Romans 9:6

21. This, then, being the state of the case, the holy apostle desiring to elevate in some degree, and to raise our understanding above the earth, says in a certain place, “Behold Israel after the flesh;” by which he certainly means that there is another Israel which is not according to the flesh, but accord­ing to the Spirit. And again in another passage, “For they are not all Israelites who are of Israel.”

If now anyone demand of us clear and distinct declarations on these points out of holy Scripture, we must answer that it was the design of the Holy Spirit, in those portions which appear to relate the history of events, rather to cover and conceal the meaning: in those passages, e.g., where they are said to go down into Egypt, or to be carried captive to Baby­lonia, or when in these very countries some are said to be brought to excessive humiliation, and to be placed under bondage to their masters; while others, again, in these very countries of their captivity, were held in honour and esteem, so as to occupy positions of rank and power, and were appointed to the gov­ernment of provinces; all which things, as we have said, are kept hidden and covered in the narratives of holy Scripture, because “the kingdom of heaven is like a treasure hid in a field; which when a man findeth, he hideth …

21. Such, then, being the state of the case, the apostle, elevating our power of discernment (above the letter), says some­where, “Behold Israel after the flesh,” as if there were an Israel “according to the Spirit.” And in another place he says, “For they who are the children of the flesh are not the children of God;” nor are “they all Israel who are of Israel;” nor is “he a Jew who is one outwardly, nor is that ‘circumcision’ which is outward in the flesh: but he is a Jew who is one ‘inwardly;’ and circumcision is that of the heart, in the spirit, and not in the let­ter.” For if the judgment respecting the “Jew inwardly” be adopted, we must understand that, as there is a “bodily” race of Jews, so also is there a race of “Jews inwardly,” the soul having acquired this nobility for certain mysterious reasons. …

23. And perhaps as those here, dying according to the death common to all, are, in consequence of the deeds done here, so arranged as to obtain different places according to the proportion of their sins, if they should be deemed worthy of the place called Hades; so those there dying, so to speak, descend into this Hades, being judged deserving of different abodes, better or worse, throughout all this space of earth, and (of being de­scended) from parents of different kinds, so that an Israelite may sometimes fall among Scythians, and an Egyptian de­scend into Judea. And yet the Saviour came to gather together the lost sheep of the house of Israel; but many of the Isra­elites not having yielded to His teaching, those from the Gentiles were called.…And these points, as we suppose, have been concealed in the histories. …

6. Our opponents may perhaps ask us to point out passages where Christ is predicted by the prophets of Israel. One would think they might be satisfied with the authority of the apostles, who declare that what we read in the writings of the Hebrew prophets was fulfilled in Christ, or with that of Christ Himself, who says that these things were written of Him. Whoever is unable to point out the passages should lay the blame on his own ignorance; for the apostles and Christ and the sacred Scriptures are not chargeable with falsehood. However, one instance out of many may be adduced. The apostle, in the verses following the passage quoted above, says: "The word of God cannot fail. …

What then is the import of the “ All , from the least unto the greatest of them,” but all that belong spiritually to the house of Israel and to the house of Judah, that is, to the children of Isaac, to the seed of Abraham? For such is the promise, wherein it was said to him, “In Isaac shall thy seed be called; for they which are the children of the flesh 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 Sarah shall have a son. …

39. “Give ye glory to God, above Israel is the magnificence of Him” ( ver. 34 ). Of whom saith the Apostle, “Upon the Israel of God.” For “not all that are out of Israel, are Israelites:” for there is also an Israel after the flesh. Whence he saith, “See ye Israel after the flesh.” “For not they that are sons of the flesh, are sons of God, but sons of promise are counted for a seed.” Therefore at that time when without any intermixture of evil men His people shall be, like a heap purged by the fan, like Israel in whom guile is not, then most pre-eminent “above Israel” shall be “the magnificence” of “Him: and the virtue of Him in the clouds.” For not alone He shall come to judgment, but with the elders of His people: to whom He hath promised that they shall sit upon thrones to judge, who even shall judge angels. These be the clouds.

1. This Psalm’s Title is, “Of the Understanding of Asaph.” Asaph in Latin is translated congregation, in Greek Synagogue. Let us see what this Synagogue hath understood. But let us understand firstly Synagogue: from thence we shall understand what the Synagogue hath understood. Every congregation is spoken of under the general name of Synagogue: one both of beasts and of men may be called a congregation; but here there is no congregation of beasts when we heard “understanding.”…for this the Psalm’s Title doth prescribe, saying, “Of the understanding of Asaph.” It is therefore a certain understanding congregation whereof we are about to hear the voice. …

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, “For they are not all Israel, which are of Israel,”but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.

“But yet Paul,” one may say, “allows them, saying on this wise, ‘As touching the election, they are beloved for the fathers’ sake.’” But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. …

Ver. 6 . “Not as though the word of God had taken none effect.”