Dispensationalism and the Doctrine of Election
Refutation of Calvinism, Arminianism, and Covenant Theology
Chapter Seventeen The Faith Seed of the Abrahamic Covenant
“25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
26 And it shall come to pass, that in the place where it was said unto them, Ye
are not my people; there shall they be called the children of the living God.
27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
28 For he will finish the work, and cut
it short in righteousness: because a short work will the Lord make upon the earth.
29 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.
30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed” (Romans 9:25-33).
These few verses must be the most ignored verses of Scripture in the Word of God. Why do I say that? I say that because these verses seem to be ignored by Covenant Theologians, Reformed Theologians, and Dispensational Theologians. These verses correct the false notions of a Universal Church theonomically replacing the nation of Israel. These verses correct the false notion that all of national Israel is lost and cast away to reprobation by God, and these verses correct the false notion that Church Age believers are not a partial fulfillment of the New Covenant within the Abrahamic Covenant. Paul quotes from seven Old Testament texts to show that Church Age saints, made up of “born again” Jews and Gentiles, partially fulfill the prophecy of these seven texts and that this new elect group (chronologically) joins with the Faith Seed of Abraham (“born again” believers within National Israel; i.e., the genetic Seed of Abraham) promised within the Abrahamic Covenant. These seven texts are:
1. Hosea 2:1-23 (Rom. 9:25)
2. Hosea 1:9-10 (Rom. 9:26)
3. Isaiah 10:20-23 (Rom. 9:27-28)
4. Isaiah 1:2-9 (Rom. 9:29)
5. Psalm 118:19-29 (Rom. 9:33)
6. Isaiah 8:9-15 (Rom. 9:33)
7. Isaiah 28:14-22 (Rom. 9:33)
“1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. 2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; 3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. 4 And I will not have mercy upon her children; for they be the children of whoredoms. 5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. 6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. 7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. 8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. 9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. 10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. 11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. 12 And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. 13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD. 14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. 15 And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. 17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. 18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. 19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD. 21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; 22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.” (Hosea 2:1-23).
Hosea 2:1-23 gives us an expanded context of Paul’s previous statement in Romans 9:14-15 regarding what God said to Moses at Mt. Sinai; “14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” We must bring the context of the prophecy of Hosea chapter two into the context of what Paul is saying in Romans chapter nine regarding National Israel (the genetic Seed of Abraham) and Spiritual Israel (the Faith Seed of Abraham, which is the remnant Seed of Israel). The context of God’s mercy in Romans chapter nine is determined as well by the context of God’s mercy in Hosea 2:23. It refers to God’s special grace in extending mercy to National Israel in her restoration at the second coming of Christ. Therefore, contextually, this special grace is to National Israel according to God’s determinant will. This special grace does not refer to the salvation of individuals.
God told Hosea to take a whore for his wife. Hosea then obeys and marries a whore named “Gomer the daughter of Diblaim” (Hosea 1:3). God uses Gomer to typify National Israel due to the fact that the majority of Jews were involved with the licentious, pornographic, sexual cultus of Baalism. It is clear from the prophecy of this text that God is NOT casting National Israel away. It is clear from the prophecy of this text that God is withdrawing His blessings from National Israel and that, if National Israel did not repent, God would bring about a Diaspora; scattering or dispersal of the Jews into the nations of the world. Although this Diaspora was partially fulfilled in the Assyrian conquests, the complete fulfillment did not happen until 70 A.D. when Rome destroyed the Temple in Jerusalem as was prophesized by Christ (Matt. 24:1-2). This scattering extended beyond National Israel into the faithful remnant of Spiritual Israel and also into the Church (Luke 1:5-55, Acts 8:1-4; 11:19, James 1:1 and I Peter 1:1).
All of what God said He would do in Hosea 2:9-13 has already been fulfilled. Because Israel gave the Baals (“Baalim”) credit for their material blessings, God was going to “take away” or take back what He had given them (v. 9). God would do this at the very time when Israel expected their harvests to come in. Although there was a partial fulfillment of this at the time of Hosea as God caused the crops to fail and brought the Assyrians upon them; ultimately and chronologically, this prophecy was fulfilled at the first advent of Messiah. Israel was expecting deliverance into the Kingdom. Instead, they were dispersed into the nations of the world. This refers to “the times of the Gentiles.”
There are two main New Testament texts connecting the Church Age with “the times of the Gentiles” that are prophesized in Hosea 2:11-13. These two texts are Luke 21:20-24 and Romans chapter 11. We will not take the time to deal extensively with these two texts in this chapter because we will deal with them when we look at Romans chapter 11. However, there are certain truths from Hosea 2:11-13 that show us when this prophecy was fulfilled. “11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. 12 And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. 13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.”
1. “Mirth to cease;” through the institution of the New Covenant, God caused the National Israel to be dispersed in all the nations of the world, where, since the beginning of the Church Age, they have been under the chastisement of God.
2. “Her feast days, her new moons, and her sabbaths, and all her solemn feasts” would cease; none of these aspects of the Mosaic Covenant are carried into the New Covenant (Gal. 4:10, Col. 2:16-17). These days have ceased. The word “cease” in Hosea 2:11 is actually the Hebrew word shabath (shaw-bath'), the same word translated Sabbath in the Old Testament books. In other words, these Mosaic times, seasons, and Sabbath days would be put on hold or to rest throughout the Church Age until the beginning of the Kingdom Age. This is a critical truth for the various types of Sabbatarians of modern day Christianity (Seventh Day Adventists, Seventh Day Baptist, and Covenant Theologians with their Sunday Sabbath replacement).
3. “And I will destroy her vines and her fig trees;” God would make Israel a wasteland (Jer. 2:15; 4:17; Ezek. 12:20) as opposed to it having been “a land flowing with milk and honey” (Exodus 3:8 & 17).
4. “And I will visit upon her the days of Baalim;” this refers to the paganism of the Gentiles in “the times of the Gentiles.” The “times of the Gentiles began with the capture of Jerusalem by Nebuchadnezzar in 606 B.C. Jehoiakim reigned in Jerusalem as a puppet of Nebuchadnezzar until 598 B.C. when Nebuchadnezzar marched an army to Jerusalem and Jehoiakim immediately surrendered. The “times of the Gentiles” will continue until the second coming of Messiah (Rev. 19:11-21).
This leads us to the next text in Hosea 1:9-10 that Paul references in Romans 9:26. “And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.”
“9 Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God” (Hosea 1:9-10).
This next point is critical: Israel would be set aside (not cast away) for the duration of the Church Age. The fact that this setting aside of Israel would take place over three generations is manifested by the three successive children of Gomer the daughter of Diblaim” (Hosea 1:3; because Diblaim was a whore, we cannot assume these children were the children of Hosea). As the Jamieson, Fausset, and Brown Commentary1 says, the names of each of these children show the progression of God’s chastisement on National Israel.
“Lo-Ammi--once ‘My people,’ but henceforth not so (Eze 16:8). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I and his successors, ending with Jehu’s shedding the blood of Jeroboam’s line in Jezreel; it was there that Jezebel was slain, in vengeance for Naboth’s blood shed in the same Jezreel (1Ki 16:1; 2Ki 9:21,30). The scenes of Jezreel were to be enacted over again on Jehu’s degenerate race. At Jezreel Assyria routed Israel [JEROME]. The child’s name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah (‘not pitied’), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-Ammi (‘not my people’), the third child, a son, represents the vigorous dynasty (2Ki 14:25) of Jeroboam II; but, as prosperity did not bring with it revived piety, they were still not God’s people.”
God’s chastisement of Israel would come in three stages or phases revealed by the names of the three children of Gomer.
1. Jezreel (yiz-reh-ale'); meaning God will sow. “In that day” (Hosea 1:5) refers to the God’s breaking up the house of Israel (the ten Northern tribes), which followed shortly after “overthrow of the house of Jehu 2.”
2. Lo-ruhamah (lo roo-khaw-maw'); meaning not pitied. The Jamieson, Fausset, and Brown Commentary translates this name, “not an object of mercy or gracious favor.” “MAURER translates according to the primary meaning, ‘No more will I have mercy on the house of Israel, so as to pardon them’3 .” Once the Assyrians took the Northern Kingdom (the ten tribes), Israel was never again restored. Judah (and Jerusalem) was captured by Babylon and restored after 70 years of captivity4 .
3. Lo-Ammi (lo am-mee'); meaning not my people. Because God’s chastisement did not bring the repentance and the revival intended, God would set aside Israel until a future day of restoration (see Hosea 2:10-11 below).
“10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel” (Hosea 2:10-11).
Clearly the text of Hosea 2:10-11 is referring to the Nation of Israel (the ten Northern tribes). However, in Romans 9:26, Paul by the inspiration of the Spirit of God is including Gentiles saved during the Church Age in with restored National Israel (Rom. 9:30; this is what is commonly referred to as a Complimentary Hermeneutic; in other words, new and added revelation by the inspiration of the New Covenant Scriptures completes or clarifies what has been said previously in the Old Testament Scriptures). Of course, these saved Gentiles become part of National Israel (primarily the 144,000 sealed Jews from Rev. 7:4-9 along with all other Jews entering the Kingdom Age who will also become saved Jews during the seven year Tribulation; Rom. 11:26-32) as they become part of Spiritual Israel, which is the Faith Seed of Abraham. Church Age believers, including saved Gentiles and saved Jews, will become the new Melchisedecan priesthood (“sons of Zadok,” Ezek. 40:46, 44:15, 48:11 – to be dealt with extensively in a later chapter) of Israel during the Kingdom Age.
Galatians chapter three is the definitive text explaining God’s prophetic statement in Hosea 1:10 which we know from Romans 9:26 includes Gentiles saved through faith in Jesus Christ.; “Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.”
“6 Even as {in the same way} Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith {trust in Christ and are “born again”}, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham {Gen. 12:3}, saying, In thee shall all nations be blessed. 9 So then they which be of faith {“born again” believers from all nations} are blessed with faithful Abraham. 10 For as many as are of the works of the law {The Mosaic Covenant was a suzerain-vassal agreement, meaning it was a bilateral and conditional covenant between God and Israel and, therefore, was a covenant of “works,” unlike the Abrahamic Covenant, which was an unconditional covenant given “by grace” and received “through faith.”} are under the curse {in the sense of being opposite of God’s conditional blessing; this is not referring to the curse of Hell.}: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them {the Mosaic Covenant was a “blessing and a curse” covenant; Deut. 11:26-32 compared with Deut. 29:1 through 30:20}. 11 But that no man is justified by the law in the sight of God, it is evident {keeping the conditions of the Mosaic Covenant could not save anyone; this Covenant was not about salvation even though Apostate Israel had made it to be}: for, The just shall live by faith. 12 And the law {the Mosaic Covenant} is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the {unconditional} blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit {being “born again” or regenerated} through faith. 15 Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ {the promises of the Abrahamic Covenant were actually made to Christ and all those expressing faith in the Promised One; i.e., Christ}. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. 19 Wherefore then serveth the law? It was added because of transgressions, till the seed {Messiah} should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:6-29).
As I state within the text above in Galatians 3:10, the Mosaic Covenant was a suzerain-vassal agreement, meaning it was a bilateral and conditional covenant between God and the nation of Israel (not individuals) and, therefore, was a covenant of “works,” unlike the Abrahamic Covenant, which was an unconditional covenant given “by grace” and received “through faith.” The Abrahamic Covenant too was a dualistic covenant with both National and Spiritual Israel. To be part of National Israel, one needed to be born a descendant of Abraham. To be part of Spiritual Israel one needed to be a “born again” descendant of Christ (the Abrahamic Covenant was typically made with Abraham, but actually made with Christ (see Gal. 3:19, 26, and 29 above).
The Mosaic Covenant was a “blessing and a curse” covenant (see Deut. 11:26-32 compared with Deut. 29:1 through 30:20). The significance of these facts regarding our understanding of Romans chapter nine is that the vast majority of National Israel had been misled by the priesthood of Israel to believe that the “blessing and a curse” covenant was conditions for individual salvation. In other words, the vast majority of National Israel had been misled into placing their faith in their keeping the conditions of the Mosaic Covenant in order to be saved, which to them came to mean being part of the Kingdom on earth promises of God. This was a complete misunderstanding of the “blessing and a curse” of the Mosaic Covenant (Gal. 3:19). Paul introduced the fact that Gentiles were part of the Abrahamic Covenant as early as Rom. 3:19-31 correcting the false notion that justification came through the “blessing and a curse” Mosaic Covenant.
“19 Now we know that what things soever the law (Mosaic Covenant} saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:19-31).
The purpose of the sign gifts of prophecy, tongues, laying on of hands healing and baptism with the Spirit, and special revelatory knowledge were primarily intent upon showing Jews that Gentiles and Samaritans were part of the fulfillment of Abrahamic Covenant in the statement of Genesis 12:3; “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.” (These sign gifts were transitory in nature in transitioning between the Old Covenant to the New Covenant. Therefore, they would cease once this transitory period ended.)
Why are prophecies, tongues and special revelatory knowledge called sign gifts? They are sign gifts because they were for a sign to those of the Mosaic Covenant and the dispensation of the Law that a New Covenant was now in place. In other words, the next fold of the Abrahamic Covenant was now in existence and Gentiles were included.
There are three portions of Scripture in the book of Acts that relate to three different groups of believers (although every occurrence of tongues was in the presence of Jews). The first is recorded in Acts 2:1-6 and it was for the Jews in 33 A. D. In fact, the Day of Pentecost was the very day this transition of the next fold of the Abrahamic Covenant took place.
“1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language” (Acts 2:1-6).
Pentecost was the birthday of the Church and the beginning of the Church Age. It was at this moment in time that the Holy Spirit came into the world to begin forming the “body” of Christ. The visible evidences of the coming of the Spirit were necessary to give signs to unbelieving Jews that their Messiah had come and that this was the beginning of the New Covenant (I Corinthians 1:22 and 14:22).
The second event of sign gifts is recorded in Acts 8:5-25 and it records the miracles of Philip at Samaria (this is not a Samaritan Pentecost, there were no cloven tongues of fire or mighty rushing of wind) in 34 A. D. The coming of the Holy Spirit and the beginning of the New Covenant (the next fold in the Abrahamic Covenant) was made evident to the Samaritans (a group of half breed Jews; II Kings 17:24) who had not believed on Jesus before Philip came. This was to visibly show God’s union of these two groups (which had hitherto despised one another) into the “body of Christ” (the Church). The reason for waiting for the Apostles and the laying on of their hands was to show that the authority of truth was centered in what the Apostles taught (and no one else).
When the Apostles passed out of history (historical transition), their authority was established in the written and inspired Word of God (inscripturalized). The laying on of hands to signify the giving of the Holy Spirit ended with them (according to Scripture, this practice did not even continued throughout their lifetimes).
The third event of sign gifts is recorded in Acts 10:1-48 (verses 44-48; 41 A. D.) and records the visible evidence to the Jews (Acts 10:45) that the Gentile believers were united with the Jews and Samaritans into the “body” of Christ (this was not a Gentile Pentecost, there were no cloven tongues of fire or mighty rushing of wind). Cornelius was a Gentile believer in the true Mosaic Covenant sense (Acts 10:1-2). Therefore, he was a Gentile proselyte to Judaism. However, the central reason for what took place at Caesarea was to show the Jews that Gentiles were now in the New Covenant and joined with them in the “body of Christ” in the Church Age dispensation (Acts 10:45).
“12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (I Corinthians 12:12-13).
“26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:26-28).
This brings us to Paul’s next reference to an Old Testament prophecy in Isaiah 10:20-23 in his statement in Romans 9:27-27; “27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.”
“20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. 21 The remnant shall return, even the remnant of Jacob, unto the mighty God. 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land” (Isaiah 10:20-23).
Again, a Complimentary Hermeneutic must be applied. Paul is providing new revelation regarding the interpretation of Isaiah 10:20-23. Isaiah 10:21 and 22 says, “the remnant shall return” and “a remnant of them shall return.” In Romans 9:27 Paul says “a remnant shall be saved” and applies this to saved Jews and Gentiles of the Church Age.
In Isaiah 10:20, this text refers to “the remnant of Israel” and gives the time of occurrence to be “in that day.” The Jews would have understood this to have occurred and have been fulfilled upon the Assyrian captivity. Paul makes this a future event in the words “for he will finish the work” (Rom. 9:28). The 1917 Edition of the Scofield Reference Bible gives us the following note on Isaiah 10:20 regarding “that day” 5:
“ ‘That day’: often the equivalent of ‘the day of the Lord’ Isa 2:10-22; Re 19:11-21. The prophecy here passes from the general to the particular, from historic and fulfilled judgments upon Assyria to the final destruction of all Gentile world-power at the return of the Lord in glory. (See ‘Armageddon,’ Re 16:14; 19:21 ‘Times of the Gentiles,’ Lu 21:24; Re 16:19, ‘The great tribulation,’ Ps 2:5; Re 7:14 and Cmt. on Isa 13:19”
Isaiah 10:12 refers to a “whole work” while in Romans 9:28 Paul refers to a “short work.” The “whole work” of Isaiah 10:12 refers to a completed chastisement of National Israel accomplishing God’s desired affect. The Jews at the time of Christ would have understood this to refer to the Assyrian and Babylonian captivities and the remnant to refer to those Jews who returned to rebuild the Temple in the books of Ezra and Nehemiah covering a large span of time. Paul’s words “short work” shows the contradistinction to this view and takes this time of completed chastisement of National Israel to “the day of the Lord,” referring to the seven year Tribulation on earth when God judges the nations and purifies the Nation of Israel from both unbelief in Jesus and from apostasy. At the conclusion of the seconded coming of Jesus in glory, there will not be one single unbeliever (Jew or Gentile) left alive on planet earth.
“11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh” (Revelation 19:11-21).
“1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. 2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. 3 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. 4 In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. 5 And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God. 6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. 7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah. 8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them. 9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12 And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13 The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14 All the families that remain, every family apart, and their wives apart” (Zechariah 12:1-14).
“1 Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. 2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. 3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. 4 And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. 5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee. 6 And it shall come to pass in that day, that the light shall not be clear, nor dark: 7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light. 8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. 9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. 10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses. 11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited. 12 And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. 13 And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour. 14 And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance. 15 And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague. 16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. 17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. 18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles. 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. 20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’S house shall be like the bowls before the altar. 21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts” (Zechariah 14:1-21).
This brings us to Paul’s next reference to an Old Testament prophecy is Isaiah 1:2-9 (particularly verse 9) that Paul refers to in Romans 9:29; “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.”
“2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. 3 The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. 7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.” (Isaiah 1:2-9).
Again, a Complimentary Hermeneutic must be applied. Isaiah said, “had left unto us a very small remnant.” The Jews at the time of Christ would have understood this to refer to those Jews who returned to rebuild the Temple in the books of Ezra and Nehemiah. According to Paul, this was not the case. Paul says, “had left us a seed” with this “seed” contextually referring to the Church Age believers made up of “born again” Jews and Gentiles as the descendants of Messiah and the Faith Seed of the Abrahamic Covenant.
Paul’s next reference to an Old Testament prophecy is a composite of three texts in Psalm 118:19-29, Isaiah 8:9-15, and 28:14-22 that Paul refers to in Romans 9:33; “As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.”
“19 Open to me the gates of righteousness: I will go into them, and I will praise the LORD: 20 This gate of the LORD, into which the righteous shall enter. 21 I will praise thee: for thou hast heard me, and art become my salvation. 22 The stone which the builders refused {a crucified Messiah} is become the head stone of the corner {of the true Temple of living stones; i.e. “born again” believers}. 23 This is the LORD’S doing; it is marvellous in our eyes. 24 This is the day which the LORD hath made; we will rejoice and be glad in it. 25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. 26 Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD. 27 God is the LORD, which hath shewed us light: bind the sacrifice with cords {Christ on the Cross}, even unto the horns of the altar. 28 Thou art my God {confession of Christ as LORD}, and I will praise thee: thou art my God, I will exalt thee. 29 O give thanks unto the LORD; for he is good: for his mercy endureth for ever” (Psalm 118:19-29).
“9 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. 10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. 11 For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, 12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. 13 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. 14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses {both the Southern Kingdom and Northern Kingdom} of Israel, for a gin and for a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken” (Isaiah 8:9-15).
“14 Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem. 15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: 16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 17 Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. 18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. 19 From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. 20 For the bed is shorter than that a man can stretch himself on it: and the covering narrower than that he can wrap himself in it. 21 For the LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. 22 Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth” (Isaiah 28:14-22).
Paul does not quote literally from any of these three texts. Again, a Complimentary Hermeneutic must be applied. In the context of Romans chapter 9, Paul is confirming by this new application of these texts that the Church Age believers were a partial fulfillment of these prophecies. The crucifixion of Messiah was “stumblingstone and rock of offence” to the Jews. They were “ashamed” before other nations of such a notion as incarnate Jehovah being crucified like a common thief or criminal. The only people who would not be ashamed of the crucified Messiah would be those who understood the gospel of penal substitution and believed that gospel, confessed Christ as Jehovah (LORD), refusing to be ashamed of Him. This is where Paul leads the unbelieving Jews (and all unbelievers) in the very next verses in Romans chapter 10.
“1 Brethren, my heart’s desire and prayer to God for {National} Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all {Jew or Gentile} is rich unto all {Jew or Gentile} that call upon him. 13 For whosoever {Jew or Gentile} shall call upon the name of the Lord shall be saved.” (Romans 10:1-13).
[1] Jamieson, Fausset, and Brown Commentary, Sword Searcher Software, 4.8
[2] Keil and Delitzsch Old Testament Comentary, Sord Searcher Software, 4.8
[3]Jamieson, Fausset, and Brown Commentary, Sword Searcher Software, 4.8
[4]Ibid
[5]1917 Edition of the Scofield Reference Bible Notes, SwordSearcher Software 4.8
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