Romans 9:1-25

Romans 9:1-2-25 The Passion Translation (TPT)

O Israel, my Jewish family, I feel such great sorrow and heartache for you that never leaves me! God knows these deep feelings within me as I long for you to come to faith in the Anointed One. My conscience will not let me speak anything but the truth. For my grief is so intense that I wish that I would be accursed, cut off from the Messiah, if it would mean that you, my people, would come to faith in him! You are Israelites, my fellow citizens, and God’s chosen people. To you belong God’s glorious presence, the covenants, the Torah, the temple with its required sacrifices, and the promises of God. We trace our beginnings back to the patriarchs, and through their bloodline is the genealogy of the Messiah, who is God over everything. May he be praised through endless ages! Amen! Clearly, God has not failed to fulfill his promises to Israel, for that will never happen! But not everyone who has descended from Israel belongs to Israel. Physical descent from Abraham doesn’t guarantee the inheritance, because God has said: “Through Isaac your descendants will be counted as part of your lineage.” This confirms that it is not merely the natural offspring of Abraham who are considered the children of God; rather, the children born because of God’s promise are counted as descendants. For God promised Abraham: “In nine months from now your wife, Sarah, will have a son!” Now, this son was our ancestor, Isaac, who, with his wife, Rebekah, conceived twins. And before her twin sons were born, God spoke to Rebekah and said: “The oldest will serve the younger.” God spoke these words before the sons had done anything good or bad, which proves that God calls people not on the basis of their good or bad works, but according to his divine purpose. For in the words of Scripture: “Jacob I have chosen, but Esau I have rejected.” So, what does all this mean? Are we saying that God is unfair? Of course not! He had every right to say to Moses: “I will be merciful to whomever I choose and I will show compassion to whomever I wish.” Again, this proves that God’s choice doesn’t depend on how badly someone wants it or tries to earn it, but it depends on God’s kindness and mercy. For just as God said to Pharaoh: “I raised you up as ruler of Egypt for this reason, that I might make you an example of how I demonstrate my miracle power. For by the example of how I deal with you, my powerful name will be a message proclaimed throughout the earth!” So again we see that it is entirely up to God to show mercy or to harden the hearts of whomever he chooses. Well then, one might ask, “If God is in complete control, how could he blame us? For who can resist whatever he wants done?” But who do you think you are to second-guess God? How could a human being molded out of clay say to the one who molded him, “Why in the world did you make me this way?” Or are you denying the right of the potter to make out of clay whatever he wants? Doesn’t the potter have the right to make from the same lump of clay an elegant vase or an ordinary pot? And in the same way, although God has every right to unleash his anger and demonstrate his power, yet he is extremely patient with those who deserve wrath—vessels prepared for destruction. And doesn’t he also have the right to release the revelation of the wealth of his glory to his vessels of mercy, whom God prepared beforehand to receive his glory? Even for us, whether we are Jews or non-Jews, we are those he has called to experience his glory. Remember the prophecy God gave in Hosea: “To those who were rejected and not my people, I will say to them: ‘You are mine.’ And to those who were unloved I will say: ‘You are my darling.’ ”

Romans 9:1-25 King James Version (KJV)

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 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; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 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.

Romans 9:1-25 New International Version (NIV)

I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen. It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring. For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.” Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated.” What then shall we say? Is God unjust? Not at all! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on human desire or effort, but on God’s mercy. For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ ” Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use? What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory— even us, whom he also called, not only from the Jews but also from the Gentiles? As he says in Hosea: “I will call them ‘my people’ who are not my people; and I will call her ‘my loved one’ who is not my loved one,”

Romans 9:1-25 New Century Version (NCV)

I am in Christ, and I am telling you the truth; I do not lie. My conscience is ruled by the Holy Spirit, and it tells me I am not lying. I have great sorrow and always feel much sadness. I wish I could help my Jewish brothers and sisters, my people. I would even wish that I were cursed and cut off from Christ if that would help them. They are the people of Israel, God’s chosen children. They have seen the glory of God, and they have the agreements that God made between himself and his people. God gave them the law of Moses and the right way of worship and his promises. They are the descendants of our great ancestors, and they are the earthly family into which Christ was born, who is God over all. Praise him forever! Amen. It is not that God failed to keep his promise to them. But only some of the people of Israel are truly God’s people, and only some of Abraham’s descendants are true children of Abraham. But God said to Abraham: “The descendants I promised you will be from Isaac.” This means that not all of Abraham’s descendants are God’s true children. Abraham’s true children are those who become God’s children because of the promise God made to Abraham. God’s promise to Abraham was this: “At the right time I will return, and Sarah will have a son.” And that is not all. Rebekah’s sons had the same father, our father Isaac. But before the two boys were born, God told Rebekah, “The older will serve the younger.” This was before the boys had done anything good or bad. God said this so that the one chosen would be chosen because of God’s own plan. He was chosen because he was the one God wanted to call, not because of anything he did. As the Scripture says, “I loved Jacob, but I hated Esau.” So what should we say about this? Is God unfair? In no way. God said to Moses, “I will show kindness to anyone to whom I want to show kindness, and I will show mercy to anyone to whom I want to show mercy.” So God will choose the one to whom he decides to show mercy; his choice does not depend on what people want or try to do. The Scripture says to the king of Egypt: “I made you king for this reason: to show my power in you so that my name will be talked about in all the earth.” So God shows mercy where he wants to show mercy, and he makes stubborn the people he wants to make stubborn. So one of you will ask me: “Then why does God blame us for our sins? Who can fight his will?” You are only human, and human beings have no right to question God. An object should not ask the person who made it, “Why did you make me like this?” The potter can make anything he wants to make. He can use the same clay to make one thing for special use and another thing for daily use. It is the same way with God. He wanted to show his anger and to let people see his power. But he patiently stayed with those people he was angry with—people who were made ready to be destroyed. He waited with patience so that he could make known his rich glory to the people who receive his mercy. He has prepared these people to have his glory, and we are those people whom God called. He called us not from the Jews only but also from those who are not Jews. As the Scripture says in Hosea: “I will say, ‘You are my people’ to those I had called ‘not my people.’ And I will show my love to those people I did not love.”

ROMANS 9:1-25 The Amplified Bible (AMP)

I am telling the truth in Christ, I am not lying, my conscience testifies with me [enlightened and prompted] by the Holy Spirit, that I have great sorrow and unceasing anguish in my heart. For [if it were possible] I would wish that I myself were accursed, [separated, banished] from Christ for the sake [of the salvation] of my brothers, my natural kinsmen, who are Israelites, to whom belongs the adoption as sons, the glory (Shekinah), the [special] covenants [with Abraham, Moses, and David], the giving of the Law, the [system of temple] worship, and the [original] promises. To them belong the patriarchs, and from them, according to His natural descent, came the Christ (the Messiah, the Anointed), He who is exalted and supreme over all, God blessed forever. Amen. However, it is not as though God’s word has failed [coming to nothing]. For not all who are descended from Israel (Jacob) are [the true] Israel; and they are not all the children of Abraham because they are his descendants [by blood], but [the promise was]: “YOUR DESCENDANTS WILL BE NAMED THROUGH ISAAC” [though Abraham had other sons]. That is, it is not the children of the body [Abraham’s natural descendants] who are God’s children, but it is the children of the promise who are counted as [Abraham’s true] descendants. For this is what the promise said: “ABOUT THIS TIME [next year] I WILL COME, AND SARAH SHALL HAVE A SON.” And not only that, but this too: Rebekah conceived twin sons by one man [under the same circumstances], by our father Isaac; and though the twins were not yet born and had not done anything either good or bad, so that God’s purpose [His choice, His election] would stand, not because of works [done by either child], but because of [the plan of] Him who calls them, it was said to her, “THE OLDER (Esau) WILL SERVE THE YOUNGER (Jacob).” As it is written and forever remains written, “JACOB I LOVED (chose, protected, blessed), BUT ESAU I HATED (held in disregard compared to Jacob).” What shall we say then? Is there injustice with God? Certainly not! For He says to Moses, “I WILL HAVE MERCY ON WHOMEVER I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOMEVER I HAVE COMPASSION.” So then God’s choice is not dependent on human will, nor on human effort [the totality of human striving], but on God who shows mercy [to whomever He chooses—it is His sovereign gift]. For the Scripture says to Pharaoh, “I RAISED YOU UP FOR THIS VERY PURPOSE, TO DISPLAY MY POWER IN [dealing with] YOU, AND SO THAT MY NAME WOULD BE PROCLAIMED IN ALL THE EARTH.” So then, He has mercy on whom He wills (chooses), and He hardens [the heart of] whom He wills. You will say to me then, “Why does He still blame me [for sinning]? For who [including myself] has [ever] resisted His will and purpose?” On the contrary, who are you, O man, who answers [arrogantly] back to God and dares to defy Him? Will the thing which is formed say to him who formed it, “Why have you made me like this?” Does the potter not have the right over the clay, to make from the same lump [of clay] one object for honorable use [something beautiful or distinctive] and another for common use [something ordinary or menial]? What if God, although willing to show His [terrible] wrath and to make His power known, has tolerated with great patience the objects of His wrath [which are] prepared for destruction? And what if He has done so to make known the riches of His glory to the objects of His mercy, which He has prepared beforehand for glory, including us, whom He also called, not only from among the Jews, but also from among the Gentiles? Just as He says in [the writings of the prophet] Hosea: “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND [I will call] HER WHO WAS NOT BELOVED, ‘BELOVED.’ ”

Romans 9:1-25 American Standard Version (ASV)

I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh: who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen. But it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel: neither, because they are Abraham’s seed, are they all children: but, In Isaac shall thy seed be called. That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed. For this is a word of promise, According to this season will I come, and Sarah shall have a son. And not only so; but Rebecca also having conceived by one, even by our father Isaac— for the children being not yet born, neither having done anything good or bad, 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. Even as it is written, Jacob I loved, but Esau 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 have mercy, and I will have compassion on whom I have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth. So then he hath mercy on whom he will, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, even us, whom he also called, not from the Jews only, but also from the Gentiles? As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.

Romans 9:1-25 English Standard Version (ESV)

I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but "Through Isaac shall your offspring be named." This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: "About this time next year I will return, and Sarah shall have a son." And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls— she was told, "The older will serve the younger." As it is written, "Jacob I loved, but Esau I hated." What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." So then he has mercy on whomever he wills, and he hardens whomever he wills. You will say to me then, "Why does he still find fault? For who can resist his will?" But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?" Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he has called, not from the Jews only but also from the Gentiles? As indeed he says in Hosea

Romans 9:1-25 New Living Translation (NLT)

With Christ as my witness, I speak with utter truthfulness. My conscience and the Holy Spirit confirm it. My heart is filled with bitter sorrow and unending grief for my people, my Jewish brothers and sisters. I would be willing to be forever cursed—cut off from Christ!—if that would save them. They are the people of Israel, chosen to be God’s adopted children. God revealed his glory to them. He made covenants with them and gave them his law. He gave them the privilege of worshiping him and receiving his wonderful promises. Abraham, Isaac, and Jacob are their ancestors, and Christ himself was an Israelite as far as his human nature is concerned. And he is God, the one who rules over everything and is worthy of eternal praise! Amen. Well then, has God failed to fulfill his promise to Israel? No, for not all who are born into the nation of Israel are truly members of God’s people! Being descendants of Abraham doesn’t make them truly Abraham’s children. For the Scriptures say, “Isaac is the son through whom your descendants will be counted,” though Abraham had other children, too. This means that Abraham’s physical descendants are not necessarily children of God. Only the children of the promise are considered to be Abraham’s children. For God had promised, “I will return about this time next year, and Sarah will have a son.” This son was our ancestor Isaac. When he married Rebekah, she gave birth to twins. But before they were born, before they had done anything good or bad, she received a message from God. (This message shows that God chooses people according to his own purposes; he calls people, but not according to their good or bad works.) She was told, “Your older son will serve your younger son.” In the words of the Scriptures, “I loved Jacob, but I rejected Esau.” Are we saying, then, that God was unfair? Of course not! For God said to Moses, “I will show mercy to anyone I choose, and I will show compassion to anyone I choose.” So it is God who decides to show mercy. We can neither choose it nor work for it. For the Scriptures say that God told Pharaoh, “I have appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth.” So you see, God chooses to show mercy to some, and he chooses to harden the hearts of others so they refuse to listen. Well then, you might say, “Why does God blame people for not responding? Haven’t they simply done what he makes them do?” No, don’t say that. Who are you, a mere human being, to argue with God? Should the thing that was created say to the one who created it, “Why have you made me like this?” When a potter makes jars out of clay, doesn’t he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into? In the same way, even though God has the right to show his anger and his power, he is very patient with those on whom his anger falls, who are destined for destruction. He does this to make the riches of his glory shine even brighter on those to whom he shows mercy, who were prepared in advance for glory. And we are among those whom he selected, both from the Jews and from the Gentiles. Concerning the Gentiles, God says in the prophecy of Hosea

Romans 9:1-5-20-33 The Message (MSG)

At the same time, you need to know that I carry with me at all times a huge sorrow. It’s an enormous pain deep within me, and I’m never free of it. I’m not exaggerating—Christ and the Holy Spirit are my witnesses. It’s the Israelites . . . If there were any way I could be cursed by the Messiah so they could be blessed by him, I’d do it in a minute. They’re my family. I grew up with them. They had everything going for them—family, glory, covenants, revelation, worship, promises, to say nothing of being the race that produced the Messiah, the Christ, who is God over everything, always. Oh, yes! Don’t suppose for a moment, though, that God’s Word has malfunctioned in some way or other. The problem goes back a long way. From the outset, not all Israelites of the flesh were Israelites of the spirit. It wasn’t Abraham’s sperm that gave identity here, but God’s promise. Remember how it was put: “Your family will be defined by Isaac”? That means that Israelite identity was never racially determined by sexual transmission, but it was God-determined by promise. Remember that promise, “When I come back next year at this time, Sarah will have a son”? And that’s not the only time. To Rebecca, also, a promise was made that took priority over genetics. When she became pregnant by our one-of-a-kind ancestor, Isaac, and her babies were still innocent in the womb—incapable of good or bad—she received a special assurance from God. What God did in this case made it perfectly plain that his purpose is not a hit-or-miss thing dependent on what we do or don’t do, but a sure thing determined by his decision, flowing steadily from his initiative. God told Rebecca, “The firstborn of your twins will take second place.” Later that was turned into a stark epigram: “I loved Jacob; I hated Esau.” Is that grounds for complaining that God is unfair? Not so fast, please. God told Moses, “I’m in charge of mercy. I’m in charge of compassion.” Compassion doesn’t originate in our bleeding hearts or moral sweat, but in God’s mercy. The same point was made when God said to Pharaoh, “I picked you as a bit player in this drama of my salvation power.” All we’re saying is that God has the first word, initiating the action in which we play our part for good or ill. Are you going to object, “So how can God blame us for anything since he’s in charge of everything? If the big decisions are already made, what say do we have in it?” Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn’t talk back to the fingers that mold it, saying, “Why did you shape me like this?” Isn’t it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans? If God needs one style of pottery especially designed to show his angry displeasure and another style carefully crafted to show his glorious goodness, isn’t that all right? Either or both happens to Jews, but it also happens to the other people. Hosea put it well

ROMANS 9:1-25 New American Standard Bible (NASB)

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is the word of promise: “AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON.” And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “THE OLDER WILL SERVE THE YOUNGER.” Just as it is written, “JACOB I LOVED, BUT ESAU I HATED.” What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, “I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.” So then it does not depend on the man who wills or the man who runs, but on God who has mercy. For the Scripture says to Pharaoh, “FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH.” So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who resists His will?” On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, even us, whom He also called, not from among Jews only, but also from among Gentiles. As He says also in Hosea, “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED, ‘BELOVED.’ ”