TRV
“If Adonai-Tzva’ot had not left us a seed,
we would have become like S’dom,
we would have resembled ‘Amora.”
See on the biblical-era map
Study This Verse
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.
What children are these that the Lord has left? No doubt this means what the apostle expounds elsewhere, when he says that it was said to Abraham: “I shall give this land to you and to your seed.” He did not say “to your seeds,” as if to many, but to your seed, as if to one, and that one is Christ.Nor was it an accident that Isaiah called the remnant a seed. It was so called because it was meant to be sown in the earth and bear much fruit. In this way he teaches that Christ must also be sown, that is, buried in the earth, from which he would rise and bear fruit in the whole multitude of the church.
This seed, which alone remains reserved for the conversion of the human race is Christ and his teaching, as he himself said: “The seed is the Word of God.” Therefore what was long ago promised to us who have been delivered from the burden of the law remains for our redemption, so that by receiving the forgiveness of sins we might not be punished by the law and perish as Sodom did.
"And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and had been made like unto Gomorrha." Here again he shows another thing, that not even those few were saved from their own resources. For they too would have perished, and met with Sodom's fate, that is, they would have had to undergo utter destruction (for they of Sodom were also destroyed root and branch, and left not even the slightest remnant of themselves,) and they too, he means, would have been like these, unless God had used much kindness to them, and had saved them by faith. And this happened also in the case of the visible captivity, the majority having been taken away captive and perished, and some few only being saved.
Predicted is a good choice of words, because the same thing as he mentioned [in verses 27-28] was written even earlier. God did not allow a few righteous people to perish along with a host of the ungodly. Or this text may mean that this would have happened had Christ, Abraham’s offspring, not been sent to set the people free. The interpretation of the objectors, however, is that it would have happened, unless God had wished to call at least a few from among the Jews.
This may also be said of Christ, which is how Cyril of Alexandria interpreted it.
Continue studying Romans 9:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Romans 9:29, a direct quotation from Isaiah 1:9, serves as a profound declaration of God's sovereign preservation of a faithful remnant within Israel, thereby averting complete national destruction. Paul employs this Old Testament prophecy to underscore the truth that despite widespread disobedience, God's covenant promises remain steadfast, fulfilled not through the entire nation indiscriminately, but through a chosen "seed" whom He graciously preserves, preventing Israel from suffering the same catastrophic fate as Sodom and Gomorrah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 9:29 effectively employs several literary devices to convey its powerful message. The most prominent is Quotation/Allusion, as Paul directly quotes from Isaiah 1:9. This serves to validate his theological argument concerning the remnant by drawing on the authoritative voice of an Old Testament prophet, demonstrating the consistency of God's plan throughout history. Secondly, the verse utilizes Hyperbole and Stark Contrast by comparing Israel's potential fate to that of Sodom and Gomorrah. This exaggerated comparison emphasizes the absolute severity of the judgment Israel narrowly avoided, thereby highlighting the immense depth of God's mercy and the critical importance of the "seed." The phrase "we had been as Sodoma, and been made like unto Gomorrha" is a powerful Simile, explicitly drawing a parallel between Israel's potential destruction and the well-known, complete devastation of those cities. Finally, the term "seed" functions as a Metaphor for the faithful remnant. It is not a literal biological seed but a figurative representation of a small, chosen group preserved by God for His purposes, implying continuity and future growth despite present desolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:29 profoundly articulates the doctrine of the remnant, a recurring theme throughout biblical theology. It teaches that God, in His sovereign election and steadfast mercy, always preserves a faithful core of His people, even when the majority may fall into unbelief or disobedience. This preservation is not based on human merit or numerical strength, but solely on God's gracious initiative. The verse highlights the severity of God's justice against sin, while simultaneously magnifying His boundless mercy that intervenes to prevent utter destruction, ensuring the continuity of His covenant promises through a chosen few. This divine act of preservation underscores God's unwavering faithfulness to His redemptive plan, even when His people are unfaithful.
REFLECTION AND APPLICATION
Romans 9:29 offers immense encouragement and a call to humility for believers today. It assures us that even in times of widespread spiritual decline, moral compromise, or apparent unfaithfulness within the visible church or society, God remains utterly faithful to His promises and always preserves a people for Himself. This truth should instill hope, reminding us that God's purposes will ultimately prevail, irrespective of the prevailing cultural currents or the numerical strength of His followers. It calls us to recognize that any spiritual vitality, preservation, or growth we experience, individually or corporately, comes not from our own strength, wisdom, or efforts, but entirely from God's undeserved mercy and sovereign election. This fosters profound humility and gratitude, prompting us to live as part of that faithful "seed," standing for truth and righteousness in a world that often drifts into spiritual decay, trusting in God's preserving grace rather than our own perceived strength.
Questions for Reflection
FAQ
What is the meaning of "Lord of Sabaoth" in this verse?
Answer: "Lord of Sabaoth" (Greek: Kyrios Sabaoth) is a transliteration of the Hebrew title Yahweh Sabaoth, meaning "Lord of Hosts" or "Lord of Armies." This title emphasizes God's supreme power, majesty, and His absolute control over all creation—including celestial armies, natural forces, and human affairs. It portrays God as the mighty, sovereign commander of all things, highlighting His omnipotence and His ability to execute both judgment and salvation. It underscores that the preservation of the "seed" is an act of His sovereign will and power.
Why does Paul compare Israel to Sodom and Gomorrah?
Answer: Paul's comparison of Israel to Sodom and Gomorrah serves as a stark and powerful contrast to highlight the severity of the judgment Israel would have faced had God not intervened to preserve a remnant. Sodom and Gomorrah are biblical examples of cities that experienced total and irreversible destruction due to their extreme wickedness, as recounted in Genesis 19. By drawing this parallel, Paul emphasizes that Israel's preservation was not a given, but a profound act of divine mercy, preventing their utter annihilation and demonstrating the depth of God's grace in leaving a "seed."
CHRIST-CENTERED FULFILLMENT
Romans 9:29, with its emphasis on God preserving a "seed" to avert total destruction, finds its ultimate and most profound fulfillment in Jesus Christ. While the immediate context refers to a remnant within ethnic Israel, the New Testament reveals that Christ Himself is the true "seed" (or offspring) through whom God's promises are ultimately fulfilled, as Paul argues in Galatians 3:16. He is the one faithful Israelite, the "righteous Branch" (e.g., Jeremiah 23:5), the perfectly obedient Son, through whom God establishes His new covenant people. Furthermore, the "seed" that God "left" is not merely a historical remnant but a spiritual remnant, comprised of all who are "in Christ" by faith, whether Jew or Gentile (e.g., Romans 10:12-13). Through Christ's atoning sacrifice, the judgment that would have consumed humanity—a judgment far more severe than that which befell Sodom and Gomorrah—is averted for all who believe (e.g., John 3:16-17). Thus, Christ is not only the preserved "seed" but also the One who preserves, gathering to Himself a people, His church, who are the true spiritual Israel, saved from the wrath to come by His divine intervention and grace (e.g., 1 Thessalonians 1:10).