{"id":9507,"date":"2016-03-07T13:26:47","date_gmt":"2016-03-07T13:26:47","guid":{"rendered":"http:\/\/iibsblogs.wpengine.com\/es\/?p=9507"},"modified":"2025-08-13T11:29:59","modified_gmt":"2025-08-13T11:29:59","slug":"hay-todavia-judios-y-griegos-en-jesucristo","status":"publish","type":"post","link":"https:\/\/israelbiblicalstudies.com\/es\/blog\/category\/jewish-studies\/hay-todavia-judios-y-griegos-en-jesucristo\/","title":{"rendered":"\u00bfExisten todav\u00eda jud\u00edos y griegos en Jesucristo?"},"content":{"rendered":"

Otro gran art\u00edculo del\u00a0Dr. Eli Lizorkin-Eyzenberg<\/strong>
\nEsto puede parecer como una pregunta realmente sin sentido (\u00bfexisten todav\u00eda jud\u00edos y griegos en Cristo?) Pero yo no puedo decirlo tal como muchas personas en estos \u00faltimos a\u00f1os han citado sobre un texto m\u00edo en particular, relacionado con una \u00fanica carta existente del primer siglo de Pablo el fariseo. Este texto se refiere a los creyentes de Gal\u00e1cia, los cuales pensaban que, puesto que ahora segu\u00edan al Cristo jud\u00edo, era l\u00f3gico que no deb\u00edan ser simplemente una parte de la coalici\u00f3n jud\u00eda (los residentes temporales de Israel), sino que tambi\u00e9n deb\u00edan adoptar todas las costumbres ancestrales de los jud\u00edos (esto era lo que significaba convertirse al juda\u00edsmo en aquel entonces). Es a ellos, en esta carta matizada y com\u00fanmente mal entendida, que el amado Ap\u00f3stol escribe: \u201cNo hay ni jud\u00edo ni griego… en Jesucristo\u201d (Gal. 3: 28).<\/p>\n

M\u00e1s adelante volveremos a este texto, pero primero vamos a dar un poco de informaci\u00f3n para sentar las bases de nuestro comentario.<\/p>\n

Importante trasfondo\u00a0de jud\u00edos y griegos<\/h4>\n

Los creyentes gentiles de Gal\u00e1cia (los destinatarios de la carta de Pablo) estaban considerando seriamente su conversi\u00f3n al juda\u00edsmo. No vieron nada malo en ello, despu\u00e9s de todo, la famosa frase de Ruth la moabita que dice: \u201ctu pueblo ser\u00e1 mi pueblo y tu Dios ser\u00e1 mi Dios\u201d fue ampliamente aceptado.<\/p>\n

Las conversiones fueron ampliamente confirmadas en aquellos tiempos. Sin embargo, tal como las entendemos hoy, tienen poca similitud con las conversiones que se practicaban en aquel entonces. Al contrario que en tiempos antiguos, la \u201creligi\u00f3n\u201d en la actualidad se considera como una categor\u00eda propia, alguien puede ser irland\u00e9s y jud\u00edo, americano y jud\u00edo, ruso y jud\u00edo etc. Sin embargo, la gente de la antig\u00fcedad, no hablaba de la conversi\u00f3n en t\u00e9rminos de aceptar simplemente otra religi\u00f3n, mientras se conservaba su propia cultura. Para ellos, la conversi\u00f3n al juda\u00edsmo significaba unirse al pueblo de Israel (especialmente con su rama meridional\u00a0\u201cjudeos\u201d y por tanto \u201cjuda\u00edsmo\u201d) y la adopci\u00f3n de un conjunto de costumbres ancestrales que impregnaban todos los \u00e1mbitos de la vida. En otras palabras, la conversi\u00f3n al juda\u00edsmo era un todo, \u201cun paquete\u201d. Si \u00e9l o ella se convert\u00eda, era de esperar que cortaba los lazos con su cultura anterior en todos los conceptos, no solo aceptaba una nueva divinidad, sino el lote entero (Dios y pueblo).<\/p>\n

Sin embargo, esto fue solo un paradigma de la leg\u00edtima dedicaci\u00f3n de los gentiles al Dios de Israel. Hubo otro, a este lo llamo el paradigma de \u201cNaam\u00e1n\u201d para distinguirlo del paradigma de \u201cRuth\u201d.<\/p>\n

Podemos recordar la historia de la sanaci\u00f3n de Naam\u00e1n (2 de Reyes 5), donde una esclava israelita secuestrada dijo a la mujer de Naam\u00e1n, que la lepra de su marido pod\u00eda ser curada por un profeta que viv\u00eda en Israel. Con el permiso del rey arameo, Naam\u00e1n fue a Samaria con la esperanza de recibir la bendita sanaci\u00f3n. No tengo espacio aqu\u00ed para exponer esta incre\u00edble historia, basta con decir que cuando Naam\u00e1n finalmente fue sanado al lavarse siete veces en un r\u00edo de Israel (en la antig\u00fcedad, los r\u00edos eran considerados por la gente como canales de divina bendici\u00f3n), \u00e9l proclam\u00f3 que \u201cno hay Dios en toda la tierra, sino el Dios de Israel\u201d.<\/p>\n

Notablemente, no dijo ni hizo como Ruth. Volvi\u00f3 a su pa\u00eds, a su propia gente y continu\u00f3 adorando all\u00ed al Dios de Israel. En contraste con Ruth la moabita, el enfoque de Naam\u00e1n era m\u00e1s en la l\u00ednea de: \u201cTu Dios ser\u00e1 mi Dios, pero mi gente todav\u00eda es mi pueblo\u201d.<\/em> Curiosamente, al final recibe del profeta de Dios la mayor bendici\u00f3n de todas,\u00a0la bendici\u00f3n de la Paz (2 de Reyes 5:18-19).<\/p>\n

No hay duda en mi mente de que los ap\u00f3stoles jud\u00edos en Hechos 15 (grupo al que se refieren a menudo como el Concilio de Jerusal\u00e9n) pensaron que\u00a0los gentiles se acercaban a la fe del Cristo jud\u00edo, seg\u00fan la trayectoria de Naam\u00e1n y no la de Ruth.<\/p>\n

Se establecieron expresamente cuatro normas de comportamiento, lo que reafirma las mismas prohibiciones que se exigieron a los extranjeros en Israel y que describe Lev\u00edtico 17. Ser seguidores no-jud\u00edos de Cristo en el Imperio Romano era bastante dif\u00edcil (su nueva vida contrastaba fuertemente con las muchas pr\u00e1cticas religiosas romanas aceptadas como conducta patri\u00f3tica) por lo que los ap\u00f3stoles decidieron no poner ninguna carga suplementaria. Seg\u00fan Hechos 15:21 (1)<\/a>, se supon\u00eda que los creyentes gentiles estar\u00edan presentes en las sinagogas donde viv\u00edan, escuchando las lecturas de Mois\u00e9s, y presumiblemente, escuchando tambi\u00e9n lo que el juda\u00edsmo ense\u00f1a acerca de vivir una vida justa (santa) en general. En t\u00e9rminos pr\u00e1cticos, la observaci\u00f3n de estas cuatro normas pod\u00eda facilitar la comuni\u00f3n entre los creyentes gentiles y los jud\u00edos sin ofenderlos ni sentirse excluidos por los mismos.<\/p>\n

Hechos 16:4-5 nos dice que el ap\u00f3stol Saulo Pablo dej\u00f3 la decisi\u00f3n en manos del \u201cConcilio de Jerusal\u00e9n\u201d y con gran gozo proclam\u00f3 el mensaje yendo de congregaci\u00f3n en congregaci\u00f3n. La observaci\u00f3n completa de la Tor\u00e1 (conversi\u00f3n pros\u00e9lita al juda\u00edsmo) era innecesaria para cualquier gentil que se uniese a la coalici\u00f3n jud\u00eda siguiendo al Cristo jud\u00edo. Ellos tambi\u00e9n (como las naciones) ahora eran ciudadanos de primera clase en el Reino de Dios.<\/p>\n

\u00bfNo hay jud\u00edo ni griego? No y s\u00ed<\/h4>\n

Ahora volveremos al texto que mencion\u00e9 anteriormente \u2013 G\u00e1latas 3:26-29 (especialmente\u00a0vs. 28):<\/p>\n

26 Todos sois hijos de Dios por la fe en Cristo Jes\u00fas.\u00a027 Para todos los que hab\u00e9is sido bautizados en Cristo y os hab\u00e9is revestido de Cristo. 28 no hay jud\u00edo ni griego<\/strong>, ni esclavo ni libre, no hay var\u00f3n ni mujer<\/strong>; porque todos vosotros sois uno en Cristo Jes\u00fas. 29 Y si sois de Cristo, entonces sois descendientes de Abraham, herederos seg\u00fan la promesa.<\/p>\n

El ap\u00f3stol Saulo Pablo, dirigi\u00e9ndose a los gentiles, seguidores del Cristo jud\u00edo, les dice que, por medio de la fe, ahora se cuentan entre los hijos de Dios, a causa de su sumisi\u00f3n a la ceremonia de la purificaci\u00f3n jud\u00eda con agua (bautismo) en el nombre de Cristo Jes\u00fas. Su identidad ha sido definida por \u00e9l mismo (vs. 26-27). En el cap\u00edtulo anterior, Pablo habla de su propia identidad en t\u00e9rminos parecidos: \u201cestoy juntamente crucificado con Cristo, y ya no es que yo vivo en \u00c9l, sino que Cristo vive en m\u00ed y la vida que ahora vivo en la carne, la vivo en la fe del Hijo de Dios, que me am\u00f3 y se entreg\u00f3 por m\u00ed\u201d (Gal. 2:20).<\/p>\n

Cuando se cita G\u00e1latas. 3:28, es habitual que solo se destaque la primera parte. No hay jud\u00edo (\u1f38\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2) ni griego (\u1f1d\u03bb\u03bb\u03b7\u03bd),\u00a0excluyendo del resto del vers\u00edculo (2)<\/a>.\u00a0Las conclusi\u00f3n a menudo extra\u00edda de esta frase, es que ya no hay ninguna distinci\u00f3n o diferencia entre jud\u00edo y griego (en este caso, probablemente \u201cgentil\u201d por extensi\u00f3n). Pero esto no tiene sentido, a medida que seguimos leyendo: \u201cno hay hombre ni mujer en Cristo Jes\u00fas. Siguiendo esta l\u00f3gica, si la distinci\u00f3n o diferencia est\u00e1 en la vista, podemos concluir (como de hecho, algunos hacen) que en Cristo, los matrimonios del mismo sexo son aceptables. La l\u00f3gica falla, sin embargo, cuando las mismas personas que se oponen al matrimonio del mismo sexo en raz\u00f3n de que los hombres siguen siendo hombres y las mujeres siguen siendo mujeres, dejan de ver que no pueden aplicar est\u00e1ndares dobles. En otras palabras, si hombres y mujeres a\u00fan mantienen la diferencia de g\u00e9nero (como seguramente hacen) entonces tambi\u00e9n lo hacen los jud\u00edos y los griegos que conservan sus diferencias, incluso en Cristo.<\/p>\n

No m\u00e1s discriminaci\u00f3n entre jud\u00edos y griegos<\/h4>\n

A partir de aqu\u00ed, llego a la conclusi\u00f3n de que algo m\u00e1s, absolutamente diferente, es lo que Saulo Pablo est\u00e1 intentando decir en este texto. \u00c9l sabe muy bien que todav\u00eda existen diferencias entre los jud\u00edos y las naciones; de hecho, esto es muy importante para \u00e9l, establece una norma en todas las congregaciones para que esto no cambie (1 Cor.7:17). \u00c9l cree que los jud\u00edos deben seguir adorando al Dios de Israel por medio de Jes\u00fas como jud\u00edos, pero tambi\u00e9n cree que los creyentes gentiles deben permanecer como est\u00e1n. Para Pablo esta es la manifestaci\u00f3n exterior \u00faltima del Shem\u00e1 Israel\/Unidad Divina… (Rom.3:28 y Deut.6:4)\u00a0(3)<\/a>\u00a0\u00a0algo, como Mark Nanos se\u00f1al\u00f3 perspicazmente, es nada menos que el centro de la teolog\u00eda de Pablo. Si los gentiles en Cristo viniesen a ser jud\u00edos, el Dios de Israel estar\u00eda destinado a seguir siendo tan solo una deidad tribal. Sin embargo, si tanto jud\u00edos como las naciones adoran al mismo Dios en el que Pablo el fariseo cree con todo su coraz\u00f3n, entonces ser\u00eda revelado como quien realmente es, el Dios del mundo entero.<\/p>\n

Lo que el ap\u00f3stol Saulo Pablo quiere decir con la frase \u201cno hay jud\u00edo ni griego\u201d tiene que ver no con el cese de la diferencia, sino m\u00e1s bien con el cese de la discriminaci\u00f3n. No hay discriminaci\u00f3n por motivos de raza, cultura, rango, o g\u00e9nero, ya que todos son uno en el Cristo jud\u00edo. Los gentiles ya no ser\u00e1n objeto de discriminaci\u00f3n en el Reino del Dios de Israel. Ahora van a tener un papel importante en el plan de la redenci\u00f3n de Dios. Solamente su fe en el Cristo jud\u00edo les cualifica y les justifica (tal como hace con los jud\u00edos) en todos los sentidos para ser ciudadanos de primera clase en el Reino de Dios, sin renunciar a su identidad tan importante como \u201cNaciones del mundo\u201d. Esta es exactamente la raz\u00f3n por la que el ap\u00f3stol Saulo Pablo se regocij\u00f3 tanto en la decisi\u00f3n del \u201cConcilio de Jerusal\u00e9n\u201d, al igual que todas las congregaciones establecidas por \u00e9l (Hechos 15-16). Para Pablo, la justificaci\u00f3n por la fe de los gentiles, sin las obras de la Tor\u00e1, no anul\u00f3, sino que confirm\u00f3 que la Tor\u00e1 es verdadera (Rom.3:31).<\/p>\n

[x_line]<\/p>\n

    \n
  1. Porque Mois\u00e9s desde la antig\u00fcedad tiene en cada ciudad quienes le prediquen, pues es le\u00eddo en las sinagogas cada d\u00eda de reposo.<\/li>\n
  2. Hay que tener en cuenta que el texto no utiliza la palabra \u201cgentil\u201d (como la VNI y varias otras traducciones) pero en su lugar pone \u201cgriego\u201d haciendo un paralelismo con \u201cjudeo\u201d.<\/li>\n
  3. Lee un excelente art\u00edculo de Mark Nanos haciendo click AQU\u00cd<\/strong>. Su p\u00e1gina web personal se puede encontrar en\u00a0www.marknanos.com.<\/a><\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    What Apostle Saul Paul meant by the phrase \u201cthere is neither Jew nor Greek\u201d had to do, not with cessation of difference, but with cessation of discrimination. There is no discrimination with regard to race, culture, rank, or gender, for all are one in the Jewish Christ. Gentiles will no longer be discriminated against in the Kingdom of Israel\u2019s God. They now will play an equally important rule in God\u2019s redemptive plan. Their faith in the Jewish Christ alone qualifies and justifies them (just as it does the Jews) in every way to be first-class citizens in God\u2019s Kingdom, without relinquishing their important identity as the \u201cNations of the World\u201d. This is exactly why Apostle Saul Paul rejoiced greatly in the decision of \u201cJerusalem Council\u201d, as did all the congregations planted by him (Acts 15-16). To Paul, the justification of Gentiles by faith without the works of the Torah, did not nullify, but establish (proved) the Torah to be true (Rom.3:31).<\/p>\n","protected":false},"author":43,"featured_media":10993,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[565],"tags":[],"class_list":["post-9507","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jewish-studies"],"acf":[],"yoast_head":"\n\u00bfExisten todav\u00eda jud\u00edos y griegos en Jesucristo? - Israel Institute of Biblical Studies<\/title>\n<meta name=\"description\" content=\"What Apostle Saul Paul meant by the phrase \u201cthere is neither Jew nor Greek\u201d had to do, not with cessation of difference, but with cessation of discrimination. There is no discrimination with regard to race, culture, rank, or gender, for all are one in the Jewish Christ. Gentiles will no longer be discriminated against in the Kingdom of Israel\u2019s God. They now will play an equally important rule in God\u2019s redemptive plan. Their faith in the Jewish Christ alone qualifies and justifies them (just as it does the Jews) in every way to be first-class citizens in God\u2019s Kingdom, without relinquishing their important identity as the \u201cNations of the World\u201d. This is exactly why Apostle Saul Paul rejoiced greatly in the decision of \u201cJerusalem Council\u201d, as did all the congregations planted by him (Acts 15-16). To Paul, the justification of Gentiles by faith without the works of the Torah, did not nullify, but establish (proved) the Torah to be true (Rom.3:31).\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/israelbiblicalstudies.com\/es\/blog\/category\/jewish-studies\/hay-todavia-judios-y-griegos-en-jesucristo\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00bfExisten todav\u00eda jud\u00edos y griegos en Jesucristo? - Israel Institute of Biblical Studies\" \/>\n<meta property=\"og:description\" content=\"What Apostle Saul Paul meant by the phrase \u201cthere is neither Jew nor Greek\u201d had to do, not with cessation of difference, but with cessation of discrimination. There is no discrimination with regard to race, culture, rank, or gender, for all are one in the Jewish Christ. Gentiles will no longer be discriminated against in the Kingdom of Israel\u2019s God. They now will play an equally important rule in God\u2019s redemptive plan. Their faith in the Jewish Christ alone qualifies and justifies them (just as it does the Jews) in every way to be first-class citizens in God\u2019s Kingdom, without relinquishing their important identity as the \u201cNations of the World\u201d. This is exactly why Apostle Saul Paul rejoiced greatly in the decision of \u201cJerusalem Council\u201d, as did all the congregations planted by him (Acts 15-16). 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