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.

Verses 6-13. - (2) (a) After this avowal of his deep sorrow, and his reasons for feeling it, the apostle now proceeds to deal with the subject. First (as has been said above) he shows (vers. 6-13) that the present exclusion of the great majority of the Jews from Christian privileges does not imply any unfaithfulness on God's part to his ancient promises; and thus it follows that the fact of their exclusion is no proof of the gospel not being the true fulfilment of those promises. Verses 6, 7. - But it is not as though the Word of God hath taken none effect (or, hath come to naught, ἐκπεπτωκεν). For they are not all Israel who are of Israel: neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. The promises to the patriarchs never, from the first, implied the inheritance of them by all the physical descendants of those patriarchs; even in Israel there is a recognized distinction between being of the race of Israel and being the true Israel of God; in the original promise to Abraham the descendants of Ishmael (though equally with those of Isaac, his physical seed) were excluded. And so even the race of Israel is but a part of the whole seed of Abraham, to whom the promise was made. Hence it follows that the present exclusion of the majority of even the race of Israel from the inheritance of the promises is not inconsistent with the original purport of those promises. The quotation from Genesis 21:12, "In Isaac," etc., is properly (as in the original Hebrew) "In Isaac shall a seed be named to thee;" i.e. "In Isaac it shall come to pass that posterity of thine shall have the name and position of the seed of Abraham, and be recognized as the inheritors of the promise" (Meyer).

Not as though the word of God hath taken none effect,.... Or "it is not possible indeed that the word of God should fall"; see 1 Samuel 3:10; This the apostle says, partly to relieve his own mind pressed with sorrow, and partly to obviate an objection some might make, or prevent any mistake any might be ready to go into; as though from what he suggested that what God had said concerning the people of the Jews, was made void and without effect: for whether by the "word of God" are meant, the Scriptures in general, the prophecies of the Old Testament, these were now about to have their accomplishment, in the rejection of the Jews, and in the conversion of the Gentiles; or whether by it is designed the Gospel, this, as preached both by Christ and his apostles, had had its effect upon God's chosen ones among that people; it was become the power of God unto salvation, to the Jew first: or rather by it may be intended, God's word of promise to Abraham, that he would be a God to him, and to his seed after him; and that he and they should be heir of the world, of this and of that which is to come; particularly the heavenly inheritance, which he gave to him by promise; this was not made void, or had taken none effect: for this was made only to Abraham and his spiritual seed; and therefore though his carnal seed believed not, and for their unbelief should be cut off, this did not make the faith, or faithfulness of God of none effect:

for they are not all Israel, which are of Israel; that is, they which are the descendants of the patriarch Jacob, whose name was Israel; or who are of the Israelitish nation, of the stock of Israel, belonging to that people; they are not all , "the Israel", by way of emphasis, as in Psalm 25:22, or the "Israel of God", Galatians 6:16, the Israel whom Jehovah the Father has chosen for a peculiar people; which Christ has redeemed from all their iniquities; which the Spirit of God calls with an holy calling, by special grace, to special privileges; the seed of Israel who are justified in Christ, whose iniquities are so pardoned and done away, that when they are sought for they shall not be found, and who are saved in the Lord with an everlasting salvation: or in other words, though they are "Israel after the flesh", 1 Corinthians 10:18, yet not after the Spirit; though they are by nation Israelites, they are not Israelites "indeed", as Nathanael was, John 1:47; they are Jews outwardly, not inwardly; they have not all principles of grace, uprightness, and sincerity in them: now to these spiritual Israelites, or seed of Abraham, were the word of God, the promises of God concerning spiritual and eternal things made, and upon these they had their effect; and therefore it could not be said that the word of God had taken none effect; though the whole body of Israel after the flesh were cut off and rejected. Some copies, and the Vulgate Latin version, read, "who are Israelites"; and the Ethiopic version, "they are not all Israel who came out of Egypt".

6. Not as though the word of God had taken none effect—"hath fallen to the ground," that is, failed: compare Lu 16:17, Greek.

for they are not all Israel which are of Israel—better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of Election, the treatment of which extends to the end of the eleventh chapter—"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,' are the Israel of God's irrevocable choice." The difficulties which encompass this subject lie not in the apostle's teaching, which is plain enough, but in the truths themselves, the evidence for which, taken by themselves, is overwhelming, but whose perfect harmony is beyond human comprehension in the present state. The great source of error here lies in hastily inferring (as Tholuck and others), from the apostle's taking tip, at the close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and continuing this subject through the two next chapters, that the Election treated of in the body of this chapter is national, not personal Election, and consequently is Election merely to religious advantages, not to eternal salvation. In that case, the argument of Ro 9:6, with which the subject of Election opens, would be this: "The choice of Abraham and his seed has not failed; because though Israel has been rejected, the Gentiles have taken their place; and God has a right to choose what nation He will to the privileges of His visible kingdom." But so far from this, the Gentiles are not so much as mentioned at all till towards the close of the chapter; and the argument of this verse is, that "all Israel is not rejected, but only a portion of it, the remainder being the 'Israel' whom God has chosen in the exercise of His sovereign right." And that this is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows.

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