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罗马书 9
Chinese Contemporary Bible (Simplified)
罗马书 9
Chinese Contemporary Bible (Simplified)
上帝的选民
9 我在基督里说真话，绝无谎言。我被圣灵感动的良心可以作证， 2 我心里极为忧愁，痛苦不止！ 3 为了我的弟兄——我的同胞以色列人，即使我自己被咒诅、与基督隔绝，我也愿意！ 4 身为以色列人，他们拥有上帝儿子的名分、上帝的荣耀、诸约、律法、圣殿敬拜和各种应许。 5 蒙拣选的族长是他们的先祖，基督降世为人也是做以色列人。祂是至大至尊，永远当受称颂的上帝。阿们！
6 当然，这并不表示上帝的话落了空，因为从以色列生的，不一定都是以色列人， 7 亚伯拉罕的后裔不一定都是亚伯拉罕的儿女，圣经上说：“以撒生的才可算为你的后裔。” 8 这话的意思是：亚伯拉罕凭血气所生的儿女并不是上帝的儿女，只有凭应许所生的才算是他的后裔。 9 因为上帝曾这样应许他：“明年这时候，我会再来，撒拉必生一个儿子。”
10 后来，利百加和我们的先祖以撒结婚，怀了双胞胎。 11 在这对孩子还未出生，还没有显出谁善谁恶之前，上帝为了显明自己拣选人并不是按人的行为，而是按祂自己的旨意， 12 便对利百加说：“将来大的要服侍小的。” 13 正如圣经上说：“我爱雅各，厌恶以扫。”
14 这样看来，我们该怎么下结论呢？难道上帝不公平吗？当然不是！ 15 祂曾对摩西说：
“我要怜悯谁就怜悯谁，
要恩待谁就恩待谁。”
16 可见这并不在于人的意志和努力，而在于祂的怜悯。 17 圣经记载着上帝对法老说的话：“我使你兴起是为了在你身上彰显我的权能，使我的名传遍天下。” 18 总之，上帝要怜悯谁，就怜悯谁；要叫谁顽固，就叫谁顽固。
上帝的烈怒和怜悯
19 这样，你肯定会对我说：“为什么上帝还指责人呢？谁能抗拒祂的旨意呢？” 20 你这个人啊！你是谁啊？竟敢顶撞上帝！受造之物怎能对造物主说：“你为什么把我造成这样？” 21 陶匠难道不可以从一团泥中拿一部分造贵重的器皿，又拿一部分造平凡的器皿吗？
22 倘若上帝要显示祂的烈怒和权能，就尽量容忍那些祂预备要毁灭的器皿， 23 以便在那些祂怜悯并预备赐予荣耀的器皿上彰显祂丰盛的荣耀，这难道不可以吗？ 24 那些蒙怜悯的器皿就是我们这些从犹太人和外族人中被上帝呼召的人。 25 正如上帝在《何西阿书》上说：
“本来不是我子民的，
我要称他们为‘我的子民’；
本来不是我所爱的，
我要称他们为‘我所爱的’。
26 从前我在什么地方对他们说，
‘你们不是我的子民。’
将来也要在那里对他们说，
‘你们是永活上帝的儿女。’”
27 关于以色列人，以赛亚先知曾疾呼：
“以色列人虽多如海沙，
但得救的只是剩余的人，
28 因为上帝要在世上迅速、
彻底地执行祂的判决。”
29 以赛亚又说：
“若不是万军之主给我们存留后裔，
我们早就像所多玛和蛾摩拉一样灭亡了。”
以色列人和福音
30 这样看来，我们该说什么呢？本来不追求义的外族人却因信而得到了义。 31 以色列人靠遵行律法追求义，却徒劳无功。 32 为什么会这样呢？因为他们不凭信心，只靠自己的行为去追求义，结果就在那块“绊脚石”上跌倒了。 33 正如圣经上说：
“看啊！我在锡安放了一块绊脚石，
一块使人跌倒的磐石。
但信靠祂的人必不致蒙羞。”
Romans 9
New King James Version
Romans 9
New King James Version
Israel’s Rejection of Christ
9 I (A)tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, 2 (B)that I have great sorrow and continual grief in my heart. 3 For (C)I could wish that I myself were accursed from Christ for my brethren, my [a]countrymen according to the flesh, 4 who are Israelites, (D)to whom pertain the adoption, (E)the glory, (F)the covenants, (G)the giving of the law, (H)the service of God, and (I)the promises; 5 (J)of whom are the fathers and from (K)whom, according to the flesh, Christ came, (L)who is over all, the eternally blessed God. Amen.
Israel’s Rejection and God’s Purpose(M)
6 (N)But it is not that the word of God has taken no effect. For (O)they are not all Israel who are of Israel, 7 (P)nor are they all children because they are the seed of Abraham; but, (Q)“In Isaac your seed shall be called.” 8 That is, those who are the children of the flesh, these are not the children of God; but (R)the children of the promise are counted as the seed. 9 For this is the word of promise: (S)“At this time I will come and Sarah shall have a son.”
10 And not only this, but when (T)Rebecca also had conceived by one man, even by our father Isaac 11 (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of (U)Him who calls), 12 it was said to her, (V)“The older shall serve the younger.” 13 As it is written, (W)“Jacob I have loved, but Esau I have hated.”
Israel’s Rejection and God’s Justice
14 What shall we say then? (X)Is there unrighteousness with God? Certainly not! 15 For He says to Moses, (Y)“I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” 16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy. 17 For (Z)the Scripture says to the Pharaoh, (AA)“For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” 18 Therefore He has mercy on whom He wills, and whom He wills He (AB)hardens.
19 You will say to me then, “Why does He still find fault? For (AC)who has resisted His will?” 20 But indeed, O man, who are you to reply against God? (AD)Will the thing formed say to him who formed it, “Why have you made me like this?” 21 Does not the (AE)potter have power over the clay, from the same lump to make (AF)one vessel for honor and another for dishonor?
22 What if God, wanting to show His wrath and to make His power known, endured with much longsuffering (AG)the vessels of wrath (AH)prepared for destruction, 23 and that He might make known (AI)the riches of His glory on the vessels of mercy, which He had (AJ)prepared beforehand for glory, 24 even us whom He (AK)called, (AL)not of the Jews only, but also of the Gentiles?
25 As He says also in Hosea:
(AM)“I will call them My people, who were not My people,
And her beloved, who was not beloved.”
26 “And(AN) it shall come to pass in the place where it was said to them,
‘You are not My people,’
There they shall be called sons of the living God.”
27 Isaiah also cries out concerning Israel:
(AO)“Though the number of the children of Israel be as the sand of the sea,
(AP)The remnant will be saved.
28 For [b]He will finish the work and cut it short in righteousness,
(AQ)Because the Lord will make a short work upon the earth.”
29 And as Isaiah said before:
(AR)“Unless the Lord of [c]Sabaoth had left us a seed,
(AS)We would have become like Sodom,
And we would have been made like Gomorrah.”
Present Condition of Israel
30 What shall we say then? (AT)That Gentiles, who did not pursue righteousness, have attained to righteousness, (AU)even the righteousness of faith; 31 but Israel, (AV)pursuing the law of righteousness, (AW)has not attained to the law [d]of righteousness. 32 Why? Because they did not seek it by faith, but as it were, [e]by the works of the law. For (AX)they stumbled at that stumbling stone. 33 As it is written:
(AY)“Behold, I lay in Zion a stumbling stone and rock of offense,
And (AZ)whoever believes on Him will not be put to shame.”
Footnotes
- Romans 9:3 Or relatives
- Romans 9:28 NU the Lord will finish the work and cut it short upon the earth
- Romans 9:29 Lit., in Heb., Hosts
- Romans 9:31 NU omits of righteousness
- Romans 9:32 NU by works, omitting of the law
Romans 9
New English Translation
Romans 9
New English Translation
Israel’s Rejection Considered
9 [a] I am telling the truth in Christ (I am not lying!), for my conscience assures me[b] in the Holy Spirit— 2 I have great sorrow and unceasing anguish in my heart.[c] 3 For I could wish[d] that I myself were accursed—cut off from Christ—for the sake of my people,[e] my fellow countrymen,[f] 4 who are Israelites. To them belong[g] the adoption as sons,[h] the glory, the covenants, the giving of the law, the temple worship,[i] and the promises. 5 To them belong the patriarchs,[j] and from them,[k] by human descent,[l] came the Christ,[m] who is God over all, blessed forever![n] Amen.
6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,[o] 7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[p] 8 This means[q] it is not the children of the flesh[r] who are the children of God; rather, the children of promise are counted as descendants. 9 For this is what the promise declared:[s] “About a year from now[t] I will return and Sarah will have a son.”[u] 10 Not only that, but when Rebekah had conceived children by one man,[v] our ancestor Isaac— 11 even before they were born or had done anything good or bad (so that God’s purpose in election[w] would stand, not by works but by[x] his calling)[y]— 12 [z] it was said to her, “The older will serve the younger,”[aa] 13 just as it is written: “Jacob I loved, but Esau I hated.”[ab]
14 What shall we say then? Is there injustice with God? Absolutely not! 15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[ac] 16 So then,[ad] it does not depend on human desire or exertion,[ae] but on God who shows mercy. 17 For the scripture says to Pharaoh:[af] “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”[ag] 18 So then,[ah] God[ai] has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[aj]
19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 20 But who indeed are you—a mere human being[ak]—to talk back to God?[al] Does what is molded say to the molder, “Why have you made me like this?”[am] 21 Has the potter no right to make from the same lump of clay[an] one vessel for special use and another for ordinary use?[ao] 22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects[ap] of wrath[aq] prepared for destruction?[ar] 23 And what if he is willing to make known the wealth of his glory on the objects[as] of mercy that he has prepared beforehand for glory— 24 even us, whom he has called, not only from the Jews but also from the Gentiles? 25 As he also says in Hosea:
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved,[at] ‘My beloved.’”[au]
26 “And in the very place[av] where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’”[aw]
27 And Isaiah cries out on behalf of Israel, “Though the number of the children[ax] of Israel are as the sand of the sea, only the remnant will be saved, 28 for the Lord will execute his sentence on the earth completely and quickly.”[ay] 29 Just[az] as Isaiah predicted,
“If the Lord of Heaven’s Armies[ba] had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.”[bb]
Israel’s Rejection Culpable
30 What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 31 but Israel even though pursuing[bc] a law of righteousness[bd] did not attain it.[be] 32 Why not? Because they pursued[bf] it not by faith but (as if it were possible) by works.[bg] They stumbled over the stumbling stone,[bh] 33 just as it is written,
“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall,[bi]
yet the one who believes in him will not be put to shame.”[bj]
Footnotes
- Romans 9:1 sn Rom 9:1-11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9-11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29—A Midrash,” JSNT 22 (1984): 37-52.
- Romans 9:1 tn Or “my conscience bears witness to me.”
- Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
- Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
- Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
- Romans 9:3 tn Grk “my kinsmen according to the flesh.”
- Romans 9:4 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 9:4 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e., in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
- Romans 9:4 tn Or “cultic service.”
- Romans 9:5 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
- Romans 9:5 tn Grk “according to the flesh.”
- Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
- Romans 9:5 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (ho ōn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5, ” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
- Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
- Romans 9:7 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12.
- Romans 9:8 tn Grk “That is,” or “That is to say.”
- Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
- Romans 9:9 tn Grk “For this is the word of promise.”
- Romans 9:9 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
- Romans 9:9 sn A quotation from Gen 18:10, 14.
- Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
- Romans 9:11 tn Grk “God’s purpose according to election.”
- Romans 9:11 tn Or “not based on works but based on…”
- Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
- Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA28/UBS5, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
- Romans 9:12 sn A quotation from Gen 25:23.
- Romans 9:13 sn A quotation from Mal 1:2-3.
- Romans 9:15 sn A quotation from Exod 33:19.
- Romans 9:16 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
- Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
- Romans 9:17 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
- Romans 9:17 sn A quotation from Exod 9:16.
- Romans 9:18 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
- Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
- Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
- Romans 9:20 tn Grk “O man.”
- Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
- Romans 9:20 sn A quotation from Isa 29:16; 45:9.
- Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
- Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
- Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
- Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
- Romans 9:22 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
- Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
- Romans 9:25 tn Grk “and her who was not beloved, ‘Beloved.’”
- Romans 9:25 sn A quotation from Hos 2:23.
- Romans 9:26 tn Grk “And it will be in the very place.”
- Romans 9:26 sn A quotation from Hos 1:10.
- Romans 9:27 tn Grk “sons.”
- Romans 9:28 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (P46 א* A B 6 1506 1739 1881 co), while the longer reading is found principally in Western and Byzantine mss (א2 D F G Ψ 33 1175 1241 1505 2464 M lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelōn kai suntemnōn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
- Romans 9:29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Romans 9:29 tn Traditionally, “Lord of Hosts”; or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
- Romans 9:29 sn A quotation from Isa 1:9.
- Romans 9:31 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
- Romans 9:31 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunēs) as an attributed genitive (see ExSyn 89-91).
- Romans 9:31 tn Grk “has not attained unto the law.”
- Romans 9:32 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
- Romans 9:32 tc Most mss, especially the later ones (א2 D Ψ 33 1175 1241 1505 2464 M sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 lat co. The longer reading thus is weaker externally and internally, apparently being motivated by a need to clarify.tn Grk “but as by works.”
- Romans 9:32 tn Grk “the stone of stumbling.”
- Romans 9:33 tn Grk “a stone of stumbling and a rock of offense.”
- Romans 9:33 sn A quotation from Isa 28:16; 8:14.
Romanos 9
Nueva Versión Internacional
Romanos 9
Nueva Versión Internacional
La elección soberana de Dios
9 Digo la verdad en Cristo; no miento. Mi conciencia me lo confirma en el Espíritu Santo. 2 Me invade una gran tristeza y me embarga un continuo dolor. 3 Desearía yo mismo ser maldecido y separado de Cristo por el bien de mis hermanos, los de mi propio pueblo, 4 el pueblo de Israel. De ellos son la adopción como hijos, la gloria divina, los pactos, la Ley, el privilegio de adorar a Dios y el de contar con sus promesas. 5 De ellos son los patriarcas y de ellos, según la naturaleza humana, nació Cristo, quien es Dios sobre todas las cosas. ¡Alabado sea por siempre![a] Amén.
6 Ahora bien, no digamos que la palabra de Dios ha fracasado. Lo que sucede es que no todos los que descienden de Israel son Israel. 7 Tampoco por ser descendientes de Abraham son todos hijos suyos. Al contrario: «Tu descendencia se establecerá por medio de Isaac».[b] 8 En otras palabras, los hijos de Dios no son los descendientes naturales; más bien, se considera descendencia de Abraham a los hijos de la promesa. 9 Y la promesa es esta: «Dentro de un año volveré y para entonces Sara tendrá un hijo».[c]
10 No solo eso. También sucedió que los hijos de Rebeca tuvieron un mismo padre, que fue nuestro antepasado Isaac. 11 Sin embargo, antes de que los mellizos nacieran o hicieran algo bueno o malo, y para confirmar el propósito de la elección divina, 12 no con base en las obras, sino al llamado de Dios, se le dijo a ella: «El mayor servirá al menor».[d] 13 Y así está escrito: «Amé a Jacob, pero aborrecí a Esaú».[e]
14 ¿Qué concluiremos? ¿Acaso es Dios injusto? ¡De ninguna manera! 15 Es un hecho que a Moisés le dice:
«Tendré misericordia de quien quiera tenerla
y seré compasivo con quien quiera serlo».[f]
16 Por lo tanto, la elección no depende del deseo ni del esfuerzo humano, sino de la misericordia de Dios. 17 Porque la Escritura le dice al faraón: «Te he levantado precisamente para mostrar en ti mi poder y para que mi nombre sea proclamado por toda la tierra».[g] 18 Así que Dios tiene misericordia de quien él quiere tenerla y endurece a quien él quiere endurecer.
19 Pero tú me dirás: «Entonces, ¿por qué todavía nos echa la culpa Dios? ¿Quién puede oponerse a su voluntad?». 20 Respondo: ¿Quién eres tú para pedirle cuentas a Dios? «Acaso le dirá la olla de barro al que la modeló: “¿Por qué me hiciste así?”».[h] 21 ¿No tiene derecho el alfarero de hacer del mismo barro unas vasijas para usos especiales y otras para fines ordinarios?
22 ¿Y qué si Dios, queriendo mostrar su ira y dar a conocer su poder, soportó con mucha paciencia a los que eran objeto de su castigo[i] y estaban destinados a la destrucción? 23 ¿Qué si lo hizo para dar a conocer sus gloriosas riquezas a los que eran objeto de su misericordia, y a quienes de antemano preparó para esa gloria? 24 Esos somos nosotros, a quienes Dios llamó no solo de entre los judíos, sino también de entre los no judíos. 25 Así lo dice Dios en el libro de Oseas:
«Llamaré “mi pueblo” a los que no son mi pueblo;
y llamaré “mi amada” a la que no es mi amada».[j]
26 «Y sucederá que en el mismo lugar donde se les dijo:
“Ustedes no son mi pueblo”,
serán llamados “hijos del Dios viviente”».[k]
27 Isaías, por su parte, proclama respecto a Israel:
«Aunque los israelitas sean tan numerosos
como la arena del mar,
solo el remanente será salvo;
28 porque plenamente y sin demora
el Señor cumplirá su sentencia en la tierra».[l]
29 Así había dicho Isaías:
«Si el Señor de los Ejércitos
no nos hubiera dejado descendientes,
seríamos ya como Sodoma,
nos pareceríamos a Gomorra».[m]
Incredulidad de Israel
30 ¿Qué concluiremos? Pues que los no judíos, que no buscaban la justicia, la han alcanzado. Me refiero a la justicia que es por la fe. 31 En cambio Israel, que iba en busca de justicia a través de la Ley, no ha alcanzado esa justicia. 32 ¿Por qué no? Porque no la buscaron mediante la fe, sino mediante las obras, como si fuera posible alcanzarla así. Por eso tropezaron con la «piedra de tropiezo», 33 como está escrito:
«Miren, yo pongo en Sión una piedra de tropiezo
y una roca que hace caer;
pero el que confíe en él no será defraudado».[n]
Footnotes
- 9:5 Cristo … siempre! Alt. Cristo. ¡Dios, que está sobre todas las cosas, sea alabado por siempre!
- 9:7 Gn 21:12.
- 9:9 Gn 18:10,14.
- 9:12 Gn 25:23.
- 9:13 Mal 1:2,3.
- 9:15 Éx 33:19.
- 9:17 Éx 9:16.
- 9:20 Is 29:16; 45:9.
- 9:22 objeto de su castigo. Lit. vasijas de ira.
- 9:25 Os 2:23.
- 9:26 Os 1:10.
- 9:28 Is 10:22,23.
- 9:29 Is 1:9.
- 9:33 Is 8:14; 28:16.
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