1. Beyond Soteriology to Eschatology
Romans 9 occupies a very significant position as a turning point where eschatology (where is history headed, and how should Christians live in the final days?) is dealt with in earnest, along with Christology (Who is Christ?) and soteriology (How is a sinner made righteous and saved?). In particular, Pastor David Jang emphasizes that from Romans 9 to 11, the passage is not merely an academic biblical exegesis but a concrete, practical message showing “how those who are saved should live.” Christians have already received the core of soteriology in Romans 1–8, and—just as the Reformation motto “by grace alone, by faith alone, by Scripture alone” is repeatedly stressed—we come to know clearly that salvation is accomplished only through the redemptive work of Jesus Christ. But it does not end there; the essential concern of eschatology, as revealed in Romans 9–11, is what responsibility and role those who have been saved should bear in this final stage of history under God’s sovereign guidance.
Among the major themes running through Romans, Pastor David Jang identifies one as “How does God’s work of salvation for humanity unfold in specific ways?” As evidenced in the Old Testament, God chose His “chosen people” first to save humankind who were in sin. He gave them His Word, a system of worship, and holy rituals so that, ultimately, from among them, the Redeemer would be born. Yet, history shows that Israel often failed to fully uphold God’s will through corruption and apostasy. Even so, Scripture emphasizes that God never halts His work of salvation and always carries it on through a “remnant.” The “doctrine of the remnant” in Romans 9 is an extremely important insight into how Christians must stand firm in times of final crisis and chaos.
Here, Pastor David Jang warns that if one emphasizes only Christology and soteriology without a proper view of eschatology, there is a risk of losing a crucial balance in faith. This is because the Christian faith does not stop at intellectual understanding of “Who is Jesus?” or the soteriological assurance of “How do I become a citizen of heaven?” It necessarily includes a historical and eschatological perspective: “How will the saved person now participate in God’s salvation plan and live?” Human beings all face physical death, but history continues under God’s sovereignty. Even if saved individuals become discouraged, make mistakes, or the church falls into confusion, God will certainly continue His line of salvation through those He has left as a “remnant.”
Pastor David Jang points out that the concept of “remnant” is not found only in the history of Israel; it is also a key word for understanding the entire history of the church. The fact that the early church preserved the testimony of Christ’s shed blood despite persecution, that a “hidden church” maintained orthodox faith amid various corruptions in the Middle Ages, and that during the Reformation there were reformers willing to face martyrdom as they proclaimed “Christ alone, faith alone, Scripture alone” — all these resulted from the presence of those who had been “left behind by God.” Through such “remnants,” history has continually advanced, and ultimately, the day draws near for the complete restoration of God’s rule when Jesus Christ returns to this earth.
In this flow, Romans especially delves deeply, from chapters 9 to 11, into the theme of “Israel and the new Israel.” It explains how God chose Israel, yet when many of them failed to accept the Messiah, the gospel expanded to the Gentiles. It also mentions the promise of Israel’s restoration in the end times. Paul uses this to clarify who the “true Israel” is. It is not ethnic Israel but those who believe in and hold to God’s promise—these are the true Israel, and it is through them that history proceeds to the next stage. Central to this is the concept of the “remnant.” No matter how many may fall away, compromise, or submit to worldly values, there will always be those who obey God’s Word to the end, confess Jesus Christ as Lord, and hold fast to the gospel.
In this sense, the so-called “Little Apocalypse” found in Matthew 24, Mark 13, and Luke 17—Jesus’ teaching that “the one who endures to the end will be saved”—is closely linked to Romans 9. Jesus’ warning that, as the end draws near, false prophets will arise, sin will abound, and love will grow cold, has already been partially fulfilled in the early church era, is still ongoing, and will intensify at the very end. Nonetheless, Pastor David Jang stresses that Jesus’ teaching was not intended to instill “fear” but to give “courage and hope” for “how we can keep the faith to the end and fulfill God’s work of salvation.” It is precisely here that the theme of the “remnant” in Romans 9 meets Jesus’ words about “those who endure to the end,” generating a powerful synergy.
In Romans, Paul directly cites Isaiah’s prophecy: even if the number of the children of Israel be like the sand of the sea, ultimately, only the “remnant” will be saved. A crucial feature of the “remnant” is that they are preserved and chosen by “God’s grace” rather than by human merit or effort. This is central both in soteriology and eschatology. Just as we receive forgiveness of sins and are declared righteous in Christ by 100% grace, so too the ability to keep the faith amid intense challenges and attacks in the approaching end does not come from human will or resolve alone. God Himself keeps a people throughout history, preserves them by His grace, and will at last complete His work of salvation.
Pastor David Jang further explains that the calling of the church or individual believers to be this “remnant” involves not a narrow focus on one’s own salvation, but a proactive, dynamic role of keeping and cultivating the “seed” of God’s salvation in history. In the Old Testament, when a farmer harvested corn, he never ate the seeds needed for the following year, no matter how hungry he might be. He always set aside the seeds for planting later. That is the meaning of the “remnant.” No matter how grim history may look or how corrupt and compromised the church may appear, God always leaves a seed and starts a new work through it. This principle is identical to what God showed Elijah when he was exhausted from fighting the prophets of Baal—He said He had “reserved seven thousand in Israel who have not bowed the knee to Baal” (1 Kings 19:18). Pastor David Jang emphasizes that this same principle applies to the church today.
From an eschatological standpoint, the “remnant” are not those who adopt an escapist or evasive attitude but rather those who actively participate in God’s ongoing work of salvation for world evangelization. In Matthew 24:14, Jesus declared, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.” In other words, while the world moves toward judgment, the church must continue its mission of proclaiming the gospel and preaching to all nations. It is in fulfilling this mission that the distinction becomes clear between those who remain and those who do not. “He who endures to the end will be saved” is a promise of blessing for those who do not grow weary or stand still but complete the race of faith, bearing witness to the gospel until it has been spread to every people and nation.
Against this backdrop, Pastor David Jang sets forth a clear eschatological calling and describes how the church should be prepared and established. He places particular importance on the “Olivet Discourse”—the final sermon Jesus gave about the end times in Matthew 24–25, Mark 13, and Luke 21. For this reason, he named his ministry communities and educational institutions “Olivet.” That is because Jesus’ teaching on the Mount of Olives about the signs of the end and what will happen at the close of the age, along with how believers ought to stay awake, is essential and definitive for the church and the saints. The spirit of the “remnant” described in Romans 9 also ties into the core of the Olivet Discourse, teaching us how the church should stand in an eschatological context.
If our soteriology is not correct, our eschatology is bound to be distorted. If soteriology diminishes the value of Christ’s grace and blood, eschatology easily degenerates into heretical views or devolves into human schemes and legalistic merit. Conversely, once a person firmly grasps that we are saved entirely by the blood of the cross, eschatology is more accurately understood as the dynamic process wherein the “remnant” preserve grace and continue proclaiming the gospel to the world. Pastor David Jang repeatedly exhorts those studying Romans 9 and 11 to hold firmly to the promise that “God’s leftover seed will eventually start a new chapter in history.” Therefore, no matter what tumultuous times or societal chaos arise, there will always be some “seed corn” in the church—those who preserve the purity of the gospel and dedicate themselves to God’s kingdom as the “remnant.”
The core point presented in the latter part of Romans 9 is that “though the children of Israel may be as numerous as the sand of the sea, only a remnant will be saved,” and that this “remnant” is “those upheld by God’s gracious choice” (Romans 11:5). Just as we are saved by this grace in Christ, we must hold fast to that grace to the end, shining light into the world through evangelism and a sanctified life—that is the eschatological posture of the church. This message, which Pastor David Jang has long emphasized through his sermons and writings, aligns with his enduring teaching that a sound understanding of eschatology must follow once Christology and soteriology have been firmly established.
2. The Identity and Mission of the Remnant
So, concretely, how should believers live who desire to be “the remnant”? What spiritual attitude should guide them? Pastor David Jang summarizes it in two main points: First, “The remnant must clearly recognize their identity.” Second, “The remnant must guard the seed of salvation and pass it on to the next generation and to all nations.” These two aspects form key pillars of the eschatological church and precisely match what Romans 9 and 11 teach.
First, having a clear recognition of one’s own identity means embracing the mindset, “We are those who have been chosen by grace and left by God for His salvation work.” This is never a reason for pride or a sense of superiority. Indeed, the repeated emphasis of Paul in Romans 9 and 11 is that this choice is based on God’s mercy and compassion, not on human works. In other words, it is not that “I have special merit which made me a remnant,” but rather “I am here because God graciously preserved me.” Therefore, the believer who identifies as part of the remnant must remain “humble” and remain vigilant with the understanding that “anyone can fall if they stray from grace.”
Pastor David Jang, referring to various confusions in the contemporary church—such as moral failings among church leaders, theological divisions, conflicts between traditional denominations and reform movements—affirms that ultimately “only those who are gripped by grace and stand upon the true gospel will survive.” But this “survival” does not come through attacking or excluding others; it arises naturally from an internal spiritual movement to return to the centrality of God’s Word and the gospel. In time, it becomes evident who truly holds to the gospel, who genuinely relies on the power of the cross and the resurrection, and who practices love and missions until the end—thus distinguishing “the remnant” from those who are not.
To be sure of your identity also carries a sacred responsibility for the Christian. Being “the remnant” does not end in the mere relief that “I am saved”; rather, it involves fulfilling one’s mission to the church community and to the nations. We are not merely for one generation but are called to keep the holy seed for future generations and the entire world. Thus, in Romans 9, 10, and 11, Paul presents Israel as an example, lamenting that “How can they believe if they have not heard? And how can they be saved if they do not believe?” (Romans 10:14 ff.), emphasizing how urgent and significant is the role of the remnant in proclaiming the gospel.
Second, the remnant must guard the seed of salvation and pass it on to the next generation and to the nations. One common misunderstanding related to eschatology is the fatalistic, escapist notion: “The world is ending soon, so let us just keep our faith and hide.” However, if we carefully examine Jesus’ teachings or Paul’s letters, nowhere is the church told to abandon or halt its witness to the gospel in the world. The preaching of the gospel, spiritual awakening, and acts of love are all the more necessary as the end approaches. Rather, as the end draws near, the church’s responsibility to guard the seed and spread it to the nations grows heavier.
Throughout his ministry and travels, Pastor David Jang has witnessed multiple times that “the holy seed” is preserved and handed down even under extreme circumstances. For example, in communist countries, Islamic regions, or other places with severe religious persecution, underground churches and small faith communities risk their lives to worship and share the gospel. Their witness is the same as that of the remnant in the Old Testament or of the early church believers in the New Testament—“those chosen by grace,” just as Romans says. They did not boast impressive church size or material support, but they endured by utterly trusting in “the blood and Word of Jesus.” Pastor David Jang points to these real-life examples as a genuine model of how the remnant guards the seed.
Guarding the seed goes beyond a personal confession of faith. It involves the church’s collective worship, communion, baptism, teaching of the Word, and missionary work—these are channels through which the seed is preserved and handed down. Moreover, Pastor David Jang views educational institutions—especially seminaries and Christian colleges—as pivotal in raising up the remnant and transmitting the seed to the next generation. That is why he named various educational institutions and seminaries “Olivet,” signifying “theological education that conveys and practices the Lord’s eschatological discourse (the Olivet Discourse).” In an era when the biblical essence is easily lost due to worldly culture and knowledge, his aim was to “return to Scripture” through theological education, thereby raising up the remnant.
“Ultimately, the remnant saves history,” is the chief conclusion Pastor David Jang repeatedly puts forth in his exposition of Romans 9 and 11. In the Genesis account, when Sodom and Gomorrah were facing destruction, if only ten righteous people had been found, the cities would have been spared—a clear testament that God does not drive history into ruin indiscriminately, but rather opens a path of salvation when there are those who seek righteousness. Every time Israel’s history teetered on the brink of catastrophe, the “remnant” formed the starting point of new revival and restoration. Likewise, in the history of the New Testament church, remnants in various places guarded the gospel flame. Even in the dark ages of the Middle Ages, that persistent spark of faith became the driving force that raised up the reformers.
Romans 9 reminds us of this truth, instilling hope in believers that “no matter how bleak the present situation appears, God’s salvation drama, under His direction, never stops.” The statement, “If the Lord of hosts had not left us a seed, we would have become like Sodom, and would have resembled Gomorrah” (Romans 9:29), underscores this. Pastor David Jang applies this to our reality: “No matter how dismal the church may look today, there is certainly still a remnant in it, and God will revive the church through them and spread the gospel throughout the world.”
It is also crucial to note that the remnant does not become an isolated community or remain stuck in self-satisfied faith. They are always directed toward “saving the world.” Whenever God calls His church in history, He never calls it merely for its own sake but commands it to be “the light and salt of the earth.” Fulfilling that role as light and salt is precisely the point at which the remnant will be tested under greater tribulation and persecution in the last days. Pastor David Jang explains that “Those who do not shrink from this mission will endure to the end, and that very endurance paradoxically becomes the channel that saves and restores the world.”
As stated in Romans 9:27–29, even though the children of Israel are as numerous as the sand of the sea, only the remnant will be saved—and through that remnant, history, which might otherwise have been completely destroyed like Sodom and Gomorrah, is opened to a new possibility. This message applies directly to today’s church. It is not merely a historical record of the Old Testament but a warning, a comfort, and a hope that extend even to an eschatological perspective for the church and believers. And as Pastor David Jang has constantly emphasized, when soteriology is firm, eschatology becomes healthy; and when eschatology is made clear, the church’s identity and mission become distinct. We must never forget that we are “the remnant chosen by grace” (Romans 11:5), and at the same time, we must become conduits of that grace—sowing the gospel in the world, practicing love, and holding to faith until the end.
Through all this, history steadily advances to the destination God has ordained. One generation passes, another comes, yet the earth remains, and on that earth there are those still to be saved and those entrusted with the seed of salvation. We are called to be part of them, not by our own strength but by the grace of God alone. Thus, as Pastor David Jang teaches, the “identity of the remnant” is one of the most vital messages for the church and believers living in the end times. With unwavering assurance of salvation, and with an eschatological vision firmly in mind, we can stand as the “holy seed” that opens the way to renewal and restoration even amid circumstances that might otherwise reduce us to Sodom and Gomorrah. Each day, we must remain alert and prepared, giving thanks for God’s grace, and pressing outward toward the world. This is the great current that runs through Romans 9–11 and the core lesson that Pastor David Jang continually imparts to believers.