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Romans, Chapter 9 is the bible’s most controversial and difficult passage to understand, frustrating many faithful believers. Many of God’s servants avoid preaching from this passage, others have openly expressed ignorance to its interpretations. Unknowing believers might have even doubted the competency of the speakers, for being unable to expound God’s word. However this is the exact opposite, because for them to steer away from this passage, is what sets them apart as good and responsible speakers. These speakers knew that if they were to compel themselves and share the truths from the passage, not only would the truths be unable to edify the believers, it might even bring about negative consequences.

The difficulty behind understanding Romans, Chapter 9, does not lie with the expressions of the language or the technicality of the content, rather, what makes it so hard to accept are the truths revealed in the passage. These truths are clearly found conflicting with other bible truths and seemingly impossible to reconcile. What is worse is that it involves our common understanding regarding salvation, causing us to doubt even the decision we made when we received the Lord’s salvation. Whether the decision was made out of our own will, or perhaps as what Calvinism has said, God independently decides who would be saved and who would not be saved.

For the benefits of those readers who are not familiar with the passage of Romans, Chapter 9, we will attempt to explain this passage using that which is commonly understood today, so as to allow readers to understand the contention arising from this passage. Even as we explain the chapter, readers may have the impression that it is the precise meaning, but we need to emphasize that this is the wrong interpretation, that which has been misunderstood all these time.

“Not only that, but Rebekah's children had one and the same father, 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 man's desire or effort, but on God's mercy. For the 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 resists his will?" But who are you, O man, to talk back to God? "Shall what is formed say to him 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 noble purposes and some for common use?

What if God, 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?” ~Ro 9:10-24