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Commentary on Romans 9 verses 6–13
The apostle, having made his way to that which he had to say, concerning the rejection of the body of his countrymen, with a protestation of his own affection for them and a concession of their undoubted privileges, comes in these verses, and the following part of the chapter, to prove that the rejection of the Jews, by the establishment of the gospel dispensation, did not at all invalidate the word of God's promise to the patriarchs: Not as though the word of God hath taken no effect (Rom 9:6), which, considering the present state of the Jews, which created to Paul so much heaviness and continual sorrow (Rom 9:2), might be suspected. We are not to ascribe inefficacy to any word of God: nothing that he has spoken does or can fall to the ground; see Isa 55:10, Isa 55:11. The promises and threatenings shall have their accomplishment; and, one way or other, he will magnify the law and make it honourable. This is to be understood especially of the promise of God, which by subsequent providences may be to a wavering faith very doubtful; but it is not, it cannot be, made of no effect; at the end it will speak and not lie.
Now the difficulty is to reconcile the rejection of the unbelieving Jews with the word of God's promise, and the external tokens of the divine favour, which had been conferred upon them. This he does in four ways: - 1. By explaining the true meaning and intention of the promise, Rom 9:6-13. 2. By asserting and proving the absolute sovereignty of God, in disposing of the children of men, Rom 9:14-24. 3. By showing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, Rom 9:25-29. 4. By fixing the true reason of the Jews' rejection, Rom 9:30, to the end.
In this paragraph the apostle explains the true meaning and intention of the promise. When we mistake the word, and misunderstand the promise, no marvel if we are ready to quarrel with God about the accomplishment; and therefore the sense of this must first be duly stated. Now he here makes it out that, when God said he would be a God to Abraham, and to his seed (which was the famous promise made unto the fathers), he did not mean it of all his seed according to the flesh, as if it were a necessary concomitant of the blood of Abraham; but that he intended it with a limitation only to such and such. And as from the beginning it was appropriated to Isaac and not to Ishmael, to Jacob and not to Esau, and yet for all this the word of God was not made of no effect; so now the same promise is appropriated to believing Jews that embrace Christ and Christianity, and, though it throws off multitudes that refuse Christ, yet the promise is not therefore defeated and invalidated, any more than it was by the typical rejection of Ishmael and Esau.
I. He lays down this proposition - that they are not all Israel who are of Israel (Rom 9:6), neither because they are, etc., Rom 9:7. Many that descended from the loins of Abraham and Jacob, and were of that people who were surnamed by the name of Israel, yet were very far from being Israelites indeed, interested in the saving benefits of the new covenant. They are not all really Israel that are so in name and profession. It does not follow that, because they are the seed of Abraham, therefore they must needs be the children of God, though they themselves fancied so, boasted much of, and built much upon, their relation to Abraham, Mat 3:9; Joh 8:38, Joh 8:39. But it does not follow. Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privileges, though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up in a vain hope.
II. He proves this by instances; and therein shows not only that some of Abraham's seed were chosen, and others not, but that God therein wrought according to the counsel of his own will; and not with regard to that law of commandments to which the present unbelieving Jews were so strangely wedded.
1.He specifies the case of Isaac and Ishmael, both of them the seed of Abraham; and yet Isaac only taken into covenant with God, and Ishmael rejected and cast out. For this he quotes Gen 21:12, In Isaac shall thy seed be called, which comes in there as a reason why Abraham must be willing to cast out the bond-woman and her son, because the covenant was to be established with Isaac, Gen 17:19. And yet the word which God had spoken, that he would be a God to Abraham and to his seed, did not therefore fall to the ground; for the blessings wrapt up in that great word, being communicated by God as a benefactor, he was free to determine on what head they should rest, and accordingly entailed them upon Isaac, and rejected Ishmael. This he explains further (Rom 9:8, Rom 9:9), and shows what God intended to teach us by this dispensation. (1.) That the children of the flesh, as such, by virtue of their relation to Abraham according to the flesh, are not therefore the children of God, for then Ishmael had put in a good claim. This remark comes home to the unbelieving Jews, who boasted of their relation to Abraham according to the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, Phi 3:3. Ishmael was a child of the flesh, conceived by Hagar, who was young and fresh, and likely enough to have children. There was nothing extraordinary or supernatural in his conception, as there was in Isaac's; he was born after the flesh (Gal 4:29), representing those that expect justification and salvation by their own strength and righteousness. (2.) That the children of the promise are counted for the seed. Those that have the honour and happiness of being counted for the seed have it not for the sake of any merit or desert of their own, but purely by virtue of the promise, in which God hath obliged himself of his own good pleasure to grant the promised favour. Isaac was a child of promise; this his proves, Rom 9:9, quoted from Gen 18:10. he was a child promised (so were many others), and he was also conceived and born by force and virtue of the promise, and so a proper type and figure of those who are now counted for the seed, even true believers, who are born, not of the will of the flesh, nor of the will of man, but of God - of the incorruptible seed, even the word of promise, by virtue of the special promise of a new heart: see Gal 4:28. It was through faith that Isaac was conceived, Heb 11:11. Thus were the great mysteries of salvation taught under the Old Testament, not in express words, but by significant types and dispensations of providence, which to them then were not so clear as they are to us now, when the veil is taken away, and the types are expounded by the antitypes.
2.The case of Jacob and Esau (Rom 9:10-13), which is much stronger, to show that the carnal seed of Abraham were not, as such, interested in the promise, but only such of them as God in sovereignty had appointed. There was a previous difference between Ishmael and Isaac, before Ishmael was cast out: Ishmael was the son of the bond-woman, born long before Isaac, was of a fierce and rugged disposition, and had mocked or persecuted Isaac, to all which it might be supposed God had regard when he appointed Abraham to cast him out. But, in the case of Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by one mother; they were conceived hex henos - by one conception; hex henos koitou, so some copies read it. The difference was made between them by the divine counsel before they were born, or had done any good or evil. Both lay struggling alike in their mother's womb, when it was said, The elder shall serve the younger, without respect to good or bad works done or foreseen, that the purpose of God according to election might stand - that this great truth may be established, that God chooses some and refuses others as a free agent, by his own absolute and sovereign will, dispensing his favours or withholding them as he pleases. This difference that was put between Jacob and Esau he further illustrates by a quotation from Mal 1:2, Mal 1:3, where it is said, not of Jacob and Esau the person, but the Edomites and Israelites their posterity, Jacob have I loved, and Esau have I hated. The people of Israel were taken into the covenant of peculiarity, had the land of Canaan given them, were blessed with the more signal appearances of God for them in special protections, supplies, and deliverances, while the Edomites were rejected, had no temple, altar, priests, nor prophets - no such particular care taken of them nor kindness shown to them. Such a difference did God put between those two nations, that both descended from the loins of Abraham and Isaac, as at first there was a difference put between Jacob and Esau, the distinguishing heads of those two nations. So that all this choosing and refusing was typical, and intended to shadow forth some other election and rejection. (1.) Some understand it of the election and rejection of conditions or qualifications. As God chose Isaac and Jacob, and rejected Ishmael and Esau, so he might and did choose faith to be the condition of salvation and reject the works of the law. Thus Arminius understands it, De rejectis et assumptis talibus, certa qualitate notatis - Concerning such as are rejected and such as are chosen, being distinguished by appropriate qualities; so John Goodwin. But this very much strains the scripture; for the apostle speaks all along of persons, he has mercy on whom (he does not say on what kind of people) he will have mercy, besides that against this sense those two objections (Rom 9:14, Rom 9:19) do not at all arise, and his answer to them concerning God's absolute sovereignty over the children of men is not at all pertinent if no more be meant than his appointing the conditions of salvation. (2.) Others understand it of the election and rejection of particular person - some loved, and others hated, from eternity. But the apostle speaks of Jacob and Esau, not in their own persons, but as ancestors - Jacob the people, and Esau the people; nor does God condemn any, or decree so to do, merely because he will do it, without any reason taken from their own deserts. (3.) Others therefore understand it of the election and rejection of people considered complexly. His design is to justify God, and his mercy and truth, in calling the Gentiles, and taking them into the church, and into covenant with himself, while he suffered the obstinate part of the Jews to persist in unbelief, and so to unchurch themselves - thus hiding from their eyes the things that belonged to their peace. The apostle's reasoning for the explication and proof of this is, however, very applicable to, and, no doubt (as is usual in scripture) was intended for the clearing of the methods of God's grace towards particular person, for the communication of saving benefits bears some analogy to the communication of church-privileges. The choosing of Jacob the younger, and preferring him before Esau the elder (so crossing hands), were to intimate that the Jews, though the natural seed of Abraham, and the first-born of the church, should be laid aside; and the Gentiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing. The Jews, considered as a body politic, a nation and people, knit together by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven, a kingdom of priests, a holy nation, dignified and distinguished by God's miraculous appearances among them and for them. Now that the gospel was preached, and Christian churches were planted, this national body was thereby abandoned, their church-polity dissolved; and Christian churches (and in process of time Christian nations), embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour. To clear up the justice of God in this great dispensation is the scope of the apostle here.
"That is, they which are the children of the flesh, these are not the children of God: but the children of the promise, these are counted for the seed." And observe the judgment and depth of Paul's mind. For in interpreting, he does not say, "they which are the children of the flesh, these are not" the children of Abraham, but, "the children of God:" so blending the former things with the present, and showing that even Isaac was not merely Abraham's son.
And what he means is something of this sort: as many as have been born as Isaac was, they are sons of God, and of the seed of Abraham. And this is why he said, "in Isaac shall thy seed be called." That one may learn that they who are born after the fashion of Isaac, these are in the truest sense Abraham's children. In what way was Isaac born then? Not according to the law of nature, not according to the power of the flesh, but according to the power of the promise.
Ishmael was born of a maidservant by sexual intercourse, but Isaac was begotten by supernatural means from old people, by God’s promise. So the promise, which Abraham’s faith merited, now makes Christians sons of Abraham, so that Abraham is indeed the father of many nations.
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SUMMARY
Romans 9:8 serves as a crucial clarification in Paul's intricate argument concerning God's unwavering faithfulness to His covenant people. It definitively asserts that physical descent from Abraham, while significant, does not automatically confer the status of being a "child of God." Instead, true sonship and participation in God's redemptive plan are reserved for those who are "children of the promise," highlighting a profound distinction between mere biological lineage and a spiritual inheritance rooted in divine election and grace.
CONTEXT
Literary Context: Romans 9:8 is embedded within Paul's profound and often challenging discourse in Romans 9, where he addresses the perplexing question of Israel's apparent rejection of Jesus as Messiah. Following his heartfelt lament for his kinsmen in Romans 9:1-5, Paul immediately tackles the potential accusation that God's word has failed (Romans 9:6). To counter this, he meticulously demonstrates that God's promises were never intended for all physical descendants of Abraham, but rather for a select group chosen according to God's sovereign purpose. He illustrates this principle through the examples of Isaac and Ishmael in Romans 9:7 and then Jacob and Esau in Romans 9:10-13. Verse 8 functions as the interpretive key to the Isaac and Ishmael example, explicitly stating the principle that physical birth alone is insufficient for true spiritual lineage, thus setting the stage for the broader argument of God's elective grace.
Historical & Cultural Context: In ancient Jewish society, lineage and physical descent from Abraham were paramount. Being a "son of Abraham" was understood as the primary qualification for covenant membership and access to God's blessings. This deeply ingrained cultural and theological understanding meant that the idea of God's chosen people being defined by anything other than physical birthright was revolutionary and potentially offensive. Paul, himself a Jew, understood this perspective intimately. His argument in Romans 9 directly challenges this traditional view, not to diminish Israel's heritage, but to redefine true Israel in light of God's ultimate redemptive plan in Christ. The Roman church, composed of both Jewish and Gentile believers, needed this clarification to understand their shared identity in Christ and the true nature of God's ongoing faithfulness, transcending ethnic boundaries.
Key Themes:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Antithesis as a primary literary device in Romans 9:8, sharply contrasting "children of the flesh" with "children of the promise." This stark opposition highlights the fundamental difference between a relationship with God based on natural lineage and one based on divine election and grace. Furthermore, Metonymy is present, where "flesh" stands in for human nature, physical descent, and natural capabilities, while "promise" represents God's sovereign, gracious, and supernatural initiative. The term "seed" also functions as Symbolism, representing the true, spiritual heirs of Abraham's covenant, transcending mere biological offspring. These devices collectively serve to underscore Paul's central argument: God's covenant faithfulness is not undermined by Israel's unbelief, because God's true people have always been defined by His sovereign choice and promise, not by human birthright.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:8 is a theological linchpin, redefining the true nature of God's people and the basis of salvation. It decisively shifts the understanding of "Israel" from a purely ethnic or national identity to a spiritual one, determined by God's sovereign election and promise. This verse asserts that God's faithfulness is not compromised by the unbelief of many physical descendants of Abraham, because His original intention was always to call a people according to His divine purpose, not human merit. This reorientation is crucial for understanding the inclusion of Gentiles into God's family, demonstrating that the gospel's universal reach is not an afterthought but consistent with God's long-standing method of choosing and calling. It underscores that spiritual inheritance is a gift of grace, not a birthright, and that God's true covenant people are those who respond to His promise by faith, whether Jew or Gentile.
REFLECTION AND APPLICATION
Romans 9:8 carries profound implications for understanding our identity and assurance as believers today. It serves as a powerful reminder that our standing with God is never based on our lineage, family background, religious tradition, or any human achievement or merit. Instead, our spiritual sonship is solely a gracious gift rooted in God's sovereign promise and our response of faith. This truth should cultivate deep humility, recognizing that our salvation is entirely God's work, and profound gratitude for His undeserved favor. Furthermore, this verse broadens our perspective on God's family, reminding us that all believers, regardless of their ethnic or social background, are equally "children of the promise," united by faith in Christ. It calls us to embrace and celebrate the diversity within the body of Christ, recognizing that our common bond is not human heritage but divine election and the shared promise of salvation.
Questions for Reflection
FAQ
Does Romans 9:8 imply that God has completely abandoned ethnic Israel?
Answer: No, Romans 9:8 does not imply that God has completely abandoned ethnic Israel. Rather, it clarifies that God's promises were never intended for all physical descendants of Abraham, but for a spiritual remnant chosen by His sovereign promise. Paul continues in Romans 11 to explain that God has not cast away His people, and that a remnant of Israel will ultimately be saved. The verse distinguishes between physical lineage and spiritual lineage, emphasizing that God's true Israel has always been defined by His election and promise, not solely by birth.
Who are the "children of the promise" in Paul's theology?
Answer: In Paul's theology, the "children of the promise" are those whom God has sovereignly chosen and called, not based on their works or physical descent, but purely on His divine promise and grace. This includes not only a faithful remnant of ethnic Israel but also Gentiles who believe in Christ. Paul argues in Galatians 3:29 that "if you are Christ's, then you are Abraham's seed, and heirs according to the promise." Thus, the "children of the promise" are all who are united to Christ by faith, becoming spiritual descendants of Abraham and inheritors of God's covenant blessings.
CHRIST-CENTERED FULFILLMENT
Romans 9:8 finds its profound Christ-centered fulfillment in Jesus Himself, who is the ultimate "Child of the Promise" and the true "Seed" of Abraham. While born of the flesh, Jesus's very existence and mission are the direct result of God's divine promise and sovereign initiative, as seen in the miraculous conception by the Holy Spirit (Matthew 1:18-25). He perfectly embodies the spiritual Israel, the one truly obedient Son who fulfills all of God's covenant stipulations. Through His life, death, and resurrection, Jesus establishes the New Covenant, making it possible for all, both Jew and Gentile, to become "children of the promise" by being united to Him through faith (Ephesians 1:5). He is the means by which God's promises find their "Yes" and "Amen" (2 Corinthians 1:20), and it is through Him that believers are "counted for the seed," becoming spiritual heirs of Abraham and co-heirs with Christ (Romans 8:17). Thus, the distinction in Romans 9:8 ultimately points to Christ as the one through whom God's true family is constituted, not by natural birth, but by supernatural grace and faith in the promised Son.