Are they all children - Adopted into the true family of God. Many of the descendants of Abraham were rejected.

But in Isaac - This was the promise; Genesis 21:12.

Shall thy seed ... - Thy true people. This implied a selection, or choice; and therefore the doctrine of election was illustrated in the very commencement of the history of the nation; and as God had then made such a distinction, he might still do it. As he had then rejected a part of the natural descendants of Abraham, so he might still do it. This is the argument which the apostle is pursuing.

Neither because they are the seed of Abraham, etc. - Nor can they conclude, because they are the natural descendants of Abraham, that therefore they are all of them, without exception, the children in whom the promise is to be fulfilled.

But, in Isaac shall thy seed be called - The promise is not confined to immediate natural descent, but may be accomplished in any part of Abraham's posterity. For Abraham had several sons besides Isaac, Genesis 25:1, Genesis 25:2, particularly Ishmael, who was circumcised before Isaac was born, and in whom Abraham was desirous that the promise should be fulfilled, Genesis 17:18, and in him God might have fulfilled the promise, had he so pleased; and yet he said to Abraham, Genesis 21:12 : Not in Ishmael, but in Isaac, shall thy seed be called.

Neither because they are the seed of Abraham,.... The Jews highly valued themselves, upon being the natural seed of Abraham; and fancied, upon this account, that they were children, which the apostle here denies: neither

are they all children; as in the former verse, he explains in what sense they were Israelites, which he had mentioned among their high characters and privileges, as descending from Jacob, and in what sense they were not; so in this he shows in what manner the "adoption", Romans 9:4, belonged to them, and it did not; being Abraham's seed, they were his natural children, and the children of God by national adoption; but, they were not all the spiritual children of Abraham, nor the children of God by the special grace of adoption; these characters only belonged to some of them, and which are equally true of Gentile believers; who being of the same faith with Abraham, are his children, his seed, and also the children of God: natural descent from Abraham avails nothing in this case, as is clear from the instance of Ishmael and Isaac. Ishmael was the natural seed of Abraham, as well as Isaac; but he was not a son of Abraham in a spiritual sense, nor a child of God; he was not a child of promise, this was peculiar to Isaac:

but in Isaac shall thy seed be called; see Genesis 21:12. The meaning of which is, either that the progeny of Abraham in the line of Isaac should only be called, accounted, and esteemed, in an eminent sense, the seed of Abraham, and not his posterity in the line of Ishmael: agreeably to which the Jews say (c), that

"Ishmael is not , "in the general account of the seed of Abraham"; for it is said, "in Isaac shall thy seed be called", Genesis 21:12; nor is Esau in the general account of the seed of Isaac; hence, says R. Joden bar Shalom, in Isaac, that is, in part of Isaac.''

So another (d) of their writers, on mentioning this passage, observes,

"that it is said in Isaac, , but "not all Isaac";''

or all that sprung from him. Or this has respect to the most eminent and famous seed of Abraham, the Messiah, in whom all nations of the earth were to be blessed; who was to spring from him by Isaac, in the line of Jacob; and may likewise have a personal respect to Isaac himself, the son of the promise, a child of Abraham in a spiritual sense, when Ishmael was not; and to whom belonged the spiritual promises and blessings, and who was to be, and was effectually called by the grace of God; and may include also his whole seed and posterity, who, both natural and spiritual, were children of the typical promise, the land of Canaan, and the enjoyment of temporal good things; and the matter also children of the antitypical promise, or of those spiritual and eternal things, which God has promised to Abraham's spiritual seed, whether among Jews or Gentiles; and which always have their effect, and had, even when, and though Abraham's natural seed had a "lo ammi", Hosea 1:9, written upon them.

(c) T. Hieros. Nedarim, fol. 38. 1.((d) Yom Tob in Misn. Bava Metzia, c. 7. sect. 1.

In Isaac

Not in Ishmael, though Ishmael also was the seed of Abraham. The saying of Genesis 21:12 is directly added without it is written or it was said, because it is assumed to be well known to the readers as a saying of God. The Hebrew is: "in Isaac shall posterity be named to thee." In the person of Isaac the descendant of Abraham will be represented and recognized. The general principle asserted is that the true sonship of Abraham does not rest on bodily descent.

Shall be called (κληθήσεται)

Named. See on Romans 4:17. Others, called from nothing. But the promise was made after Isaac was born.

Neither, because they are the seed of Abraham, are they all children: {4} but, In {i} Isaac shall thy seed be called.

(4) The first proof is taken from the example of Abraham's own house, in which Isaac only was considered the son, and that by God's ordinance: although Ishmael also was born of Abraham, and circumcised before Isaac.

(i) Isaac will be your true and natural son, and therefore heir of the blessing.

9:7 Neither, because they are the seed of Abraham, are they all children. Abraham had other children beside Isaac, notably Ishmael, but none of these belonged to the chosen people, for it was said,

In Isaac shall thy seed be called. See Ge 21:12.

9:7 Neither because they are lineally the seed of Abraham, 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 - That is, Isaac, not Ishmael, shall be called thy seed; that seed to which the promise is made.

Margin children

Also Rom 9:8. Gr. teknon, child. See Scofield Note: "Rom 8:16"

7-9. Neither, because they are the seed of Abraham, are they all children-"Not in the line of mere fleshly descent from Abraham does the election run; else Ishmael, Hagar's child, and even Keturah's children, would be included, which they were not."

but-the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in that promise.

in Isaac shall thy seed be called-(Ge 21:12).

9:6-13 The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.