Romans 9

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

In Christ's name, I speak only truth, without deceit, my conscience guided by the Holy Spirit confirms this.

That I have great heaviness and continual sorrow in my heart.

I carry a deep sadness and unending sorrow within me.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

I'd willingly be cursed and cut off from Christ if it meant salvation for my people, my flesh and blood.

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

The Israelites are those chosen ones, blessed with the honor of adoption, the radiance of divine glory, the sacred covenants, the gift of God's law, the privilege to serve God, and the assurance of His promises.

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

The patriarchs are theirs, and from them, in human form, Christ was born. He is God over all, forever blessed. Amen.

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

It's not that God's word has lost its power. It's just that not everyone who is from Israel truly embodies what it means to be an Israelite.

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

Just because they are descendants of Abraham doesn't make them all his true children. It is through Isaac that your true lineage will be recognized.

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.

Simply put, it isn't the children born by natural descent who are God's children. Instead, the children born through God's promise are counted as Abraham's descendants.

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

In the divine promise, I will return when the time is right, and Sarah will be blessed with a son.

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

Not just that, but Rebecca's children, too, were conceived by one man, our patriarch 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;)

Before the children were even born, before they had the chance to do good or bad, God's plan was already in place. It wasn't based on their actions, but on God's choice and calling.

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

She was told, with a sense of certainty and reverence, that the older one will humbly serve the younger.

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

In the scripture, it says, I loved Jacob, but I hated Esau.

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

So, what are we suggesting? That God is unfair? Absolutely not!

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.

God told Moses, "I will show kindness and understanding to those I choose."

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

Ultimately, it's not about our desires or efforts, but about God's compassion.

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.

The scripture tells Pharaoh, "I've elevated you for a reason - to display my power through you and make my name known across the globe."

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

He shows compassion to those He chooses, and He hardens the hearts of those He decides to harden.

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

You might ask me, "Why does God still blame us? Can anyone oppose 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?

Who are you, mere human, to question God? Can the creation ask its creator, "Why did you make me this way?"

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

Doesn't the artist have the right to use the same clay to create one masterpiece and another simple pot?

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:

Imagine if God, eager to display His anger and reveal His might, patiently tolerated those destined for destruction, despite their provoking His wrath.

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

So that he could reveal the depth of his love and glory, he showered mercy on those he had chosen, preparing them for a glorious destiny.

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

Even us, who He has chosen, not just from the Jews, but also from all nations?

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

In the words of Osee, God promises, "I will embrace those who were once strangers, and love those who felt unloved."

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.

In the very place where they were rejected and told, "You are not my people," they will be recognized and celebrated as the beloved children of the ever-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:

Esaias passionately declares about Israel, even if their population is as vast as the grains of sand by the sea, only a small group will find salvation.

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

He will complete His task swiftly and justly, for the Lord will carry out His work on the earth quickly and decisively.

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.

As Isaiah once expressed, if God hadn't spared us a remnant, we would have ended up like Sodom and Gomorrah, utterly destroyed.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

So, what's the conclusion? Those who weren't even seeking to be righteous, have found righteousness, simply through faith.

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

Despite striving for righteousness, Israel, sadly, has not yet achieved true righteousness.

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

Why? Because they pursued it not by faith, but as if by keeping the law. They tripped over the stumbling stone.

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

In the sacred text, it says, "I place in Zion a challenging stone, a rock that may cause offense. But those who trust in it will never feel regret or embarrassment."