Romans 9:29 - Printer Friendly

ESV: And as Isaiah predicted, "If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah."

NIV: It is just as Isaiah said previously: "Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah."

NASB: And just as Isaiah foretold: 'IF THE Lord OF ARMIES HAD NOT LEFT US DESCENDANTS, WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE BEEN LIKE GOMORRAH.'

CSB: And just as Isaiah predicted: If the Lord of Hosts had not left us offspring, we would have become like Sodom, and we would have been made like Gomorrah.

NLT: And Isaiah said the same thing in another place: 'If the Lord of Heaven’s Armies had not spared a few of our children, we would have been wiped out like Sodom, destroyed like Gomorrah.'

KJV: And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

NKJV: And as Isaiah said before: “Unless the Lord of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah.”

In the previous verses, Paul quoted from Isaiah 10 to prove several points. First, God has kept His promises to Israel. Second, God never promised to eternally save everyone physically born into Israel. Third, God has called out a remnant from among the Jews to be saved through faith in Christ.

Now Paul emphasizes this idea that a remnant will be saved; highlighting the fact that God has not and will not wipe out Israel completely no matter how faithless she has been, by quoting from Isaiah 1:9. Sodom and Gomorrah were judged by God so severely that they were utterly removed from the earth (Genesis 19:24–25). With Israel, though, the Lord of hosts has always spared some from the next generation to carry on as Israel, no matter how severe God's judgment became.

Paul is making the significant claim that God will continue to spare a remnant, now by calling some of the Jewish people out from among the rest through faith in Christ.

Romans 9:19–29 deals with the issue of whether or not God's sovereign choice to bless some, and not others, is ''fair,'' in the way we often use that term. Paul's essential argument is that God is God, and as the Creator, He has the right to do as He wishes with His own creation. A potter can choose how to use clay, and that clay has no cause to complain that it was chosen for one purpose or another. In the same way, God has the absolute right to choose whom He will save. Quotations from Hosea and Isaiah are used to show that this sovereignty extends to God's plan to include Gentiles in the plan of salvation.

Romans 9 begins with Paul describing his anguish for his people Israel in their rejection of Christ. After describing all the privileges God has given to the Jewish people as a nation, Paul insists that God will keep those promises. However, not every person born to Israel belongs to Israel, he writes. God reserves the right to show mercy to some and not others, as Paul demonstrates from Scripture. God is like a potter who creates some vessels for destruction and others for glory. God has called out His people from both the Gentiles and the Jews to faith in Christ, the stumbling stone.

Romans 8 ended with Paul's grand declaration that nothing can separate those who are in Christ Jesus from the love of God. Romans 9 turns a sharp corner and finds Paul heartbroken that his people, the Jews, have rejected Christ. He insists that God will keep His promises to Israel, but that not everyone born to Israel is truly Israel. God will show mercy to whomever He wishes, calling out His people from both the Jews and the Gentiles to faith in Christ. Romans 10 will find Paul discussing how Jewish people can be saved.

The book of Romans is the New Testament's longest, most structured, and most detailed description of Christian theology. Paul lays out the core of the gospel message: salvation by grace alone through faith alone. His intent is to explain the good news of Jesus Christ in accurate and clear terms. As part of this effort, Paul addresses the conflicts between law and grace, between Jews and Gentiles, and between sin and righteousness. As is common in his writing, Paul closes out his letter with a series of practical applications.