Remnant

    The remnant motif in the Bible is associated with a variety of images, but the starting point of the motif is with Israel, as an ethnic people, a nation and ultimately as a symbol of the people of God. These can carry either a positive connotation, such as the “righteous remnant,” or a negative connotation, such as what remains following judgment. The negative aspect of remnant is portrayed in exaggerated and colorful ways that convey the gravity of divine judgment.

    Some of the most poignant examples are found in Isaiah. Following his vision of God’s throne room, the prophet is told to preach his message of doom “until cities lie waste without inhabitant … and the LORD removes men far away … and … a tenth remain” (Is 6:11–13 RSV). As a sign of the coming judgment and purge, Isaiah names one of his sons She’ar-jashub, meaning “a remnant will return” (Is 7:3). The male population will be so depleted, the prophet declares, that “seven women shall take hold of one man in that day, saying, ‘We will eat our own bread and wear our own clothes, only let us be called by your name’” (Is 4:1 RSV). Judah will be like a hut in a cucumber field (Is 1:8) or a lonely flagpole on a hill (Is 30:17). Indeed, the devastation will be such that the nation could almost be compared to Sodom and Gomorrah (Is 1:9).

    But Isaiah’s remnant idea carries with it the hope of restoration. The judgment will act as a purge that will remove impure dross and leave behind a pure residue (Is 1:25–26; see PURITY). Those who have faith will survive the coming flood (Is 28:16; 30:15). A holy seed will survive (Is 6:13). “He who is left in Zion and remains in Jerusalem will be called holy, every one who has been recorded for life in Jerusalem” (Is 4:3 RSV).

    The OT remnant idea plays an important role in the NT. It helps explain why it is that not all of Israel accepted Jesus as the awaited Messiah. Jesus himself alludes to Isaiah’s vision (Is 6:9–10) to explain why not all respond in faith to his word (Mk 4:10–13). Paul also appeals to OT imagery to understand Israel’s unbelief: “It is not as though the word of God had failed. For not all who are descended from Israel belong to Israel” (Rom 9:6 RSV).

    Paul’s theology of election worked out in Romans 9–11 is in important ways based on OT ideas of remnant. Despite Israel’s obstinacy, Paul is convinced that “God has not rejected his people” (Rom 11:2), and for proof he cites the example of Elijah’s despair: “I alone am left, and they seek my life” (Rom 11:3 NIV, citing 1 Kings 19:10). “But what is God’s reply to him?” Paul asks. “‘I have kept for myself seven thousand men who have not bowed the knee to Baal’ [1 Kings 19:18]. So too at the present time there is a remnant, chosen by grace” (Rom 11:4–5 RSV).

    Finally, in the apocalyptic imagery of the book of Revelation, the chosen remnant are listed as one hundred forty-four thousand, twelve thousand faithful from each of the twelve tribes of Israel (Rev 7:2–8), but when the seer looks, this numerically defined imagery of Israel is expanded to a vision of a “great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the lamb” (Rev 7:9 NRSV).