certain passage of Scripture; and in another place r the Holy Spirit "cried", saying, as in Joel 3:3: "they have cast lots for my people".

Though the number of the children of Israel be as the sand of the sea: this part of the testimony seems rather to be taken from Hosea 1:10, which may easily be accounted for; since the apostle had just cited the words in Hosea, and so carrying them in his mind, transcribes this sentence from thence; it perfectly agreeing in sense with the passage in Isaiah he had in view, where it stands thus, "though thy people Israel be as the sand of the sea", Isaiah 10:22; that is, though the number of them be such as to be compared thereunto; though they are many as the sand of the sea, as the Targum, Kimchi, and Aben Ezra explain it. This was promised unto Abraham, and had its accomplishment in the days of Solomon, and in after times; they were for quantity, for number, as the sand of the sea, even innumerable; and for quality, being barren and unfruitful, a people laden with iniquity, a seed of evildoers:

a remnant shall be saved; that is, a few persons only; יקרא שאר

המעט, "few are called a remnant", as Kimchi on the place observes; these are the remnant among the Jews, according to the election of grace; the few that were chosen, though many were called by the external ministry of Christ and his apostles; the little city, and few men in it, even the escaped of Israel, he that was left in Zion, and that remained in Jerusalem; the little flock among them, which were as sheep among wolves; the few that entered in at the strait gate, and found the way to eternal life; the few that shall be saved; and these shall certainly be saved, with a spiritual and eternal salvation. These, according to the prophecy, were to return to the mighty God, the Lord Jesus Christ, the promised Messiah; be converted to him, and so saved by him with an everlasting salvation: God had resolved upon it, whose counsel shall stand; he had promised it in covenant, which is ordered in all things and sure; he sent his Son to save these his people from their sins, who is become the author of eternal salvation to them; the grace of God is efficacious and powerful enough, to make them willing to be saved by Christ, and to bring them to him, to venture upon him, and commit their souls to him, to be saved by him; and almighty power is concerned, to keep them through faith unto salvation: so that this little remnant, through the Father's everlasting and unchangeable love, the Son's purchase, prayers, and preparations, and the spirits grace, which works them up for this selfsame thing, shall be certainly and completely saved; though with respect to the difficulties attending it, which could have been surmounted by none but Christ, and by reason of their discouragements arising from sin, temptations, and persecutions, they may be said to be scarcely saved.

p Tanchuma, fol. 17. 3. apud Surenhus. Biblos Katallages, p. 14. q Mechilta, fol. 15. 1. Ib. r Megillat Esther, fol. 93. 1.

Barnes' Notes on the Bible

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

Crieth - Isaiah 10:22-23. 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.

Clarke's Notes on the Bible

Verse 27. Esaias also crieth — The apostle pursues his argument, which had for its object the proof that God, for their infidelity, had rejected the great body of the Jews, and that but a few of them would embrace the Gospel, and be saved from that besom of destruction which was now coming to sweep them and their state away. Dr. Taylor paraphrases this and the following verses thus: And that but a small remnant of the Jews shall now be taken into the Church, is agreeable to former dispensations; for the Prophet Isaiah expressly declares concerning the Israelites, Isaiah 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.