{"id":45132,"date":"2022-03-31T10:19:35","date_gmt":"2022-03-31T07:19:35","guid":{"rendered":"https:\/\/iibsblogsstg.wpenginepowered.com\/?p=17715"},"modified":"2025-08-13T11:26:41","modified_gmt":"2025-08-13T11:26:41","slug":"de-jerusalen-a-roma-concilio-de-jerusalen-1","status":"publish","type":"post","link":"https:\/\/israelbiblicalstudies.com\/es\/blog\/category\/jewish-studies\/de-jerusalen-a-roma-concilio-de-jerusalen-1\/","title":{"rendered":"De Jerusal\u00e9n a Roma: Concilio de Jerusal\u00e9n (1)"},"content":{"rendered":"
\n

Mi querido amigo, estamos entrando a Hechos 15, uno de los cap\u00edtulos m\u00e1s cruciales de este libro. Me atrevo a decir que la mayor\u00eda de los lectores modernos mientras leen este cap\u00edtulo no siempre entienden lo que est\u00e1 pasando all\u00ed. Si uno fuese un jud\u00edo religioso del siglo I, definitivamente sabr\u00eda lo que est\u00e1 pasando. Nos perdemos de mucho sin conocer el trasfondo religioso y mi trabajo aqu\u00ed es ayudarte a recuperar lo que se pierde.<\/p>\n<\/div>\n

\n

La investigaci\u00f3n<\/b><\/p>\n<\/div>\n

\n

Este cap\u00edtulo comienza con algunos hombres que \u00abbajaron de Judea\u00bb y visitaron la congregaci\u00f3n en Antioqu\u00eda. Comenzaron a ense\u00f1ar que la \u00abcircuncisi\u00f3n seg\u00fan la ley de Mois\u00e9s<\/i>\u00bb era necesaria para la salvaci\u00f3n. Las palabras \u00abseg\u00fan la ley de Mois\u00e9s<\/i>\u00bb se pierden por completo para un lector moderno. Muchos pueblos del Cercano Oriente practicaban la circuncisi\u00f3n en ese entonces, y muchos practican la circuncisi\u00f3n incluso ahora, pero solo si se hace de cierta manera, con cierta ceremonia, de acuerdo con la ley de Mois\u00e9s, se convierte en\u00a0br\u00edt mil\u00e1\u00a0<\/i>(\u00abpacto de la circuncisi\u00f3n\u00bb). Esto es exactamente lo que exigieron estos hombres de Judea. Leemos que despu\u00e9s de algunas discusiones y disputas, la congregaci\u00f3n decidi\u00f3 \u00abque Pablo y Bernab\u00e9 y algunos otros de ellos subieran a Jerusal\u00e9n, a los ap\u00f3stoles y ancianos, con respecto a esta cuesti\u00f3n<\/i>\u00bb.[1]<\/a><\/strong><\/p>\n<\/div>\n

\n

El famoso tratado jud\u00edo\u00a0Pirk\u00e9i Av\u00f3t<\/i>\u00a0comienza con las palabras: \u00abTodo Israel tiene una parte en el mundo venidero<\/i>\u00bb. Aunque este tratado fue escrito mucho m\u00e1s tarde que el Nuevo Testamento, la idea tambi\u00e9n estuvo claramente presente en la \u00e9poca de Jes\u00fas: todo Israel ser\u00e1 salvo. Si sabemos eso, entender\u00edamos la situaci\u00f3n de los creyentes jud\u00edos en Hechos 15. Despu\u00e9s de haber recibido a Pablo y a Bernab\u00e9 con su consulta, se reunieron para responder la pregunta: \u00bfPueden los gentiles ser salvos? En caso afirmativo, \u00bfqu\u00e9 tienen que hacer?<\/p>\n<\/div>\n

\n

Un yugo<\/b><\/p>\n<\/div>\n

\n

Muchos comentaristas cristianos enfatizan las palabras de Pedro: \u00ab\u00bfPor qu\u00e9 tientan a Dios poniendo sobre el cuello de los disc\u00edpulos un yugo que ni nuestros padres ni nosotros hemos podido llevar?<\/i>\u00bb.[2]<\/a><\/strong>\u00a0Se oponen al \u00abyugo de la ley<\/i>\u00bb, de lo que supuestamente habla Pedro, con las palabras de Jes\u00fas: \u00abMi yugo es f\u00e1cil y ligera mi carga<\/i>\u00bb.[3]<\/a><\/strong>\u00a0Tal ense\u00f1anza es incorrecta porque malinterpreta el yugo que Pedro llama insoportable.<\/p>\n

\n

El t\u00e9rmino \u00abyugo\u00bb en este contexto es un t\u00e9rmino verdaderamente jud\u00edo. \u00abLa met\u00e1fora del \u201cyugo\u201d se emplea t\u00edpicamente en la literatura rab\u00ednica para indicar la observancia de la Tor\u00e1 como una se\u00f1al de aceptaci\u00f3n del pacto de Dios (\u05e2\u05d5\u05dc \u05ea\u05d5\u05e8\u05d4;\u00a0\u00f3l Tor\u00e1<\/i>) \u2013 el \u201cyugo de la Tor\u00e1\u201d, (\u05e2\u05d5\u05dc (\u05de\u05dc\u05db\u05d5\u05ea) \u05e9\u05de\u05d9\u05d9\u05dd ;\u00a0\u00f3l malj\u00fat sham\u00e1yim<\/i>) – el \u201cyugo del cielo\u201d), o (\u05e2\u05d5\u05dc\u00a0<\/span>\u05de\u05e6\u05d5\u05d5\u05ea<\/span>;\u00a0\u00f3l mitzv\u00f3t<\/i>) \u2013 el \u201cyugo de los mandamientos\u201d)\u00bb.[4]<\/a><\/strong>\u00a0\u00a1Los jud\u00edos practicantes no consideran la Tor\u00e1 una carga, sino una alegr\u00eda! En la literatura rab\u00ednica, aceptar \u00abel yugo del reino de los cielos\u00bb significa reconocer la soberan\u00eda de Dios y obedecerle por amor a \u00c9l. Una vez que uno ama a Dios, elegir\u00eda felizmente obedecer sus mandamientos, exactamente como dice Jes\u00fas: \u00abSi me amas, guardar\u00e1s mis mandamientos<\/i>\u00bb.[5]<\/a><\/strong>\u00a0El yugo de sus mandamientos no es una carga si uno ama a Dios. En este sentido, el t\u00e9rmino jud\u00edo \u00abyugo\u00bb no significa una carga opresiva m\u00e1s que el yugo de Jes\u00fas.<\/p>\n

\n

Entonces, \u00bfcu\u00e1l es ese yugo insoportable del que habla Pedro? Como ejemplo, consideremos el requisito de la circuncisi\u00f3n con el que comenz\u00f3 este cap\u00edtulo, y todo el debate. Si bien \u00ablos hombres de Judea\u00bb exigieron que la circuncisi\u00f3n se realizara \u00abde acuerdo con la ley de Mois\u00e9s\u00bb, no encontramos detalles espec\u00edficos sobre la \u00abmanera\u00bb de la circuncisi\u00f3n en la Tor\u00e1. \u00bfPor qu\u00e9? \u00bfY d\u00f3nde se describen estos detalles? Aqu\u00ed llegamos a un punto muy importante que nos ayudar\u00eda a entender de qu\u00e9 yugo hablaba Pedro: para este tiempo, en la mente de los jud\u00edos religiosos, \u00abla ley de Mois\u00e9s\u00bb ya era un enorme compendio tanto de mandamientos como de interpretaciones de c\u00f3mo caminar con esos mandamientos. Estas interpretaciones pertenec\u00edan a la llamada \u00abTor\u00e1 oral\u00bb. Se entend\u00eda que la Tor\u00e1 Oral le hab\u00eda sido entregada a Mois\u00e9s en el Monte Sina\u00ed junto con la Tor\u00e1 Escrita. Para el siglo I, la Tor\u00e1 Escrita y la Tor\u00e1 Oral estuvieron absolutamente entrelazadas: si alguien va en contra de la tradici\u00f3n, a los ojos de las personas religiosas, alguien va en contra de la Tor\u00e1. Esta es la raz\u00f3n por la que Jes\u00fas fue acusado varias veces de \u00abromper la ley\u00bb,\u00a0\u00a0porque los milagros que realizaba en\u00a0Shab\u00e1t<\/i>, seg\u00fan la tradici\u00f3n, no estaban permitidos. Nos ayuda a ver que la decisi\u00f3n del Concilio de Jerusal\u00e9n en Hechos 15 fue muy valiente y verdaderamente revolucionaria, pero uno no lo entender\u00eda si no conoce la situaci\u00f3n religiosa en la tierra en este momento. Tambi\u00e9n nos ayuda a entender de qu\u00e9 \u00abyugo\u00bb estaba hablando Pedro: \u00a1no era el yugo de los mandamientos de la Tor\u00e1, dado por Dios, sino un yugo de tradiciones prescritas por hombres!<\/p>\n<\/div>\n

\n

Discurso de Santiago<\/b><\/p>\n<\/div>\n

\n

El discurso de Santiago es sin duda la pieza central de este cap\u00edtulo. Algunos eruditos[6]<\/a> <\/strong>afirman que el discurso de Santiago pertenece al g\u00e9nero de\u00a0yelammed\u00e9nu<\/i>.\u00a0Yelammed\u00e9nu<\/i>\u00a0es la homil\u00eda hal\u00e1jica especial (generalmente comienza con las palabras\u00a0yelammed\u00e9nu rabb\u00e9nu<\/i>, \u00abQue nuestro maestro nos ense\u00f1e<\/i>\u00bb, de ah\u00ed el nombre) que contiene tantas referencias al precedente como a la Escritura. Aqu\u00ed el precedente al que se refiere Santiago es a la historia del evangelismo de Pedro sobre Cornelio y su casa. La referencia a las Escrituras es una cita de Am\u00f3s. Sorprendentemente no escuchamos ninguna referencia a la Tor\u00e1 que deba preceder a un llamamiento a los profetas; por lo tanto, algunos eruditos sugieren que lo que tenemos en Hechos 15 es solo un fragmento de un discurso m\u00e1s largo.<\/p>\n

\n

Como presidente, Santiago resume la discusi\u00f3n. Para entender su conclusi\u00f3n, necesitamos saber qu\u00e9 es la\u00a0takkan\u00e1<\/i>\u00a0rab\u00ednica. La\u00a0takkan\u00e1\u00a0<\/i>es una regulaci\u00f3n emitida por la autoridad rab\u00ednica que revisa una ordenanza que ya no satisface los requisitos de los tiempos o circunstancias. Las\u00a0takkan\u00f3t<\/i>\u00a0(plural de\u00a0takkan\u00e1<\/i>) se consideran extensiones de la ley; son de origen antiguo y cubren diferentes temas. Santiago concluye su reuni\u00f3n con tal\u00a0takkan\u00e1<\/i>, y la pr\u00f3xima vez discutiremos el contenido de esta\u00a0takkan\u00e1.<\/i><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

[1]<\/a>\u00a0Hechos 15:2.<\/p>\n

[2]<\/a>\u00a0Hechos 15:10.<\/p>\n

[3]<\/a> Mateo 11:30.<\/p>\n

[4]<\/a>Hillary Le Cornu, Joseph Shulam, The Jewish Roots of Acts, <\/em>Vol.I, p. 823<\/p>\n

[5]<\/a> Juan 14:15.<\/p>\n

[6]<\/a>\u00a0 G. K. Beale and D. A. Carson. Commentary on the New Testament Use of the Old Testament (p. 589). Baker Publishing Group. Kindle Edition.<\/p>\n

\n

Me gustar\u00eda recordarte, querido amigo, que ofrecemos un curso maravilloso, \u00abAntecedentes Jud\u00edos del Nuevo Testamento\u00bb. Como siempre, te invitamos a contactarme para obtener m\u00e1s informaci\u00f3n. Adem\u00e1s, si te gustan los art\u00edculos de este blog, tambi\u00e9n puedes disfrutar de mis libros, puedes conseguirlos\u00a0aqu\u00ed<\/a>.<\/u><\/i><\/p>\n<\/div>\n

\n

 <\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Mi querido amigo, estamos entrando a Hechos 15, uno de los cap\u00edtulos m\u00e1s cruciales de este libro. Me atrevo a decir que la mayor\u00eda de los lectores modernos mientras leen este cap\u00edtulo no siempre entienden lo que est\u00e1 pasando all\u00ed. Si uno fuese un jud\u00edo religioso del siglo I, definitivamente sabr\u00eda lo que est\u00e1 pasando. 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