Romans 9:7
Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Original Language Analysis
ὅτι
because
G3754
ὅτι
because
Strong's:
G3754
Word #:
2 of 13
demonstrative, that (sometimes redundant); causative, because
σπέρμα
seed
G4690
σπέρμα
seed
Strong's:
G4690
Word #:
4 of 13
something sown, i.e., seed (including the male "sperm"); by implication, offspring; specially, a remnant (figuratively, as if kept over for planting)
ἀλλ'
but
G235
ἀλλ'
but
Strong's:
G235
Word #:
8 of 13
properly, other things, i.e., (adverbially) contrariwise (in many relations)
Cross References
Genesis 21:12And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.Hebrews 11:18Of whom it was said, That in Isaac shall thy seed be called:Galatians 4:23But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Historical Context
Genesis 16-21 records the Ishmael/Isaac narrative. Abraham attempted to fulfill God's promise through Hagar (human effort), but God insisted on Sarah (divine provision). This typologically contrasts works-righteousness vs. faith—a point Paul develops in Galatians 4:21-31.
Questions for Reflection
- How does God's choice of Isaac over Ishmael illustrate grace rather than human merit?
- What 'Ishmaels' (self-produced religious efforts) do we present to God instead of trusting his promised 'Isaac'?
- How does divine election in history serve God's redemptive purposes rather than arbitrary preference?
Analysis & Commentary
Neither, because they are the seed of Abraham, are they all children—being sperma (σπέρμα, 'seed') doesn't make one tekna (τέκνα, 'children'). Biological descent ≠ covenant membership. Paul quotes Genesis 21:12: In Isaac shall thy seed be called (en Isaak klēthēsetai soi sperma, ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα). God chose Isaac over Ishmael, though Abraham fathered both. The verb kaleō (καλέω, 'to call') introduces the theme of divine calling/election that dominates this chapter.
The choice wasn't based on Isaac's merit—he wasn't yet born when God made the promise (Genesis 17:19). Nor was it arbitrary cruelty—God's purposes in history required a specific lineage for Messiah. Election serves redemptive purposes, not divine whim. Ishmael received promises too (Genesis 17:20), but Isaac bore the covenant line. God's sovereignty operates in history to accomplish salvation.