(6) It has already been remarked (ch. 3 : 3) that it was a common opinion among the Jews that the promises of God being made to Abra- ham and to his seed, all connected with him as his natural descendants, and sealed as such by the rite of circumcision, would certainly inherit the blessings of the Messiah's reign. It was enough for them, there- fore, to be able to say, " We have Abraham to our father." This being the case, it was obvious that it would at once be presented as a fatal ob- jection to the apostle's doctrine of the rejection of the Jews, that it was inconsistent with the promises of God. Paul, therefore, without even distinctly announcing the position which he intended to maintain, re- moves this preliminary objection. In vs. 2, 3, in which he professed his sorrow for his brethren, and his readiness to suffer for them, it was, of course, implied that they were no longer to be the peculiar people of God, hei-s of the promises, &c. &c. This, Paul shows, involves no failure on the part of the divine promises. Not as though the word of God hath taken none effect^ &c. That is, ' I say nothing which implies that the word of God has failed.' The word of God means any thing which God has spoken, and here, from the connexion, the promise made to Abraham, including the promise of salvation through Jesus Christ. Hath taken none effect, literally, hath fallen, i. e. failed. " It is easier for heaven and earth to pass, than one tittle of the law to fail," literally, to fall, Luke 16 : 17. So this word is used frequently. The reason why the rejection of the Jews involved no failure on the part of the di- vine promise is, that the promise never contemplated the mere natural descendants of Abraham. For they are not all Israel which are of Is- rael, i. e. all the natural descendants of the patriarch are not the true people of God, to whom alone the promises properly belong.
(7) Neither because they are the seed of Abraham are they all chilr dren. In this and the following verses the sentiment is confirmed, that natural descent from Abraham does not secure a portion in the promised inheritance. The language of this verse is, from the context, perfectly intelligible. The seed or natural descendants of Abraham are not all his children in the true sense of the term ; i. e. like him in faith and heirs of his promise. So in Gal. 3 : 7, Paul says, " They which are of faith, the same are the children of Abraham."
But in Isaac shall thy seed be called. As the word rendered called sometimes means to choose, Isa. 48 : 12. 49 : 1, the meaning of the phrase may be, ' In Isaac shall thy seed be chosen.' 'I will select him as the recipient of the blessings promised to you.' 2. To be called is often equivalent to to be, to be regarded, as Isa. 62 : 4, " Thou shalt not be called desolate," i. e. thou shalt not be desolate. Hence, in this case, the text may mean, 'In Isaac shall thy seed be,' i. e. he shall be thy seed. Or, 3. ^After Isaac shall thy seed be called,' they shall derive their name from him. Whichever explanation be preferred, the meaning