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Commentary on Romans 9 verses 25–29
Having explained the promise, and proved the divine sovereignty, the apostle here shows how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore must needs be very well consistent with the promise made to the fathers under the Old Testament. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. The Jews would, no doubt, willingly refer it to the Old Testament, the scriptures of which were committed to them. Now he shows how this, which was so uneasy to them, was there spoken of.
I. By the prophet Hosea, who speaks of the taking in of a great many of the Gentiles, Hos 2:23 and Hos 1:10. The Gentiles had not been the people of God, not owning him, nor being owned by him in that relation: "But," says he, "I will call them my people, make them such and own them as such, notwithstanding all their unworthiness." A blessed change! Former badness is no bar to God's present grace and mercy. - And her beloved which was not beloved. Those whom God calls his people he calls beloved: he loves those that are his own. And lest it might be supposed that they should become God's people only by being proselyted to the Jewish religion, and made members of that nation, he adds, from Hos 1:10, In the place where it was said, etc., there shall they be called. They need not be embodied with the Jews, nor go up to Jerusalem to worship; but, wherever they are scattered over the face of the earth, there will God own them. Observe the great dignity and honour of the saints, that they are called the children of the living God; and his calling them so makes them so. Behold, what manner of love! This honour have all his saints.
II. By the prophet Isaiah, who speaks of the casting off of many of the Jews, in two places.
1.One is Isa 10:22, Isa 10:23, which speaks of the saving of a remnant, that is, but a remnant, which, though in the prophecy it seems to refer to the preservation of a remnant from the destruction and desolation that were coming upon them by Sennacherib and his army, yet is to be understood as looking further, and sufficiently proves that it is no strange thing for God to abandon to ruin a great many of the seed of Abraham, and yet maintain his word of promise to Abraham in full force and virtue. This is intimated in the supposition that the number of children of Israel was as the sand of the sea, which was part of the promise made to Abraham, Gen 22:17. And yet only a remnant shall be saved; for many are called, but few are chosen. In this salvation of the remnant we are told (Rom 9:28) from the prophet, (1.) That he will complete the work: He will finish the work. When God begins he will make an end, whether in ways of judgment or of mercy. The rejection of the unbelieving Jews god would finish in their utter ruin by the Romans, who soon after this quite took away their place and nation. The assuming of Christian churches into the divine favour, and the spreading of the gospel in other nations, was a work which God would likewise finish, and be known by his name JEHOVAH. As for God, his work is perfect. Margin, He will finish the account. God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges; and, as they come into being, his dealings with them are pursuant to these counsels: and he will finish the account, complete the mystical body, call in as many as belong to the election of grace, and then the account will be finished. (2.) That he will contract it; not only finish it, but finish it quickly. Under the Old Testament he seemed to tarry, and to make a longer and more tedious work of it. The wheels moved but slowly towards the extent of the church; but now he will cut it short, and make a short work upon the earth. Gentile converts were now flying as a cloud. But he will cut it short in righteousness, both in wisdom and in justice. Men, when they cut short, do amiss; they do indeed despatch causes; but, when God cuts short, it is always in righteousness. So the fathers generally apply it. Some understand it of the evangelical law and covenant, which Christ has introduced and established in the world: he has in that finished the work, put an end to the types and ceremonies of the Old Testament. Christ said, It is finished, and then the veil was rent, echoing as it were to the word that Christ said upon the cross. And he will cut it short. The work (it is logos - the word, the law) was under the Old Testament very long; a long train of institutions, ceremonies, conditions: but now it is cut short. Our duty is now, under the gospel, summed up in much less room than it was under the law; the covenant was abridged and contracted; religion is brought into a less compass. And it is in righteousness, in favour to us, in justice to his own design and counsel. With us contractions are apt to darken things: -
- Brevis esse laboro, Obscurus fio -
I strive to be concise, but prove obscure.
but it is not so in this case. Though it be cut short, it is clear and plain; and, because short, the more easy.
2.Another is quoted from Isa 1:9, where the prophet is showing how in a time of general calamity and destruction God would preserve a seed. This is to the same purport with the former; and the scope of it is to show that it was no strange thing for God to leave the greatest part of the people of the Jews to ruin, and to reserve to himself only a small remnant: so he had done formerly, as appears by their own prophets; and they must not wonder if he did so now. Observe, (1.) What God is. He is the Lord of sabaoth, that is, the Lord of hosts - a Hebrew word retained in the Greek, as Jam 5:4. All the host of heaven and earth are at his beck and disposal. When God secures a seed to himself out of a degenerate apostate world, he acts as Lord of sabaoth. It is an act of almighty power and infinite sovereignty. (2.) What his people are; they are a seed, a small number. The corn reserved for next year's seedings is but little, compared with that which is spent and eaten. But they are a useful number - the seed, the substance, of the next generation, Isa 6:13. It is so far from being an impeachment of the justice and righteousness of God that so many perish and are destroyed, that it is a wonder of divine power and mercy that all are not destroyed, that there are any saved; for even those that are left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This is the great truth which this scripture teacheth us.
Accordingly, when He uttered such denunciations as, "Thou shalt do no murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness," He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance, to a compendious formula, because (as it was predicted in another passage) the Lord-that is, Christ" was to make (or utter) a concise word on earth."
This has been done in Christ, who said: “Moses wrote about me.”
"He will finish the work, and cut it short in righteousness," he says, "because a short work will the Lord make upon the earth." What he means then is somewhat of this sort. There is no need of fetching a circuit, and of trouble, and the vexation of the works of the Law, for the salvation is by a very short way. For such is faith, it holds salvation in a few short words. "For if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised Him from the dead, thou shalt be saved." Now you see what this, "the Lord shall make a short word upon earth," is. And what is indeed wonderful is, that this short word carries with it not salvation only, but also righteousness.
The historical sense is that, just as I shorten and finish off a sentence, so God will accomplish this with all speed. But in prophecy, the shortened sentence is understood to mean the New Testament, because everything is briefly summarized in it.
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SUMMARY
Romans 9:28, a profound quotation from Isaiah, encapsulates God's sovereign and decisive action in bringing His redemptive and judicial purposes to a swift and righteous culmination. Within Paul's intricate argument concerning God's faithfulness to Israel despite their widespread rejection of Christ, this verse underscores that God's ultimate plan will not be thwarted or delayed, but will be brought to a definitive conclusion, marked by His inherent justice and unassailable authority. It speaks to the efficiency and finality of God's work on earth, particularly as it pertains to the remnant of Israel and the broader scope of His eschatological dealings.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 9:28 primarily employs Quotation and Repetition. Paul directly quotes from the Septuagint version of Isaiah 10:23 (with an allusion to Isaiah 28:22), a common rhetorical strategy in his epistles to ground his theological arguments in Old Testament prophecy. This demonstrates the continuity of God's plan and validates his claims about Israel's present situation. The Repetition of the concept of a "short work" ("cut it short" and "a short work") serves to emphasize the decisiveness, efficiency, and finality of God's actions. This reiteration underscores that God's plan will not be protracted indefinitely but will come to a swift and determined conclusion, highlighting His sovereign control over history and salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the nature of God's sovereignty and the certainty of His redemptive plan. It assures believers that God is actively at work in history, bringing His purposes to a definitive and righteous conclusion. Even amidst human resistance or apparent setbacks, God's "work" will not be frustrated but will be completed with divine efficiency and justice. This understanding provides immense comfort, knowing that the Lord is in control, and His ultimate victory is assured. It also serves as a warning, as the "short work" implies a decisive judgment for those who reject His grace, just as it implies a swift salvation for His chosen remnant.
REFLECTION AND APPLICATION
Romans 9:28 calls us to a deeper trust in God's unwavering sovereignty and the certainty of His divine purposes. In a world often characterized by chaos, uncertainty, and seemingly unending conflicts, this verse reminds us that God is not idle, nor are His plans subject to human caprice or delay. He is actively "finishing the work" and bringing all things to a righteous conclusion. This should inspire both confidence and urgency: confidence in His ultimate victory and justice, and urgency in our response to His call. We are invited to align ourselves with His "short work" by embracing His righteousness and participating in His mission, knowing that the time for decision is now, and His final word will come swiftly and decisively.
Questions for Reflection
FAQ
Does "cut it short" imply that God's work is incomplete or rushed?
Answer: No, "cut it short" (Greek syntémnō) does not imply incompleteness or a rushed, haphazard effort. Instead, it conveys the idea of a decisive, definitive, and efficient conclusion. It means God's work will not be protracted or delayed indefinitely but will be brought to its divinely appointed end with speed and finality. The emphasis is on God's sovereign determination to bring His purposes to a swift and certain culmination, rather than allowing them to be endlessly drawn out. This is consistent with the prophetic language of "consumption, and that determined" found in the original Hebrew of Isaiah 10:23.
What "work" is God finishing and cutting short in this verse?
Answer: The "work" refers to God's overarching plan and dealings concerning humanity, particularly His covenant relationship with Israel and the broader scope of salvation and judgment. In the context of Romans 9, it specifically relates to God's sovereign election and His purpose to save a remnant of Israel, while also bringing judgment upon those who reject Him. This "work" encompasses both His redemptive activity (drawing a chosen people to Himself) and His judicial actions (bringing an end to rebellion and establishing His righteousness on the earth). It points to the decisive way God will bring His promises and prophecies to their ultimate fulfillment, as seen in passages like Romans 9:6-8.
CHRIST-CENTERED FULFILLMENT
Romans 9:28 finds its ultimate fulfillment and most profound meaning in the person and work of Jesus Christ. The "work" that God finishes and cuts short in righteousness is supremely accomplished through Christ's redemptive mission. Jesus, as the Lamb of God who takes away the sin of the world, decisively brought an end to the old covenant system of sacrifices through His once-for-all atoning death on the cross (Hebrews 9:26). His resurrection and ascension marked the definitive "cutting short" of the old age and the inauguration of the new covenant, establishing a righteousness not based on human works but on faith in Him (Romans 3:21-26). The "short work" also points to the swiftness and finality of God's judgment, which was foreshadowed in Christ's first coming and will be fully realized in His glorious return, when He will judge the living and the dead and bring His kingdom to its consummation (Revelation 22:12). Thus, God's righteous and decisive work is fully embodied and executed in Jesus, who is both the means and the culmination of God's eternal plan.