That we may be reminded together of the point at which we have arrived in our study of the ninth chapter of the epistle to the Romans.

Let me read to you from verse 25 to verse 29.

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

And it shall come to pass that in the place where it was said unto them he are not my people,

there shall they be called the children of the living God.

Isaiah also cryeth concerning Israel,

though the number of the children of Israel be as the sand of the sea,

a remnant shall be saved,

for he will finish the work and cut it short in righteousness, because a short work will the Lord make upon the earth. And as Isaiah said

before, except the Lord of Sabath had left us a seed, we had been as Saddam and been made like unto Gamara.

Now then, we are dealing with this section in this ninth chapter of the Epistle to the Romans,

in which as we saw last Friday night the apostle

is adducing evidence from the Old Testament to support and to prove and substantiate,

the argument which he's been working out in detail from verse 6 to the end of verse 24.

Now, let's remind ourselves that he has to prove the following points.

First, that the vital, the only really vital element in salvation is God's sovereign choice.

That's the overruling principle which we have seen so clearly in working through the argument,

that it is God who chooses to show mercy to whom he will show mercy, and to whom

he chooses to show wrath, well, he shows wrath. That's the first great principle, the absolute

sovereignty of God in the matter of salvation. That's the first great principle. The absolute sovereignty of God in the matter of salvation.

That salvation is entirely of God.

Then secondly, God's complete freedom of choice, so that he may choose Gentiles if he wills to do so, and that he may reject Jews, the bulk of the

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