So it is not the children of the flesh who are God’s childrenThis phrase emphasizes the distinction between physical descent and spiritual identity. In the context of Romans, Paul addresses the Jewish understanding of being God's chosen people through Abraham. The "children of the flesh" refers to those who are biologically descended from Abraham, such as the Israelites. However, Paul argues that mere physical lineage does not guarantee one's status as God's child. This echoes Jesus' teaching in
John 8:39-40, where He challenges the Jews' reliance on Abrahamic descent. Historically, this reflects the shift from the Old Covenant, based on ethnic Israel, to the New Covenant, which includes all who have faith in Christ, regardless of ethnic background.
but it is the children of the promise who are regarded as offspring
The "children of the promise" refers to those who are part of God's covenant through faith, as exemplified by Isaac, the child of promise to Abraham and Sarah. This promise is rooted inGenesis 17:19, where God promises Abraham that Sarah will bear a son, Isaac, through whom the covenant will be established. Paul uses this to illustrate that true descendants of Abraham are those who share in the faith of Abraham, not just his bloodline. This aligns withGalatians 3:29, where Paul states that if you belong to Christ, then you are Abraham's seed and heirs according to the promise. This concept underscores the spiritual nature of God's family, which transcends ethnic and cultural boundaries, and points to the fulfillment of God's promise through Jesus Christ, the ultimate seed of Abraham.
Persons / Places / Events
1.
Paul the ApostleThe author of the Book of Romans, Paul is addressing the believers in Rome, explaining the nature of God's promises and who truly belongs to the family of God.
2.
IsaacThe child of promise, born to Abraham and Sarah, representing those who are considered true children of God through faith and promise, not merely by physical descent.
3.
AbrahamThe patriarch to whom God made promises regarding his descendants, illustrating the difference between physical lineage and spiritual inheritance.
4.
IsraelThe nation descended from Abraham, representing the broader context of Paul's discussion on who constitutes the true Israel.
5.
GentilesNon-Jewish people who, through faith in Christ, are included in the promise and considered children of God.
Teaching Points
Understanding Spiritual LineageTrue children of God are identified by faith and promise, not merely by physical descent. This challenges us to evaluate our relationship with God based on faith rather than heritage or works.
The Role of FaithJust as Isaac was a child of promise, believers are called to live by faith, trusting in God's promises rather than relying on human effort or lineage.
Inclusivity of the GospelThe promise extends beyond ethnic Israel to include all who believe in Christ, emphasizing the universal nature of the Gospel and the breaking down of barriers between Jew and Gentile.
Identity in ChristOur identity as God's children is rooted in His promise and our faith in Christ, encouraging us to find our worth and purpose in this spiritual reality.
Living as Children of PromiseAs children of the promise, we are called to live lives that reflect our faith and trust in God's promises, impacting how we interact with others and view our circumstances.
Bible Study Questions and Answers
1.What is the meaning of Romans 9:8?
2.How does Romans 9:8 define who are the true children of God?
3.What does "children of the promise" mean in Romans 9:8?
4.How can we apply Romans 9:8 to our understanding of God's promises today?
5.How does Romans 9:8 connect with God's covenant with Abraham in Genesis?
6.In what ways can Romans 9:8 influence our view of spiritual heritage?
7.How does Romans 9:8 define who are considered true children of God?
8.What implications does Romans 9:8 have on the concept of spiritual versus physical lineage?
9.How does Romans 9:8 challenge the belief in salvation through heritage?
10.What are the top 10 Lessons from Romans 9?
11.What does walking in the Spirit entail?
12.Can I be certain of my salvation?
13.Why does prayer not heal amputees?
14.What defines an intimate relationship with God?What Does Romans 9:8 Mean
So it is not the children of the flesh• Paul begins by drawing a line between mere physical descent and true spiritual identity. Think of Ishmael and Isaac in Genesis; both came from Abraham’s body, yet only one carried God’s covenant (Genesis 17:19; 21:12).
• Scripture repeatedly warns that outward credentials are never enough. “A person is not a Jew who is one outwardly… but a Jew is one inwardly” (Romans 2:28-29).
• Jesus Himself said that becoming God’s child is “not of blood, nor of the desire or will of man, but born of God” (John 1:12-13). The flesh can only produce more flesh; only the Spirit brings spiritual life (John 3:6).
who are God’s children,• Being “God’s children” is a title reserved for those whom He has adopted by grace. Physical lineage can place someone in Abraham’s household, yet only faith places someone in God’s family (Galatians 3:26).
• Hosea foretold this adoption: “In the place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God’” (Hosea 1:10). Paul shows that this promise is fulfilled in Christ and received by faith, not by birth certificate.
• Key takeaway: ancestry may explain your last name, but only God’s redeeming work explains the new name “child of God” (Revelation 2:17).
but it is the children of the promise• “Promise” takes us back to God’s oath to Abraham: “I will establish My covenant with him [Isaac] as an everlasting covenant for his offspring” (Genesis 17:19). Isaac existed only because God intervened in Sarah’s barrenness; his very life was proof that salvation depends on divine initiative, not human effort.
• Believers share that same supernatural origin. “Now you, brothers, like Isaac, are children of promise” (Galatians 4:28).
• Practical implications:
– Our standing rests on God’s unbreakable word, not on our fluctuating performance (Hebrews 6:17-18).
– Because the promise is gracious, no one can boast, and everyone may come (Romans 10:12-13).
who are regarded as offspring.• “Regarded” highlights God’s accounting—He counts believers as true heirs even when they lack physical ties to Abraham. “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).
• This status carries real benefits:
– Inheritance: “And if we are children, then we are heirs—heirs of God and co-heirs with Christ” (Romans 8:17).
– Identity: “You are a chosen people… a people for God’s own possession” (1 Peter 2:9).
– Security: “When you believed, you were sealed with the promised Holy Spirit” (Ephesians 1:13).
• The word “offspring” thus embraces every believer from every nation, fulfilling God’s promise that Abraham would be “father of many nations” (Romans 4:17).
summaryRomans 9:8 teaches that spiritual lineage, grounded in God’s promise and received by faith, is what makes someone a true child of God. Physical heritage cannot secure that place; only God’s gracious call can. All who trust Christ are counted as Abraham’s offspring, heirs of every covenant blessing, and eternally secure in the family of God.
(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.
Parallel Commentaries ...
Greek
Soτοῦτ’(tout’)Demonstrative Pronoun - Nominative Neuter Singular
Strong's 3778:This; he, she, it.it isἔστιν(estin)Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.notοὐ(ou)Adverb
Strong's 3756:No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.theτὰ(ta)Article - Nominative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.childrenτέκνα(tekna)Noun - Nominative Neuter Plural
Strong's 5043:A child, descendent, inhabitant. From the base of timoria; a child.of theτῆς(tēs)Article - Genitive Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.fleshσαρκὸς(sarkos)Noun - Genitive Feminine Singular
Strong's 4561:Flesh, body, human nature, materiality; kindred.[who are]ταῦτα(tauta)Demonstrative Pronoun - Nominative Neuter Plural
Strong's 3778:This; he, she, it.God’sΘεοῦ(Theou)Noun - Genitive Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.children,τέκνα(tekna)Noun - Nominative Neuter Plural
Strong's 5043:A child, descendent, inhabitant. From the base of timoria; a child.but [it is]ἀλλὰ(alla)Conjunction
Strong's 235:But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.theτὰ(ta)Article - Nominative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.childrenτέκνα(tekna)Noun - Nominative Neuter Plural
Strong's 5043:A child, descendent, inhabitant. From the base of timoria; a child.of theτῆς(tēs)Article - Genitive Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.promiseἐπαγγελίας(epangelias)Noun - Genitive Feminine Singular
Strong's 1860:A promise. From epaggello; an announcement.who are regardedλογίζεται(logizetai)Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 3049:To reckon, count, charge with; reason, decide, conclude; think, suppose.asεἰς(eis)Preposition
Strong's 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 4690:From speiro; something sown, i.e. Seed; by implication, offspring; specially, a remnant.
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NT Letters: Romans 9:8 That is it is not the children (Rom. Ro) 
