Isaiah cries out concerning Israel:This phrase references the prophet Isaiah, who ministered during a tumultuous period in Israel's history, around the 8th century BC. Isaiah's prophecies often addressed the spiritual and moral decline of Israel and Judah, calling them to repentance. His "crying out" signifies a passionate and urgent message from God, emphasizing the seriousness of the situation. Isaiah's role as a prophet was to convey God's messages to His people, often warning them of impending judgment due to their disobedience.
Though the number of the Israelites is like the sand of the sea:
This phrase alludes to the promise God made to Abraham inGenesis 22:17, where He promised to multiply Abraham's descendants as the stars of the sky and the sand on the seashore. It highlights the vastness of the Israelite population, symbolizing God's faithfulness in fulfilling His covenant promises. However, it also sets up a contrast with the following statement about the remnant, underscoring that physical descent alone does not guarantee spiritual inheritance or salvation.
Only the remnant will be saved:
The concept of a "remnant" is a recurring theme in the Old Testament, particularly in the prophetic books. It refers to a small, faithful group of Israelites who remain true to God despite widespread apostasy. This idea is seen in passages likeIsaiah 10:20-22 andMicah 2:12. Theologically, the remnant represents God's grace and mercy, preserving a faithful lineage through which His purposes are fulfilled. In the New Testament context, this remnant includes those who accept Jesus as the Messiah, both Jews and Gentiles, as seen inRomans 11:5. The notion of salvation here is not just physical deliverance but spiritual redemption, pointing to the ultimate salvation through Christ.
Persons / Places / Events
1.
IsaiahA major prophet in the Old Testament, Isaiah's prophecies often addressed the judgment and salvation of Israel. His writings are frequently quoted in the New Testament.
2.
IsraelThe nation chosen by God, often referred to in the Bible as His people. In this context, Israel represents both the physical descendants and the spiritual community of believers.
3.
The RemnantA recurring biblical theme referring to a small, faithful group of God's people who remain true to Him despite widespread unfaithfulness.
4.
Paul the ApostleThe author of the Book of Romans, Paul was a key figure in the early Christian church, known for his missionary journeys and theological writings.
5.
The Sand of the SeaA metaphor used to describe the vast number of Israelites, emphasizing the contrast between the large population and the small remnant that will be saved.
Teaching Points
God's Sovereignty and FaithfulnessGod's plan includes both judgment and salvation, demonstrating His sovereignty. Despite widespread unfaithfulness, God remains faithful to His promises by preserving a remnant.
The Importance of FaithfulnessThe concept of a remnant challenges believers to remain faithful amidst a culture that may turn away from God. It encourages personal reflection on one's commitment to God.
The Role of ProphecyUnderstanding Old Testament prophecies, like those of Isaiah, enriches our comprehension of New Testament teachings and God's overarching plan for salvation.
The Nature of True IsraelPaul’s reference to the remnant invites reflection on what it means to be part of God's true people, emphasizing faith and obedience over mere heritage or tradition.
Hope in God's PromisesThe remnant serves as a symbol of hope, reminding believers that God always preserves a faithful group, even in times of widespread apostasy.
Bible Study Questions and Answers
1.What is the meaning of Romans 9:27?
2.How does Romans 9:27 emphasize God's faithfulness to His promises to Israel?
3.What does "only a remnant will be saved" teach about God's sovereignty?
4.How can we apply the concept of a remnant to modern Christian life?
5.Which Old Testament prophecies connect with Romans 9:27's message about Israel's salvation?
6.How does understanding Romans 9:27 impact our view of God's plan for humanity?
7.What does Romans 9:27 reveal about God's plan for Israel's salvation?
8.How does Romans 9:27 align with the concept of a remnant in biblical prophecy?
9.Why does Paul reference Isaiah in Romans 9:27, and what is its significance?
10.What are the top 10 Lessons from Romans 9?
11.What is Remnant Fellowship Church?
12.Romans 11:25–26 – Does the statement “all Israel will be saved” align with other biblical passages that suggest some Israelites remain unbelieving and lost?
13.What is the biblical perspective on snakes?
14.In Isaiah 4:3, how do we reconcile the idea of a holy remnant in Jerusalem with records of ongoing conflicts and population shifts in that region?What Does Romans 9:27 Mean
Isaiah cries out- Paul reaches back toIsaiah 10:22–23, where the prophet “cries out” with urgency. Isaiah’s voice is not quiet reflection; it is an impassioned proclamation of God’s word in a time of looming Assyrian judgment.
- By quoting a prophet who had already witnessed partial fulfillment in his own day, Paul shows that this pattern—announced judgment, preserved remnant—has long been part of God’s dealings (Isaiah 1:9; 37:31–32).
- The cry also underscores that the message originates with God, not human opinion. Just as Isaiah once stood against the complacency of his generation, Paul now speaks against any presumption that lineage guarantees salvation (cf.Matthew 3:9).
concerning Israel- The statement is laser-focused on ethnic Israel, the descendants of Abraham, Isaac, and Jacob (Romans 9:3–4).
- God’s covenant people possess undeniable privileges—“the adoption, the glory, the covenants” (Romans 9:4-5)—yet the prophets often addressed them when they strayed.
- Paul’s wider argument (Romans 9–11) balances two truths:
• God has not rejected His people (Romans 11:1–2).
• Yet not all within the nation partake of the promised blessing (Romans 9:6–8).
- By specifying “Israel,” Paul prepares his readers to see how God’s faithfulness and justice coexist in the historical unfolding of redemption.
Though the number of the Israelites is like the sand of the sea- This phrase recalls God’s ancient promise to Abraham: “I will surely bless you… and multiply your descendants as the stars of the sky and the sand on the seashore” (Genesis 22:17; see alsoHosea 1:10).
- The physical increase of Israel is evidence that God kept His word of multiplication. From Egypt’s 70 souls (Exodus 1:5) to the millions in Paul’s day, the nation grew precisely as God said.
- Yet sheer numbers never guaranteed spiritual fidelity. History records:
• Mass idolatry in the wilderness (Numbers 14:29-30).
• The divided kingdom’s decline (2 Kings 17:7-23).
• Exile despite population strength (Jeremiah 25:11).
- Paul leverages this contrast—abundant descendants, yet spiritual peril—to caution against confidence in statistics.
only the remnant will be saved- “Remnant” points to those within Israel who respond in faith and thus experience deliverance (Isaiah 10:20-22).
- In Elijah’s day, God preserved “seven thousand” who had not bowed to Baal (1 Kings 19:18). Paul applies the same principle: “So too, at the present time there is a remnant chosen by grace” (Romans 11:5).
- Salvation is never automatic; it flows from God’s sovereign mercy received by faith (Romans 9:16; 10:9-13).
- This truth has two edges:
• Warning—external association with God’s people cannot replace personal trust (Jeremiah 7:4).
• Hope—God always keeps a faithful core, ensuring His promises never fail (Zephaniah 3:12-13).
- The remnant concept also foreshadows Gentile inclusion: if only some Jews are saved, room remains for believing non-Jews, fulfillingHosea 2:23 andIsaiah 49:6 (Romans 9:24-26).
summaryRomans 9:27 preserves both the grandeur of God’s covenant faithfulness and the sobering reality of human responsibility. Israel’s vast numbers prove God keeps His word to Abraham, yet Isaiah’s cry reminds us that only those who trust and obey experience salvation. Paul cites this verse to affirm that God’s promises have not failed—He is righteously preserving a remnant according to grace while extending mercy to the nations. The result is a panoramic view of a God who multiplies people, judges sin, and saves all who call on the name of the Lord.
(27)
Crieth.--With reference to the impassioned utterance of the prophet.
A remnant.--Rather,the remnant, with an emphasis upon the word. "The remnant, and only the remnant."
Shall be saved.--In the original,shall return--i.e., as it is explained in the previous verse, "return to God." St. Paul has followed the LXX. in putting the consequences of such conversion for the conversion itself.
Verses 27, 28. - Esaias also crieth (
κράζει, denoting loud and earnest utterance; cf.
John 1:15;
John 7:28, 37;
John 12:44;
Acts 23:6;
Acts 24:21) concerning Israel, Though the number of the children of Israel be as the sand of the sea, the remnant (not, as in the Authorized Version, "a remnant." The idea seems to be, as it is in the original, that
it is the remnant only that)
shall be saved: for he will finish a word (not
the work, as in the Authorized Version) and cut it short: because a short (rather,
cut-short) word (again, not
work)
will the Lord make (
i.e. accomplish) upon the earth. The Greek of ver. 28, according to the Textus Receptus, is difficult, so as to have compelled our translators to render the participles
συντελῶν καὶ συντέμνων by futures, "will finish," etc. But we have the high and early authority of the uncials
א, A, B, for omitting part of the sentence, so as to make it read more intelligibly, thus:
The Lord will make (
i.e. accomplish)
a word upon the earth, finishing it and cutting it short. The longer form, however, agrees, though not quite exactly, with the LXX., which differs itself greatly from the Hebrew, though not so as to affect the main drift of the passage as a whole. The passage is from
Isaiah 10:22, which had primary reference to the remnant of the house of Israel that should "return unto the mighty God" (
Isaiah 10:21) after the then predicted devastation of the nation by the Assyrian king. The series of prophecies with which this is connected begins at
Isaiah 7, which gives an account of Isaiah's memorable visit to Ahaz King of Judah, on the occasion of the combination of Pekah King of Israel, and Rezin King of Syria, against Jerusalem, in the course of which visit he predicts the birth of Immanuel. He took with him his son, who bore the symbolical name of Shear-jashub ("A remnant shall return"). Subsequently another son was born to the prophet, to whom was given the name Maher-shalal-hash-baz ("Swift of spoil, hasty of prey," as Ewald renders; or, "The spoil speedeth, the prey hasteth," as in margin of the Revised Version); the latter name having been previously written on a great roll (
Isaiah 8:1). The primary drift of the prophecies in
Isaiah 7. and the following chapters is that the confederacy of Pekah and Reziu against Jerusalem shall fail, that their own lands would ere long be devastated by the Assyrian king, who would sweep irresistibly over Judah too; but that God's people may still trust in the LORD'S protection, who would preserve and bring back a remnant, though a remnant only. The three names, Maher-shalal-hash-baz, Shear-jashub, and Immanuel ("God with us"), are throughout significant of the leading ideas of the whole series of predictions; the first expressing the certainty of coming judgment, the second the return of the remnant, and the third God's own presence with his people. Now, without pausing to consider what primary historical fulfilment of the prophecy about Immanuel there might be in the way of type, we cannot but perceive, in the language and tone of much in this series of prophecies, a distinct Messianic reference. We cannot, for instance, otherwise understand
Isaiah 9:6, 7; and in
Isaiah 11. there succeeds an ideal picture of peace and blessing under the "rod out of the stem of Jesse," which is undoubtedly Messianic. Hence the relevance of the passage, not only as showing God's way of dealing with his people in times of old, but also as an intimation of how it should be when the Messiah should come.
Parallel Commentaries ...
Greek
IsaiahἨσαΐας(Ēsaias)Noun - Nominative Masculine Singular
Strong's 2268:Isaiah, the prophet. Of Hebrew origin; Hesaias, an Israelite.cries outκράζει(krazei)Verb - Present Indicative Active - 3rd Person Singular
Strong's 2896:To cry aloud, shriek. A primary verb; properly, to 'croak' or scream, i.e. to call aloud.concerningὑπὲρ(hyper)Preposition
Strong's 5228:Gen: in behalf of; acc: above.Israel:Ἰσραήλ(Israēl)Noun - Genitive Masculine Singular
Strong's 2474:Of Hebrew origin; Israel, the adopted name of Jacob, including his descendants.“ThoughἘὰν(Ean)Conjunction
Strong's 1437:If. From ei and an; a conditional particle; in case that, provided, etc.theὁ(ho)Article - Nominative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.numberἀριθμὸς(arithmos)Noun - Nominative Masculine Singular
Strong's 706:A number, total. From airo; a number.of theτῶν(tōn)Article - Genitive Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.IsraelitesἸσραὴλ(Israēl)Noun - Genitive Masculine Singular
Strong's 2474:Of Hebrew origin; Israel, the adopted name of Jacob, including his descendants.isᾖ(ē)Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.likeὡς(hōs)Adverb
Strong's 5613:Probably adverb of comparative from hos; which how, i.e. In that manner.theἡ(hē)Article - Nominative Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.sandἄμμος(ammos)Noun - Nominative Feminine Singular
Strong's 285:Sand, sandy ground. Perhaps from hama; sand.of theτῆς(tēs)Article - Genitive Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.sea,θαλάσσης(thalassēs)Noun - Genitive Feminine Singular
Strong's 2281:Probably prolonged from hals; the sea.[only] theτὸ(to)Article - Nominative Neuter Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.remnantὑπόλειμμα(hypoleimma)Noun - Nominative Neuter Singular
Strong's 5275:To leave behind; pass: To be left surviving. From hupotrecho and leipo; to leave under, i.e. to remain.will be saved.σωθήσεται(sōthēsetai)Verb - Future Indicative Passive - 3rd Person Singular
Strong's 4982:To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.
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NT Letters: Romans 9:27 Isaiah cries concerning Israel If the number (Rom. Ro) 
