Romans 9:6-8

Not as though The original expression, ουχ οιον δε οτι, is rather obscure; but Erasmus supplying, after the Greek scholiast, the words τουτο ου λεγω, seems to have given the sense of it thus; I do not say this, that the word of God hath fallen, namely, to the ground, without effect. The apostle's meaning is, that nothing he had now said concerning the rejection of the greater part of the Jews, drew any such consequence after it, as that the word of God (that is, his promises made to Abraham and his seed) should miscarry, or fall to the ground; the Jews imagining that the word of God must fail, if all their nation were not saved. This sentiment Paul now refutes, showing, 1st, That the word itself had foretold their rejection: and, 2d, That though the body of the nation was rejected, God's promises were already fulfilled to the true Israelites, and hereafter all Israel should be saved: which is the sum of the ninth, tenth, and eleventh Chapter s. For Here he enters upon the proof of it; they are not all Israel True spiritual Israelites, to whom the promises belong; which are of Israel The natural posterity of Jacob, and Israelites by birth, and so visible members of the church. The Jews vehemently maintained the contrary; namely, that all who were born Israelites, and they only, were the people of God. The former part of this assertion is refuted here, the latter, Romans 9:24, &c. The sum is, God accepts all believers, and them only; and this is no way contrary to his word. Nay, he hath declared in his word, both by types and by express testimonies, that believers are accepted as the children of the promise, while unbelievers are rejected, though they are children after the flesh. It is true the great promise, that Jehovah would be their God, was delivered to all the posterity of Israel without exception; but it was intended to be understood in a conditional sense, as what would not be fulfilled to them, unless they imitated the faith of Abraham. And in this sense it was made to the Gentiles, and to the whole world, as well as to the Jews. Neither because they are the seed of Abraham According to the flesh; will it follow, that they are all children of God. This did not hold even in Abraham's own family, and much less in his remote descendants. But, God then said, in Isaac shall thy seed be called Isaac's posterity, not Ishmael's, shall be spoken of as thy seed, by way of eminence; that seed to which the promises are made. That is, they who are the children of the flesh The carnal seed of Abraham; are not Purely upon that account; the children of God In the true sense; namely, spiritual children. But the children of the promise Those whom God hath promised to acknowledge for his children; namely, such as are born again by the supernatural power of God's Spirit, (as Isaac was conceived and born by a power above the course of nature,) and who by faith lay hold on the promise of salvation made in Christ; these are they who are intended in the covenant with Abraham, the persons whose God Jehovah promised to be, and to whom the spiritual blessings and the inheritance belong. In quoting these words, in Isaac shall thy seed be called, and inferring therefrom that the children of the promise shall be counted for the seed, the apostle does not intend to give the literal sense of the words, but the typical only; and by his interpretation signifies that they were spoken by God in a typical and allegorical, as well as in a literal sense, and that God there declared his counsel concerning those persons whom he purposed to own as his children, and make partakers of the blessings of righteousness and salvation. As if he had said, This is a clear type of things to come; showing us, that in all succeeding generations, not the lineal descendants of Abraham, but they to whom the promise is made, that is, believers, are the true children of God.