Romans.
Chapter 9.
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, 
that I have great grief and uninterrupted pain in my heart, 
for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh; 
who are Israelites; whose is the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises; 
whose are the fathers; and of whom, as according to flesh, is the Christ, who is over all, God blessed for ever. Amen. 
Not however as though the word of God had failed; for not all are Israel which are of Israel; 
nor because they are seed of Abraham are all children: but, In Isaac shall a seed be called to thee. 
That is, they that are the children of the flesh, these are not the children of God; but the children of the promise are reckoned as seed. 
For this word is of promise, According to this time I will come, and there shall be a son to Sarah. 
And not only that, but Rebecca having conceived by one, Isaac our father, 
the children indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls), 
it was said to her, The greater shall serve the less: 
according as it is written, I have loved Jacob, and I have hated Esau. 
What shall we say then? Is there unrighteousness with God? Far be the thought. 
For he says to Moses, I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel compassion. 
So then it is not of him that wills, nor of him that runs, but of God that shews mercy. 
For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst men, that I might thus shew in thee my power, and so that my name should be declared in all the earth. 
So then, to whom he will he shews mercy, and whom he will he hardens. 
Thou wilt say to me then, Why does he yet find fault? for who resists his purpose? 
Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus? 
Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour? 
And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction; 
and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory, 
us, whom he has also called, not only from amongst the Jews, but also from amongst the nations? 
As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved. 
And it shall be, in the place where it was said to them, Ye are not my people, there shall they be called Sons of the living God. 
But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved: 
for he is bringing the matter to an end, and cutting it short in righteousness; because a cutting short of the matter will the Lord accomplish upon the earth. 
And according as Esaias said before, Unless the Lord of hosts had left us a seed, we had been as Sodom, and made like even as Gomorrha. 
What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith. 
But Israel, pursuing after a law of righteousness, has not attained to that law. 
Wherefore? Because it was not on the principle of faith, but as of works. They have stumbled at the stumblingstone, 
according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed. 
