 Good morning everyone and welcome to the class. We just have Kennedy join it from all the online students. All of them are joining. We'll just wait. Can you meet them? We'll begin with a word of prayer. Can one of you please lead us in prayer please? Anyone? Can he does in prayer? Anyone like to lead us in prayer? Can you like to pray? Yes. Okay. Can you guys hear me? Yes. Heavenly Father we just thank you for this morning. Thank you for the class that we are going to be listening to. I thank you that you would just give us more revelation of your word and that you would help Buster to teach us accurately, God, and to lead us to know more about you, Jesus. Thank you for helping us, for guiding us, and for being there for us. And Jesus, thank you. Thank you. Okay. We were looking at studying Romans chapter 9. Okay, we came right up to verse 18. We were looking at the whole concept of predestination, the whole problem predestination. And we learned that, you know, God does not predestine or predetermine the choices that we make, but he knows beforehand the choices that we make. He has the foreknowledge and to his foreknowledge, he knows the choices that he makes. And sometimes he reveals, you know, the choices that, you know, that certain people are going to make, but irrespective of the choices that each one of us make, you know, God will can still unfold his plan and purposes that he has planned even before the creation of the world. Okay. So God can still go ahead with his plan and purposes irrespective of the choices that we make, even if our choices are not aligned or in will or in accordance with his plan and purpose, but yet he can still fulfill his plan and purpose. And we saw the example of Pharaoh, okay, and how God gave him up to heart and heart. And we saw that, you know, the scripture says that Pharaoh's heart was hardened. We also read that God hardened Pharaoh's heart, which does not mean that, you know, God really hardened his heart. The sense that, you know, since Pharaoh chose to harden his heart, you know, he just gave him up to his heart and heart. He let him make his own choices, let him do what he wanted to do. And, you know, thus it means that, you know, God hardened his heart. It does not really mean that he hardened his heart, but he let him do whatever he chose. He let him choose to harden his heart against him and God let him do it. That's why what it means when it says in the scripture that God hardened Pharaoh's heart. As Pharaoh had the opportunity to choose, you know, whether to harden his heart or not, he chose to harden his heart, but it also became an opportunity for God to display his greatness and his power. Okay. And Paul, apostle Paul builds on it further in verses 19 to 24. So can somebody please read 19 to 24, please? Anyone? 19 to 24. Can somebody can read it slowly and clearly for us? No, did you unmute your mic? Your mic is not unmuted. Yeah, now it is. One minute. Are you able to hear Rasha? She's reading. Yes, no. The rest of you online students, can we have some response, please? Are you able to hear Rasha when she read? Okay, I wish she excels, yes. Okay, continue, Asha. I don't think they're able to hear you because Kennedy is saying no. Do you want to put your headset on and check for yourself? Can you check now? You can hear me? I don't think they're able to hear. Okay, can somebody else read, please? Can I ask some of you for one of our online students to please read? Formal chapter 9 verses 19 to 24. Anyone? Ma'am. Go ahead, Sister Rupa. You will say to me then, why does he still find fault? For who can resist his will, but who are you, a man, to answer back to God? Will what his model say to its modeler? Why have you made me like this? Has the potter no right over the clay to make out the same lump, one vessel for honorable use, and another for dishonorable use? What if God desiring to show his wrath, 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, were vessels of mercy which he has prepared beforehand for glory, even as when he has called not from the Jews, only but also from the Gentiles. As indeed he says in Hosea, those who were not my people, I will call my people, and her who was not billowed, I will call billowed, and in the very place where it was said to them, you are not my people, there they will be called sons of the living God. Ma'am, shall I proceed? Till verse 24. Okay, till 26 I have read ma'am. Okay, no worries. Okay, thank you Rupa. Okay, so here we see that Paul is developing his thought, and then he is asking another question in verse 19. Now these questions basically we know that he is asking, he is thinking what his audience will ask. Okay, so basically what he thinks that his audience will ask, he kind of mentions those questions, he writes those questions, so he says, you will say to me then, why does he still find fault? For who has resisted his will? Verse 19. So in the context he's saying that, so if we say that God hardened Pharaoh's heart, then God cannot find fault with Pharaoh, right? Because God himself who hardened Pharaoh's heart. So if God was doing it to Pharaoh, then Pharaoh will have no choice, he cannot resist the will of God. So this is an obvious question that people would ask if it was this way, you know, that things happened. But he says that, you know, but indeed, oh man, who are you to reply against God, will the thing that formed say to him who formed it, why have you made me like this? So Paul is basically saying that, you know, when you ask a question like this, you're basically showing how disrespectful such a question is. And he's saying that, you know, this question cannot even arise because we know that, you know, it was not God who makes the choice, it was Pharaoh's own choice, it was him who hardened his heart. And, you know, he uses and just a minute, somebody has used, you know, an example here of a potter, okay, he's using a picture of a potter and he explains this was in the next was using this, you know, the picture of a potter, a potter from the same lump of clay, you know, he can divide that lump of clay into two portions, one lump he can create or vessel for an honorable purpose, like, you know, a nice showpiece that will look very grand, or something that can be used, you know, for special occasions. The other lump he can take and make something very simple about from that something very ordinary, something like, you know, something that we can just keep some waste things or, you know, unusual items in that. Now, can you say, hey, you know, I want, I don't want to be made for honorable purpose, or I don't want to be made for a simple purpose, I want to be made for an honorable purpose. Well, the clay has no sink, okay. So in this sense, you know, God is, yes, going to unfold his plans and purposes to different individuals that he chooses in that sense. So he chooses some to make for honorable purposes, and, you know, some to before him to show his grandeur, his power, his glory, and some for, you know, for this honorable purpose, something for simple. So for example, he used Moses to show his glory, his might and his power, and he used Pharaoh to show his downfall. But this does not mean that, you know, in this example that he's using, you know, of course, a lump of clay has no say, but, you know, unlike the lump of clay, you know, we human beings have got three will to choose. And hence, you know, Moses chose, you know, Moses chose to be in an honorable position, and Pharaoh chose to be in a dishonorable position. And so based on their choices, God used one for an honorable use, and based on the other's choice, he used the other for a dishonorable purpose, okay. So it's not that God is predetermining or predestining who has to be doing honorable things and who has to be doing dishonorable things. But his purpose is one in the same for everybody. We know that he has his plans and purposes for us, good pleasing and perfect plans and purposes that will, you know, give us a hope and a good future. But, you know, knowing this about God, yet, you know, if we choose to go against God's will and plan and purpose, then we end up being destined according to what our choices are. So if we choose to do God's will and plan and purpose, then we're destined to do, you know, things that are honorable and bring glory and honor to God, to whom, to us, to whom is glory is being manifested. So here, there is a very interesting intersection or an interplay of God's predetermined plan and that's free will to choose. So for Pharaoh, you know, God already had a purpose that he's going to be the leader of Egypt. Pharaoh's going to be the leader of Egypt. Moses is going to be a leader through whom God is going to, you know, deliver his people out of bondage, out of slavery. So here we see that two leaders, but two of them making different choices. One choosing to be a leader, even though he was very hesitant, but now he's gotten to the shoes of being a leader. He's doing what God is asking him to do. The other one is hearting his heart. He's a leader, but he's hearting his heart. He doesn't want to submit, surrender to the God of the Israelites. And so here we see that, you know, God is displaying his power and glory and mighty works to the one that made the right choice, that is Moses. And he's showing his, you know, the, on the other hand, Pharaoh, who's making the wrong choice, who's hearting his heart, is the other receiving end of God's wrath on his judgment and, you know, no mercy and compassion from God because it's his choice. It's not that God has chosen some, chosen Pharaoh to bring about his blood and judgment. And he's chosen Moses to bring about his glory. You know, when we say that, if we say that God is partial and no way God is partial, but here it's, you know, on the choices that each one chooses, God is bringing about unveiling or revealing his plan and purposes. He's praying about his plan and purposes, that he's already predetermined in his mind. So here we see that God is using Moses to display his power and might. And he's using his Pharaoh to reveal his glory, his power and might, so that throughout the nations, you know, God's fame would be known and God would go about doing his plan and purpose of delivering his people. So this was God's plan and no one could stop it, no one, even Pharaoh, whether he heartens it heart or not, you know, he cannot stop God's plan and purpose. But yes, you know, it does not do away, God does not do away with the free will and the choice of either Moses or Pharaoh, but with the spectrum of whatever the choices was, you know, Pharaoh's choice was, Moses' choice was God still went ahead, fulfilled his plan, delivered his people as he had spoken and promised to Abraham. So we see that the more Pharaoh hearted his heart, the more it gave opportunity for the power of God to be displayed and the fame of God to be known throughout Egypt and throughout the nation surrounding Egypt because God had already purposed in his heart to deliver his people and his plan was being unfolded. So the election of God was there. The full knowledge and the predetermining will of his plan was at work. But yet Pharaoh had his own choice, whether to heart in his heart or not. So here this is the analogy of the quarter and clay. And there is a difference between the clay, which has to say, but you know, we as human beings, we have a say, we have a choice, we have a free model to choose. And based on our choices, you know, it predetermines whether the plan of God and purpose of God will come true in our lives, or whether we'll be on the receiving end of God's law or his judgment. So what Paul is saying in verse 21 is that our vessels for honor and vessels for dishonor, he's making a comparison between two vessels vessels of honor and vessels for dishonor. In verse 22, he's talking again, he's making a comparison of vessels of rock and vessels of mercy. And so here when he's talking about vessels, he's basically referring to people. So people end up receiving God's judgment, or people end up receiving his mercy. Okay. And you know, as creation of God, you know, we are, you know, on either one of the other ends, where either the end one end of receiving or manifesting God's glory, receiving his mercy, or we are on the other end, where we are receiving his wrath and destruction. Okay. So, and we see that God planned that there would be a judgment where, you know, people will receive his wrath, his destruction, for those who do not receive him. But it's not that, you know, when people don't receive him, and they go against him, he's not saying, okay, you know, this is what I said, you do not receive me, you do not believe in me. So here, this is, you know, you're the receiving end of my wrath, my judgment, so take my wrath and my judgment. No, he's not a God like that, please. But it says here in verse 22, that God endured with much long suffering, the vessels of wrath prepared for destruction. Okay. So, who endured with much long suffering here is talking about God. So God endured with much long suffering, the vessels of wrath prepared for destruction. So why did he endure? Why did God endure with long suffering? If there were already vessels who predetermined their own destruction, because, you know, they had made their own choices, and their choices led them to their own destruction. So why does God have to endure with these vessels of wrath that, you know, prepared for destruction? Why does he endure with long suffering? The fact that God, you know, was enduring with much long suffering is because he's waiting for these people to repent. He's waiting for these people to repent. But when they did not repent, even after God was waiting patiently for them to repent, you know, the only judgment for them is, you know, is destruction. So here we don't see that, you know, you make a choice and God says, here, okay, you know, you've got again my will, my purpose, you've got to see me. So here, this is the wrath, this is your judgment, take it, you'll be destroyed. No, but we know that God is a gracious and compassionate and merciful God, a God who's slow to anger, God is abounding in love. So here also we see that, you know, he endures with long suffering. That means he puts up with a lot of patience, though it's a suffering and a pain for him to see us in sin, going away from God, but he endures with the vessels of the people who are going against him defying him. But ultimately, when they choose and there is no more waiting time, their judgment is destruction. So by each vessel experiences, God's enduring mercy, the long suffering of God and God is extremely patient with each vessel. And they're still, you know, don't receive this mercy, they end up receiving what is for those who reject him and that is destruction. So God did not determine their choices that they would make, but God determined the judgment. Okay. Similarly, those who receive his mercy, God already determined their judgment. And what is their judgment? They would experience his glory like we read in verse 23. Verse 23 says that he might make known the riches of his glory on the vessels of mercy which he had prepared beforehand for glory. Okay. So those who receive God's mercy, they are on the receiving end of for his judgment, that is his judgment of for experiencing his glory, the riches of his glory, which he has prepared beforehand. So here we see that there is a sovereignty of God and the free will of man and both come together. Okay. So the sovereignty of God, God does what he wills, he plans, he chooses. And yet on the other hand, that is the free will of man. And we see both of them coming here together. How do we see both of this coming here together? Is we see that you know, Moses made the choice of being the leader of obeying God. And we see the sovereignty of God that God's plan and purposes is being fulfilled through Moses to lead the people, to bring them out of Egypt. And you know, Moses is experiencing the riches of God's glory. On the other hand, we see Pharaoh as an example. And here also again, we see the sovereignty of God and we see the free will of man to choose. So here we see the free will of Pharaoh. He chose to be hearthearted and stubborn. And we see the sovereignty of God that in spite of Pharaoh's heartheartedness and his stubbornness, we just still see that God goes ahead with his plan and his purpose. He does what his sovereign will is. So also the example that Paul mentioned that he saw on Wednesday, Jacob and Esau. There is a sovereignty of God. God continues to bring about the blessing from one generation to the other generation through the firstborn male in each family. So it was Esau, but Esau made his choice. The choice was that he did not want his birthright. He gave up his birthright for a bowl of soup. And it was Jacob who created for that spiritual blessing. We see that it is based on the choices, but God still fulfills his sovereign will of continuing the blessings from Abraham, Isaac. It's passed on to the next generation that is Jacob, not because he loved Jacob and hated Esau, but he loved Jacob for the spiritual choice that he made for choosing God. And he hated Esau's choice of just profiting his spiritual inheritance of thinking of it as an unworthy thing and just sold it for a bowl of soup. So here we see, you know, the sovereignty of God, the free will of man in every instance coming together. So even in our lives, there is a sovereignty of God. He has a plan and purpose for our lives, but we choose otherwise. You know, God can still use others to bring about his plan and purpose. He will still go ahead, bring about his plan and purpose irrespective of the choices that we make. So ultimately God's purpose is still fulfilled, you know, while still man goes ahead and makes his free will and his choice. And this is an amazing, you know, work or the amazing working of God's purpose of how he fulfills his plan and purpose in history to people irrespective of the choices that they make. Okay. So Mangi has a question. What about when God said he chose Jacob because before he was born? Yes. Like Mangi, I'm not sure if you were there in the class on Wednesday, but we said that, you know, this was God's, he says this as God's full knowledge. He already knew what Esau is going to choose and what Jacob is going to choose. He already knew for you. It's not that he predestined. Okay. It's not that he predestined Esau to give away his birthright and for Jacob to choose the birthright because it's not because God loved Jacob more than he loved Esau. No, when we say that we're saying God is partial. He can't be partial. He loves everybody. He's a God of love. He can't hate one and love the other. And so in that instance, when we look at it, how do we interpret it in the light of other scripture? We interpret it that, you know, God actually foreknew the plans and the purposes of the, sorry, he foreknew the choices that each one of them are going to make. He foreknew what Esau was going to choose and he also knew what Jacob was going to choose. And here, through his full knowledge, he's just basically revealing before time what each one of them are going to be making their choices. So this is his full knowledge that he is actually sharing here, but it's not his predetermined choice that God is making for both of them. No, he already knows the choice and it's just his full knowledge. He's revealing it beforehand. Did that help, Naingyi? Yes. Yes, Fastha. Thank you. Okay. Okay. So we'll continue. He was 24. It says, even us whom he called, not of the Jews only, but also of the Gentiles. Now, Paul is saying that everything that he has said so far is not only for the Jews, but also for the Gentiles. Okay. God's sovereign purpose is at work, not only among the Jews, but also for the Gentiles. And his sovereign purpose is being worked out, is being fulfilled for all those who say yes to God, and all those who say yes to God are those whom he has called. So Paul is going back to what he has been explaining, and God's purpose of what he has spoken to the Israelites is not void. Remember in in Romans chapter nine verse one, we said is all the promises that God made, the covenants he gave, the laws he gave, the forefathers was for the Jews, the priesthood came from the Jews. Now, he's forgotten about the Jews, so to say, in people's minds, because he's chosen the church, because the church is whom he's transforming to be the image of his son, to be like his son Jesus Christ. So he's saying, you know, in this light, we're saying that all the promises, the covenants, and everything that the laws that God gave to the Jews is void. Doesn't mean that it's no more of any use, it's baseless, it stands, it does not stand anymore. So, you know, Paul is saying, no, no, it does stand. And he's speaking of the children of promise. And remember, he says in the first few verses, it's not the children of promise are not those who are the natural inheritance or natural born of the Jews. But he's saying these children of promise that he makes to Abraham and to Sarah and to Isaac, the children of promise are not the ones who are born in the lineage of Jews or to Jewish parents, but these children of promise are those who are becoming children by faith. You know, by faith, they receive righteousness. By faith, they say yes to God. By faith, they receive the inheritance of receiving the promises that God made to Abraham, okay, and to Isaac. So, you know, he's saying, you know, it's all the promises that God made to the Jews is not void. But he was speaking of those of the promise and he was speaking of his predetermined purpose that God would fulfill or that would take place in both the Jews and Gentiles. And to everyone who say yes to God's call or to receiving God's mercy, what is the receiving end of his mercy and his grace. So, he's put both of these together side by side. So, what God was speaking to Abraham was not speaking to the natural children, but to the children of promise. And his purpose is being fulfilled in both the Jews and Gentiles who say yes to him and receive his mercy, believe in him by faith. So, the next set of verses that we will be reading, Paul shows from the Old Testament scripture that God had already planned and purpose to bring the Gentiles in and God's plan and purpose was not only for the Jews, but also for the Gentiles that he calls from Hossiah, from the prophet Hossiah and from the prophet Isaiah. So, can somebody read verses 25 to 29 please? Anyone can read 25 to 29 please? Yes, Master. As he said also in OC, I will call them my people which were not my people and their beloved which was not beloved. And it shall come to pass that in place where it was said unto them, you are not my people, there shall they be called the children of the living God. Yes, Isaiah also cryeth concerning Israel, though the numbers of the children of Israel be as the sand of the sea, your remnant shall be saved, for he will finish the work and cut his shot in righteousness because his short work will the Lord make upon the earth. And Isaiah said before, except the Lord of Sabbath had left us a seed, we had been as Sodomar and been made like unto Gomorrah. Thank you, Master. Thank you, Srikumar. Paul is quoting here from both Hossiah, the prophet Hossiah and Isaiah. He's quoting from Hossiah chapter 25 and sorry, he's quoting about Hossiah in verses 25 and 26. God has already spoken that those who are not called as my people, God says I will call them my people and he's referring to the Gentiles. You know the chosen people whom God called as his own and his own people, we know I would choose, but God here to say, those who are not called as my people, I will call them my people and he's referring to the Gentiles to show that God and why is Paul quoting Hossiah here is to show that God had only purpose of predetermined in his heart to the sovereign will that the Gentiles would be called his people and they would be called his beloved and there would be his sons and daughters. There would be the sons and daughters of the most high God. Just as he had spoken ahead of time about Jacob and Esau, just as he had spoken ahead of time that he would set his people free from Egypt, the same way he's spoken ahead of time that the Gentiles would also be ones that he would call and his own people and there would be his sons and daughters. And he says at the same time concerning his own people, Jews, Paul quotes on Hossiah the thought that though the number of the children of Israel be as a sand to the sea, the remnant will be saved. And verse 28 says, for he will finish the work and cut it short in righteousness because the Lord will make a short work upon the earth. So it says here that though the number of the children of Israel be as a sand to the sea, the remnant will be saved. So he says though there are numerous Jews and innumerable countless and many of them have not accepted God, have not accepted Jesus as the Savior, as the Messiah, who was to come. They have not accepted the plan and the purpose of God through Jesus and what he accomplished on the cross. Yet there is a remnant. There are few Jews, you know, who made this choice and, you know, who are saved, you know, and, you know, these people God has called them to himself because not that he loves a few Jews and not the others, but it's because these people have made that choice. And he says that, you know, thank God that not all of them are being destroyed like Sodom and Gomorrah. So there are a lot of Jews who have not accepted Christ, but there is a few remnant who have accepted. And these, you know, God has called them as his own, as his own people. And he has justified them, those he's called, he's justified them, and he has made them righteous. Now to understand this whole phrase, you know, for him to finish to work and cut it short in righteousness, because the Lord will make short work upon the earth. So just reading from the Passion Translation says, for the Lord will act and carry out his word on the earth and waste no time to accomplish it. So God is irrespective of whether the Jews choose them or not. Yes, there are people, a few of them who's, you know, a remnant of them who've chosen him. And, you know, God is still going to continue, you know, to fulfill his sovereign will and purpose and plan of the other Jews to come into faith and also to Gentiles. We grafted into the Tree of Life, grafted into, you know, the promises that God had made to Abraham. So here he's presenting two contrasting thoughts. One is the Gentiles, you know, for the sake, we never thought God had anything for the Gentiles, but actually, you know, he had already predestined, he'd already planned and spoken that they too will be his sons and daughters. And then on the other side, we have his own people to choose the Israelites. God had actually, you know, had to do a rescue act to rescue some of them, to cut short his words, but some of them can be saved and be with him, and not all of them will be destroyed like Sodom and Gomorrah. So what Paul is saying here is God is already spoken about it through the prophets earlier. It's revealed in the Old Testament to the prophets and God's purposes are being fulfilled. We can see it being fulfilled and continue to be fulfilled. So then what is the conclusion? Paul is coming to say, okay, what is the conclusion now? So what is happening to the Jews? So that's what he mentions the conclusion and what is happening to the Jews in verses 30 to 33. So again, one of you please read Romans chapter 9 verses 30 to 33, please. So what some of you said then, the Gentiles who did not pursue righteousness, have attained righteousness, even the righteousness of faith, but Israel pursuing the law of righteousness has not attained to the law of righteousness. Why? Because they did not see it by faith, but as it is with, by the work of the law, for they stumbled at that stumbling stone. As it is written, behold, I lay in Zion and stumbling stone and draw up offense, and whoever believes on him will not be put to sin. Thank you, Abinas. So here Paul is coming to a conclusion. Again, he's asking a question. He's saying, what shall we say then that the Gentiles did not pursue righteousness, have attained to righteousness, even the righteousness of faith? So he's saying here that the Gentiles, they have received their righteousness, they have a right standing of grace through faith was because of their faith in God, because they've chosen to put their faith in God, and because they've chosen to put their faith in God, they have a right standing of grace through faith. And the Jews, you know, who have the promises, who have the covenants, you know, who had the law, they had faith, they had the forefathers, they had one of them had, they had the priesthood that came out the lineage of priests and everybody, you know, so instead of receiving by faith, you know, they're still holding on to the law, you know, to fulfilling the law, to keeping the law, and the covenant of circumcision. And so Paul is saying that they cannot and they, they cannot, you know, come to faith by just keeping the law and by the sign of the covenant, which is circumcision, they cannot come to faith. And hence, because they continue to keep the law and, you know, the circumcision ritual, what is the result of it? The result is they are actually, you know, they are stumbling over Christ. Okay. We know that it is written that, you know, Christ is a cornerstone, he's a chief cornerstone, and it's written, behold, I lay in Zion a stumbling stone and a rock of a fence and whoever believes on him will not be put to shape. So, you know, Christ is the stone and he's the rock. And, you know, he's saying that, you know, by overlooking him, they're actually stumbling over Christ, because they want to keep the law, they can't keep the law, you know, they want to fulfill the sign of the covenant, which is circumcision, and that is not going to make them anyway righteous. They're not going to have a right standing by Christ, because it's not through the law, it's not through the circumcision, but it's through faith. And because of that, you know, they are stumbling over Christ, they're overlooking what Christ has done. They're not seeing the significance of Christ. And hence, they're missing out that he's the Messiah, came to set them free from sin and the dominion of sin and the power of sin. Okay, so that is how he ends, and he's, you know, Paul is basically in his chapter saying, you know, yes, you know, I love my people, and I have a burden for them. He says, you know, in the first few chapters, he says, you know, verse two, he says, you know, I have great sorrow and continual grief for them. And he says, I wish I could even go to him, you know, if my people, you know, they accept and they believe in Jesus Christ, they put their faith in Jesus Christ. And he says, you know, yes, my people have the chosen people, they're the sons and daughters of God, you know, to them, God gave them the promises, the covenants, the laws. They had the forefathers, Abraham, Isaac and Jacob, to them also came the, you know, the priesthood. But, you know, but, you know, we see that the promise that God was actually speaking was not through the natural generation, not through the natural born descendants, but the seeds of promise. And he says, you know, the seeds of promise here is not those who are born to Jewish race or to Jewish parents, but the seeds of faith, seeds of promise are those people who receive God by faith. And once they receive God by faith, you know, they become vessels of honor, they become vessels of his mercy, while they're experiencing his glory. But, you know, if they, you know, even after or enduring through wrongs have been patiently waiting for them, even after that, if they don't receive him, they harden their hearts, they don't believe in him, they don't put faith in him, then they come to the receiving end of God's judgment, that is his love. But God is patient, he's patiently waiting on them. And he says that, you know, actually what God was, you know, showing through the prophets in the Old Testament is that, you know, the promise is of, you know, of blessing is for both for the Jews and Gentiles. And it's not only for the Jewish race. And he says that, you know, God is not partial. He's not choosing people based on partiality, but he's choosing them based on their choices. Based on their choices, pre-determines what is their judgment or what is their end result. So they call upon it themselves based on their choices. So God has his sovereign will, he does what he wills, but at the same time, man has his free will to choose. Yes, Mindy. Thank you, Pastor. Thank you. This is a topic is a little bit challenging, because we read that in the gift of, of a gift of holy spirit and calling God gives to the whosoever he wills. So how can we reconcile him choosing us based on our choices that we're going to make? And based on, and the scripture we read that he chooses, give gifts to whosoever he wills, so that his church might be glorified and his kingdom might go forward. Thank you, Pastor. Good question. Thank you, Mindy. We always need to interpret scripture in the light of other scripture. So even in that context, when he says that, you know, God gives gifts to those he wills, the holy spirit gives to those who will and chooses, it's not that he does not give all of the nine gifts to everyone who desires. You know, he gives it to everybody who's, you know, who have faith in Christ Jesus and who's one of him, the holy spirit comes and dwells in them. And when we desire the gifts of the holy spirit, we receive all the nine gifts of the holy spirit. But in the context that is written, it says, you know, God, the holy spirit desires, which gives to give is in that context, you know, the holy spirit will know which is the best gifts to be released in that time for that situation to help that person. So for example, if a person is sick with cancer, then you know, the person, what is the best gift at that time? It's not just prophecy or word of wisdom or knowledge, but yes, all that is important, but it is the working of a miracle. Okay. So that is the gift that will be activated at that time. So the holy spirit knows which of the nine gifts, among the nine gifts, which is the most important gift that needs to be activated at that time for that person in that situation to bring about, you know, the glory of God to be revealed or bring about the miracle or the sign and wonder that has happened. So in all instances, you know, all the nine gifts don't operate. You know, there are few that gives that are important, but the holy spirit chooses which gift to give to that person to release to say your mind to your brain for somebody else, you know, they come to you with a problem, a distressing problem. So what you need at that time is a word of wisdom or a word of knowledge to know what is their situation, what is their future, or even a word of prophecy to encourage them and strengthen them. So the holy spirit will release the appropriate gifts, among the nine gifts of the spirit, the appropriate gift at that situation to be released in and through, so that you can minister that person, but that person will experience, you know, the answer or the presence of God, the love of God, and this is the glory of God. That is the context that it's written that, you know, the holy spirit will release the specific, the gifts at that time. So we need to always interpret scripture in the light of other scripture. All the nine gifts is given to everybody, to all of them who ask, but in a specific situation, what is it gives that is required, the holy spirit will release it at that time, in and through us. It's not that the other gifts are not functioning, it's functioning, what is important at that time will be released. I hope that answered your question, Manri. Yes, yes, I'm asking some questions. The calling of God, because for example, Paul was called specific by God to preach. John the Baptist, John was called and his father was told that the child was not that alcohol or things. What about those people, Pastor? Thank you. Yeah, good question again. Again, you all may know that the new judgment that, you know, there are specific offices of a possible prophet teacher, you know, that, you know, God calls us into that with determined by God, by the holy spirit, yes, and is given to a few. That does not mean that again, it's based on a partiality, but we know that God's word says that God is not a partial God. It's also a God knows beforehand who is going to use that gift that anointing in the in the right way. They're going to tell, he already knows that they are vessels that have chosen themselves to be vessels of honor and not for, you know, just for ordinary simple use. So these people, he already knows that, you know, these people are already preparing themselves to be that vessels of honor and not simple people. So it's not that God is, you know, making a biased choice, but he already knows who is going to be fitting for which goal and the choices that they have already made, which we can't see, you know, how they're preparing themselves, how they're training themselves, how they are desiring themselves, their walk with the Lord, their intimacy with the Lord and, you know, God, you know, pours out his anointing upon him. He does not pour his anointing upon vessels that are broken because he knows that broken vessels will waste away the anointing. So, you know, of course, God's, you know, plan and purpose is fulfilled in it to us, but we need to cooperate with God. Okay, the extent we cooperate with God is the extent that, you know, we will flow with his anointing, with his power, with his authority, and to the extent that he takes us to. Okay, so when he chooses, whether he chooses David compared to his other brothers or Joseph compared to his other brothers, we can also see from scripture why God made those choices because you can see the attitude of the brothers, you know, David's brothers, you see his attitude, just looking at scripture one or two verses that talks about their attitude, even Joseph's brothers, but you see Joseph's attitude. So, you know, it was already that God knows the predetermined choices that they're going to make, and hence he already knows who's going to be vessels of honor and who's going to be vessels who are going to be simple. It's not that he chose that, but it's according to what we choose. We want to be chosen, we chose to be vessels of honor, we become that. We want to be simple, you know, we get some, because God does not override the free will of man or the choices that they make. Does that help, Mangi? But all of us are called. Yes, but it also depends on us how we partner with God. Even we see that Jesus, even though he was human, he partnered with God, right? He was constantly in tune with his father. That's why he said, I will always say what my father says, I will always do what my father does, even when he goes to the pool of Bethesda, there were so many sick people, that he left me one, but he used only one. Why is what his father showed him? He just did that. So the greater level of anointing flew, he had anointing beyond measure, the power of the Holy Spirit beyond measure, because that is how, you know, Jesus brought himself to that position. And it's important that we do that. And when we do that, you know, God pulls out his anointing in his power, because he knows it will not be wasted. We know that we will do what he requires of us. Okay. Yes, Mangi, you have another question. You raised up your hand. Oh, that's what it is. Sorry, it was a mistake. Sorry. Thank you very much for answering. Thank you, Mangi. Anyone else has any questions? Okay. There's no questions then. We'll end class here. Okay. Thank you, everyone, for joining class. And I'll see you on Bethesda. Have a blessed and a refreshing weekend. Thank you. Thank you, Pastor.