What does “they are not all Israel, which are of Israel” mean in this passage?

This line shows that there is a difference between being part of Israel by birth and being part of God’s true people. Many were descended from Abraham and belonged to the nation, but that did not automatically make them children of God. From the start, God’s promise went through certain people, like Isaac instead of Ishmael, and Jacob instead of Esau. So “Israel” here points to those who are counted by God as His own through His promise, not just everyone with Jewish ancestry.

Who are the “children of the promise” and how are they different from “children of the flesh”?

“Children of the flesh” are people who are descended in a natural, physical way, like all of Abraham’s physical children. “Children of the promise” are those whom God counts as His true family because He chose them and gave them His promise. Isaac was a child of promise, born because God said Sarah would have a son. This picture is used to show that belonging to God is not about bloodline or effort, but about God’s gracious promise that brings people into His family.

Why does God say, “Jacob have I loved, but Esau have I hated”?

This sentence sounds very strong and can be hard to hear. Here it speaks about God’s choice of Jacob and not Esau for the line of the covenant. It was said before they were born, to show that God’s plan did not rest on their future actions, but on His own purpose. “Loved” and “hated” point to choosing one and passing by the other. The focus is not on personal feelings we might imagine, but on whom God chose to carry His promise and form His covenant people.

How can God be just when He has mercy on some and hardens others?

Paul knows this question will come up, so he asks it himself. He answers by reminding us that God is the Creator and we are His creatures. God says, “I will have mercy on whom I will have mercy.” Mercy is never owed, so when God shows it, it is pure kindness, not payment. When He hardens, He is not making innocent people guilty, but leaving them in their sin and using even their resistance to show His power and name. In all this, God remains just and free.

What is the meaning of the potter and clay image in this passage?

The potter and clay picture shows God’s absolute right over His creation. As a potter can shape one lump of clay into different kinds of vessels, God has the right to deal with people according to His purpose. Some are spoken of as “vessels of wrath,” others as “vessels of mercy.” This image stresses that we do not stand over God to judge Him. Instead, He has the authority to show His wrath and power, and also to show the riches of His glory in mercy to those He has prepared for glory.

Who are the “vessels of wrath” and “vessels of mercy” mentioned here?

“Vessels of wrath” are people who remain under God’s anger because of their sin and are headed for destruction. “Vessels of mercy” are those God has prepared for glory by His mercy. The passage says God endures the vessels of wrath with much patience, and in doing so He also makes known the riches of His glory on the vessels of mercy. This shows both His justice and His kindness. It also reminds believers that their hope rests on God’s mercy, not on anything they have done.

How does this passage show that Gentiles are included in God’s people?

Paul quotes words first spoken about a people who were called “not my people” and says God now calls such people “my people” and “beloved.” He applies this to those outside Israel who are now called by God. He also says that the ones God has called are “not of the Jews only, but also of the Gentiles.” This means God’s saving plan is not limited to one nation. By His free choice and promise, He gathers a people for Himself from both Jews and Gentiles.

What does this passage teach about God’s promise to Israel and the idea of a remnant?

The passage shows that God’s promise has not failed, even though many Israelites did not believe. It explains that from the large number of Israelites, only a remnant would be saved. Old words are quoted about Israel being as many as the sand of the sea, yet only a remnant being saved, and about God leaving a “seed” so they were not wiped out like Sodom and Gomorrah. This means God keeps His covenant by preserving a smaller group who truly belong to Him by faith and promise.

Why does this passage feel difficult or even troubling to some readers?

This passage speaks very plainly about God choosing some and passing over others, about mercy and hardening, and about vessels of wrath and mercy. That can feel heavy, because it touches on questions of fairness and human freedom. Some verses here have been read in more than one way over time. But the main points are clear: God’s word has not failed, He is completely just and free, and salvation is by His mercy, not by birth or effort. These truths are meant to humble us and lead us to trust Him.

Rom.9.6

Romans 9:6

KJV

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

God’s Sovereign Choice

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

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

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.

For this is the word of promise, At this time will I come, and Sara shall have a son.

And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

It was said unto her, The elder shall serve the younger.

As it is written, Jacob have I loved, but Esau have I hated.

What shall we say then? Is there unrighteousness with God? God forbid.

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

Cross References

No cross references available for this verse.