Romans 9:8
New International Version
In other words, it is not the children by physical descent who are God's children, but it is the children of the promise who are regarded as Abraham's offspring.

New Living Translation
This means that Abraham’s physical descendants are not necessarily children of God. Only the children of the promise are considered to be Abraham’s children.

English Standard Version
This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.

Berean Study Bible
So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.

Berean Literal Bible
That is, the children of the flesh, these are not children of God; but the children of the promise are regarded as offspring.

New American Standard Bible
That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.

King James Bible
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

Christian Standard Bible
That is, it is not the children by physical descent who are God's children, but the children of the promise are considered to be the offspring.

Good News Translation
This means that the children born in the usual way are not the children of God; instead, the children born as a result of God's promise are regarded as the true descendants.

Holman Christian Standard Bible
That is, it is not the children by physical descent who are God's children, but the children of the promise are considered to be the offspring.

International Standard Version
That is, it is not merely the children born through natural descent who were regarded as God's children, but it is the children born through the promise who were regarded as descendants.

NET Bible
This means it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.

New Heart English Bible
That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as descendants.

Aramaic Bible in Plain English
But this is not because the children of the flesh are the children of God, but the children of The Promise are accounted for the seed.

GOD'S WORD® Translation
This means that children born by natural descent [from Abraham] are not necessarily God's children. Instead, children born by the promise are considered Abraham's descendants.

New American Standard 1977
That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.

Jubilee Bible 2000
That is, Those who are sons of the flesh, these are not the sons of God; but those who are sons of the promise are counted in the generation.

King James 2000 Bible
That is, They who are the children of the flesh, these are not the children of God: but the children of the promise are counted for the descendants.

American King James Version
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

American Standard Version
That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.

Douay-Rheims Bible
That is to say, not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed.

Darby Bible Translation
That is, [they that are] the children of the flesh, these [are] not the children of God; but the children of the promise are reckoned as seed.

English Revised Version
That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.

Webster's Bible Translation
That is, They who are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.

Weymouth New Testament
In other words, it is not the children by natural descent who count as God's children, but the children made such by the promise are regarded as Abraham's posterity.

World English Bible
That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.

Young's Literal Translation
that is, the children of the flesh -- these are not children of God; but the children of the promise are reckoned for seed;
Study Bible
God's Sovereign Choice
7Nor because they are Abraham’s descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.” 8So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring. 9For this is what the promise stated: “At the appointed time I will return, and Sarah will have a son.”…
Cross References
Deuteronomy 14:1
You are sons of the LORD your God; do not cut yourselves or shave your forehead on behalf of the dead,

Matthew 3:9
And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham.

Romans 4:13
For it was not through the Law that Abraham and his descendants were promised that he would be heir of the world, but through the righteousness that comes by faith.

Romans 4:16
Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham's offspring--not only to those who are of the Law, but also to those who are of the faith of Abraham. He is the father of us all.

Romans 8:14
For all who are led by the Spirit of God are sons of God.

Romans 8:16
The Spirit Himself testifies with our spirit that we are God's children.

Romans 8:19
The creation waits in eager expectation for the revelation of the sons of God.

Galatians 3:29
And if you belong to Christ, then you are Abraham's seed and heirs according to the promise.

Galatians 4:28
Now you, brothers, like Isaac, are children of promise.

Hebrews 11:11
By faith Sarah, even though she was barren and beyond the proper age, was enabled to conceive a child, because she considered Him faithful who had promised.

Treasury of Scripture

That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

They which.

Romans 4:11-16
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: …

Galatians 4:22-31
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman…

are counted.

Genesis 31:15
Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

Psalm 22:30
A seed shall serve him; it shall be accounted to the Lord for a generation.

Psalm 87:6
The LORD shall count, when he writeth up the people, that this man was born there. Selah.







Lexicon
So
τοῦτ’ (tout’)
Demonstrative Pronoun - Nominative Neuter Singular
Strong's Greek 3778: This; he, she, it.

it is
ἔστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

not
οὐ (ou)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

the
τὰ (ta)
Article - Nominative Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

children
τέκνα (tekna)
Noun - Nominative Neuter Plural
Strong's Greek 5043: A child, descendent, inhabitant. From the base of timoria; a child.

of the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

flesh
σαρκὸς (sarkos)
Noun - Genitive Feminine Singular
Strong's Greek 4561: Flesh, body, human nature, materiality; kindred.

[who are]
ταῦτα (tauta)
Demonstrative Pronoun - Nominative Neuter Plural
Strong's Greek 3778: This; he, she, it.

God’s
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

children,
τέκνα (tekna)
Noun - Nominative Neuter Plural
Strong's Greek 5043: A child, descendent, inhabitant. From the base of timoria; a child.

but [it is]
ἀλλὰ (alla)
Conjunction
Strong's Greek 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

the
τὰ (ta)
Article - Nominative Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

children
τέκνα (tekna)
Noun - Nominative Neuter Plural
Strong's Greek 5043: A child, descendent, inhabitant. From the base of timoria; a child.

of the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

promise
ἐπαγγελίας (epangelias)
Noun - Genitive Feminine Singular
Strong's Greek 1860: A promise. From epaggello; an announcement.

who are regarded
λογίζεται (logizetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 3049: To reckon, count, charge with; reason, decide, conclude; think, suppose.

as
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

offspring.
σπέρμα (sperma)
Noun - Accusative Neuter Singular
Strong's Greek 4690: From speiro; something sown, i.e. Seed; by implication, offspring; specially, a remnant.
(8) They which are the children.--The Apostle explains this restriction in a spiritual sense. Mere natural descent gives no claim to membership in the theocracy.

Of the promise--i.e., not merely "promised children," but "children born through the miraculous agency of the promise;" the promise is regarded as being possessed of creative power. (Comp. Romans 4:18-20.)

Verses 8, 9. - That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for seed. For the word of promise is this, At this time will I come, and Sarah shall have a son (Genesis 18:10). In other words, it is not in virtue of mere carnal descent, but of the promise, that any are so counted; mere carnal descent establishes no claim. It is to be observed that in the first recorded promises to Abraham (Genesis 13:15; Genesis 15:5; Genesis 17:7) there was no restriction; and so through Ishmael, who is also called Abraham's seed (Genesis 21:13), as well as through Isaac, the fulfilment might have been. But the subsequent promise (Genesis 17:19, 21; Genesis 18:10, 14) limited it to Isaac; which limiting promise is, therefore, in ver. 9, referred to. With τέκνα τοῦ Θεοῦ in ver. 8 Compare ἡ υἱοθεσίαα (ver. 4), and also Isaiah 63:16. The apostle may have been led to use the expression here in view of the spiritual sonship to God of Christians (cf. Romans 8:15, etc.)which was typified and prepared for by the υἱοθεσία of the chosen seed. A still further limitation of "the children of the promise" is next referred to; and one still more telling for the apostle's argument. It might be said that Ishmael was not, even carnally, the true seed, as being born, not of the wife, but of the bondwoman; or perhaps that he had forfeited any claim he might have had by his proved unworthiness (Genesis 21:9, etc.). But Esau and Jacob were twin children, not only of the same patriarch (ἐξ ἑνοι`ς), but also of the same wedded wife; and yet one was chosen and the other rejected, and this even before birth; so that, as the selection was not due to carnal descent, so neither could it be due to proved desert. Thus by this second consideration is disposed of the Jew's assertion of an indefeasible claim to inheritance of the promises on the ground of his boasted works, as by the other is disposed of his claim on the ground of his race. St. Paul's argument to the Jews of his own day would be - You cannot set up a claim to be all of you the necessary inheritors of the promises for all time on the ground either of your carnal descent or of your works, since the selection of Israel himself did not depend on either of these grounds; nor can you say that my position (viz. that Christian believers, to the exclusion of most of you, are now the true inheritors of the promises) implies unfaithfulness in God to his ancient promises; for it is in accordance with the principle on which, according to your own Scriptures, he fulfilled of old his promises to the patriarchs. St. Paul, however, is not to be understood here as writing with a direct polemical intention, but rather as discussing a problem which had at one time perplexed himself, and which seemed to him to call for solution. 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.
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