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In Gal. 4: Ishmael is likened to the unbelieving Jews "born after the flesh", while the
true believing Jews are likened to Isaac; and his mother, the freewoman, to Jerusalem
that is above and free. These constitute the "Israel of God" (Gal. 4: 21-31, 6: 16).
As we study the argument put forward by the apostle in Rom. 9: an important
principle emerges that extends beyond the limits of the people of Israel.
"In Isaac shall thy seed be called" (Rom. 9: 7).
"The children of the promise are counted for the seed" (Rom. 9: 8).
The following extract from Nedarim f.31.I is suggestive:
"Is not Ishmael an alien, and yet of the seed of Abraham? It is written, In Isaac shall
thy seed be called. But is not Esau an alien, and yet of the seed of Isaac? No. In Isaac,
but not all Isaac."
This brief quotation is sufficient to show that the apostle's method of argument was
familiar to the Jews and would be easily followed.
When dealing with Rom. 4: we showed that the words "counted for" or "imputed
for" indicated that one thing, namely "faith", was reckoned for another, namely
"righteousness", and that on account of the finished work of Christ. In that chapter the
fact is stressed that Isaac was not begotten merely by the flesh, but that his birth was a
foreshadowing of the resurrection of Christ. The fact that Isaac is again brought into
prominence in Rom. 9:, and that mere physical descent is set aside, only the children of
the promise being "counted for the seed", provides conclusive proof that the fluffiest of
the purposes of God does not necessitate that every individual Jew and every physical
descendant of Abraham must be saved. Known unto God from the beginning are those
who constitute the seed of promise.
The fact that the bulk of the nation was in a state of unbelief at the time that Paul
wrote, did not in any way throw doubt upon the accuracy of prophecy and the promises.
Rather the reverse, for there are a number of references in the O.T. to Israel's apostasy
and the preservation of a remnant. Isaiah, in a day of departure, speaks of this remnant in
1: 9; 10: 21, 22, etc., and is quoted in Rom. 9: 27:
"Though the number of the children of Israel be as the sand of the sea, a remnant shall
be saved."
On the day of Pentecost, Peter omitted the close of Joel 2: 32, because the appeal was
to the nation. Subsequent events, however, proved that what Joel had prophesied was
fulfilled. The omitted words--"and in the remnant whom the Lord shall call"--were
applicable then, and will again be true in the future day of Israel's restoration. When,
therefore, we read in Rom. 11: 26: "And so all Israel shall be saved", we must read the
words "all Israel" in the light of Rom. 9: 6-9. The "all Israel" that shall be saved is not
co-extensive with the total number of Abraham's descendants, but indicates a definite
company--"children of promise", a "reckoned seed".