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a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a00ffd9}}}}}\pard\sb0\sl-240{\bkmkstart Pg2}{
\bkmkend Pg2}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-27
5\slmult0 \par\pard\qj\li1418\ri1215\sb93\sl-275\slmult0 \up0 \expndtw0\charscal
ex102 \ul0\nosupersub\cf2\f3\fs24 Hay tres principales posiciones escatolgica
s que difieren en su perspectiva \up0 \expndtw0\charscalex109 respecto al a
dvenimiento del reino de Dios. El punto de vista utilizado para el \up0 \expndtw
0\charscalex108 presente estudio es aquel que reconoce una distincin entre el "ya
" -el estado \up0 \expndtw-2\charscalex100 presente del reino ya inaugurado por
Cristo- y el "todava no" -el establecimiento final \up0 \expndtw-3\charscalex100
del reino que tendr lugar en la segunda venida de Cristo. \par\pard\qj \li1418\ri
1220\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 En consonancia con la tes
is que la escatologa es una realidad que abarca tanto el \up0 \expndtw0\charscale
x102 presente como el futuro, se divide el estudio en dos secciones:
escatologa \up0 \expndtw-3\charscalex100 inaugurada y escatologa futura. \par\pard
\qj \li1418\ri1220\sb280\sl-280\slmult0 \up0 \expndtw0\charscalex106 Quiera el S
eor utilizar esta obra para ayudamos a que nos regocijemos en su \up0 \expndtw0\c
harscalex100 decisiva victoria sobre el pecado y la muerte, y para que anticipem
os con anhelo-la \up0 \expndtw-3\charscalex100 consumacin final de dicha victoria
en la vida venidera. \par\pard\ql \li4779\sb264\sl-276\slmult0 \up0 \expndtw-3\
charscalex100 -Anthony A. Hoekema \par\pard\ql \li4953\sb0\sl-276\slmult0 \par\p
ard\ql\li4953\sb0\sl-276\slmult0 \par\pard\ql\li4953\sb0\sl-276\slmult0 \par\par
d\ql\li4953\sb0\sl-276\slmult0 \par\pard\ql\li4953\sb0\sl-276\slmult0 \par\pard\
ql\li4953\sb0\sl-276\slmult0 \par\pard\ql\li4953\sb148\sl-276\slmult0 \up0 \expn

dtw-3\charscalex100 LIBROS DESAFO \par\pard\ql \li3780\ri3542\sb50\sl-560\slmult0

\tx4710 \up0 \expndtw-3\charscalex100 2850 Kalamazoo Ave. SE Grand Rapids, \line
\tab \up0 \expndtw-4\charscalex100 Michigan 49560 \ul0\nosupersub\cf3\f4\fs22 EE
.UU. \par\pard\ql \li4852\sb0\sl-276\slmult0 \par\pard\ql\li4852\sb0\sl-276\slmu
lt0 \par\pard\ql\li4852\sb243\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\
nosupersub\cf2\f3\fs24 ISBN 1-55883-070-7 \par\pard\ql \li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmul
t0 \par\pard\ql\li10368\sb168\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\
nosupersub\cf1\f2\fs24 2 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\
sb0\sl-240{\bkmkstart Pg3}{\bkmkend Pg3}\par\pard\ql \li5367\sb0\sl-379\slmult0
\par\pard\ql\li5367\sb0\sl-379\slmult0 \par\pard\ql\li5367\sb0\sl-379\slmult0 \p
ar\pard\ql\li5367\sb30\sl-379\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupers
ub\cf4\f5\fs33 INDICE \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\ri1215\sb72\sl-275\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf5\f
6\fs24 INDICE\ul0\nosupersub\cf1\f2\fs24 ______________________________________
____________________________3 \line \up0 \expndtw-2\charscalex100 \ul0\nosupersu
b\cf6\f7\fs25 PREFACIO\ul0\nosupersub\cf1\f2\fs24 _____________________________
_________________________________4 \line \up0 \expndtw-5\charscalex100 CAPITULO
1: LA PERSPECTIVA ESCATOLGICA DEL ANTIGUO TESTAMENTO _5 \line \up0 \expndtw-4\cha
rscalex100 CAPITULO 2: EL CARCTER DE LA ESCATOLOGA NEOTESTAMENTARIA ____13 \line \
up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs25 CAPITULO 3: EL SIGNIFICA
DO \ul0\nosupersub\cf8\f9\fs26 DE \ul0\nosupersub\cf7\f8\fs25 LA HISTORIA\ul0\no
supersub\cf1\f2\fs24 ______________________21 \line \up0 \expndtw-1\charscalex1
00 \ul0\nosupersub\cf6\f7\fs25 CAPITULO 4: EL REINO DE DIOS\ul0\nosupersub\cf1\f
2\fs24 ______________________________________36 \line \up0 \expndtw0\charscalex
101 \ul0\nosupersub\cf9\f10\fs25 CAPITULO 5: EL ESPRITU SANTO Y LA ESCATOLOGA\ul0\
nosupersub\cf1\f2\fs24 _______________47 \line \up0 \expndtw-2\charscalex100 \ul
0\nosupersub\cf10\f11\fs24 CAPITULO 6: LA TENSIN ENTRE EL YA Y EL TODAVA NO\ul0\no
supersub\cf1\f2\fs24 ______________57 \line \up0 \expndtw-1\charscalex100 \ul0\n
osupersub\cf9\f10\fs25 CAPITULO 7: LA MUERTE FSICA\ul0\nosupersub\cf1\f2\fs24 ___
___________________________________64 \line \up0 \expndtw-2\charscalex100 \ul0\n
osupersub\cf11\f12\fs25 CAPITULO 8: LA INMORTALIDAD\ul0\nosupersub\cf1\f2\fs24
______________________________________70 \line \up0 \expndtw0\charscalex100 \ul0
\nosupersub\cf6\f7\fs25 CAPITULO 9: EL ESTADO INTERMEDIO\ul0\nosupersub\cf1\f2\f
s24 _______________________________75 \line \up0 \expndtw-1\charscalex100 \ul0\n
osupersub\cf5\f6\fs24 CAPITULO 10: LA EXPECTATIVA DE LA SEGUNDA VENIDIDA\ul0\nos
upersub\cf1\f2\fs24 ___________97 \line \up0 \expndtw-1\charscalex100 \ul0\nosu
persub\cf11\f12\fs25 CAPITULO 11: LOS SIGNOS DE LOS TIEMPOS\ul0\nosupersub\cf1\f
2\fs24 __________________________106 \line \up0 \expndtw-1\charscalex100 \ul0\no
supersub\cf9\f10\fs25 CAPITULO 12: LOS SIGNOS EN PARTICULAR\ul0\nosupersub\cf1\f
2\fs24 _________________________112 \line \up0 \expndtw0\charscalex102 \ul0\nos
upersub\cf12\f13\fs26 CAPITULO 13: EL \ul0\nosupersub\cf7\f8\fs25 CARCTER DE \ul0
\nosupersub\cf12\f13\fs26 LA \ul0\nosupersub\cf7\f8\fs25 SEGUNDA VENIDA\ul0\nosu
persub\cf1\f2\fs24 ____________136 \line \up0 \expndtw-5\charscalex100 CAPITULO
14: PRINCIPALES PUNTOS DE VISTA RESPECTO AL MILENIO _____143 \line \up0 \expndt
w-5\charscalex100 CAPITULO 15: UN ANLISIS CRTICO DEL PREMILENIALISMO \par\pard\qj
\li1418\ri1221\sb5\sl-276\slmult0 \up0 \expndtw-4\charscalex100 DISPENSACIONALIS
TA __________________________________________________158 \line \up0 \expndtw0\ch
arscalex100 \ul0\nosupersub\cf7\f8\fs25 CAPITULO 16: EL MILENIO \ul0\nosupersub\
cf8\f9\fs26 DE \ul0\nosupersub\cf7\f8\fs25 APOCALIPSIS 20\ul0\nosupersub\cf1\f2\
fs24 ______________________181 \line \up0 \expndtw-1\charscalex100 \ul0\nosuper

sub\cf11\f12\fs25 CAPITULO 17: LA RESURRECCIN DEL CUERPO\ul0\nosupersub\cf1\f2\fs

24 ______________________194 \line \up0 \expndtw-2\charscalex100 \ul0\nosupersu
b\cf9\f10\fs25 CAPITULO 18: EL JUICIO FINAL\ul0\nosupersub\cf1\f2\fs24 _________
______________________________207 \line \up0 \expndtw-1\charscalex100 \ul0\nosup
ersub\cf9\f10\fs25 CAPITULO 19: EL CASTIGO ETERNO\ul0\nosupersub\cf1\f2\fs24 ___
_______________________________216 \line \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf5\f6\fs24 CAPITULO 20: LA NUEVA TIERRA\ul0\nosupersub\cf1\f2\fs24 ____
__________________________________223 \par\pard\ql \li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \
par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb208\sl-276\slmult0
\up0 \expndtw-3\charscalex100 3 \par\pard\sect\sectd\fs24\paperw11900\paperh168
40\pard\sb0\sl-240{\bkmkstart Pg4}{\bkmkend Pg4}\par\pard\ql \li5005\sb0\sl-391\
slmult0 \par\pard\ql\li5005\sb0\sl-391\slmult0 \par\pard\ql\li5005\sb375\sl-391\
slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf13\f14\fs34 PREFACIO \par
\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmul
t0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 Esta obra es un in
tento de exponer la escatologa bblica, es decir, lo que la \line \up0 \expndtw0\ch
arscalex108 Biblia ensea respecto al futuro. Como lo expresa el Apndice, existen t
res \line \up0 \expndtw0\charscalex106 posiciones escatolgicas principales, ca
da una de las cuales tiene una \line \up0 \expndtw0\charscalex106 perspect
iva diferente respecto al advenimiento del reino de Dios, a saber: \ul0\nosupers
ub\cf15\f16\fs22 (1) \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15
\fs24 que el reino ya est presente, \ul0\nosupersub\cf2\f3\fs24 (2) \ul0\nosupers
ub\cf14\f15\fs24 que el reino es futuro y \ul0\nosupersub\cf2\f3\fs24 (3) \ul0\n
osupersub\cf14\f15\fs24 que el reino es una \line \up0 \expndtw0\charscalex104 r
ealidad a la vez presente y futura. El punto de vista utilizado para el presente
\line \up0 \expndtw0\charscalex106 estudio es el tercero de los mencionados: aq
uel que reconoce una distincin \line \up0 \expndtw0\charscalex108 entre el "ya" e
l estado presente del reino ya inaugurado y el "todava no"-el \line \up0 \expndtw
0\charscalex111 establecimiento final del reino que tendr lugar en la Segunda Ven
ida de \line \up0 \expndtw0\charscalex100 Cristo. \par\pard\qj \li1418\sb0\sl-27
7\slmult0 \par\pard\qj\li1418\ri1212\sb7\sl-277\slmult0\fi0 \up0 \expndtw0\chars
calex108 En consonancia con la tesis que la escatologa es una realidad que abarca
\line \up0 \expndtw0\charscalex105 tanto el presente como el futuro, este libro
est dividido en dos secciones. La \line \up0 \expndtw0\charscalex109 primera, in
titulada Escatologa Inaugurada, tiene que ver con la realizacin \line \up0 \expndt
w0\charscalex102 presente del reino y con las bendiciones que ya disfruta la com
unidad redimida. \line \up0 \expndtw0\charscalex104 La segunda, cuyo ttulo es Esc
atologa Futura, se ocupa de temas tales como \line \up0 \expndtw0\charscalex111 e
l estado del creyente entre la muerte y la resurreccin, los signos de los \line \
up0 \expndtw0\charscalex104 tiempos, la segunda venida de Cristo, el milenio, la
resurreccin del cuerpo, el \line \up0 \expndtw0\charscalex101 juicio final, y la
nueva tierra. \par\pard\qj \li1419\ri1213\sb261\sl-280\slmult0 \up0 \expndtw0\c
harscalex106 Quisiera reconocer aqu la deuda que tengo para con mis colegas del C
alvin \up0 \expndtw0\charscalex109 Theological Seminary, y para con mis alumnos
a lo largo de muchos aos, \up0 \expndtw0\charscalex104 quienes, con sus observ
aciones hechas durante los dilogos en el aula, \up0 \expndtw0\charscalex10
1 contribuyeron a profundizar mi pensamiento respecto a estos temas. \par\pard\q
j \li1419\ri1213\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex104 Asimismo hago

propicia la ocasin para expresar mi agradecimiento al cuerpo \up0 \expndtw0\char

scalex105 de regentes del Calvin Theological Seminary por concederme el ao sabtico
\up0 \expndtw0\charscalex111 durante el cual di comienzo a este libro, como tam
bin al personal de las \up0 \expndtw0\charscalex103 bibliotecas de la Universidad
de Cambridge y del Calvin College and Seminary \up0 \expndtw0\charscalex101 por
el uso de sus recursos. \par\pard\qj \li1418\ri1216\sb260\sl-280\slmult0\fi0 \u
p0 \expndtw0\charscalex108 Tengo, finalmente, una deuda de gratitud para con mi
esposa, Ruth,\ul0\nosupersub\cf16\f17\fs24 por su \up0 \expndtw0\charscalex100
apoyo y ayuda invalorables durante la redaccin de este libro. \par\pard\qj \li141
8\ri1222\sb280\sl-280\slmult0 \up0 \expndtw0\charscalex104 Quiera el Seor utiliza
r esta obra para ayudamos a que nos regocijemos en su \up0 \expndtw0\charscalex1
04 decisiva victoria sobre el pecado la muerte, y para qua anticipemos con anhel
o \up0 \expndtw-1\charscalex100 la consumacin final de dicha victoria en \ul0\nos
upersub\cf17\f18\fs21 la \ul0\nosupersub\cf16\f17\fs24 vida venidera. \par\pard\
ql \li1418\sb246\sl-322\slmult0 \up0 \expndtw0\charscalex113 \ul0\nosupersub\cf1
8\f19\fs27 -ANTONIO A. HOEKEMA \par\pard\ql \li1418\sb256\sl-276\slmult0 \up0 \e
xpndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 Grand Rapids, Michigan, EE.
UU \par\pard\ql \li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmu
lt0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmu
lt0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmu
lt0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmu
lt0 \par\pard\ql\li10368\sb236\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0
\nosupersub\cf1\f2\fs24 4 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard
\sb0\sl-240{\bkmkstart Pg5}{\bkmkend Pg5}\par\pard\ql \li1867\sb0\sl-380\slmult0
\par\pard\ql\li1867\sb0\sl-380\slmult0 \par\pard\ql\li1867\sb0\sl-380\slmult0 \
par\pard\ql\li1867\ri1611\sb27\sl-380\slmult0\tx4083 \up0 \expndtw0\charscalex98
\ul0\nosupersub\cf19\f20\fs32 CAPITULO 1: LA PERSPECTIVA ESCATOLGICA DEL \line\t
ab \up0 \expndtw0\charscalex99 ANTIGUO TESTAMENTO \par\pard\qj \li1418\ri1209\sb
266\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf20\f21\fs2
4 El trmino escatologa proviene de dos palabras griegas, \ul0\nosupersub\cf21\f22\
fs25 escha\ul0\nosupersub\cf14\f15\fs24 tos \ul0\nosupersub\cf20\f21\fs24 y \ul0
\nosupersub\cf14\f15\fs24 lagos, \ul0\nosupersub\cf20\f21\fs24 y \line \up0 \exp
ndtw0\charscalex103 significa "doctrina de las ltimas cosas". Tradicionalmente es
te trmino ha sido \line \up0 \expndtw0\charscalex108 usado para referirse a hecho
s que todava han de suceder, tanto, en lo que \line \up0 \expndtw0\charscalex103
tiene que ver con el Individuo como con el mundo. En el mbito de lo Individual \l
ine \up0 \expndtw0\charscalex103 se estimaba que la escatologa tena que ver con as
untos tales como la muerte \line \up0 \expndtw0\charscalex102 fsica, la Inmortali
dad y el as llamado "estado Intermedio" aquel estado entre la \line \up0 \expndtw
0\charscalex108 muerte y la resurreccin general. Respecto a lo csmico se pensaba q
ue la \line \up0 \expndtw0\charscalex107 escatologa deba considerar el regreso de
Cristo, la resurreccin general, el \line \up0 \expndtw0\charscalex103 juicio fina
l y el estado final de todas las cosas. Ahora bien, aunque estamos de \line \up0
\expndtw0\charscalex106 acuerdo en que la escatologa bblica Incluye los temas rec
in mencionados, \line \up0 \expndtw0\charscalex102 debemos Insistir en que el men
saje de la escatologa bblica se ver seriamente \line \up0 \expndtw0\charscalex103 e
mpobrecido s no Incorporamos al mismo el estado presente del creyente y la \line
\up0 \expndtw0\charscalex107 fase presente y actual del reino de Dos. En otras pa
labras, una escatologa \line \up0 \expndtw0\charscalex104 bblica de alcance total
debe Incluir tanto lo que podramos llamar "escatologa \line \up0 \expndtw0\charsca
lex100 Inaugurada" como la "escatologa futura" \par\pard\qj \li1418\ri1209\sb264\
sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 En esta primera parte desarrolla
r varas Ideas bsicas que tienen que ver con \line \up0 \expndtw0\charscalex112 el e
stado presente del reino. Los captulos \ul0\nosupersub\cf22\f23\fs27 1 \ul0\nosup
ersub\cf20\f21\fs24 y \ul0\nosupersub\cf22\f23\fs27 2 \ul0\nosupersub\cf20\f21\f
s24 consideran en detalle la \line \up0 \expndtw0\charscalex108 perspectiva esc
atolgica del Antiguo y Nuevo Testamentos. El Antiguo \line \up0 \expndtw0\
charscalex102 Testamento abunda en profecas respecto a bendiciones futuras de Isr
ael. En el \line \up0 \expndtw0\charscalex107 Nuevo Testamento muchas de esas pr
ofecas se cumplen en la persona de \line \up0 \expndtw0\charscalex100 Cristo, per

o no todas. Llega a ser obvio, entonces, que algunas de ellas hallarn \line \up0
\expndtw0\charscalex110 su cumplimiento solamente en la Segunda Venida. El captul
o \ul0\nosupersub\cf23\f24\fs26 3 \ul0\nosupersub\cf20\f21\fs24 analiza el \line
\up0 \expndtw0\charscalex103 propsito de la historia y la meta haca la cual sta se
mueve, teniendo a Cristo \line \up0 \expndtw0\charscalex111 en su centro y a Dos
en control. Los captulos restantes de esta parte, se \line \up0 \expndtw0\charsc
alex106 ocupan de la \ul0\nosupersub\cf24\f25\fs24 naturaleza \ul0\nosupersub\cf
23\f24\fs26 y \ul0\nosupersub\cf24\f25\fs24 del significado del reino de Dos, el
fundn que el \line \up0 \expndtw0\charscalex104 Espritu Santo desempea en la escato
loga, \ul0\nosupersub\cf25\f26\fs26 y \ul0\nosupersub\cf24\f25\fs24 la tensin entr
e las realidades \line \up0 \expndtw0\charscalex104 presentes \ul0\nosupersub\cf
25\f26\fs26 y \ul0\nosupersub\cf24\f25\fs24 futuras \par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1211\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\ch
arscalex106 \ul0\nosupersub\cf20\f21\fs24 Para comprender adecuadamente la escat
ologa bblica, es necesario que la \line \up0 \expndtw0\charscalex106 veamos como u
n aspecto integral de la totalidad de la revelacin bblica. A la \line \up0 \expndt
w0\charscalex102 escatologa no se la debe considerar como algo que se encuentra s
olamente en \line \up0 \expndtw0\charscalex104 ciertos libros de la Biblia, tale
s como Daniel y Apocalipsis, sino ms bien como \line \up0 \expndtw0\charscalex100
algo que domina \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf20\f21\fs24 ent
ra en la totalidad del mensaje bblico. Con respecto a este \line \up0 \expndtw0\c
harscalex106 punto, no cabe duda que Jurgen Moltmann tiene toda la razn cuando af
irma \line \up0 \expndtw0\charscalex106 que: "Desde principio a fin, y no
slo en el eplogo, el cristianismo es \line \up0 \expndtw0\charscalex108 esc
atologa, es esperanza, mirando y movindose hacia adelante y por ello \line \up0 \e
xpndtw0\charscalex103 tambin cambiando y transformando el presente. Lo escatolgico
no es un solo \line \up0 \expndtw0\charscalex109 elemento del cristianismo, sin
o que es el centro de la misma fe cristiana, la \line \up0 \expndtw0\charscalex1
05 clave en que se armoniza todo en ella... Por eso, la escatologa no puede ser,
\line \up0 \expndtw0\charscalex104 en realidad, slo una parte de la doctrina cris
tiana. Por el contrario, el carcter \line \up0 \expndtw0\charscalex100 de toda pr
oclamacin cristiana, de toda existencia cristiana y de la iglesia entera \line \u
p0 \expndtw0\charscalex100 tiene una orientacin escatolgica". \par\pard\qj \li1418
\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1214\sb1\sl-280\slmult0 \up0 \expndtw0
\charscalex106 Para captar mejor este punto, contemplemos ms detenidamente el carc
ter \line \up0 \expndtw0\charscalex104 escatolgico del mensaje bblico en su
totalidad. En el presente captulo \line \up0 \expndtw0\charscalex104 consider
aremos la perspectiva escatolgica del Antiguo Testamento; en el \par\pard\
ql \li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb148\sl-276\slmult0 \up0 \e
xpndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 5 \par\pard\sect\sectd\fs24\p
aperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg6}{\bkmkend Pg6}\par\pard\qj
\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\
li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li
1418\ri1212\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf
20\f21\fs24 prximo captulo nos ocuparemos de la perspectiva escatolgica del Nuevo \
up0 \expndtw0\charscalex100 Testamento. \par\pard\qj \li1418\sb0\sl-277\slmult0
\par\pard\qj\li1418\ri1212\sb9\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 L
os peritos bblicos que se encuadran dentro de la tradicin liberal a menudo \up0 \e
xpndtw0\charscalex109 han dicho que hay muy poco de escatologa en el Antiguo Test
amento. Sin \up0 \expndtw0\charscalex110 duda hay que reconocer que los escritor
es del Antiguo Testamento no nos \up0 \expndtw0\charscalex105 aportan claras ens
eanzas sobre la mayora de las principales doctrinas de lo \up0 \expndtw0\charscale
x112 que hemos llamado "escatologa futura": la vida despus de la muerte, la \up0 \
expndtw0\charscalex104 segunda venida de Cristo, el juicio final, etc. Hay, sin
embargo, otro sentido en \up0 \expndtw0\charscalex100 el que el Antiguo Testamen
to \ul0\nosupersub\cf16\f17\fs24 tiene una orientacin escatolgica que va desde el
\up0 \expndtw0\charscalex100 principio al fin. George Ladd la expresa de este mo
do: \par\pard\qj \li1418\ri1217\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex10
5 \ul0\nosupersub\cf2\f3\fs24 Resulta que la esperanza de Israel respecto al Rei
no de Dios es una esperanza \line \up0 \expndtw-2\charscalex100 escatolgica y que

la escatologa es un corolario necesario del concepto de Dios que \line \up0 \exp
ndtw0\charscalex105 tena Israel. La antigua crtica welhausiana afirmaba que la esc
atologa era una \line \up0 \expndtw0\charscalex100 tendencia tarda que surgi slo en
el perodo posexlico... ltimamente el pndulo \line \up0 \expndtw0\charscalex106 ha os
cilado en direccin opuesta y el carcter fundamentalmente israelita de la \line \up
0 \expndtw0\charscalex105 escatologa va siendo reconocido. Se puede mencionar un
creciente nmero de \line \up0 \expndtw0\charscalex103 estudiosos que reconocen qu
e fue el concepto de Dios que se haba ocupado de \line \up0 \expndtw-2\charscalex
100 Israel en la historia redentora que dio pie a la esperanza escatolgica. \par\
pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1219\sb10\sl-275\slmult
0\fi0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf16\f17\fs24 Uno de los estu
diosos a que Ladd hace referencia es T. C. Vriezen, profesor de \up0 \expndtw0\c
harscalex100 Estudios del Antiguo Testamento en la Universidad de Utrecht, Holan
da. Vriezen \up0 \expndtw0\charscalex105 afirma que la visin escatolgica que uno e
ncuentra en el Antiguo Testamento \up0 \expndtw0\charscalex104 es un "fenmeno isr
aelita que realmente no ha sido detectado fuera de Israel". \up0 \expndtw0\chars
calex100 Pasa a afirmar que: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\q
j\li1418\ri1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\
cf2\f3\fs24 La escatologa no surgi cuando el pueblo comenz a dudar la realidad del
reinado \line \up0 \expndtw0\charscalex105 de Dios en el mbito cltico, sino cuando
en medio de la mayor afliccin le toc \line \up0 \expndtw0\charscalex100 aprender
a confiar, solamente por fe en Dios como el nico fundamento slido de la \line \up0
\expndtw0\charscalex105 vida; y tambin surgi cuando este carcter realista
de la fe fue aplicado \line \up0 \expndtw-1\charscalex100 crticamente para an
alizar la vida del pueblo, de modo tal que la catstrofe esperada \line \up0 \expn
dtw0\charscalex103 lleg a ser considerada como intervencin divina llena de justici
a, mientras que al \line \up0 \expndtw0\charscalex109 mismo tiempo se confesaba
que el Santo Dios permaneca inamovible en su \line \up0 \expndtw0\charscalex100 f
idelidad y amor a Israel. Fue as que la vida de Israel en la historia lleg a tener
un \line \up0 \expndtw0\charscalex104 aspecto doble: por una parte el juicio er
a visto como algo que estaba a punto de \line \up0 \expndtw0\charscalex105 acont
ecer y por la otra la recreacin de la comunidad de Dios se acercaba... La \line \
up0 \expndtw-1\charscalex100 escatologa es una certidumbre religiosa que surge di
rectamente de la fe israelita en \line \up0 \expndtw-3\charscalex100 Dios, fe qu
e est enraizada en la historia de su salvacin. \par\pard\qj \li1418\ri1220\sb264\s
l-276\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 Vriezen
llega, por tanto, a la conclusin que la escatologa es parte intrnseca del \line \u
p0 \expndtw0\charscalex103 mensaje del Antiguo y del Nuevo Testamento: "La expec
tativa de la llegada del \line \up0 \expndtw0\charscalex104 reino de Dios est en
la mdula misma del mensaje del Antiguo Testamento, y \line \up0 \expndtw0\charsca
lex103 es el cumplimiento inicial de esta expectativa en Jess de Nazare
t... que \line \up0 \expndtw0\charscalex109 funciona como trasfondo del mensaje
del Nuevo Testamento. El verdadero \line \up0 \expndtw0\charscalex112 corazn del
Antiguo y del Nuevo Testamento es, por tanto, la perspectiva \line \up0 \expndt
w0\charscalex100 escatolgica". \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\
qj\li1418\ri1221\sb1\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex107 Examinemos
ahora en mayor detalle la perspectiva escatolgica del Antiguo \line \up0 \expndtw
0\charscalex102 Testamento, observando algunos conceptos especficos de la revelac
in en que \par\pard\ql \li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-27
6\slmult0 \par\pard\ql\li10368\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 6 \par\pard\sect\sectd\fs24\paperw11900\paperh16840
\pard\sb0\sl-240{\bkmkstart Pg7}{\bkmkend Pg7}\par\pard\qj \li1418\sb0\sl-276\sl
mult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmu
lt0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb88\sl-27
6\slmult0\fi0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 esa per
spectiva se encarna. Comenzaremos con la \ul0\nosupersub\cf26\f27\fs24 expectiva
\ul0\nosupersub\cf16\f17\fs24 por el redentor que \line \up0 \expndtw0\charscal
ex100 ha de \ul0\nosupersub\cf26\f27\fs24 venir. \ul0\nosupersub\cf16\f17\fs24 E
l relato de la cada que se encuentra en los primeros versculo s de \line \up0 \exp
ndtw0\charscalex100 Gnesis \ul0\nosupersub\cf2\f3\fs24 3 \ul0\nosupersub\cf16\f17

\fs24 es seguido inmediatamente por la promesa de un redentor futuro en el \line

\up0 \expndtw0\charscalex109 versculo \ul0\nosupersub\cf21\f22\fs25 15: \ul0\nos
upersub\cf16\f17\fs24 "Y \ul0\nosupersub\cf2\f3\fs24 pondr enemistad entre ti y l
a mujer, y entre tu simiente y la \line \up0 \expndtw0\charscalex108 simiente su
ya; sta te herir en la cabeza, y t le herirs en el calcaal". Este \line \up0 \expndtw
-1\charscalex100 pasaje, frecuentemente llamado la "promesa madre", ahora define
el tono de todo el \line \up0 \expndtw0\charscalex110 Antiguo Testamento. Estas
palabras estn dirigidas a la serpiente, la cual es \line \up0 \expndtw0\charscal
ex100 identificada ms adelante como agente de Satans (Ap. \ul0\nosupersub\cf14\f15
\fs24 12:9; 20:2). \ul0\nosupersub\cf2\f3\fs24 La enemistad \line \up0 \expndtw0
\charscalex106 introducida entre la humanidad y la serpiente implica que Dios, q
ue es tambin \line \up0 \expndtw0\charscalex103 enemigo de la serpiente, ser amigo
del hombre. En la prediccin de que al fin la \line \up0 \expndtw0\charscalex107
simiente de la mujer acabar aplastando la cabeza de la serpiente tenemos la \line
\up0 \expndtw0\charscalex100 promesa del redentor venidero. Podemos decir que e
n este pasaje Dios revela, en \line \up0 \expndtw0\charscalex108 sntesis, la tota
lidad de su propsito salvfico para con su pueblo. La posterior \line \up0 \expndtw
0\charscalex100 historia de la redencin ser el desarrollo del contenido de esta pr
omesa madre. A \line \up0 \expndtw0\charscalex104 partir de este momento, toda l
a revelacin del Antiguo Testamento mira y seala \line \up0 \expndtw-3\charscalex10
0 hacia adelante, ansiosamente anticipa al redentor prometido. \par\pard\qj \li1
418\ri1221\sb261\sl-280\slmult0 \up0 \expndtw-1\charscalex100 Este redentor por
venir, identificado simplemente en Gnesis \ul0\nosupersub\cf14\f15\fs24 3:15 \ul0
\nosupersub\cf2\f3\fs24 como simiente de \line \up0 \expndtw0\charscalex106 la m
ujer, es llamado ms adelante en Gnesis \ul0\nosupersub\cf14\f15\fs24 22:18, \ul0\n
osupersub\cf2\f3\fs24 simiente de Abraham (cf. \line \up0 \expndtw0\charscalex10
0 \ul0\nosupersub\cf14\f15\fs24 26:4; 28:14). \ul0\nosupersub\cf2\f3\fs24 Gnesis
\ul0\nosupersub\cf14\f15\fs24 49:10 \ul0\nosupersub\cf2\f3\fs24 especifica adems
que el redentor ser descendiente \line \up0 \expndtw-1\charscalex100 de la tribu
de Jud. Y ms adelante en el curso de la revelacin veterotestamentaria \line \up0 \e
xpndtw-1\charscalex100 se nos informa que el redentor venidero ser descendiente d
e David \ul0\nosupersub\cf14\f15\fs24 (2 \ul0\nosupersub\cf2\f3\fs24 S. \ul0\nos
upersub\cf14\f15\fs24 7:12-13). \par\pard\qj \li1418\ri1216\sb263\sl-277\slmult0
\up0 \expndtw0\charscalex110 \ul0\nosupersub\cf2\f3\fs24 Despus del establecimie
nto de la monarqua, el pueblo de Dios del Antiguo \line \up0 \expndtw0\charscalex
104 Testamento reconoca tres oficios especiales: los de profeta, sacerdote y rey.
Se \line \up0 \expndtw0\charscalex100 esperaba que el redentor que haba de venir
fuera la culminacin y el cumplimiento \line \up0 \expndtw0\charscalex106 de esto
s tres oficios especiales. El iba a ser un gran profeta: "Un profeta de los \lin
e \up0 \expndtw0\charscalex105 tuyos, de tus hermanos, como yo [Moiss], te suscit
ar el Seor, tu Dios; a l le \line \up0 \expndtw0\charscalex103 escucharn" (Dt. \ul0\
nosupersub\cf14\f15\fs24 18:15 \ul0\nosupersub\cf2\f3\fs24 NBE). Sera tambin un sa
cerdote eterno: "El Seor lo ha \line \up0 \expndtw0\charscalex104 jurado y no se
arrepiente: 'Tu eres sacerdote segn el rito de Melquisedec' "(Sal. \line \up0 \ex
pndtw0\charscalex100 \ul0\nosupersub\cf14\f15\fs24 110:4 \ul0\nosupersub\cf2\f3\
fs24 NBE). Sera adems el gran rey de su pueblo: "Algrate mucho, hija de Sion; \line
\up0 \expndtw-1\charscalex100 da voces de jbilo, hija de Jerusaln: he aqu tu rey v
endr a \ul0\nosupersub\cf27\f28\fs26 ti... \u8220?(\ul0\nosupersub\cf2\f3\fs24 Za
c. 9:9). \par\pard\qj \li1418\ri1217\sb261\sl-280\slmult0 \up0 \expndtw0\charsca
lex106 Con referencia al reinado del futuro redentor, se predice especialmente q
ue se \line \up0 \expndtw0\charscalex100 sentar sobre el trono de David. Natn el p
rofeta le dijo a David, "Y cuando tus das \line \up0 \expndtw0\charscalex100 sean
cumplidos, y duermas con tus padres, yo levantar despus de ti a uno de tu \line \
up0 \expndtw0\charscalex102 linaje, el cual proceder de tus entraas, y afirmar tu r
eino. El edificar casa a mi \line \up0 \expndtw-1\charscalex100 nombre, y yo afir
mar para siempre el trono de su reino" \ul0\nosupersub\cf14\f15\fs24 (2 \ul0\nosu
persub\cf2\f3\fs24 S. \ul0\nosupersub\cf14\f15\fs24 7:12-13; \ul0\nosupersub\cf2
\f3\fs24 cf. Is. \ul0\nosupersub\cf14\f15\fs24 9:7). \par\pard\qj \li1418\ri1222
\sb264\sl-276\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24
Tambin cabe notar que a veces se identifica la venida del futuro Redentor-Rey con

\line \up0 \expndtw0\charscalex100 la venida de Dios a su pueblo. En Isaas \ul0\

nosupersub\cf14\f15\fs24 7:14, \ul0\nosupersub\cf2\f3\fs24 por ejemplo, el reden
tor por venir es \line \up0 \expndtw0\charscalex107 llamado especficamente \ul0\n
osupersub\cf28\f29\fs24 Emmanuel, \ul0\nosupersub\cf2\f3\fs24 que quiere decir "
Dios con nosotros". En \line \up0 \expndtw0\charscalex105 Isaas \ul0\nosupersub\c
f14\f15\fs24 9:6 \ul0\nosupersub\cf2\f3\fs24 uno de los nombres que se le da al
redentor prometido es el de "Dios \line \up0 \expndtw0\charscalex103 fuerte". A.
B. Davidson \ul0\nosupersub\cf16\f17\fs24 se refiere a esta identificacin en los
siguientes trminos: \line \up0 \expndtw0\charscalex103 "A veces, la venida \up0 \
expndtw0\charscalex103 [de Jehov] se cumple en el marco de la esperanza \pa
r\pard\qj \li1418\ri1221\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex105 mesinica
. Jehov desciende a su pueblo en la persona del Mesas; su \up0 \expndtw
0\charscalex107 presencia se manifiesta y se cumple en l... Dios est totalmente pr
esente, a \up0 \expndtw0\charscalex109 efectos de la redencin, en el rey mesinico.
Este es el ms excelso de los \up0 \expndtw0\charscalex100 conceptos mesinicos". \
par\pard\ql \li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0
\par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb56\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 7 \par\pard\sect\sect
d\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg8}{\bkmkend Pg8}\par
\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pa
rd\qj\li1418\ri1219\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex102 \ul0\no
supersub\cf16\f17\fs24 Sin embargo, junto a esta concepcin del futuro redentor co
mo aquel que ser a \line \up0 \expndtw0\charscalex109 la vez profeta, sacerdote y
rey, aparece tambin en Isaas la idea de que el \line \up0 \expndtw0\charscalex102
redentor ser el siervo sufridor de Dios. El concepto de "siervo de Dios" aparece
\line \up0 \expndtw0\charscalex102 con frecuencia en Isaas, a veces designando a
la nacin de Israel mientras que \line \up0 \expndtw0\charscalex105 otras veces
describe al futuro redentor. Entre los pasajes de Isaas que \line \up0
\expndtw0\charscalex103 describen de modo especfico al futuro redentor como el si
ervo del Seor estn \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf29\f30\fs2
5 42:1--4; 49:5-7; 52:13-15 \ul0\nosupersub\cf16\f17\fs24 y todo el captulo \ul0\
nosupersub\cf29\f30\fs25 53. \ul0\nosupersub\cf16\f17\fs24 Es especialmente este
captulo \line \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf29\f30\fs25 53 \ul0
\nosupersub\cf16\f17\fs24 el que describe al futuro redentor como siervo sufrido
r de Yahv: "Mas l \line \up0 \expndtw0\charscalex104 herido fue por nuestras rebel
iones, molido por nuestros pecados; el castigo de \line \up0 \expndtw0\charscale
x106 nuestra paz fue sobre l, y por su llaga fuimos nosotros curados" (v. \ul0\no
supersub\cf2\f3\fs24 5). \ul0\nosupersub\cf16\f17\fs24 Es en \line \up0 \expndtw
0\charscalex107 base a pasajes como ste que llegamos a saber que el redentor cuya
venida \line \up0 \expndtw0\charscalex108 esperaba el creyente del Antiguo Test
amento era visto, al menos durante el \line \up0 \expndtw0\charscalex112 perodo d
e los ltimos profetas, como uno que sufrira por su pueblo para \line \up0 \expndtw
0\charscalex100 redimirlo. \par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\
li1418\ri1224\sb38\sl-260\slmult0\fi0 \up0 \expndtw0\charscalex106 Otro modo en
el cual el Antiguo Testamento describe al redentor por venir es \line \up0 \expn
dtw0\charscalex106 como el hijo \ul0\nosupersub\cf30\f31\fs22 del \ul0\nosupe
rsub\cf16\f17\fs24 hombre. Es particularmente en Daniel \up0 \expndtw0\char
scalex106 \ul0\nosupersub\cf29\f30\fs25 7:13-14 \ul0\nosupersub\cf16\f17\fs24 d
onde \par\pard\qj \li1418\ri1221\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex104
encontramos este tipo de expectacin. \ul0\nosupersub\cf14\f15\fs24 Miraba yo en
\ul0\nosupersub\cf26\f27\fs24 la \ul0\nosupersub\cf14\f15\fs24 visin de \ul0\nosu
persub\cf26\f27\fs24 la noche, \ul0\nosupersub\cf14\f15\fs24 y he \up0 \expndtw0
\charscalex100 aqu \ul0\nosupersub\cf26\f27\fs24 con las nubes del \ul0\nosupersu
b\cf14\f15\fs24 cielo \ul0\nosupersub\cf26\f27\fs24 vena uno como \ul0\nosupersub
\cf14\f15\fs24 un hijo de hombre, que vino hasta \ul0\nosupersub\cf26\f27\fs24 e
l \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf14\f15\fs24 Anciano de das, y le
hicieron acercarse \ul0\nosupersub\cf26\f27\fs24 delante \ul0\nosupersub\cf14\f
15\fs24 de \ul0\nosupersub\cf26\f27\fs24 l. \par\pard\qj \li1418\sb0\sl-273\slmul
t0 \par\pard\qj\li1418\ri1225\sb13\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex1

09 \ul0\nosupersub\cf31\f32\fs29 Y \ul0\nosupersub\cf26\f27\fs24 le fue dado \ul

0\nosupersub\cf14\f15\fs24 dominio, \ul0\nosupersub\cf26\f27\fs24 gloria \ul0\no
supersub\cf14\f15\fs24 y reino, ara que \ul0\nosupersub\cf26\f27\fs24 todos los
pueblos, \ul0\nosupersub\cf14\f15\fs24 naciones y \up0 \expndtw0\charscalex102 \
ul0\nosupersub\cf26\f27\fs24 lenguas le \ul0\nosupersub\cf14\f15\fs24 sirvieran;
su dominio es dominio \ul0\nosupersub\cf26\f27\fs24 eterno, \ul0\nosupersub\cf1
4\f15\fs24 que \ul0\nosupersub\cf26\f27\fs24 nunca \ul0\nosupersub\cf14\f15\fs24
pasar, y su reino \up0 \expndtw0\charscalex102 ser \ul0\nosupersub\cf26\f27\fs24
uno \ul0\nosupersub\cf14\f15\fs24 que no ser destruido. \ul0\nosupersub\cf16\f17\
fs24 En el Nuevo Testamento, el Hijo del Hombre es \up0 \expndtw0\charscalex100
identificado de modo especial con el Mesas. \par\pard\qj \li1418\sb0\sl-276\slmul
t0 \par\pard\qj\li1418\ri1214\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex10
2 Para resumir, podemos decir que el creyente del Antiguo Testamento, de modos \
up0 \expndtw0\charscalex100 diversos y por medio de diferentes imgenes, esperaba
la llegada de un redentor \up0 \expndtw0\charscalex108 en algn momento futuro (o
en "los das postreros", que es la metfora ms \up0 \expndtw0\charscalex100 comn que u
tiliza el Antiguo Testamento) \ul0\nosupersub\cf20\f21\fs24 para redimir a su pu
eblo y ser tambin \up0 \expndtw0\charscalex106 una luz para los gentiles. En su p
rimera epstola Pedro da una vvida imagen \up0 \expndtw0\charscalex103 del modo en
que los profetas del Antiguo Testamento anticipaban la llegada de \up0 \expndtw0
\charscalex102 este redentor mesinico: "Los profetas que profetizaron de la graci
a destinada a \up0 \expndtw0\charscalex103 vosotros, inquirieron y diligentem
ente indagaron acerca de esta salvacin, \up0 \expndtw0\charscalex110 escudria
ndo qu persona y qu tiempo indicaba el Espritu de Cristo que \up0 \expndtw0\charsca
lex102 estaba en ellos, el cual anunciaba de antemano los sufrimientos de Cristo
, y las \up0 \expndtw0\charscalex100 glorias que vendran con ellos" \ul0\nosupers
ub\cf14\f15\fs24 (1 \ul0\nosupersub\cf20\f21\fs24 P. \ul0\nosupersub\cf14\f15\fs
24 1:10-11). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\
sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf20\f21\fs
24 Otro concepto revelatorio en que se encarna la perspectiva escatolgica del \li
ne \up0 \expndtw0\charscalex103 Antiguo Testamento es el del reino de Das. Aunque
la frase "reino de Dios" no \line \up0 \expndtw0\charscalex104 aparece en el An
tiguo Testamento, s aparece el concepto de que Dios es rey, \line \up0 \expndtw0\
charscalex103 particularmente en los salmos y los profetas. Frecuentemente se ha
bla de Dios \line \up0 \expndtw0\charscalex104 como rey tanto de Israel (Dt. \ul
0\nosupersub\cf14\f15\fs24 33:5; \ul0\nosupersub\cf20\f21\fs24 Sal. \ul0\nosuper
sub\cf14\f15\fs24 84:3, 145:1; \ul0\nosupersub\cf20\f21\fs24 Is. \ul0\nosupersub
\cf14\f15\fs24 43:15) \ul0\nosupersub\cf20\f21\fs24 como de toda la \line \up0 \
expndtw0\charscalex104 tierra (Sal. \ul0\nosupersub\cf14\f15\fs24 29:10, 47:2, 9
6:10, 97:1, 103:19, 145:11-13; \ul0\nosupersub\cf20\f21\fs24 Is. \ul0\nosupersub
\cf14\f15\fs24 6:5; \ul0\nosupersub\cf20\f21\fs24 Jer. \ul0\nosupersub\cf14\f15\
fs24 46:18). \ul0\nosupersub\cf20\f21\fs24 Sin \line \up0 \expndtw0\charscalex10
4 embargo, debido al carcter pecador y rebelde de los hombres, el gobierno de \li
ne \up0 \expndtw0\charscalex103 Dios sera experimentado en su plenitud, no solame
nte por Israel sino por todo \line \up0 \expndtw0\charscalex100 el mundo. \par\p
ard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1213\sb1\sl-280\slmult0\
fi0 \up0 \expndtw0\charscalex109 Es el profeta Daniel quien desarrolla de modo e
special la idea del reino por \line \up0 \expndtw0\charscalex107 venir. En el ca
ptulo dos de su profeca, l habla del reino que Dios instituir \par\pard\ql \li10368\
sb0\sl-276\slmult0 \par\pard\ql\li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368\
sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 8
\par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg9
}{\bkmkend Pg9}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\s
l-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl276\slmult0 \par\pard\qj\li1418\ri1212\sb88\sl-276\slmult0\fi0 \up0 \expndtw0\ch
arscalex107 \ul0\nosupersub\cf20\f21\fs24 algn da, el cual no ser jams destruido y q
ue a la vez har pedazos a los \up0 \expndtw0\charscalex103 otros reinos \ul0\nosu
persub\cf2\f3\fs24 y \ul0\nosupersub\cf20\f21\fs24 permanecer para siempre (vv. \
ul0\nosupersub\cf14\f15\fs24 44-45). \ul0\nosupersub\cf20\f21\fs24 Adems, como ya
hemos \up0 \expndtw0\charscalex107 visto en \ul0\nosupersub\cf14\f15\fs24 7:13,

14, \ul0\nosupersub\cf20\f21\fs24 a aquel que es como hijo de hombre le es dado

un dominio \up0 \expndtw0\charscalex102 eterno y un reino que no ser destruido. D
aniel vaticina, por ende, no solamente \up0 \expndtw0\charscalex102 un reino fut
uro, sino que relaciona dicho reino con el advenimiento del redentor, \up0 \expn
dtw0\charscalex102 descrito por l como "el hijo del hombre". \par\pard\qj \li1418
\ri1211\sb264\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex110 Existe adems otr
o concepto veterotestamentario que tiene matices \line \up0 \expndtw0\cha
rscalex107 escatolgicos y es el del \ul0\nosupersub\cf32\f33\fs24 nuevo \ul0
\nosupersub\cf20\f21\fs24 pacto. Muchos estudiosos del Antiguo \line \up0 \
expndtw1\charscalex100 Testamento han demostrado que la idea del pacto es clave
para la comprensin \line \up0 \expndtw0\charscalex102 de la revelacin del Antiguo
Testamento. En tiempos de Jeremas, sin embargo, \line \up0 \expndtw0\charscalex10
6 el pueblo de Jud, por sus idolatras y transgresiones, haba violado el pacto \line
\up0 \expndtw0\charscalex108 que Dios haba hecho con l. Si bien el mensaje centra
l de las profecas de \line \up0 \expndtw0\charscalex102 Jeremas es de juicio y con
dena, con todo, l s predice que Dios har un nuevo \line \up0 \expndtw0\charscalex10
8 pacto con su pueblo: "He aqu que das vienen-orculo de Yahv-en que yo \line \up0 \e
xpndtw0\charscalex108 pactar con la casa de Israel (y con la casa de Jud) una nuev
a alianza; no \line \up0 \expndtw0\charscalex106 como la alianza que pact con sus
padres, cuando les tome de la mano para \line \up0 \expndtw0\charscalex106 saca
dos de Egipto; que ellos rompieron mi alianza, y yo hice escarmiento en \line \u
p0 \expndtw0\charscalex106 ellos-orculo de Yahv" (Jer. \ul0\nosupersub\cf29\f30\fs
25 31:31, 32, \ul0\nosupersub\cf20\f21\fs24 BJer; vanse tambin vv. \ul0\nosupersub
\cf29\f30\fs25 33, 34). \ul0\nosupersub\cf20\f21\fs24 El \line \up0 \expndtw0\ch
arscalex104 Nuevo Testamento da claras evidencias (cf. Heb. \ul0\nosupersub\cf29
\f30\fs25 8:8-13); 1 \ul0\nosupersub\cf20\f21\fs24 Cor. \ul0\nosupersub\cf29\f30
\fs25 11:25) \ul0\nosupersub\cf20\f21\fs24 que la \line \up0 \expndtw0\charscale
x103 nueva alianza profetizada por Jeremas fue introducida por nuestro S
eor \line \up0 \expndtw0\charscalex100 Jesucristo. \par\pard\qj \li1417\ri1215\sb
263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex110 De entre los conceptos escat
olgicos del Antiguo Testamento, uno que se \line \up0 \expndtw0\charscalex100 des
taca es el de la restauracin de \ul0\nosupersub\cf30\f31\fs22 Israel. \ul0\nosupe
rsub\cf20\f21\fs24 Despus de la divisin del reino unido, \line \up0 \expndtw0\char
scalex112 tanto Israel como Jud se fueron hundiendo progresivamente en l
a \line \up0 \expndtw0\charscalex105 desobediencia, la idolatra y la apostasa
. En consecuencia, los profetas \line \up0 \expndtw0\charscalex106 anunciaro
n que, debido a tal desobediencia, el pueblo de ambos reinos sera \line \up0 \exp
ndtw0\charscalex103 llevado a la cautividad por naciones hostiles y sera dispersa
do. Pero en medio \line \up0 \expndtw0\charscalex106 de estas predicciones sombra
s tambin hay profecas de liberacin. Muchos \line \up0 \expndtw0\charscalex100 profe
tas pronostican la restauracin futura de Israel de su cautiverio. \par\pard\qj \l
i1417\sb0\sl-270\slmult0 \par\pard\qj\li1417\ri1212\sb19\sl-270\slmult0\fi0 \up0
\expndtw0\charscalex106 Ntese, por ejemplo, el siguiente vaticinio del profeta J
eremas: "Y yo mismo \up0 \expndtw0\charscalex102 recoger el remanente de mis oveja
s de todas las tierras adonde las ech, y las \up0 \expndtw0\charscalex102 har volv
er a sus moradas; y crecern y se multiplicarn" \ul0\nosupersub\cf29\f30\fs25 (23:3
). \par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1213\sb10\sl-27
6\slmult0\fi0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf20\f21\fs24 Tambin v
ienen a la mente las palabras de Isaas \ul0\nosupersub\cf29\f30\fs25 11:11: \ul0\
nosupersub\cf20\f21\fs24 "Asimismo acontecer \line \up0 \expndtw0\charscalex105 e
n aquel tiempo, que Jehov alzar otra vez su mano para recobrar el \lin
e \up0 \expndtw1\charscalex100 remanente de su pueblo que an quede en Asira, Egipt
o, Patros, Etiopa, Elam, \line \up0 \expndtw0\charscalex106 Sinar y Hamat, y en l
as costas del mar". Vale la pena notar aqu las palabras \line \up0 \expndtw0\char
scalex104 "otra vez" que insinan que la futura restauracin de Israel ser algo as com
o \line \up0 \expndtw0\charscalex100 un segundo xodo. \par\pard\qj \li1417\sb0\sl
-275\slmult0 \par\pard\qj\li1417\ri1214\sb10\sl-275\slmult0 \up0 \expndtw0\chars
calex105 Tambin es importante observar que la restauracin de Israel que se anuncia
\line \up0 \expndtw0\charscalex105 en los profetas tiene alusiones ticas. Tanto
Ezequiel \ul0\nosupersub\cf29\f30\fs25 (36:24-28) \ul0\nosupersub\cf20\f21\fs24

como Isaas \line \up0 \expndtw0\charscalex100 (caps. \up0 \expndtw0\charscalex108

\ul0\nosupersub\cf29\f30\fs25 24-27) \ul0\nosupersub\cf20\f21\fs24 enfatizan
que esta restauracin no suceder aparte del \line \up0 \expndtw0\charscalex10
6 arrepentimiento y la rededicacin de Israel al servicio de Dios. Segn apunta \lin
e \up0 \expndtw0\charscalex100 George Ladd: \par\pard\ql \li1418\sb0\sl-276\slmu
lt0 \par\pard\ql\li1418\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 \ul0\nos
upersub\cf16\f17\fs24 Ellos [los profetas del Antiguo Testamento] prevn una resta
uracin, pero es una \par\pard\ql \li10368\sb0\sl-276\slmult0 \par\pard\ql\li10368
\sb0\sl-276\slmult0 \par\pard\ql\li10368\sb52\sl-276\slmult0 \up0 \expndtw-3\cha
rscalex100 \ul0\nosupersub\cf1\f2\fs24 9 \par\pard\sect\sectd\fs24\paperw11900\p
aperh16840\pard\sb0\sl-240{\bkmkstart Pg10}{\bkmkend Pg10}\par\pard\qj \li1418\s
b0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0
\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri121
9\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs2
4 restauracin que abarca solamente al pueblo que ha sido purificado y justificado
. \up0 \expndtw0\charscalex107 Su mensaje, ora de calamidad, ora de bienaventura
nza, est dirigido a Israel \up0 \expndtw0\charscalex106 para que el pueblo qu
ede advertido de su pecado y vuelva a Dios. La \up0 \expndtw0\charscale
x100 escatologa tiene un condicionamiento tico y religioso. \par\pard\qj \li1418\s
b0\sl-270\slmult0 \par\pard\qj\li1418\ri1223\sb20\sl-270\slmult0 \up0 \expndtw0\
charscalex103 Quizs el resultado ms significativo de esta preocupacin tica de los pr
ofetas \line \up0 \expndtw0\charscalex107 sea la conviccin de que no ser Is
rael como tal que entrar al reino \line \up0 \expndtw0\charscalex100 escato
lgico de Dios, sino solamente un remanente creyente y purificado.\ul0\super\cf33\
f34\fs24 9 \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1217\sb
2\sl-280\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf20\f21\fs24 Enco
ntramos tambin, particularmente en Joel, el anuncio de un futuro \up0 \e
xpndtw0\charscalex102 derramamiento \ul0\nosupersub\cf26\f27\fs24 del \ul0\nosup
ersub\cf20\f21\fs24 Espritu sobre toda carne. Las bien conocidas palabras de la \
up0 \expndtw0\charscalex102 profeca de Joel son: \par\pard\qj \li1418\ri1213\sb26
0\sl-280\slmult0 \up0 \expndtw0\charscalex111 \ul0\nosupersub\cf34\f35\fs26 Y \u
l0\nosupersub\cf16\f17\fs24 despus de esto derramar mi espritu sobre toda carne, \u
l0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf24\f25\fs24 profetizarn \up0 \expnd
tw0\charscalex107 \ul0\nosupersub\cf26\f27\fs24 vuestros hijos \ul0\nosupersub\c
f2\f3\fs24 y \ul0\nosupersub\cf26\f27\fs24 vuestras hijas; vuestros \ul0\nosuper
sub\cf24\f25\fs24 ancianos soarn \ul0\nosupersub\cf26\f27\fs24 sueos, \ul0\nosupers
ub\cf25\f26\fs26 y \ul0\nosupersub\cf26\f27\fs24 vuestros \up0 \expndtw0\charsca
lex100 jvenes vern visiones. \ul0\nosupersub\cf35\f36\fs26 Y \ul0\nosupersub\cf24\
f25\fs24 tambin sobre \ul0\nosupersub\cf26\f27\fs24 los siervos \ul0\nosupersub\c
f2\f3\fs24 y \ul0\nosupersub\cf24\f25\fs24 sobre \ul0\nosupersub\cf26\f27\fs24 l
as siervas \ul0\nosupersub\cf24\f25\fs24 derramar \up0 \expndtw-1\charscalex100 m
i Espritu en \ul0\nosupersub\cf26\f27\fs24 aquellos \ul0\nosupersub\cf24\f25\fs24
das (2:28, 29) \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri121
3\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf20\f21\f
s24 Este derramamiento del Espritu fue, pues, otro de los sucesos escatolgicos \up
0 \expndtw0\charscalex100 que aparecan en el horizonte del futuro que el creyente
del Antiguo Testamento \up0 \expndtw0\charscalex106 esperaba con anhelante anti
cipacin. Sin embargo, llama la atencin que los \up0 \expndtw0\charscalex106 verscul
os que siguen a la profeca recin citada mencionen portentos en los \up0 \expndtw0\
charscalex104 cielos y en la tierra: "Y dar prodigios en el cielo y en la tierra,
sangre, fuego, y \up0 \expndtw0\charscalex104 columnas de humo. El sol se conve
rtir en tinieblas, y la luna en sangre, antes \up0 \expndtw0\charscalex101 que ve
nga el da grande y espantoso de Jehov" \ul0\nosupersub\cf36\f37\fs25 (2:30-31). \p
ar\pard\qj \li1418\ri1210\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex108
\ul0\nosupersub\cf20\f21\fs24 Algunos pasajes del Nuevo Testamento (por ejemplo,
Lc. \ul0\nosupersub\cf36\f37\fs25 21:25; \ul0\nosupersub\cf20\f21\fs24 Mt. 24:2
9) \line \up0 \expndtw0\charscalex104 relacionan las seales mencionadas con la se
gunda venida de Jesucristo. Sin \line \up0 \expndtw0\charscalex107 embargo, Joel
parece predecirlas como si fuesen a suceder inmediatamente \line \up0 \expndtw0
\charscalex100 antes del derramamiento del Espritu. A menos que uno interprete es

tas seales \line \up0 \expndtw0\charscalex102 de un modo figurativo (en cuyo caso
se podra pensar que el oscurecimiento del \line \up0 \expndtw0\charscalex100 sol
se cumpli en las tres horas de oscuridad que hubo cuando Jess estaba en \line \up
0 \expndtw0\charscalex108 la cruz), parecera que Joel en su profeca ve confluir, e
n una misma visin, \line \up0 \expndtw0\charscalex106 sucesos que estn en realidad
separados por miles de aos. Este fenmeno, \line \up0 \expndtw0\charscalex102 que
podemos llamar \ul0\nosupersub\cf26\f27\fs24 perspectiva proftica, \ul0\nosupersu
b\cf20\f21\fs24 ocurre con bastante frecuencia en los \line \up0 \expndtw0\chars
calex100 profetas del Antiguo Testamento. Ocurre tambin, como veremos ms adelante,
\line \up0 \expndtw0\charscalex100 en algunos de los pasajes apocalpticos del Nu
evo Testamento. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri12
13\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex113 El pasaje de Joel que hem
os citado nos lleva a considerar otro concepto \line \up0 \expndtw0\charscalex10
4 escatolgico prominente durante el perodo del Antiguo Testamento, el del da \line
\up0 \expndtw0\charscalex102 \ul0\nosupersub\cf26\f27\fs24 del \ul0\nosupersub\c
f20\f21\fs24 Seor. A veces en los escritos profticos s el da del Seor es visto como
un \line \up0 \expndtw0\charscalex103 da en el futuro cercano, en el cual Dios tr
aer una destruccin repentina sobre \line \up0 \expndtw0\charscalex106 los enemigos
de Israel. Abdas, por ejemplo, vaticina la destruccin de Edom \line \up0 \expndtw
0\charscalex102 como el da del Seor (vv. \ul0\nosupersub\cf36\f37\fs25 15-16). \ul
0\nosupersub\cf20\f21\fs24 Pero el da del Seor puede tambin ser una \line \up0 \exp
ndtw0\charscalex106 referencia a un da escatolgico final de juicio y redencin. A ve
ces-y esta es \line \up0 \expndtw0\charscalex102 otra ilustracin de la perspectiv
a proftica-se ven juntos en una misma visin un \line \up0 \expndtw0\charscalex103
da cercano del Seor y uno lejano. Isaas 13, por ejemplo, habla de un da del \line \u
p0 \expndtw0\charscalex102 Seor en un futuro no muy distante, en el cual Babiloni
a ser destruida (vv. \ul0\nosupersub\cf36\f37\fs25 6-8, \line \up0 \expndtw0\char
scalex112 17-22). \ul0\nosupersub\cf20\f21\fs24 No obstante, en el mismo c
aptulo, entremezcladas con las \line \up0 \expndtw0\charscalex109 descripcione
s de la destruccin de Babilonia aparecen referencias a un da \par\pard\ql \li10248
\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248
\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 1
0 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart P
g11}{\bkmkend Pg11}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\s
b0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0
\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expndtw0\charscale
x100 \ul0\nosupersub\cf20\f21\fs24 escatolgico del Seor, que est en un futuro muy d
istante: \par\pard\qj \li1418\ri1219\sb263\sl-276\slmult0\fi0 \up0 \expndtw0\cha
rscalex104 \ul0\nosupersub\cf24\f25\fs24 Miren, \ul0\nosupersub\cf26\f27\fs24 ll
ega \ul0\nosupersub\cf24\f25\fs24 implacable el da del Seor, su clera \ul0\nosupers
ub\cf2\f3\fs24 y \ul0\nosupersub\cf24\f25\fs24 el \ul0\nosupersub\cf26\f27\fs24
estallido \ul0\nosupersub\cf24\f25\fs24 de su ira, para \up0 \expndtw0\charscale
x104 dejar la tierra \ul0\nosupersub\cf26\f27\fs24 desolada, \ul0\nosupersub\cf1
6\f17\fs24 exterminando de \ul0\nosupersub\cf26\f27\fs24 ella \ul0\nosupersub\cf
16\f17\fs24 a \ul0\nosupersub\cf26\f27\fs24 los \ul0\nosupersub\cf16\f17\fs24 pe
cadores. \ul0\nosupersub\cf2\f3\fs24 Las \ul0\nosupersub\cf26\f27\fs24 estrellas
del \up0 \expndtw0\charscalex100 cielo \ul0\nosupersub\cf16\f17\fs24 y \ul0\nos
upersub\cf26\f27\fs24 las constelaciones \ul0\nosupersub\cf16\f17\fs24 no \ul0\n
osupersub\cf26\f27\fs24 destellan \ul0\nosupersub\cf16\f17\fs24 su luz, se enten
ebrece \ul0\nosupersub\cf26\f27\fs24 el sol al salir, la luna \up0 \expndtw0\cha
rscalex107 \ul0\nosupersub\cf16\f17\fs24 no irradia su \ul0\nosupersub\cf26\f27\
fs24 luz. Tomar cuenta al orbe \ul0\nosupersub\cf2\f3\fs24 de su \ul0\nosupersub\
cf26\f27\fs24 maldad, \ul0\nosupersub\cf16\f17\fs24 a \ul0\nosupersub\cf26\f27\f
s24 los perversos \ul0\nosupersub\cf16\f17\fs24 de sus \up0 \expndtw0\charscalex
100 crmenes; terminar \ul0\nosupersub\cf26\f27\fs24 con la \ul0\nosupersub\cf16\f1
7\fs24 soberbia de \ul0\nosupersub\cf26\f27\fs24 los insolentes \ul0\nosupersub\
cf16\f17\fs24 y \ul0\nosupersub\cf26\f27\fs24 el orgullo \ul0\nosupersub\cf16\f1
7\fs24 de \ul0\nosupersub\cf26\f27\fs24 los \ul0\nosupersub\cf16\f17\fs24 tirano
s \ul0\nosupersub\cf26\f27\fs24 10 \up0 \expndtw-2\charscalex100 humillar (vv. \u
l0\nosupersub\cf16\f17\fs24 9-11 \ul0\nosupersub\cf26\f27\fs24 NBE). \par\pard\q

j \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1221\sb1\sl-280\slmult0 \up0

\expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24 Pareciera que Isaas estuvies
e viendo ambos, la destruccin de Babilonia \ul0\nosupersub\cf37\f38\fs25 y \ul0\n
osupersub\cf2\f3\fs24 el ltimo \up0 \expndtw-2\charscalex100 da escatolgico del Seor
, como si fuesen a suceder en un mismo da, en una nica \up0 \expndtw-3\charscalex1
00 visitacin divina. \par\pard\qj \li1418\ri1216\sb260\sl-280\slmult0 \up0 \expnd
tw0\charscalex100 Sin embargo, es frecuente en los profetas el usar la expresin "
da del Seor" para \up0 \expndtw-1\charscalex100 designar el da de la ltima visitacin
escatolgica. A veces el da del Seor significa \up0 \expndtw-2\charscalex100 juicio
contra Israel. En los das de Ams era cosa comn pensar que el da del Seor \up0 \expndt
w0\charscalex102 no traera ms que bendicin y prosperidad a Israel. Ams, empero, pert
urba esta \up0 \expndtw-3\charscalex100 complacencia general al decir: \par\pard
\qj \li1418\ri1219\sb262\sl-278\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupe
rsub\cf16\f17\fs24 Ay de \ul0\nosupersub\cf26\f27\fs24 los que ansan el da del \ul0
\nosupersub\cf16\f17\fs24 Seor! \ul0\nosupersub\cf26\f27\fs24 De qu les servir el \u
l0\nosupersub\cf16\f17\fs24 da \ul0\nosupersub\cf26\f27\fs24 del Seor \ul0\nosuper
sub\cf21\f22\fs25 si es \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf26\
f27\fs24 tenebroso \ul0\nosupersub\cf25\f26\fs26 y \ul0\nosupersub\cf26\f27\fs24
sin luz? \ul0\nosupersub\cf2\f3\fs24 (5:18 \ul0\nosupersub\cf26\f27\fs24 NBE).
\ul0\nosupersub\cf2\f3\fs24 Dentro del mismo tenor, Isaas describe el da del \line
\up0 \expndtw0\charscalex102 Seor como da de juicio para el pueblo apstata de Jud:
\ul0\nosupersub\cf26\f27\fs24 El \ul0\nosupersub\cf16\f17\fs24 da \ul0\nosupersub
\cf26\f27\fs24 del \ul0\nosupersub\cf16\f17\fs24 Seor de \ul0\nosupersub\cf26\f27
\fs24 los \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf16\f17\fs24 ejrcit
os \ul0\nosupersub\cf26\f27\fs24 (viene) contra \ul0\nosupersub\cf16\f17\fs24 to
do \ul0\nosupersub\cf26\f27\fs24 10 orgulloso \ul0\nosupersub\cf16\f17\fs24 y ar
rogante, contra todo \ul0\nosupersub\cf38\f39\fs20 10 \ul0\nosupersub\cf16\f17\f
s24 empinado y \line \up0 \expndtw0\charscalex102 engredo... Ser \ul0\nosupersub\c
f26\f27\fs24 doblegado el orgullo del mortal, \ul0\nosupersub\cf16\f17\fs24 ser h
umillada \ul0\nosupersub\cf26\f27\fs24 la \ul0\nosupersub\cf16\f17\fs24 arroganc
ia \ul0\nosupersub\cf26\f27\fs24 del \line \up0 \expndtw0\charscalex107 \ul0\nos
upersub\cf16\f17\fs24 hombre; \ul0\nosupersub\cf26\f27\fs24 slo el \ul0\nosupersu
b\cf16\f17\fs24 Seor ser \ul0\nosupersub\cf26\f27\fs24 ensalzado \ul0\nosupersub\c
f16\f17\fs24 en \ul0\nosupersub\cf26\f27\fs24 aquel \ul0\nosupersub\cf16\f17\fs2
4 da \ul0\nosupersub\cf24\f25\fs24 (2:12, 17 \ul0\nosupersub\cf16\f17\fs24 NBEJ.
\ul0\nosupersub\cf2\f3\fs24 Sofonas \line \up0 \expndtw0\charscalex100 tambin habl
a del da del Seor como un da de ira: \ul0\nosupersub\cf16\f17\fs24 Cercano \ul0\nos
upersub\cf26\f27\fs24 est el \ul0\nosupersub\cf16\f17\fs24 da grande de \line \up0
\expndtw0\charscalex100 \ul0\nosupersub\cf26\f27\fs24 Jehov, \ul0\nosupersub\cf1
6\f17\fs24 cercano y muy prximo; es amarga \ul0\nosupersub\cf26\f27\fs24 la voz d
el \ul0\nosupersub\cf16\f17\fs24 da de \ul0\nosupersub\cf26\f27\fs24 Jehov, \ul0\n
osupersub\cf16\f17\fs24 gritar all \ul0\nosupersub\cf26\f27\fs24 el \line \up0 \ex
pndtw0\charscalex105 valiente. \ul0\nosupersub\cf16\f17\fs24 Da de ira \ul0\nosup
ersub\cf26\f27\fs24 aquel \ul0\nosupersub\cf16\f17\fs24 da, da de \ul0\nosupersub\
cf26\f27\fs24 angustia \ul0\nosupersub\cf16\f17\fs24 y de aprieto, da de \ul0\nos
upersub\cf26\f27\fs24 alboroto \ul0\nosupersub\cf16\f17\fs24 y de \line \up0 \ex
pndtw0\charscalex100 \ul0\nosupersub\cf26\f27\fs24 asolamiento, \ul0\nosupersub\
cf16\f17\fs24 da de \ul0\nosupersub\cf26\f27\fs24 tiniebla \ul0\nosupersub\cf16\f
17\fs24 y de oscuridad, da de \ul0\nosupersub\cf26\f27\fs24 nublado \ul0\nosupers
ub\cf16\f17\fs24 y de \ul0\nosupersub\cf26\f27\fs24 entenebrecimiento \line \up0
\expndtw-1\charscalex100 \ul0\nosupersub\cf28\f29\fs24 (1:14-15). \par\pard\qj
\li1418\ri1219\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub
\cf2\f3\fs24 El resto del libro deja claro que el da de ira de Sofonas se refiere
tanto al da de \up0 \expndtw0\charscalex109 juicio para Jud en el futuro inmediato
como a una catstrofe mundial, final y \up0 \expndtw-3\charscalex100 escatolgica.
\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb10\sl-275\s
lmult0\fi0 \up0 \expndtw0\charscalex100 Con todo, el da del Seor no slo trae juicio
y desastre. A veces se dice que el da \line \up0 \expndtw0\charscalex109 trae sa
lvacin. Es as que Joe12:32, por ejemplo, promete \ul0\nosupersub\cf20\f21\fs24 sal
vacin a todos \line \up0 \expndtw0\charscalex102 aquellos que invocan el nombre d

el Seor antes de la llegada del da del Seor. \line \up0 \expndtw0\charscalex106 Enc
ontramos, adems, que en Malaquas \ul0\nosupersub\cf24\f25\fs24 4 \ul0\nosupersub\c
f20\f21\fs24 no slo se pronuncia juicio sobre \line \up0 \expndtw0\charscalex103
los malvados en relacin con la llegada del "da del Seor, grande y terrible" (v. \pa
r\pard\qj \li1418\ri1212\sb7\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul
0\nosupersub\cf2\f3\fs24 5), \ul0\nosupersub\cf20\f21\fs24 sino que se promete s
anidad y gozo a todos aquellos que temen el nombre \up0 \expndtw0\charscalex103
del Seor (v. \ul0\nosupersub\cf2\f3\fs24 2). \ul0\nosupersub\cf20\f21\fs24 Podemo
s entonces resumir lo dicho destacando que el da del \up0 \expndtw0\charscalex104
Seor predicho por los profetas del Antiguo Testamento ser un da de juicio e \up0 \
expndtw0\charscalex100 ira para algunos, pero de bendicin y salvacin para otros. \
par\pard\qj \li1417\sb0\sl-273\slmult0 \par\pard\qj\li1417\ri1213\sb14\sl-273\sl
mult0\fi0 \up0 \expndtw0\charscalex109 Aunque el concepto del da del Seor muchas v
eces tiene resonancias de \up0 \expndtw0\charscalex105 lobreguez y oscuridad, ha
y otro concepto escatolgico, uno que tiene un aura \up0 \expndtw0\charscalex102 ms
luminosa: el de \ul0\nosupersub\cf26\f27\fs24 cielos \ul0\nosupersub\cf20\f21\f
s24 nuevos y tierra nueva. La esperanza escatolgica del \up0 \expndtw0\charscalex
102 Antiguo Testamento siempre abarc la tierra: \par\pard\ql \li10248\sb0\sl-276\
slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\
slmult0 \par\pard\ql\li10248\sb57\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \
ul0\nosupersub\cf1\f2\fs24 11 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\
pard\sb0\sl-240{\bkmkstart Pg12}{\bkmkend Pg12}\par\pard\qj \li1418\sb0\sl-275\s
lmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1178\sb93\sl-2
75\slmult0 \up0 \expndtw0\charscalex111 \ul0\nosupersub\cf20\f21\fs24 La idea bbl
ica de la redencin siempre incluye a la tierra. El pensamiento \up0 \expndtw0\cha
rscalex102 hebreo vio una unidad esencial entre el hombre y la naturaleza. Los p
rofetas no \up0 \expndtw0\charscalex102 consideran la tierra como un mero teatro
indiferente en el cual el hombre lleva a \up0 \expndtw0\charscalex102 cabo su t
area normal, sino como expresin de la gloria divina. El Antiguo Testa\up0 \expndt
w0\charscalex109 mento en ningn lugar propone la esperanza de una redencin incorpre
a, \up0 \expndtw0\charscalex106 inmaterial, puramente "espiritual", tal como lo
hizo el pensamiento griego. La \up0 \expndtw0\charscalex104 tierra es, por decre
to divino, el escenario de la existencia humana. La tierra ha \up0 \expndtw0\cha
rscalex106 sido, adems, involucrada en los males que el pecado ha ocasionado. Exi
ste \up0 \expndtw0\charscalex107 una interrelacin entre la naturaleza y la vida m
oral del hombre; por tanto, la \up0 \expndtw0\charscalex100 tierra ha de compart
ir tambin la redencin final de Dios. \par\pard\qj \li1418\ri1220\sb261\sl-280\slmu
lt0\fi0 \up0 \expndtw0\charscalex107 Esta esperanza futura respecto a la tierra
se refleja tambin en Isaas \ul0\nosupersub\cf2\f3\fs24 65:17: \up0 \expndtw0\chars
calex104 \ul0\nosupersub\cf20\f21\fs24 Porque he aqu que yo crear nuevos cielos y
nueva tierra, y de \ul0\nosupersub\cf39\f40\fs22 10 \ul0\nosupersub\cf20\f21\fs2
4 primero no \up0 \expndtw-1\charscalex100 habr memoria, ni \ul0\nosupersub\cf26\
f27\fs24 ms \ul0\nosupersub\cf20\f21\fs24 vendr al pensamiento \ul0\nosupersub\cf2
6\f27\fs24 (cf. 66:22). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1
418\ri1220\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\
cf20\f21\fs24 Otros pasajes de Isaas indican lo que est implicado en esta renovacin
de la \up0 \expndtw0\charscalex100 tierra: el desierto se convertir en tierra frt
il \ul0\nosupersub\cf2\f3\fs24 (32:15), \ul0\nosupersub\cf20\f21\fs24 el yermo f
lorecer \ul0\nosupersub\cf2\f3\fs24 (35:1), \ul0\nosupersub\cf20\f21\fs24 el \up0
\expndtw0\charscalex105 sequedal se convertir en manaderos de agua \ul0\nosupers
ub\cf2\f3\fs24 (35:7), \ul0\nosupersub\cf20\f21\fs24 volver la paz al mundo \up0
\expndtw0\charscalex107 animal \ul0\nosupersub\cf2\f3\fs24 (11:6-8), \ul0\nosupe
rsub\cf20\f21\fs24 y la tierra estar llena del conocimiento del Seor, como las \up
0 \expndtw0\charscalex100 aguas cubren el mar \ul0\nosupersub\cf2\f3\fs24 (11:9)
. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1208\sb10\sl-275
\slmult0\fi0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf20\f21\fs24 Resumamo
s ahora lo que hemos aprendido respecto a la perspectiva \up0 \expndtw0
\charscalex104 escatolgica del Antiguo Testamento. Muy al comienzo, hubo una expe
ctacin \up0 \expndtw0\charscalex103 de un redentor venidero que herira o aplastara

la cabeza de la serpiente. Con \up0 \expndtw0\charscalex104 el pasar del tiem

po hubo un creciente enriquecimiento de la expectativa \up0 \expndtw0\cha
rscalex107 escatolgica. Los diferentes rubros de esta expectativa no fueron, por
cierto, \up0 \expndtw0\charscalex108 utilizados todos al mismo tiempo, y tomaron
diferentes formas en diferentes \up0 \expndtw0\charscalex103 pocas. Pero si p
ensamos en estos conceptos en trminos acumulativos, \up0 \expndtw0\charscal
ex106 podemos decir sin duda alguna que en diferentes momentos de su historia el
\up0 \expndtw0\charscalex104 creyente del Antiguo Testamento esperaba el
cumplimiento futuro de las \up0 \expndtw0\charscalex100 siguientes realidades
escatolgicas: \par\pard\ql \li1778\sb276\sl-287\slmult0 \up0 \expndtw0\charscale
x100 \ul0\nosupersub\cf40\f41\fs22 (1)\ul0\nosupersub\cf20\f21\fs24 El redentor
venidero \par\pard\ql \li1778\sb0\sl-279\slmult0 \up0 \expndtw0\charscalex100 \
ul0\nosupersub\cf40\f41\fs22 (2)\ul0\nosupersub\cf20\f21\fs24 El reino de Dios
\par\pard\ql \li1778\sb0\sl-256\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupe
rsub\cf40\f41\fs22 (3)\ul0\nosupersub\cf20\f21\fs24 El nuevo pacto \par\pard\ql
\li1778\sb10\sl-274\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf40\f
41\fs22 (4)\ul0\nosupersub\cf20\f21\fs24 La restauracin de Israel \par\pard\ql \
li1778\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf40\f41\
fs22 (5)\ul0\nosupersub\cf20\f21\fs24 El derramamiento del Espritu \par\pard\ql
\li1778\sb3\sl-278\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf40\f41
\fs22 (6)\ul0\nosupersub\cf20\f21\fs24 El da del Seor \par\pard\ql \li1778\sb2\sl
-278\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf40\f41\fs22 (7)\ul0\
nosupersub\cf20\f21\fs24 Los cielos nuevos y la tierra nueva \par\pard\qj \li14
18\ri1215\sb261\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex109 Todas esas cos
as se vislumbraban en el horizonte de la expectativa \up0 \expndtw0\char
scalex109 escatolgica. Como es lgico, el creyente del Antiguo Testamento no tena \u
p0 \expndtw0\charscalex109 ninguna idea clara respecto a cmo y cundo dicha
s expectativas se \up0 \expndtw0\charscalex102 cumpliran. A su entender, en algn
momento futuro, llamado diversamente "da \up0 \expndtw0\charscalex105 del Seor",
o "los das postreros", o "los das que vienen", o "aquel da", estos \up0 \expndtw0\c
harscalex100 acontecimientos escatolgicos tomaran lugar juntos. \par\pard\qj \li14
18\ri1218\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex103 Con la perspectiva p
roftica caracterstica, los profetas del Antiguo Testamento \line \up0 \expndtw0\ch
arscalex106 mezclaron elementos que tenan que ver con la primera venida de Cristo
con \line \up0 \expndtw0\charscalex106 elementos que tenan que ver con su segund
a venida. Recin en el perodo \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql
\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up0 \expnd
tw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 12 \par\pard\sect\sectd\fs24\pape
rw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg13}{\bkmkend Pg13}\par\pard\qj
\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\l
i1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1
418\ri1215\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf2
0\f21\fs24 neotestamentario se revelara que lo que en los das del Antiguo Testamen
to se \up0 \expndtw0\charscalex105 consideraba como una sola venida del Mesas, se
cumplira en dos etapas: la \up0 \expndtw0\charscalex107 primera y la segunda ven
ida. Lo que los profetas del Antiguo Testamento no \up0 \expndtw0\charscalex100
haban tenido en claro, fue aclarado en la era del Nuevo Testamento. \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb11\sl-275\slmult0\fi0 \u
p0 \expndtw0\charscalex102 Pero lo que hemos de afirmar nuevamente es que la fe
del creyente del Antiguo \line \up0 \expndtw0\charscalex106 Testamento era escat
olgica completamente. El esperaba la intervencin de \line \up0 \expndtw0\charscale
x104 Dios en la historia, tanto en el futuro cercano como en el lejano. De hecho
, fue \line \up0 \expndtw0\charscalex102 este carcter anticipatorio de su fe que
le dio al santo del Antiguo Testamento el \line \up0 \expndtw0\charscalex104 val
or para correr la carrera que le estaba puesta por delante. El captulo \ul0\nosup
ersub\cf41\f42\fs25 11 \ul0\nosupersub\cf20\f21\fs24 de \line \up0 \expndtw0\cha
rscalex108 Hebreos, al mirar hacia atrs y contemplar a los hroes de la fe del Anti
guo \line \up0 \expndtw0\charscalex108 Testamento, enfatiza especialmente est
e punto. Dice de Abraham que \line \up0 \expndtw0\charscalex107 "esperaba l
a ciudad que tiene fundamentos, cuyo arquitecto y constructor es \line \up0 \exp

ndtw0\charscalex103 Dios" (v. \ul0\nosupersub\cf14\f15\fs24 10). \ul0\nosupersub

\cf20\f21\fs24 De los patriarcas juntos se dice: "Conforme a la fe murieron todo
s \line \up0 \expndtw0\charscalex106 stos sin haber recibido lo prometido, sino m
irndolo de lejos, y creyndolo y \line \up0 \expndtw0\charscalex106 saludndolo... \u
8220?(v. \ul0\nosupersub\cf2\f3\fs24 13). \ul0\nosupersub\cf20\f21\fs24 Y de tod
os stos, aunque alcanzaron buen testimonio \line \up0 \expndtw0\charscalex103 med
iante la fe, no recibieron lo prometido; proveyendo Dios alguna cosa mejor \line
\up0 \expndtw0\charscalex102 para nosotros, para que no fuesen ellos perfeccion
ados aparte de nosotros" (vv. \line \up0 \expndtw0\charscalex102 39, \ul0\nosupe
rsub\cf14\f15\fs24 40). \par\pard\ql \li2044\ri1789\sb295\sl-360\slmult0\tx4261
\up0 \expndtw0\charscalex99 \ul0\nosupersub\cf19\f20\fs32 CAPITULO 2: EL CARCTER
DE LA ESCATOLOGA \line\tab \up0 \expndtw0\charscalex97 NEOTESTAMENTARIA \par\pard
\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1216\sb52\sl-277\slmult0 \u
p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf2\f3\fs24 La fe del creyente del A
ntiguo Testamento tena una orientacin escatolgica. Segn \up0 \expndtw0\charscalex102
hemos visto, ste anticipaba el cumplimiento de una serie de acontecimientos que
\up0 \expndtw0\charscalex110 se asomaban por sobre el horizonte escatolgico. En e
l centro mismo de su \up0 \expndtw0\charscalex106 esperanza escatolgica estaba a
la expectacin respecto a la venida del futuro \up0 \expndtw-1\charscalex100 reden
tor. Vemos esta esperanza escatolgica ejemplificada en Simen, de quien se \up0 \ex
pndtw0\charscalex100 dice que "esperaba la consolacin de Israel" (Le. 2:25), y en
Ana la profetisa, quien, \up0 \expndtw0\charscalex102 despus de ver al nio Jess "d
aba gracias a Dios, y hablaba del nio a todos los \up0 \expndtw-3\charscalex100 q
ue esperaban redencin en Jerusaln" (Lc. 2:38). \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1218\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex102
En la era neotestamentaria, las bendiciones espirituales que se disfrutan son ms
\line \up0 \expndtw0\charscalex104 abundantes que en los das del Antiguo Testamen
to: el conocimiento del plan de \line \up0 \expndtw0\charscalex102 redencin de
Dios se enriquece grandemente, la fe del creyente del Nuevo \line \up0
\expndtw0\charscalex100 Testamento se profundiza mucho ms, y la captacin de las di
mensiones del amor \line \up0 \expndtw0\charscalex102 de Dios revelado en Cristo
queda fortalecida de un modo incomparable. Al mismo \line \up0 \expndtw0\charsc
alex100 tiempo, la expectativa del creyente respecto a bendiciones mayor
es an por \line \up0 \expndtw0\charscalex108 cumplirse en el futuro es tambin in
tensificada. Como el Antiguo Testamento, \line \up0 \expndtw0\charscalex102 tamb
in el Nuevo tiene un marcado carcter anticipatorio. Hay en l una profunda \line \up
0 \expndtw0\charscalex100 conviccin de que la obra redentora del Espritu Santo que
experimentamos ahora \line \up0 \expndtw-1\charscalex100 no es ms que el preludi
o de una redencin mucho ms rica y ms completa que se \line \up0 \expndtw0\charscale
x102 dar en el futuro, y que la era introducida por la primera venida de Jesucris
to ser \line \up0 \expndtw-2\charscalex100 por otra que ser mucho ms gloriosa de lo
que esta presente podra llegar a ser. En \line \up0 \expndtw0\charscalex100 otra
s palabras, el creyente del Nuevo Testamento tiene conciencia, por un lado, del
\line \up0 \expndtw0\charscalex103 hecho de que el gran acontecimiento esc
atolgico anticipado en el Antiguo \line \up0 \expndtw0\charscalex100 Testamen
to ya se ha cumplido, mientras que por el otro lado se da cuenta que hay \line \
up0 \expndtw-2\charscalex100 otra serie trascendental de sucesos escatolgicos que
todava deben cumplirse. \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li
10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li
10248\sb96\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\f
s24 13 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkst
art Pg14}{\bkmkend Pg14}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1
418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1218\sb93\sl-275\slmult0 \up0 \expndt
w-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24 Ni bien abrimos las pginas del Nuev
o Testamento, nos damos cuenta de que ya se \up0 \expndtw0\charscalex105 ha cump
lido lo que los escritores del Antiguo Testamento haban vaticinado. La \up0 \expn
dtw-1\charscalex100 venida de Jesucristo al mundo es, en realidad, el cumplimien
to de la ms importante \up0 \expndtw0\charscalex103 expectacin escatolgica del Anti
guo Testamento. William Manson se expresa al \up0 \expndtw-3\charscalex100 respe

cto en los siguientes trminos: \par\pard\qj \li1418\ri1218\sb265\sl-276\slmult0 \

up0 \expndtw0\charscalex100 Cuando vamos al Nuevo Testamento, pasamos de un clim
a de prediccin a uno de \line \up0 \expndtw-2\charscalex100 cumplimiento. Aquello
que Dios haba anticipado a travs de los labios de sus santos \line \up0 \expndtw0
\charscalex100 profetas ya ha sido cumplido por El, al menos en parte. El eschat
on, descrito desde \line \up0 \expndtw0\charscalex100 lejos, ha registrado su ad
venimiento en Jess... La seal suprema del es chato n es \line \up0 \expndtw0\chars
calex102 la resurreccin de Jess y el derramamiento del Espritu Santo sobre la igles
ia. La \line \up0 \expndtw-2\charscalex100 resurreccin de Jess no es simplemente u
na seal que Dios ha hecho a favor de su \line \up0 \expndtw-2\charscalex100 Hijo,
sino que es la inauguracin, la entrada a la historia, de los tiempos del fin. \p
ar\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1214\sb14\sl-273\slm
ult0\fi0 \up0 \expndtw0\charscalex107 Los cristianos, por tanto, han ingresado a
travs de Cristo en la Nueva Era. La \up0 \expndtw0\charscalex100 iglesia, el Espr
itu, la vida en Cristo, son magnitudes escatolgicas. Aquellos que se \up0 \expndt
w0\charscalex100 renen en Jerusaln durante los primeros misteriosos das de la Igles
ia saben que \up0 \expndtw0\charscalex100 es as; ya se dan cuenta de que saborean
los poderes del Mundo Venidero. Lo que \up0 \expndtw0\charscalex100 se haba pred
icho en las Sagradas Escrituras que le sucedera a Israel o al hombre \up0 \expndt
w0\charscalex112 en el eschaton ya le ha acaecido a Jess y se ha cumplido en l. La
piedra \up0 \expndtw-3\charscalex100 fundamental de la Nueva Creacin ha sido col
ocada. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb11\s
l-275\slmult0 \up0 \expndtw0\charscalex102 Si bien esto es cierto, tambin e
stamos conscientes de que muchas de las \up0 \expndtw0\charscalex100 predi
cciones de los profetas del Antiguo Testamento no se han cumplido an, y que \up0
\expndtw-1\charscalex100 hay una cierta cantidad de cosas que Jess mismo anunci qu
e no han llegado a su \up0 \expndtw-3\charscalex100 realizacin. \up0 \expndtw0\ch
arscalex109 No hablaron los profetas acaso de un juicio del mundo y de una \up0 \
expndtw0\charscalex103 resurreccin de los muertos'?; y no habl Jess del regreso del
Hijo del Hombre \up0 \expndtw0\charscalex111 sobre las nubes del cielo con poder
y gran gloria? Llegamos a la conclusin \up0 \expndtw0\charscalex102 entonces de
que se debe hablar de la escatologa del Nuevo Testamento tanto en \up0 \expndtw0\
charscalex111 trminos de lo que ya se ha cumplido como en trminos de lo que resta
por \up0 \expndtw-3\charscalex100 cumplirse. Una vez ms Manson expresa con justez
a: \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb10\sl-27
5\slmult0 \up0 \expndtw-1\charscalex100 Existe una escatologa realizada. Existe t
ambin una escatologa de lo no realizado. \up0 \expndtw0\charscalex102 No puede h
aber, bajo ningn tipo de condicin imaginable, una escatologa \up0 \expndtw0
\charscalex103 totalmente realizada en el sentido estricto del trmino. El impulso
escatolgico se \up0 \expndtw0\charscalex107 despierta y hace valer sus derechos
nuevamente en el cristianismo, porque la \up0 \expndtw-3\charscalex100 escatologa
, como el amor, es de Dios... \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\
qj\li1418\ri1217\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex108 De all que el c
ristianismo exhibe, desde su incepcin misma, una bipolaridad \up0 \expndtw0\chars
calex107 esencial. El fin ha llegado! El fin no ha llegado! Y ni la gracia ni la g
loria, ni el \up0 \expndtw0\charscalex108 presente goce prolptico ni la futura pe
rfeccin de la vida en Dios pueden ser \up0 \expndtw-3\charscalex100 omitidos del
cuadro sin que se destruya la realidad. \par\pard\qj \li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1216\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex107 Debem
os notar, por consiguiente, que lo que caracteriza especficamente a la \up0 \expn
dtw0\charscalex106 escatologa del Nuevo Testamento es una tensin subyacente entre
el "ya" y el \up0 \expndtw0\charscalex102 "todava no "-entre lo que el creyente y
a disfruta y lo que todava no posee. Oscar \up0 \expndtw0\charscalex103 Cullmann
dice lo siguiente al respecto: "Lo nuevo del Nuevo Testamento no es la \up0 \exp
ndtw0\charscalex107 escatologa, sino lo que yo llamo la tensin entre el definitivo
'ya cumplido' y el \up0 \expndtw0\charscalex104 'todava no cumplido', entre
presente y futuro. Toda la teologa del Nuevo \up0 \expndtw-3\charscalex100
Testamento... est determinada por esa tensin". \par\pard\ql \li10248\sb0\sl-276\s
lmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\
slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 14 \par\pard\s

ect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg15}{\bkmkend
Pg15}\par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\sb0\sl-277\slm
ult0 \par\pard\qj\li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\sb0\sl-277\slmul
t0 \par\pard\qj\li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1216\sb67\sl-277
\slmult0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf2\f3\fs24 En un captulo p
osterior hemos de volver a esta tensin y exploraremos sus \line \up0 \expndtw0\ch
arscalex100 implicaciones para nuestra comprensin del mensaje bblico y para nuestr
a vida en \line \up0 \expndtw-1\charscalex100 el mundo de hoy. A esta altura de
la discusin ser suficiente reconocer esta tensin \line \up0 \expndtw-1\charscalex10
0 entre el "ya" y el "todava no" como un aspecto esencial de la escatologa del Nue
vo \line \up0 \expndtw0\charscalex100 Testamento. Si bien se podra decir que el c
reyente del Antiguo Testamento senta \line \up0 \expndtw0\charscalex105 esta tens
in, la misma es intensificada para el creyente del Nuevo Testamento, \line \up0 \
expndtw0\charscalex109 porque l tiene una experiencia ms rica de las bendiciones p
resentes y una \line \up0 \expndtw-2\charscalex100 comprensin ms clara de las espe
ranzas futuras de las que tena su contraparte del \line \up0 \expndtw-3\charscale
x100 Antiguo Testamento. \par\pard\qj \li1418\ri1220\sb261\sl-280\slmult0 \up0 \
expndtw0\charscalex106 Veamos ahora cmo indica el Nuevo Testamento tanto el hecho
de que el gran \up0 \expndtw-1\charscalex100 acontecimiento escatolgico predicho
por los profetas del Antiguo Testamento se ha \up0 \expndtw-1\charscalex100 cum
plido, como que la consumacin final de la historia es algo todava futuro. \par\par
d\qj \li1418\ri1218\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex106 (1) En el
Nuevo Testamento encontramos el hecho que el gran acontecimiento \up0 \expndtw-2
\charscalex100 escatolgico predicho en el Antiguo Testamento ha ocurrido. La veni
da de Jesucristo \up0 \expndtw0\charscalex102 al mundo es interpretada de un mod
o especfico en el Nuevo Testamento como el \up0 \expndtw-2\charscalex100 cumplimi
ento de la profeca veterotestamentaria. Por ejemplo, en el Evangelio segn \up0 \ex
pndtw0\charscalex100 Mateo el nacimiento de Jess de la virgen Mara es presentado c
omo cumplimiento \up0 \expndtw-3\charscalex100 de una prediccin que se encuentra
en la profeca de Isaas: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li141
8\ri1214\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100 Y pensando l en esto
, he aqu un ngel del Seor le apareci en sueos y le dijo: \up0 \expndtw0\charscalex105
"Jos, hijo de David, no temas recibir a Mara tu mujer, porque lo que en ella es \
up0 \expndtw-1\charscalex100 engendrado, del Espritu Santo es ... " Todo esto aco
nteci para que se cumpliese lo \up0 \expndtw-2\charscalex100 dicho por el Seor por
medio del profeta, cuando dijo: "He aqu, una virgen concebir \up0 \expndtw0\chars
calex103 y dar a luz un hijo, y llamars su nombre Emmanuel, que traducido es: Dios
con \up0 \expndtw-3\charscalex100 nosotros". (Mt. 1:20-23). \par\pard\qj \li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb10\sl-275\slmult0 \up0 \expndt
w0\charscalex100 Hay muchos otros detalles de la vida, muerte y resurreccin de Je
ss que se dicen \line \up0 \expndtw0\charscalex103 que son cumplimiento de las pr
ofecas del Antiguo Testamento: su nacimiento en \line \up0 \expndtw0\charscalex10
0 Beln (Mt. 2:5-6; comprese con Mi. 5:2); su huida a Egipto (Mt. 2:14,15; Os. 11:1
); \line \up0 \expndtw0\charscalex111 su rechazo por parte de su pueblo Un. 1:11
; Is. 53:3); su entrada triunfal en \line \up0 \expndtw0\charscalex100 Jerusaln (
Mt. 21:4, 5; Zac. 9:9); su venta por treinta monedas de plata (Mt. 26:15; \line
\up0 \expndtw0\charscalex105 Zac. 11:12); su lanceamiento en la cruz Jn. 19:34;
Zac. 12:10); el hecho que los \line \up0 \expndtw0\charscalex104 soldados echaro
n suertes por sus ropas (Mr. 15:24; Sal. 22:18); el hecho de que \line \up0 \exp
ndtw-2\charscalex100 ninguno de sus huesos fueran quebrantados Un. 19:33; Sal. 3
4:20); su entierro entre \line \up0 \expndtw0\charscalex104 los ricos (Mt. 27:27
-60; Is. 53:9); su resurreccin (Hch. 2:24-32; Sal. 16:10); y su \line \up0 \expnd
tw-3\charscalex100 ascensin (Hch. 1:9; Sal. 68:18). \par\pard\qj \li1418\ri1217\s
b265\sl-276\slmult0 \up0 \expndtw-1\charscalex100 Con relacin a este aspecto, es
de gran importancia la aplicacin a la obra de Cristo \line \up0 \expndtw-2\charsc
alex100 de palabras tales como hapax (una sola vez) y ephapax (una vez para siem
pre). As, \line \up0 \expndtw0\charscalex100 por ejemplo, leemos en 1 Pedro 3:18,
"Porque tambin Cristo padeci una sola vez \line \up0 \expndtw0\charscalex100 (hap
ax) por los pecados, el justo por los injustos, para llevarnos a Dios". El escri
tor \line \up0 \expndtw0\charscalex110 de Hebreos, por su parte, utiliza la pala

bra ephapax para expresar el mismo \line \up0 \expndtw-3\charscalex100 pensamien

to: \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1220\sb1\sl-28
0\slmult0 \up0 \expndtw0\charscalex103 Pero estando ya presente Cristo, sumo sac
erdote de los bienes venideros, por el \line \up0 \expndtw0\charscalex103 ms ampl
io y ms perfecto tabernculo, no hecho de manos, es decir, no de esta \line \up0 \e
xpndtw0\charscalex103 creacin, y no por sangre de machos cabros ni de becerros, si
no por su propia \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\s
b0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\chars
calex100 \ul0\nosupersub\cf1\f2\fs24 15 \par\pard\sect\sectd\fs24\paperw11900\pa
perh16840\pard\sb0\sl-240{\bkmkstart Pg16}{\bkmkend Pg16}\par\pard\qj \li1418\sb
0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\
sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1217
\sb166\sl-260\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf2\f3\fs24
sangre, entr una vez para siempre en el Lugar Santsimo, habiendo obtenido eterna \
up0 \expndtw-3\charscalex100 redencin. (Heb. 9:11-12). \par\pard\qj \li1418\sb0\s
l-280\slmult0 \par\pard\qj\li1418\ri1215\sb4\sl-280\slmult0 \up0 \expndtw0\chars
calex102 En esa voluntad somos santificados mediante la ofrenda del cuerpo de Je
sucristo \up0 \expndtw-3\charscalex100 hecha una vez y para siempre. (Heb. 10:10
). \par\pard\qj \li1418\ri1218\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex100
El uso de la expresin eis to dieenekes (para siempre) en Hebreos 10:12 apunta en
\up0 \expndtw0\charscalex100 la misma direccin: "Este [Cristo], en cambio, despus
de ofrecer un sacrificio nico \up0 \expndtw-3\charscalex100 por los pecados, se
sent para siempre a la derecha de Dios" (NBE). \par\pard\qj \li1418\ri1218\sb260\
sl-280\slmult0 \up0 \expndtw0\charscalex109 Pasajes de este tipo nos ensean que e
l sacrificio de Cristo tuvo un carcter \up0 \expndtw0\charscalex103 definitorio y
final, y que en la obra de Cristo se haba cumplido indudablemente lo \up0 \expnd
tw0\charscalex106 que Dios haba prometido a travs de los profetas del Antiguo Test
amento. En \up0 \expndtw-3\charscalex100 Cristo haba llegado el redentor prometido
! \par\pard\qj \li1418\ri1214\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex107
Consideremos otra evidencia respecto a este punto. Se dice que tanto Juan el \li
ne \up0 \expndtw0\charscalex100 Bautista como Jess proclaman que en la venida de
este ltimo el reino de Dios, o \line \up0 \expndtw-1\charscalex100 de los cielos,
se ha acercado (M. 3:2; Mr. 1:15; la palabra griega que se traduce con \line \up
0 \expndtw0\charscalex103 la expresin se ha acercado es eggizoo). Jess tambin dijo
a los fariseos que el \line \up0 \expndtw0\charscalex104 hecho de que l echaba fu
era a los demonios por medio del Espritu de Dios era \line \up0 \expndtw0\charsca
lex103 prueba de que el reino de Dios "ha llegado a vosotros" (Mt. 12:28, donde
el verbo \line \up0 \expndtw0\charscalex102 griego utilizado es phthanoo). Si te
nemos en cuenta que el advenimiento del reino \line \up0 \expndtw0\charscalex110
de Dios, como hemos visto antes, era uno de los aspectos de la expectativa \lin
e \up0 \expndtw0\charscalex105 escatolgica del Antiguo Testamento, vemos que esta
prediccin tambin se ha \line \up0 \expndtw-1\charscalex100 cumplido en Cristo. En
la persona de Cristo haba llegado el reino prometido-aunque \line \up0 \expndtw2\charscalex100 hubiese que esperar una consumacin final de ese reino en el futur
o. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb10\sl-27
5\slmult0\fi0 \up0 \expndtw0\charscalex100 Los escritores del Nuevo Testamento s
e dan cuenta de que ellos ya estn viviendo \line \up0 \expndtw0\charscalex104 en
los das postreros. Esto es afirmado de modo definitorio por Pedro en su gran \lin
e \up0 \expndtw0\charscalex100 sermn del da de Pentecosts, en que cita la profeca de
Joel como sigue: "Porque \line \up0 \expndtw0\charscalex103 stos no estn ebrios,
como vosotros suponis, puesto que es la hora tercera del \line \up0 \expndtw0\cha
rscalex105 da. Mas esto es lo dicho por el profeta Joel: 'Y en los postreros das,
dice Dios, \line \up0 \expndtw0\charscalex106 derramar mi Espritu sobre toda carne
... \u8216?\u8220?(Hch. 2:16-17). Las palabras "en los \line \up0 \expndtw0\char
scalex105 postreros das" (en tais eschatais hemerais) son una traduccin de las pal
abras \line \up0 \expndtw0\charscalex100 hebreas 'acharey khen, que literalmente
quiere decir despus. Al citar Pedro estas \line \up0 \expndtw0\charscalex104 pal
abras y aplicadas al acontecimiento que acababa de tomar lugar, lo que l en \line
\up0 \expndtw-3\charscalex100 realidad est diciendo es: "Ahora ya estamos en los
das postreros". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri12

17\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 Encontramos un concepto simil

ar en Pablo. En una de sus primeras epstolas (G. \line \up0 \expndtw0\charscalex10
5 4:4) indica que Cristo vino al mundo en "el cumplimiento del tiempo" (VRV) o "
al \line \up0 \expndtw0\charscalex100 llegar la plenitud de los tiempos" (la for
mulacin griega es to pleroma tou chronou). \line \up0 \expndtw0\charscalex105 La
palabra pleroma denota la idea de plenitud, de llevar algo a su cumplimiento. \l
ine \up0 \expndtw-1\charscalex100 Cuando Pablo dice que Cristo apareci en la plen
itud de los tiempos, l quiere dar a \line \up0 \expndtw0\charscalex100 entender q
ue se ha llegado al punto axial de la historia, que la profeca del Antiguo \line
\up0 \expndtw0\charscalex105 Testamento ha llegado al tiempo de su cumplimiento.
Si bien estas palabras no \line \up0 \expndtw0\charscalex104 excluyen de por s u
na consumacin futura de la historia al fin de los tiempos, no \line \up0 \expndtw
0\charscalex111 cabe duda de que las mismas quieren sealar en primer lugar que de
sde la \line \up0 \expndtw0\charscalex104 perspectiva del Antiguo Testamento,
la era neotestamentaria es tiempo de \line \up0 \expndtw0\charscalex102 c
umplimiento. En una carta escrita unos aos despus, 1 Corintios, Pablo formula \lin
e \up0 \expndtw0\charscalex102 esta- verdad en un lenguaje sorprendente: \u8220
?... estas cosas les acontecieron [a los \par\pard\ql \li10248\sb0\sl-276\slmult
0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmul
t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 16 \par\pard\sect\s
ectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg17}{\bkmkend Pg17
}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0
\par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \p
ar\pard\qj\li1418\ri1220\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\
nosupersub\cf2\f3\fs24 israelitas que vagaban por el desierto] como ejemp
los, y estn escritas para \up0 \expndtw0\charscalex103 amonestarnos a nosot
ros, a quienes han alcanzado los fines de los siglos" \up0 \expndtw0\ch
arscalex103 (literalmente, "los fines de las edades", ta tele ton aiunon, 10:11)
. Nuevamente se \up0 \expndtw-3\charscalex100 hace patente aqu el lenguaje de cum
plimiento. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb
11\sl-275\slmult0 \up0 \expndtw0\charscalex100 El escritor de Hebreos expresa la
misma idea al mostrar el contraste entre Cristo y \up0 \expndtw-1\charscalex100
los sumos sacerdotes del Antiguo Testamento que deban entrar al Lugar Santsimo \u
p0 \expndtw0\charscalex103 ao tras ao con una sangre que no era la suya. Cristo, i
ndica el escritor, es muy \up0 \expndtw0\charscalex106 superior a estos sacerdot
es, dado que "ahora, en la consumacin de los siglos \up0 \expndtw0\charscalex103
(literalmente, "al fin de las edades", epi synteleia ton aionun) se present una v
ez \up0 \expndtw0\charscalex100 para siempre por el sacrificio de s mismo para qu
itar de en medio el pecado" (Heb. \up0 \expndtw0\charscalex103 9:26). Al hacer l
a comparacin con la actuacin provisional de los sacerdotes del \up0 \expndtw0\char
scalex100 Antiguo Testamento, la Epstola a los hebreos ve la aparicin de Cristo en
trminos \up0 \expndtw-3\charscalex100 de un cumplimiento escatolgico y final. \pa
r\pard\qj \li1418\ri1216\sb265\sl-276\slmult0 \up0 \expndtw-1\charscalex100 Por
lo general se reconoce que las epstolas de Juan estn entre los ltimos escritos \up0
\expndtw0\charscalex102 neotestamentarios. En ellas encontramos tambin una compr
ensin de que la era \up0 \expndtw0\charscalex102 neotestamentaria es una de cumpl
imiento escatolgico. Sin embargo, en lugar de \up0 \expndtw0\charscalex102 usar l
a expresin "los das postreros", Juan usa las palabras eschate hora ("ltima \up0 \ex
pndtw0\charscalex106 hora" BJ er), que la versin Reina Valera, Revisin 1960, tradu
ce como "ltimo \up0 \expndtw-3\charscalex100 tiempo", y la Nueva Biblia Espaola co
mo "momento final". \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\
ri1221\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 Esto lo vemos, por ejempl
o, en 1 Juan 2:18: "Hijitos, ya es el ltimo tiempo; y segn \up0 \expndtw-2\charsca
lex100 vosotros osteis que el anticristo viene, as ahora han surgido muchos anticr
istos; por \up0 \expndtw-3\charscalex100 esto conocemos que es el ltimo tiempo".
\par\pard\qj \li1418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex106 Ex
presiones como las que hemos considerado demuestran que el creyente del \line \u
p0 \expndtw-1\charscalex100 tiempo del Nuevo Testamento tena bien en claro que es
taba viviendo en los ltimos \line \up0 \expndtw0\charscalex108 das, en la ltima hor
a, y al fin de los tiempos. Se daba cuenta de que el gran \line \up0 \expndtw-1\

charscalex100 acontecimiento escatolgico anunciado en el Antiguo Testamento se ha

ba cumplido \line \up0 \expndtw0\charscalex105 en el advenimiento de Jesucristo y
en el establecimiento de su reino. Este es el \line \up0 \expndtw0\charscalex10
0 elemento de verdad que hay en la posicin que se relaciona con C. H. Dodd, y a l
a \line \up0 \expndtw0\charscalex100 que comnmente se ha dado en llamar "escatolo
ga realizada". Con todo, visto que \line \up0 \expndtw0\charscalex105 muchos eve
ntos escatolgicos restan por cumplirse, y dado que el Nuevo \line \up0 \
expndtw0\charscalex103 Testamento claramente habla de una escatologa futura a ms d
e la ya cumplida, \line \up0 \expndtw0\charscalex102 prefiero hablar de "escatol
oga inaugurada" en vez de "escatologa realizada".5 La \line \up0 \expndtw-2\charsc
alex100 conveniencia de este trmino est en que hace plena justicia al hecho de que
la gran \line \up0 \expndtw0\charscalex108 incisin escatolgica en la historia ya
se ha efectuado, sin eliminar por ello un \line \up0 \expndtw0\charscalex104 des
arrollo futuro de la escatologa. "Escatologa inaugurada" implica que la \
line \up0 \expndtw-2\charscalex100 escatologa ciertamente ha comenzado, pero que
de ninguna manera ha finalizado. \par\pard\qj \li1418\ri1216\sb264\sl-276\slmult
0 \up0 \expndtw0\charscalex109 (2) En el Nuevo Testamento tambin encontramos (el
hecho) que lo que los \line \up0 \expndtw-1\charscalex100 escritores del Antigu
o Testamento parecan describir como un nico acontecimiento, \line \up0 \expndtw0\c
harscalex108 debe ser reconocido ahora como algo que abarca dos etapas: la prese
nte era \line \up0 \expndtw0\charscalex100 mesinica y la edad del futuro. En otra
s palabras, podramos decir que el creyente \line \up0 \expndtw0\charscalex102 del
perodo neotestamentario, aun cuando se daba cuenta que ya estaba viviendo \line
\up0 \expndtw0\charscalex104 en la nueva era predicha por los profetas, entenda t
ambin que esta nueva era, \line \up0 \expndtw-2\charscalex100 introducida por la
venida de Jesucristo, traa en su seno otra era futura. \par\pard\ql \li10248\sb0\
sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\
sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb80
\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 17 \pa
r\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg18}{
\bkmkend Pg18}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl
-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-2
74\slmult0 \par\pard\qj\li1418\ri1216\sb98\sl-274\slmult0 \up0 \expndtw0\charsca
lex103 \ul0\nosupersub\cf2\f3\fs24 Uno puede encontrar evidencia a favor de esto
en el hecho que los escritores del \line \up0 \expndtw-1\charscalex100 Nuevo Te
stamento, aunque reconociendo que hay un sentido en que ya estamos en \line \up0
\expndtw0\charscalex104 los das postreros, comienzan tambin a hablar de dos eras:
la presente y la por \line \up0 \expndtw0\charscalex100 venir. Se usan tres tip
os de expresiones para describir la era por venir: "aquel siglo" \line \up0 \exp
ndtw0\charscalex100 (ha aiun ekeinos, Lc. 20:35); "el siglo venidero" (ha aiun e
rchomenos, Lc. 18:30); y \line \up0 \expndtw0\charscalex103 "el siglo venidero"
(ha aiun mellun, M. 12:32). Estas expresiones no son siempre \line \up0 \expndtw0
\charscalex102 fciles de traducir. La versin Reina Valera, Revisin 1960, las traduc
e as: "aquel \line \up0 \expndtw0\charscalex100 siglo" la primera, y "el siglo ve
nidero" las dos restantes. La Nueva Biblia Espaola, \line \up0 \expndtw0\charscal
ex100 por su parte, usa "la vida futura" para la primera formulacin, y "la edad f
utura" para \line \up0 \expndtw0\charscalex100 las dos restantes. Finalmente, la
Biblia de Jerusaln utiliza respectivamente "el otro \line \up0 \expndtw-3\charsc
alex100 mundo", "el tiempo venidero" y nuevamente "el otro mundo". \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb11\sl-275\slmult0 \up0 \
expndtw0\charscalex106 El escritor de Hebreos, por ejemplo, afirma que algunas p
ersonas de su tiempo \up0 \expndtw0\charscalex105 haban saboreado "los poderes de
l siglo venidero" (mellontos aiunos, Heb. 6:5). \up0 \expndtw0\charscalex100 Pab
lo, en Efesios 2:7, llega a hablar de los siglos venideros:\u8221?... para mostr
ar en los \up0 \expndtw0\charscalex100 siglos venideros (en tois aiusin tois epe
rchomenois) las abundantes riquezas de su \up0 \expndtw-3\charscalex100 gracia e
n bondad para con nosotros en Cristo Jess'', \par\pard\qj \li1418\sb0\sl-276\slmu
lt0 \par\pard\qj\li1418\ri1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex108 E
l reconocimiento de que habr una era futura diferente de la presente es tan \line
\up0 \expndtw-2\charscalex100 marcado que hay varios pasajes en que se llega a

hablar conjuntamente de ellas. En \line \up0 \expndtw0\charscalex109 Lucas 20:34

-35 Jess responde a una pregunta capciosa que le formulan los \line \up0 \expndtw
0\charscalex105 saduceos con las siguientes palabras: "Los hijos de este siglo(a
iunos toutou) se \line \up0 \expndtw0\charscalex100 casan, y se dan en casamient
o; mas los que fueren tenidos por dignos de alcanzar \line \up0 \expndtw-1\chars
calex100 aquel siglo (aiunos ekeinos) y la resurreccin de entre los muertos, ni s
e casan ni se \line \up0 \expndtw0\charscalex104 dan en casamiento". Tambin encon
tramos una yuxtaposicin similar de las dos \line \up0 \expndtw-2\charscalex100 er
as o "siglos" en Mateo 12:32, "A cualquiera que dijere alguna palabra contra el
Hijo \line \up0 \expndtw-2\charscalex100 del Hombre, le ser perdonado; pero al qu
e hable contra el Espritu Santo, no le ser \line \up0 \expndtw0\charscalex104 perd
onado ni en este siglo (toutu tu aiuni) ni en el venidero (tu mellonti)". En otr
o \line \up0 \expndtw-2\charscalex100 pasaje el tiempo presente (kairos) es cont
rastado con la era por venir: \par\pard\qj \li1418\ri1215\sb261\sl-280\slmult0 \
up0 \expndtw0\charscalex100 "De cierto os digo, que no hay nadie que haya dejado
casa, o padre, o hermanos, o \up0 \expndtw0\charscalex107 mujer, o hijos, por e
l reino de Dios, que no haya de recibir mucho ms en este \up0 \expndtw-1\charscal
ex100 tiempo (kairo toutu), y en el siglo venidero (tu aiuni tu erchomenu) la vi
da eterna (Lc. \up0 \expndtw0\charscalex104 18:29, 30). Pasajes de este tipo dej
an bien en claro que los escritores del Nuevo \up0 \expndtw-3\charscalex100 Test
amento anticipaban una era futura que seguira a la presente. \par\pard\qj \li1418
\ri1214\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 Una de las ms interesan
tes ilustraciones de la yuxtaposicin de las dos edades la \line \up0 \expndtw0\ch
arscalex107 encontramos en el uso que el Nuevo Testamento hace de las expresione
s "los \line \up0 \expndtw-2\charscalex100 postreros das" y "el da postrero" (NBE:
"los ltimos das" y "el ltimo da"). Como ya \line \up0 \expndtw0\charscalex104 hemos
visto, Pedro en su sermn del da de Pentecosts dijo que el perodo que \line \up0 \ex
pndtw0\charscalex100 haba sido introducido por el derramamiento del Espritu Santo
constituye "los das \line \up0 \expndtw0\charscalex106 postreros"; en otras palab
ras, estamos viviendo ahora en los ltimos das.9 Sin \line \up0 \expndtw0\charscale
x106 embargo, cuando la expresin aparece en singular ("el da postrero"), la misma
\line \up0 \expndtw-2\charscalex100 nunca se refiere a la era presente sino siem
pre a la era por venir, comnmente al da \line \up0 \expndtw0\charscalex100 del Jui
cio o al da de la resurreccin final. As, por ejemplo, omos a Jess decir: "Y \line \up
0 \expndtw0\charscalex105 esta es la voluntad del Padre, el que me envi: Que de t
odo lo que me diere, no \line \up0 \expndtw-1\charscalex100 pierda yo nada, sino
que lo resucite en el da postrero (eschate he mera)" Un. 6:39). \line \up0 \expn
dtw0\charscalex102 Se hallan expresiones similares en los versculos 40, 44, Y 54
del mismo captulo. \line \up0 \expndtw-2\charscalex100 En Juan 11:24 Marta aparec
e dicindole a Jess respecto a su hermano Lzaro: "Yo \line \up0 \expndtw-2\charscale
x100 s que resucitar en la resurreccin, en el da postrero". Y en Juan 12:48 Jess dice
, \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmul
t0 \par\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n
osupersub\cf1\f2\fs24 18 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
{\*\shpinst\shpleft0\shptop0\shpright11900\shpbottom16840\shpwr3\shpfblwtxt0\shp
z-10000\shplid18
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0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a
0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a
0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a
0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a
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0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a
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00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
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00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
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00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
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00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
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00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
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00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a2800a28a28
00a28a2803ffd9}}}}}\pard\sb0\sl-240{\bkmkstart Pg19}{\bkmkend Pg19}\par\pard\qj
\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\l
i1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1
418\ri1215\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2
\f3\fs24 "El que me rechaza, y no recibe mis palabras, tiene quien le juzgue; la
palabra que \up0 \expndtw0\charscalex105 he hablado, ella le juzgar en el da post
rero". Comprobamos as que segn los \up0 \expndtw0\charscalex102 escritores del Nue
vo Testamento ya estamos en "los das postreros", pero que "el \up0 \expndtw-3\cha

rscalex100 da postrero" est an en el futuro. \par\pard\qj \li1418\sb0\sl-273\slmult

0 \par\pard\qj\li1418\ri1219\sb14\sl-273\slmult0 \up0 \expndtw-2\charscalex100 E
s interesante notar tambin el uso del sustantivo synteleia (fin, consumacin). En l
a \line \up0 \expndtw0\charscalex100 nica ocasin en que esta palabra es usada junt
o con la forma plural de apon (era, \line \up0 \expndtw0\charscalex102 siglo), s
e refiere a la era presente: \u8220?... pero ahora, en la consumacin de los siglo
s \line \up0 \expndtw0\charscalex102 (epi synteleia ton ayo non), \up0 \expndtw0
\charscalex102 [Cristo] se present una vez para siempre por el \par\pard\qj \li14
18\ri1214\sb7\sl-274\slmult0 \up0 \expndtw0\charscalex100 sacrificio de s mismo p
ara quitar de en medio el pecado" (Heb. 9:26). Pero cuando \up0 \expndtw0\charsc
alex110 esta palabra es usada con la forma singular de apon, siempre se refiere
a la \up0 \expndtw-2\charscalex100 consumacin final que est en el futuro: \u8220?.
.. y he aqu yo estoy con vosotros todos los \up0 \expndtw0\charscalex100 das, hast
a el fin del mundo (tes synteleias tou aionos)" (Mt. 28:20). Cuando Jess \up0 \ex
pndtw-1\charscalex100 est explicando el significado de la parbola de la cizaa, dice
: "la siega es el fin del \up0 \expndtw0\charscalex100 siglo (synteleia aionos)"
(Mt. 13:39; d. vv. 40,49); Y cuando los discpulos inquieren \up0 \expndtw0\chars
calex103 de Jess respecto al futuro preguntan: "Dinos, cundo sern estas cosas, y qu \
up0 \expndtw-3\charscalex100 seal habr de tu venida, y del fin del siglo?" (Mt. 24
:3). \par\pard\qj \li1418\ri1217\sb5\sl-276\slmult0 \up0 \expndtw0\charscalex102
En consecuencia, la escatologa neotestamentaria mira hacia atrs, hacia e
l \line \up0 \expndtw0\charscalex100 advenimiento de Cristo predicho por los pro
fetas del Antiguo Testamento, y afirma: \line \up0 \expndtw0\charscalex100 ya es
tamos en los ltimos das. Pero esta escatologa mira tambin hacia adelante, \line \up0
\expndtw0\charscalex100 hacia la consumacin final que resta por cumplirse, por l
o cual tambin dice: el da \line \up0 \expndtw0\charscalex106 postrero todava est por
llegar; la era final no ha venido an. Sera posible, en \line \up0 \expndtw0\chars
calex100 consecuencia, esbozar la expectativa escatolgica del Nuevo Testam
ento del \line \up0 \expndtw-3\charscalex100 siguiente modo: \par\pard\ql \li14
18\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418
\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\s
b0\sl-276\slmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb0
\sl-276\slmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb276
\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u8230? \par\pard\qj \li1418\ri122
3\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex104 Dado que la escatologa neotes
tamentaria mira hacia atrs al mismo tiempo que \line \up0 \expndtw-2\charscalex10
0 anticipa el futuro, cul es la relacin entre estos dos aspectos de su escatologa? \
par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1217\sb11\sl-274\sl
mult0 \up0 \expndtw0\charscalex103 (3) La relacin entre estas dos etapas escatolgi
cas es que las bendiciones de la \line \up0 \expndtw0\charscalex100 edad present
e son prenda y garanta de mayores bendiciones por venir. En primer \line \up0 \ex
pndtw0\charscalex105 lugar nos es posible observar esta relacin al notar
que, segn el Nuevo \line \up0 \expndtw0\charscalex100 Testamento, la primera
venida de Cristo es la garanta y prenda de la certeza de la \line \up0 \expndtw-1
\charscalex100 segunda venida de Cristo. Esto es lo que quisieron decir los ngele
s que hablaron a \line \up0 \expndtw-1\charscalex100 los discpulos al tiempo de l
a ascensin de Cristo: "Varones galileos, por qu estis \line \up0 \expndtw0\charscale
x103 mirando al cielo? Este mismo Jess, que ha sido tomado de vosotros al cielo,
as \line \up0 \expndtw-2\charscalex100 vendr como lo habis visto ir al cielo" (Hch.
1:11). El escritor de Hebreos afirma que \line \up0 \expndtw0\charscalex112 con
la misma seguridad con que el juicio sigue a la muerte, con esa misma \line \up
0 \expndtw0\charscalex104 seguridad seguir la segunda venida de Jess a la primera:
"Y de la manera que \line \up0 \expndtw-1\charscalex100 est establecido para los
hombres que mueran una sola vez, y despus el juicio, as \line \up0 \expndtw-1\cha
rscalex100 tambin Cristo fue ofrecido una sola vez para llevar los pecados de muc
hos; y \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\
slmult0 \par\pard\ql\li10248\sb93\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \
ul0\nosupersub\cf1\f2\fs24 19 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\
pard\sb0\sl-240{\bkmkstart Pg20}{\bkmkend Pg20}\par\pard\qj \li1418\sb0\sl-274\s
lmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slm

ult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1215\sb98\sl-2

74\slmult0\fi0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf2\f3\fs24 aparecer
por segunda vez, sin relacin con el pecado, para salvar a los que le \line \up0 \
expndtw0\charscalex100 esperan (Heb. 9:27-28). Y Pablo, en Tito 2:11-13, indica
que el creyente del Nuevo \line \up0 \expndtw0\charscalex108 Testamento vive ent
re dos venidas de Cristo: "Porque la gracia de Dios se ha \line \up0 \expndtw0\c
harscalex102 manifestado (epephane) para salvacin a todos los hombres, ensendonos q
ue, \line \up0 \expndtw0\charscalex100 renunciando a la impiedad y a los deseos
mundanos, vivamos en este siglo sobria, \line \up0 \expndtw0\charscalex100 justa
y piadosamente, aguardando la esperanza bienaventurada y la manifestacin \line \
up0 \expndtw0\charscalex105 (epiphaneian) gloriosa de nuestro gran Dios y Salvad
or Jesucristo". La segunda \line \up0 \expndtw0\charscalex105 palabra en griego
que aparece entre parntesis es la forma sustantiva del verbo \line \up0 \expndtw2\charscalex100 usado anteriormente en el texto: ambas palabras denotan una mani
festacin actual y \line \up0 \expndtw0\charscalex102 visible. As como Cristo apare
ci en el pasado, ensea este pasaje, as aparecer \line \up0 \expndtw-3\charscalex100
de nuevo en el futuro. \par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li14
18\ri1218\sb7\sl-277\slmult0 \up0 \expndtw-1\charscalex100 La escatologa cristian
a incluye, por lo tanto, una expectativa para el futuro que est \line \up0 \expnd
tw-2\charscalex100 enraizada en lo que ya ha sucedido en el pasado. G. C. Berkou
wer formula esta idea \line \up0 \expndtw0\charscalex103 en las siguientes palab
ras: ... La promesa del futuro est relacionada de un modo \line \up0 \expndtw0\ch
arscalex108 inextricable con sucesos del pasado. La expectativa del cristiano es
algo muy \line \up0 \expndtw0\charscalex104 diferente de una generalizacin tal c
omo "la semilla del futuro se encuentra en el \line \up0 \expndtw0\charscalex102
presente". Es algo que est completamente determinado por la relacin nica que \line
\up0 \expndtw0\charscalex105 existe entre lo que vendr y lo que ha ocurrido en e
l pasado. Toda la certeza de \line \up0 \expndtw-2\charscalex100 nuestra expecta
tiva tiene su fundamento en esta relacin tan peculiar... \par\pard\qj \li1418\ri1
216\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 La verdadera escatologa, po
r lo tanto, siempre tiene que ver con la expectativa del \up0 \expndtw-2\charsca
lex100 Cristo que ya ha sido revelado, y que "aparecer por segunda vez... para sa
lvar a los \up0 \expndtw-3\charscalex100 que le esperan". (Heb. 9:28) \par\pard\
qj \li1418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex108 Por lo tan
to, lo que le da su carcter nico y singular a la escatologa \line \up0
\expndtw0\charscalex100 neotestamentaria es que espera una consumacin futura de l
os propsitos de Dios, \line \up0 \expndtw0\charscalex100 que se basa en la victor
ia de Cristo en el pasado. George Ladd subraya este punto \line \up0 \expndtw-1\
charscalex100 al decir: "Su testimonio [el de la iglesia] a la victoria de Dios
en el futuro est basado \line \up0 \expndtw0\charscalex106 en una victoria ya log
rada en la historia. La misma proclama no solamente una \line \up0 \expndtw0\cha
rscalex100 esperanza, sino una esperanza basada en lo sucedido en la historia y
en su propia \line \up0 \expndtw-3\charscalex100 experiencia". \par\pard\qj \li1
418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1218\sb8\sl-276\slmult0 \up0 \expnd
tw0\charscalex104 Oscar Cullmann usa una comparacin bastante conocida tomada de l
a Segunda \line \up0 \expndtw0\charscalex102 Guerra Mundial: el creyente cristia
no vive entre el Da D y el Da V. El Da D fue la \line \up0 \expndtw-2\charscalex100
primera venida de Cristo, en que el enemigo fue derrotado decisivamente; el Da V
es \line \up0 \expndtw0\charscalex103 la Segunda Venida de Cristo, en que el ene
migo se rendir total y finalmente. "La \line \up0 \expndtw0\charscalex106 esperan
za de la victoria final es tanto ms vvida cuando se tiene la conviccin \line \up0 \
expndtw-2\charscalex100 inconmoviblemente firme de que la batalla que decide la
victoria ya se ha librado". \par\pard\qj \li1418\ri1218\sb264\sl-277\slmult0 \up
0 \expndtw0\charscalex100 El mismo sentido tiene la siguiente afirmacin de Hendri
kus Berkhof: "En resumen, \line \up0 \expndtw0\charscalex100 en el Nuevo Testame
nto el futuro es el despliegue y la consumacin de aquello que \line \up0 \expndtw
0\charscalex102 ya existe en Cristo y en el Espritu, y que ser llevado a su trmino
triunfalmente a \line \up0 \expndtw0\charscalex100 pesar del pecado, del sufrimi
ento y de la muerte".13 Este autor prosigue sealando \line \up0 \expndtw0\charsca
lex103 que la esperanza cristiana no tiene su origen primordial en la carencia,

sino en la \line \up0 \expndtw0\charscalex107 posesin. El cristiano espera y anti

cipa bendiciones mucho ms grandes en el \line \up0 \expndtw0\charscalex100 futuro
, no porque ahora tenga tan poco, sino porque ya tiene tanto: "Para nosotros, \l
ine \up0 \expndtw0\charscalex109 los seres humanos, la esperanza de un futuro fe
liz surge generalmente de la \line \up0 \expndtw0\charscalex110 pobreza y de la
incertidumbre; la esperanza cristiana, empero, surge de una \line \up0 \expndtw0
\charscalex100 posesin que abre muchas ms vistas del futuro. Es por tal razn que la
esperanza \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex1
00 \ul0\nosupersub\cf1\f2\fs24 20 \par\pard\sect\sectd\fs24\paperw11900\paperh16
840\pard\sb0\sl-240{\bkmkstart Pg21}{\bkmkend Pg21}\par\pard\qj \li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273
\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1219\sb103
\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 aparece
por lo regular relacionada con la fe y el amor, los cuales son una posesin. \up0
\expndtw0\charscalex105 Pero el mismo hecho que poseemos parte hace que sintamo
s dolorosamente la \up0 \expndtw0\charscalex100 carencia de lo que nos falta; lo
que poseemos 'tiene gusto a ms'. La esperanza es, \up0 \expndtw-3\charscalex100
por ende, fruto tanto de la posesin como de la carencia". \par\pard\qj \li1418\sb
0\sl-260\slmult0 \par\pard\qj\li1418\ri1221\sb38\sl-260\slmult0 \up0 \expndtw0\c
harscalex107 Es as que llegamos a la conclusin de que la naturaleza de la escatolo
ga del \line \up0 \expndtw0\charscalex100 Nuevo Testamento puede ser resumida
bajo tres observaciones: \up0 \expndtw0\charscalex103 (1) el gran \par\par
d\qj \li1418\ri1219\sb7\sl-276\slmult0 \up0 \expndtw0\charscalex100 acontecimien
to escatolgico predicho en el Antiguo Testamento se ha cumplido; (2) \line \up0 \
expndtw0\charscalex109 lo que los escritores del Antiguo Testamento parecan descr
ibir como un solo \line \up0 \expndtw0\charscalex103 movimiento, se revela ahora
como algo que tiene dos etapas: la era presente y la \line \up0 \expndtw0\chars
calex102 era del futuro; y (3) la relacin entre estas dos etapas escatolgicas resi
de en que \line \up0 \expndtw0\charscalex102 las bendiciones de la era presente
son prenda y garanta de bendiciones mayores \line \up0 \expndtw-3\charscalex100 p
or venir. \par\pard\ql \li1780\sb229\sl-391\slmult0 \up0 \expndtw0\charscalex105
\ul0\nosupersub\cf42\f43\fs34 CAPITULO 3: EL SIGNIFICADO \ul0\nosupersub\cf43\f
44\fs35 DE \ul0\nosupersub\cf42\f43\fs34 LA HISTORIA \par\pard\qj \li1418\ri1219
\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf16\f17\fs24
Pocas preguntas son tan cruciales en el mundo presente como la que trata el \li
ne \up0 \expndtw0\charscalex106 significado de la historia. Despus del trauma de
dos guerras mundiales en el \line \up0 \expndtw0\charscalex113 lapso de una gene
racin, de la pesadilla de la Alemania de Hitler, y de la \line \up0 \expndtw0\cha
rscalex110 futilidad de Viet Nam, nuestra generacin clama por una respuesta a dic
ha \line \up0 \expndtw0\charscalex105 pregunta. Uno de los destacados telogo
s de nuestro tiempo, Hendrikus \line \up0 \expndtw0\charscalex107 Berkhof, o
bserva que: "Nuestra generacin se encuentra estrangulada por el \line \up0 \expnd
tw0\charscalex102 temor: temor por el hombre, por su futuro, y por la direccin ha
cia la cual somos \line \up0 \expndtw0\charscalex104 impelidos contra nuestra vo
luntad y deseo. Y de esto surge un clamor pidiendo \line \up0 \expndtw0\charscal
ex100 iluminacin respecto al significado de la existencia de la raza humana y res
pecto \line \up0 \expndtw0\charscalex109 a la meta hacia la cual somos dirigidos
. Se trata de un clamor que pide una \line \up0 \expndtw0\charscalex100 respuest
a a la antigua pregunta sobre el significado de la historia". \par\pard\qj \li14
18\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1220\sb8\sl-276\slmult0 \up0 \expndt
w0\charscalex111 Berkhof dice ms adelante que la iglesia de Jesucristo debera cono
cer la \up0 \expndtw0\charscalex105 respuesta a la pregunta sobre el significado
de la historia, puesto que la Biblia \up0 \expndtw0\charscalex107 nos da dicha
respuesta. Sin embargo, durante muchos siglos la iglesia y sus \up0 \expndtw0\ch
arscalex103 telogos apenas notaron este material bblicomaterial que podra haberles
dado \up0 \expndtw0\charscalex109 una teologa de la historia. Muchos cristianos h
oy da, en consecuencia, no \up0 \expndtw0\charscalex114 llegan a vivir a la plena
luz de la interpretacin cristiana de la historia. Al \up0 \expndtw0\charscalex10
0 respecto Berkhof dice que: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\q

j\li1418\ri1218\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex102 "La iglesia de C

risto del siglo veinte es espiritualmente incapaz de hacer frente a \line \up0 \
expndtw0\charscalex100 los rpidos cambios que suceden a su alrededor porque no ha
aprendido a ver la \line \up0 \expndtw0\charscalex100 historia a la luz de la p
erspectiva del reino de Dios. Por esa razn, ella piensa en \line \up0 \expndtw0\c
harscalex100 los acontecimientos de la actualidad en base a parmetros puramente s
eculares. \line \up0 \expndtw0\charscalex106 Queda sobrecogida por el temor a la
usanza mundana y trata de liberarse de \line \up0 \expndtw0\charscalex106 dicho
temor del mismo modo mundano. En este proceso Dios funciona \line \up
0 \expndtw0\charscalex100 meramente como un "tapn" de vacos no solucionables de ot
ro modo". \par\pard\qj \li1418\ri1224\sb261\sl-280\slmult0 \up0 \expndtw0\charsc
alex103 Lo que debemos hacer, entonces, es echarles una mirada ms detallada a est
a \up0 \expndtw0\charscalex102 pregunta sobre el significado de la historia. Est
e es un aspecto de la escatologa \up0 \expndtw0\charscalex102 bblica que no slo hem
os de comprender, sino a la luz del cual hemos de vivir y \up0 \expndtw0\charsca
lex100 trabajar ms y ms. \par\pard\ql \li1418\sb264\sl-276\slmult0 \up0 \expndtw0\
charscalex108 Examinemos primeramente dos interpretaciones de la historia que de
bemos \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\s
lmult0 \par\pard\ql\li10248\sb12\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u
l0\nosupersub\cf1\f2\fs24 21 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\p
ard\sb0\sl-240{\bkmkstart Pg22}{\bkmkend Pg22}\par\pard\qj \li1418\sb0\sl-275\sl
mult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmu
lt0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb93\sl-27
5\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 rechazar. L
a primera de ellas es la que se encontraba entre los antiguos griegos. \line \up
0 \expndtw0\charscalex107 Los griegos tenan algo as como una visin "cclica" de la hi
storia: las cosas \line \up0 \expndtw0\charscalex102 suceden en ciclos que se re
piten sin fin, de modo que lo que sucede hoy volver \line \up0 \expndtw0\charscal
ex104 a repetirse algn da. Tomando este concepto como punto de partida, es obvio \
line \up0 \expndtw0\charscalex110 que se hace imposible encontrar algn significad
o real en la historia. Sera \line \up0 \expndtw0\charscalex104 posible concebir q
ue uno viviese para lograr ciertas metas individuales en esta \line \up0 \expndt
w0\charscalex103 vida, pero no sera posible pensar en la historia como algo que s
e mueve hacia \line \up0 \expndtw0\charscalex106 una meta, ya que la historia si
empre se repite a s misma. John Marsh nos ha \line \up0 \expndtw0\charscalex100 d
ado un anlisis penetrante del punto de vista griego de la historia: \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1218\sb10\sl-275\slmult0\fi0 \u
p0 \expndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 Dada la naturaleza de
su cosmologa, era quiz imposible para los griegos \line \up0 \expndtw0\cha
rscalex103 desarrollar otra visin de la historia que la cclica. La gran era del mu
ndo volvera \line \up0 \expndtw-2\charscalex100 algn da a comenzar otra vez, y el c
iclo de sucesos se repetira. Si tal punto de vista \line \up0 \expndtw0\charscale
x100 es cierto, entonces la existencia histrica ha sido despojada de todo signifi
cado. Lo \line \up0 \expndtw-1\charscalex100 que ahora hago ya lo he hecho en un
ciclo previo del mundo, y lo volver a hacer en \line \up0 \expndtw0\charscalex10
3 ciclos futuros. La responsabilidad y la decisin desaparecen y con ellos cualqui
er \line \up0 \expndtw0\charscalex102 significado real para la vida histrica, la
cual en realidad se transforma en algo as \line \up0 \expndtw0\charscalex103 como
un grandioso ciclo natural. As como el maz es sembrado, crece y madura \line \up0
\expndtw0\charscalex100 cada ao, del mismo modo volvern a ocurrir una y otra vez
los acontecimientos de \line \up0 \expndtw0\charscalex100 la historia. Adems, si
lo nico que puede suceder es la repeticin constante de un \line \up0 \expndtw0\cha
rscalex102 ciclo de sucesos, no existe ninguna posibilidad de que haya significa
do en el ciclo \line \up0 \expndtw-2\charscalex100 mismo. Este no logra nada en
s mismo, ni puede tampoco contribuir a nada fuera de \line \up0 \expndtw-2\charsc
alex100 s mismo. Los sucesos de la historia estn desprovistos de todo significado.
\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1220\sb9\sl-276\s
lmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf16\f17\fs24 Los griegos, p
or lo tanto, no podan imaginar la historia misma como algo que \line \up0 \expndt
w0\charscalex110 tuviese propsito o que apuntase hacia una meta. Para ellos el ti

empo y la \line \up0 \expndtw0\charscalex110 historia no eran ms que imperfectas

encarnaciones de ideales que nunca \line \up0 \expndtw0\charscalex107 llegaban a
realizarse. El tiempo y la historia representaban el mbito del cual \line \up0 \
expndtw0\charscalex106 uno anhelaba ser librado. Este modo de entender la histor
ia afecta tambin la \line \up0 \expndtw0\charscalex104 comprensin que uno pueda te
ner de la redencin, como bien lo apunta Oscar \line \up0 \expndtw0\charscalex100
Cullmann: \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1211\sb1
2\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 El
hecho de que en el pensamiento griego el tiempo no se vea como una lnea que \line
\up0 \expndtw0\charscalex106 avanza hacia arriba con un principio y un fin, sin
o como un crculo, hace que la \line \up0 \expndtw0\charscalex104 sujecin del hombr
e al tiempo sea experimentada como un esclavizamiento, una \line \up0 \expndtw0\
charscalex104 maldicin. El tiempo se mueve en su rumbo eternamente circular en el
cual \ul0\nosupersub\cf20\f21\fs24 todo \line \up0 \expndtw0\charscalex110 sigu
e recurriendo. Esa es la razn por la cual el pensamiento filosfico del \line \up0
\expndtw0\charscalex104 mundo griego lucha con el problema del tiempo. Pero esa
es tambin la razn \line \up0 \expndtw0\charscalex103 por la cual todo el anhelo de
los griegos por la redencin busca como meta ser \line \up0 \expndtw0\charscalex1
00 liberado de ese eterno curso circular \ul0\nosupersub\cf36\f37\fs25 y \ul0\no
supersub\cf20\f21\fs24 ser librado as del tiempo mismo. \par\pard\qj \li1418\sb0\
sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\
charscalex102 Para los griegos, la idea que la redencin ha de ser llevada a cabo
por la accin \line \up0 \expndtw0\charscalex109 divina en el curso de sucesos tem
porales es imposible. En el helenismo, la \line \up0 \expndtw0\charscalex107 red
encin solamente puede consistir en que seamos transferidos de la \line \
up0 \expndtw0\charscalex105 existencia en este mundo, una existencia sujeta al c
urso circular del tiempo, a \line \up0 \expndtw0\charscalex112 aquel Ms All que es
t apartado del tiempo \ul0\nosupersub\cf14\f15\fs24 y \ul0\nosupersub\cf20\f21\fs
24 que es accesible ahora \ul0\nosupersub\cf14\f15\fs24 y \line \up0 \expndtw0\c
harscalex100 \ul0\nosupersub\cf20\f21\fs24 siempre. \par\pard\qj \li1418\sb0\sl280\slmult0 \par\pard\qj\li1418\ri1214\sb1\sl-280\slmult0 \up0 \expndtw0\charsca
lex103 El concepto griego de la historia es incompatible con el concepto cristia
no, que \line \up0 \expndtw0\charscalex103 ve la historia como el cumplimiento d
el propsito de Dios y como algo que se \par\pard\ql \li10248\sb0\sl-276\slmult0 \
par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 22 \par\pard\sect\sect
d\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg23}{\bkmkend Pg23}\p
ar\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \pa
r\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\
pard\qj\li1418\ri1211\sb88\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex110 \ul0\
nosupersub\cf20\f21\fs24 mueve hacia su meta. Para los escritores de la Biblia l
a historia no es una \up0 \expndtw0\charscalex108 insensata serie de ciclos recu
rrentes sino un vehculo a travs del cual Dios \up0 \expndtw0\charscalex107 lleva a
cabo su propsito para con el hombre \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersu
b\cf20\f21\fs24 el cosmos. La idea de que la \up0 \expndtw0\charscalex106 histor
ia se mueve hacia metas establecidas por Dios \ul0\nosupersub\cf2\f3\fs24 y \ul0
\nosupersub\cf20\f21\fs24 que el futuro debe ser \up0 \expndtw0\charscalex106 vi
sto como el cumplimiento de promesas hechas en el pasado, es la singular \up0 \e
xpndtw0\charscalex100 contribucin de los profetas de Israel. \par\pard\qj \li1418
\ri1216\sb264\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex112 Otra interpretacin
de la historia que debe ser rechazada es la del \line \up0 \expndtw0\
charscalex104 existencialismo ateo. Para un existencialismo de ese tipo, la hist
oria carece de \line \up0 \expndtw0\charscalex105 significado. No se puede encon
trar ningn designio significativo en la historia, \line \up0 \expndtw0\charscalex
111 ningn movimiento hacia una meta; solamente una sucesin de \lin
e \up0 \expndtw0\charscalex102 acontecimientos sin significado. Si tal es el cas
o, lo nico que a uno le queda es \line \up0 \expndtw0\charscalex105 algo as como
un individualismo a ultranza: cada persona debe tratar de \line \up0 \ex
pndtw0\charscalex109 encontrar su propio camino entre la existencia no-autntica \
ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf20\f21\fs24 la autntica a \line \u

p0 \expndtw0\charscalex108 travs de decisiones significativas. La historia como t

otalidad, empero, est \line \up0 \expndtw0\charscalex100 desprovista de significa
do. \par\pard\qj \li1418\ri1212\sb263\sl-278\slmult0 \up0 \expndtw0\charscalex10
6 Podemos encontrar una ilustracin de este punto de vista de la historia en la \l
ine \up0 \expndtw0\charscalex108 novela de Alberto Camus La \ul0\nosupersub\cf26
\f27\fs24 Plaga. \ul0\nosupersub\cf20\f21\fs24 La ciudad de Orn ha sido invadida
por \line \up0 \expndtw0\charscalex107 ratas que han trado consigo la temida pest
e bubnica. El mdico y aquellos \line \up0 \expndtw0\charscalex105 asociados a l bat
allan valientemente contra la plaga; logran al final vencer la \line \up0 \expnd
tw0\charscalex110 epidemia. Sin embargo, al fin del libro el mdico dice: "Es slo c
uestin de \line \up0 \expndtw0\charscalex108 tiempo. Las ratas volvern". Algun
os individuos han luchado heroica y \line \up0 \expndtw0\charscalex104 abne
gadamente para frenar la marea del sufrimiento, pero nada de significado \line \
up0 \expndtw0\charscalex105 permanente se ha logrado en la historia-las cosas pe
rmanecen ms o menos \line \up0 \expndtw0\charscalex104 como han sido siempre. El
hecho de que comnmente se piense que La \ul0\nosupersub\cf26\f27\fs24 Plaga \line
\up0 \expndtw0\charscalex102 \ul0\nosupersub\cf20\f21\fs24 sea una descripcin al
egrica hecha por Camus del reinado del terror hitleriano \line \up0 \expndtw0\cha
rscalex100 sobre Europa slo sirve para subrayar lo que acabamos de decir. \par\pa
rd\qj \li1418\ri1213\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 El c
oncepto existencialista de la historia es tambin incompatible \ul0\nosuper
sub\cf14\f15\fs24 con el \up0 \expndtw0\charscalex105 concepto cristiano. El
cristianismo no niega la importancia de la decisin \up0 \expndtw0\charscal
ex103 individual pero ve tambin significado en la historia. Dios est desarrollando
su \up0 \expndtw0\charscalex103 plan en la historia. Algunos pueden rebelarse c
ontra Dios \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf14\f15\fs24 tratar de
frustrar su \up0 \expndtw0\charscalex108 plan. Otros tratarn de hacer su volunta
d \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf14\f15\fs24 vivir para el avan
ce de su reino. \up0 \expndtw0\charscalex101 Pero en ambos casos Dios permanece
en control. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1219\s
b1\sl-280\slmult0 \up0 \expndtw0\charscalex109 Cules son los rasgos ms salientes de
una interpretacin cristiana de la \line \up0 \expndtw0\charscalex102 historia? A
unque sera posible mencionar algunos ms, veamos cinco de ellos: \par\pard\qj \li14
18\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb8\sl-276\slmult0\fi0 \up0 \ex
pndtw0\charscalex107 \ul0\nosupersub\cf44\f45\fs22 (1) \ul0\nosupersub\cf14\f15\
fs24 La historia es el proceso de \ul0\nosupersub\cf26\f27\fs24 cumplimiento \ul
0\nosupersub\cf14\f15\fs24 de los propsitos de \ul0\nosupersub\cf26\f27\fs24 Dios
. \ul0\nosupersub\cf14\f15\fs24 Dios \line \up0 \expndtw0\charscalex106 revela s
us propsitos en la historia. Esto es cierto primordialmente en lo que \line \up0
\expndtw0\charscalex107 comnmente se llama "historia sacra" o "historia santa". P
or "historia sacra" \line \up0 \expndtw0\charscalex109 entendemos la historia de
la redencin-la accin de Dios para redimir a su \line \up0 \expndtw0\charscalex111
pueblo por medio de Cristo Jess. Esta redencin tiene sus races en las \line \up0 \
expndtw0\charscalex104 promesas, tipo \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosuper
sub\cf14\f15\fs24 ceremonias del Antiguo Testamento; llega a su cumplimiento \li
ne \up0 \expndtw0\charscalex102 en la vida, muerte \ul0\nosupersub\cf2\f3\fs24 y
\ul0\nosupersub\cf14\f15\fs24 resurreccin de Jesucristo; \ul0\nosupersub\cf2\f3\
fs24 y \ul0\nosupersub\cf14\f15\fs24 alcanzar su consumacin en \line \up0 \expndtw
0\charscalex106 los nuevos cielos \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupers
ub\cf14\f15\fs24 la nueva tierra que estn todava en el futuro. La \line
\up0 \expndtw0\charscalex110 descripcin previa da evidencias de que la redencin ti
ene una dimensin \line \up0 \expndtw0\charscalex103 histrica. Abarca la historia d
e la humanidad, la historia de una nacin (Israel), \line \up0 \expndtw0\charscale
x102 la historia de una persona (Jess de Nazaret) \ul0\nosupersub\cf2\f3\fs24 y \
ul0\nosupersub\cf14\f15\fs24 la historia de un movimiento (el \par\pard\ql \li10
248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10
248\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs2
4 23 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstar
t Pg24}{\bkmkend Pg24}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li141
8\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\

sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1175\sb88\sl-276\slmult0\fi0 \up0 \expn

dtw0\charscalex106 \ul0\nosupersub\cf14\f15\fs24 comienzo \ul0\nosupersub\cf2\f3
\fs24 y \ul0\nosupersub\cf14\f15\fs24 los primeros aos de la iglesia neotestament
aria). Esta historia o \line \up0 \expndtw0\charscalex104 estas historias revela
n a Dios: revelan o descubren su propsito redentor para \line \up0 \expndtw0\char
scalex107 con la humanidad. Los acontecimientos de esta "historia sacra" revelab
an a \line \up0 \expndtw0\charscalex102 Dios antes de que hubiese una Biblia com
pleta. Hasta se podra decir que Dios \line \up0 \expndtw0\charscalex102 se revel a
los hombres principalmente a travs de sucesos histricos-sucesos \line \up0 \expnd
tw0\charscalex110 tales como el xodo, el cruce del Jordn, el regreso del cautiveri
o, el naci-\line \up0 \expndtw0\charscalex111 miento de Jesucristo \ul0\nosupers
ub\cf2\f3\fs24 y \ul0\nosupersub\cf14\f15\fs24 el derramamiento del Espritu. Pero
como enfatiza \line \up0 \expndtw0\charscalex103 George Ladd: "Estos sucesos...
no se explican a s mismos sino que requieren \line \up0 \expndtw0\charscalex109
la Palabra de Dios para interpretar el carcter revelatorio de los hechos de \line
\up0 \expndtw0\charscalex109 Dios. La Biblia es tanto el registro de dichos hec
hos como la interpretacin \line \up0 \expndtw0\charscalex101 inspirada del signif
icado que Dios ha querido dar a dichos sucesos". \par\pard\qj \li1418\ri1211\sb2
64\sl-276\slmult0 \up0 \expndtw0\charscalex105 En consecuencia, si bien es ciert
o que Dios se revela a s mismo en la Biblia, \line \up0 \expndtw0\charscalex104 q
ue es su Palabra, no debemos olvidar que l se revela en primer lugar en los \line
\up0 \expndtw0\charscalex104 acontecimientos histricos que estn registrados en la
Biblia. La revelacin se \line \up0 \expndtw0\charscalex105 lleva a cabo a travs d
e hechos as como tambin a travs de palabras. Pero \line \up0 \expndtw0\charscalex10
7 los hechos requieren ser interpretados antes de que su mensaje revelatorio \li
ne \up0 \expndtw0\charscalex108 pueda ser comprendido. Dios se revela a s mismo,
pues, tanto a travs de \line \up0 \expndtw0\charscalex107 hechos como de palabras
-a travs de sus hechos que son interpretados por \line \up0 \expndtw0\charscalex1
05 sus palabras. Es as, por ejemplo, que solamente al ser interpretado
el \line \up0 \expndtw0\charscalex108 acontecimiento del xodo por los escritores
del Antiguo Testamento que se \line \up0 \expndtw0\charscalex107 puede entender
que dicho xodo es una revelacin del poder redentor y del \line \up0 \expndtw0\cha
rscalex105 amor redentor del Dios de Israel quien, en cumplimiento a sus promesa
s y en \line \up0 \expndtw0\charscalex102 respuesta a las oraciones de su pueblo
, lo libr de la esclavitud egipcia. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\
pard\qj\li1418\ri1213\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex103 Hasta el
momento nos hemos ocupado solamente de la "historia sacra". \line \up0
\expndtw0\charscalex103 Hemos visto que la "historia sacra" es ciertamente reve
ladora de Dios y de sus \line \up0 \expndtw0\charscalex104 propsitos. Ahora bien,
sobre la base de que la "historia sacra" es la clave del \line \up0 \expndtw0\c
harscalex104 significado de toda la historia \up0 \expndtw0\charscalex104 (puest
o que est en el centro mismo de la \par\pard\qj \li1418\ri1213\sb5\sl-276\slmult0
\up0 \expndtw0\charscalex107 relacin entre Dios y los hombres), y teniendo en cu
enta que toda la historia \line \up0 \expndtw0\charscalex106 est bajo el control
y la direccin de Dios, podemos llegar a la conclusin de \line \up0 \expndtw0\chars
calex104 que toda la historia es una revelacin de Dios. Esto no significa que la
historia \line \up0 \expndtw0\charscalex110 es siempre totalmente inteligible
en su mensaje. La verdad se halla \line \up0 \expndtw0\charscalex106 fre
cuentemente en el patbulo, mientras que el mal est muchas veces en el \line \up0 \
expndtw0\charscalex104 trono. En el momento en que los acontecimientos histricos
estn sucediendo \line \up0 \expndtw0\charscalex102 es a veces muy difcil, si no im
posible, discernir lo que Dios nos est diciendo a \line \up0 \expndtw0\charscalex
103 travs de ellos. Se hablar ms sobre este asunto en conexin con el carcter \line \u
p0 \expndtw0\charscalex105 provisorio de los juicios histricos. Pero de to
dos modos, es importante \line \up0 \expndtw0\charscalex105 declarar que la h
istoria-en especial la historia de la redencin-revela a Dios y \line \up0 \expndt
w0\charscalex100 sus propsitos. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard
\qj\li1418\ri1212\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex107 \ul0\nosup
ersub\cf26\f27\fs24 (2) Dios \ul0\nosupersub\cf14\f15\fs24 es \ul0\nosupersub\cf
26\f27\fs24 el \ul0\nosupersub\cf14\f15\fs24 Seor de \ul0\nosupersub\cf26\f27\fs2

4 la historia. \ul0\nosupersub\cf14\f15\fs24 La Escritura ensea esta verdad con t

oda \line \up0 \expndtw0\charscalex103 claridad. Los escritores del Antiguo Test
amento afirmaban que el reino de Dios \line \up0 \expndtw0\charscalex105 gobiern
a todas las cosas (Sal. \ul0\nosupersub\cf2\f3\fs24 103:19), \ul0\nosupersub\cf1
4\f15\fs24 inclusive los reinos de las naciones \ul0\nosupersub\cf2\f3\fs24 (2 \
line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 Cr. \ul0\nosuper
sub\cf2\f3\fs24 20:6), \ul0\nosupersub\cf14\f15\fs24 y que Dios inclina el corazn
del rey como El quiera (Pr. \ul0\nosupersub\cf2\f3\fs24 21:1). \ul0\nosupersub\
cf14\f15\fs24 Por su \line \up0 \expndtw0\charscalex107 parte, los escritores de
l Nuevo Testamento nos dicen que Dios lleva a cabo \line \up0 \expndtw0\charscal
ex104 todas las cosas segn el designio de su voluntad \up0 \expndtw0\char
scalex100 (Ef. \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 1:11), \
ul0\nosupersub\cf14\f15\fs24 Y que ha \par\pard\qj \li1418\ri1218\sb1\sl-280\
slmult0 \up0 \expndtw0\charscalex112 determinado los tiempos establecidos para l
as naciones de la tierra y los \up0 \expndtw0\charscalex100 lugares precisos en
que deben vivir (Hch. \ul0\nosupersub\cf2\f3\fs24 17:26). \par\pard\ql \li10248\
sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\
sb0\sl-276\slmult0 \par\pard\ql\li10248\sb56\sl-276\slmult0 \up0 \expndtw-3\char
scalex100 \ul0\nosupersub\cf1\f2\fs24 24 \par\pard\sect\sectd\fs24\paperw11900\p
aperh16840\pard\sb0\sl-240{\bkmkstart Pg25}{\bkmkend Pg25}\par\pard\qj \li1418\s
b0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0
\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri121
1\sb88\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf14\f15\
fs24 Esto significa, en las palabras de Ladd, que: "Dios es Rey y que acta en la
\line \up0 \expndtw0\charscalex102 historia para llevarla hacia la meta por l det
erminada". En otras palabras, Dios \line \up0 \expndtw0\charscalex107 se mantien
e en control de la historia. Esto no significa que l manipula a los \line \up0 \e
xpndtw0\charscalex105 hombres como si fuesen tteres; siempre se mantienen la libe
rtad del hombre \line \up0 \expndtw0\charscalex105 de tomar sus propias decision
es y su responsabilidad por las mismas. Lo que \line \up0 \expndtw0\charscalex10
2 s significa es que Dios invalida aun los actos malos de los hombres para hacer
\line \up0 \expndtw0\charscalex107 que ellos sirvan a su propsito. Una des
tacada ilustracin del Antiguo \line \up0 \expndtw0\charscalex106 Testamento d
e este principio es la historia de Jos. Despus que sus \line \up0 \expnd
tw0\charscalex103 hermanos le vendieron a la esclavitud, Jos lleg a ser el princip
al gobernante \line \up0 \expndtw0\charscalex104 de Egipto bajo el faran, lo que
le permiti ser instrumento de la preservacin \line \up0 \expndtw0\charscalex102 de
muchos del hambre, incluyendo su propia familia. Las palabras que l dirigi \line
\up0 \expndtw0\charscalex106 a sus hermanos despus de la muerte de su padre subra
yan el total seoro \line \up0 \expndtw0\charscalex106 soberano de Dios sobre la hi
storia: "Vosotros pensasteis mal contra m, mas \line \up0 \expndtw0\charscalex104
Dios lo encamin a bien, para hacer lo que vemos hoy, para mantener en vida \line
\up0 \expndtw0\charscalex105 a mucho pueblo" (Gn. \ul0\nosupersub\cf24\f25\fs24
50:20). \ul0\nosupersub\cf14\f15\fs24 La ilustracin suprema del soberano control
de \line \up0 \expndtw0\charscalex102 Dios sobre la historia la encontramos en
el Nuevo Testamento, en la crucifixin \line \up0 \expndtw0\charscalex102 de Jesuc
risto. A pesar de ser incuestionablemente el hecho ms malvado de la \line \up0 \e
xpndtw0\charscalex102 historia, aun este crimen terrible estaba completamente ba
jo el control de Dios: \line \up0 \expndtw0\charscalex103 "Porque verdaderamente
se unieron en esta ciudad contra tu santo Hijo Jess, \line \up0 \expndtw0\charsc
alex103 a quien ungiste, Herodes y Poncio Pilato, con los gentiles y el pueblo d
e Israel, \line \up0 \expndtw0\charscalex104 para hacer cuanto tu mano y t
u consejo haban antes determinado que \line \up0 \expndtw0\charscalex107 suc
ediera" (Hch. \ul0\nosupersub\cf24\f25\fs24 4:27-28). \ul0\nosupersub\cf14\f15\f
s24 Es precisamente debido al control de Dios que el \line \up0 \expndtw0\charsc
alex108 acto ms maldito de la historia se transform en el corazn mismo del plan \li
ne \up0 \expndtw0\charscalex110 redentor de Dios y en la suprema fuente de bendi
cin para la humanidad. \line \up0 \expndtw0\charscalex104 Como dice el escritor d
el Salmo \ul0\nosupersub\cf29\f30\fs25 76, \ul0\nosupersub\cf14\f15\fs24 "Cierta
mente la ira del hombre te alabar" \line \up0 \expndtw0\charscalex100 (v. \ul0\no

supersub\cf16\f17\fs24 10). \par\pard\qj \li1418\ri1214\sb264\sl-276\slmult0\fi0

\up0 \expndtw0\charscalex103 \ul0\nosupersub\cf14\f15\fs24 El hecho de que Dios
sea el Seor de la historia implica que todo lo que ocurre \line \up0 \expndtw0\c
harscalex103 sirve de una u otra manera a su propsito. La cada de Samaria ante Asi
ra en \line \up0 \expndtw0\charscalex104 el siglo ocho, a.C., estuvo tan completa
mente bajo el control de Dios que ste \line \up0 \expndtw0\charscalex104 pudo den
ominar a Asira "vara y bculo de mi furor" (Is. \ul0\nosupersub\cf24\f25\fs24 10:5)
. \ul0\nosupersub\cf14\f15\fs24 Y sin embargo, \line \up0 \expndtw0\charscalex10
4 despus que Dios haba usado a Asira para cumplir su propsito, la humill y \line \up0
\expndtw0\charscalex104 la destruy (Is. \up0 \expndtw0\charscalex104 \ul0\nosupe
rsub\cf24\f25\fs24 10:12, 24-27). \ul0\nosupersub\cf14\f15\fs24 Las naciones ext
ranjeras y sus gobernantes \par\pard\qj \li1418\ri1216\sb1\sl-280\slmult0 \up0 \
expndtw0\charscalex114 estn en las manos de Dios de tal modo que l puede llamar a
Ciro, el \up0 \expndtw0\charscalex110 gobernante persa a travs de cuyo decreto lo
s israelitas dispersos podrn \up0 \expndtw0\charscalex101 regresar a su tierra, s
u "pastor" y su "ungido" (Is. \ul0\nosupersub\cf24\f25\fs24 44:28; 45:1). \par\p
ard\qj \li1418\ri1216\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul0
\nosupersub\cf14\f15\fs24 La suma de todo esto es que toda la historia cumple lo
s propsitos soberanos \line \up0 \expndtw0\charscalex112 de Dios, tanto para las
naciones como para los individuos. Las naciones \line \up0 \expndtw0\charscalex1
02 surgen y caen de acuerdo a la voluntad de Dios; l las usa como desea y anula \
line \up0 \expndtw0\charscalex110 sus planes. Lo mismo es cierto de los individu
os. Aquellos que se rebelan \line \up0 \expndtw0\charscalex104 contra Dios y res
isten sus leyes, atesoran para s mismos "ira para el gran da \line \up0 \expndtw0\
charscalex103 de la ira y de la revelacin del justo juicio de Dios" (Ro. \ul0\nos
upersub\cf16\f17\fs24 2:5), \ul0\nosupersub\cf14\f15\fs24 en tanto que para \lin
e \up0 \expndtw0\charscalex111 aquellos que aman a Dios y viven para su alabanza
, "todas las cosas les \line \up0 \expndtw0\charscalex101 ayudan a bien" (Ro. \u
l0\nosupersub\cf24\f25\fs24 8:28). \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\
pard\qj\li1418\ri1214\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex109 \ul0\nosu
persub\cf14\f15\fs24 Dado que Dios es el Seor de la historia, sta tiene significad
o y direccin. \line \up0 \expndtw0\charscalex106 Quiz no siempre podamos discernir
el propsito de Dios en la historia, pero \line \up0 \expndtw0\charscalex108 que
tal propsito existe es un aspecto cardinal de nuestra fe. La revelacin \line \up0
\expndtw0\charscalex106 suprema del propsito de Dios en la historia es, lo damos
por descontado, la \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248
\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\cha
rscalex100 \ul0\nosupersub\cf1\f2\fs24 25 \par\pard\sect\sectd\fs24\paperw11900\
paperh16840\pard\sb0\sl-240{\bkmkstart Pg26}{\bkmkend Pg26}\par\pard\qj \li1418\
sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb
0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri12
17\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf14\f15\fs
24 venida de Jesucristo al mundo: "Es el propsito y la voluntad del Creador que \
up0 \expndtw0\charscalex105 dan a la historia sus pautas, y la irrupcin de lo ete
rno en el cumplimiento del \up0 \expndtw0\charscalex105 tiempo no fue otra cosa
que la afirmacin, en la historia misma, del propsito \up0 \expndtw0\charscalex101
eterno de Dios". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1
209\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 (3) Cristo es \ul0\nosup
ersub\cf26\f27\fs24 el \ul0\nosupersub\cf14\f15\fs24 centro de \ul0\nosupersub\c
f26\f27\fs24 la \ul0\nosupersub\cf14\f15\fs24 historia. "El carcter y dinamismo e
xclusivamente \line \up0 \expndtw0\charscalex104 histricos del cristianismo so
n resultado del advenimiento de Cristo, que \line \up0 \expndtw0\charscale
x103 constituye el hecho central de la historia cristiana. Este hecho es nico y n
o se \line \up0 \expndtw0\charscalex103 repite-algo que es cualidad esencial de
todo lo histrico. Y sirve de foco a toda \line \up0 \expndtw0\charscalex102 la hi
storia universal".9 Estas palabras del escritor ruso Nicols Berdyaev sirven \line
\up0 \expndtw0\charscalex104 para presentamos otro de los rasgos importantes de
la interpretacin cristiana \line \up0 \expndtw0\charscalex102 de la historia: qu
e Cristo es el centro de la historia. Oscar Cullmann ha llamado \line \up0 \expn
dtw0\charscalex108 nuestra atencin al hecho de que aun la manera en que fechamos

nuestro \line \up0 \expndtw0\charscalex105 calendario, contando los aos hacia

adelante o hacia atrs a partir del \line \up0 \expndtw0\charscalex107 nac
imiento de Cristo, tiene implicaciones teolgicas: ... El punto de inters y \line \
up0 \expndtw0\charscalex104 teolgicamente decisivo no es el hecho que se retrotra
e a Dionisio Exiguo, de \line \up0 \expndtw0\charscalex102 que el nacimiento de
Cristo fuese tomado como punto inicial de la subsiguiente \line \up0 \expndtw0\c
harscalex108 enumeracin... Lo decisivo es ms bien la prctica que ha estado de moda
\line \up0 \expndtw0\charscalex107 solamente durante los ltimos dos siglos, de nu
merar las fechas tanto \ul0\nosupersub\cf26\f27\fs24 hacia \line \up0 \expndtw0\
charscalex108 adelante como hacia \ul0\nosupersub\cf14\f15\fs24 atrs a partir del
nacimiento de Cristo. Slo cuando se \line \up0 \expndtw0\charscalex109 hace esto
se considera el advenimiento de Cristo como el punto medio del \line \up0 \expn
dtw0\charscalex101 proceso histrico entero. \par\pard\qj \li1418\ri1216\sb264\sl276\slmult0\fi0 \up0 \expndtw0\charscalex106 Hablamos del "sistema cristiano de
medir el tiempo". Pero este es el sistema \line \up0 \expndtw0\charscalex104 comn
del mundo occidental ... Sin embargo, hoy en da casi nadie piensa en \line \up0
\expndtw0\charscalex102 el hecho de que esta divisin no es solamente un convencio
nalismo basado en \line \up0 \expndtw0\charscalex114 la tradicin cristiana, si
no que en realidad presupone afirmaciones \line \up0 \expndtw0\charscalex10
5 fundamentales de la teologa del Nuevo Testamento respecto al tiempo y a la \lin
e \up0 \expndtw0\charscalex100 historia. \par\pard\qj \li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1212\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106
Cullmann dice ms adelante que la diferencia ms importante entre la \up0
\expndtw0\charscalex102 comprensin de la historia que caracteriza el Antiguo Test
amento y aquella que \up0 \expndtw0\charscalex105 distingue el Nuevo Testamento
reside en que el punto medio de la historia se \up0 \expndtw0\charscalex104 ha
cambiado del futuro al pasado. Para el creyente neotestamentario el \up
0 \expndtw0\charscalex106 advenimiento de Cristo es ese punto central, ra
zn por la cual l est \up0 \expndtw0\charscalex105 consciente de estar vivie
ndo entre ese punto medio de la historia y su \up0 \expndtw0\charscalex
101 culminacin, la parusa de Jesucristo. \par\pard\qj \li1418\sb0\sl-274\slmult0 \
par\pard\qj\li1418\ri1213\sb12\sl-274\slmult0 \up0 \expndtw0\charscalex105 Esto
quiere decir que el advenimiento de Cristo fue el suceso ms importante \line \up0
\expndtw0\charscalex108 de la historia humana. Implica tambin que este suceso tu
vo un significado \line \up0 \expndtw0\charscalex103 decisivo para toda la histo
ria subsiguiente y aun para la previa. La analoga de \line \up0 \expndtw0\charsca
lex111 Cullmann entre el Da "D" y el Da "V" ya ha sido mencionada: la primera \lin
e \up0 \expndtw0\charscalex106 venida de Cristo fue como el Da "D", en que se lib
r la batalla decisiva de la \line \up0 \expndtw0\charscalex102 guerra, que garant
iza la derrota final del enemigo. La segunda venida de Cristo \line \up0 \expndt
w0\charscalex104 ser como el Da "V", en que el enemigo depondr finalmente sus armas
y se \line \up0 \expndtw0\charscalex103 rendir. Y el creyente neotestamentario v
ive, digamos, entre el Da "D" y el Da \par\pard\ql \li1418\sb7\sl-273\slmult0 \up0
\expndtw0\charscalex109 \ul0\nosupersub\cf22\f23\fs27 \u8220?V\u8221?. \par\par
d\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1215\sb2\sl-280\slmult0 \u
p0 \expndtw0\charscalex105 \ul0\nosupersub\cf14\f15\fs24 El hecho que la venida
de Cristo es el punto medio de la historia significa que \line \up0 \expndtw0\ch
arscalex102 en este acontecimiento central, "no slo se cumple todo lo que le prec
edi, sino \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-27
6\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 26 \par\pard\sect\sectd\fs24\paperw11900\paperh1684
0\pard\sb0\sl-240{\bkmkstart Pg27}{\bkmkend Pg27}\par\pard\qj \li1418\sb0\sl-273
\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\s
lmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1222\sb103\s
l-273\slmult0\fi0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf14\f15\fs24 que
tambin todo lo futuro queda decidido".El advenimiento de Cristo, por \line \up0
\expndtw0\charscalex105 ende, pone su sello distintivo sobre toda la historia ..
. \ul0\nosupersub\cf16\f17\fs24 Ya que el reino de Dios \line \up0 \expndtw0\cha
rscalex104 fue cumplido en Cristo, no puede venir ningn otro reino sino el suyo a
l final de \line \up0 \expndtw0\charscalex104 la historia \up0 \expndtw0\charsc

alex104 ... Esta accin \up0 \expndtw0\charscalex104 [el cumplimiento de las

promesas del Antiguo \par\pard\qj \li1418\ri1218\sb5\sl-276\slmult0 \up0 \exp
ndtw0\charscalex109 Testamento en el advenimiento de Cristo] cumple tanto lo que
ha sucedido \up0 \expndtw0\charscalex100 anteriormente como lo que le sigue en
la historia. Constituye anta lgicamente la \up0 \expndtw0\charscalex110 imposicin
del patrn divino de providencia y redencin sobre la historia, y \up0 \expndtw0\cha
rscalex106 epistemolgicamente el punto en que la revelacin de la voluntad y propsit
o \up0 \expndtw0\charscalex104 divino son plenamente revelados. Significa t
ambin que el fin del proceso \up0 \expndtw0\charscalex111 histrico no puede ser
otro que la manifestacin final o revelacin final del \up0 \expndtw0\charscalex100
cumplimiento de la historia que se efectu en su "centro". \par\pard\qj \li1418\r
i1175\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf14
\f15\fs24 La Biblia, en consecuencia, nos ensea a ver la historia humana como alg
o \line \up0 \expndtw0\charscalex102 que est completamente dominado por Cristo Je
ss. La historia es la esfera de \line \up0 \expndtw0\charscalex104 la redencin de
Dios, en la que l triunfa sobre el pecado humano a travs de \line \up0 \expndtw0\c
harscalex104 Cristo y vuelve a reconciliar al mundo consigo mismo (2 Co. \ul0\no
supersub\cf2\f3\fs24 5:19). \ul0\nosupersub\cf14\f15\fs24 A travs de \line \up0 \
expndtw0\charscalex107 Cristo Dios ha triunfado una vez para siempre sobre la mu
erte \ul0\nosupersub\cf24\f25\fs24 (1 \ul0\nosupersub\cf14\f15\fs24 Co. \ul0\nos
upersub\cf24\f25\fs24 15:21-\line \up0 \expndtw0\charscalex105 22), \ul0\nosuper
sub\cf14\f15\fs24 sobre Satans (Jn. \ul0\nosupersub\cf24\f25\fs24 12:31) \ul0\nos
upersub\cf14\f15\fs24 y sobre todos los poderes hostiles (Col. \ul0\nosupersub\c
f2\f3\fs24 2:15). \line \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf14\f15\fs
24 La centralidad de Cristo en la historia est representada simblicamente en \line
\up0 \expndtw0\charscalex106 Apocalipsis. Slo el Cordero es digno de tomar el ro
llo del libro y romper sus \line \up0 \expndtw0\charscalex104 siete sellos-el ro
mper los sellos no slo significa la interpretacin de la historia \line \up0 \expnd
tw0\charscalex105 sino tambin la ejecucin de los sucesos de la historia (como lo m
uestran los \line \up0 \expndtw0\charscalex107 captulos subsiguientes). El cntico
de los seres vivientes y de los ancianos \line \up0 \expndtw0\charscalex101 que
sigue a este pasaje alaba al Cordero como Redentor del Mundo: \par\pard\qj \li14
18\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1220\sb1\sl-280\slmult0\fi0 \up0 \ex
pndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 Digno eres de tornar \ul0\nos
upersub\cf30\f31\fs22 el \ul0\nosupersub\cf16\f17\fs24 libro \ul0\nosupersub\cf3
6\f37\fs25 y \ul0\nosupersub\cf16\f17\fs24 de abrir sus sellos; porque t fuiste i
nmolado y con \line \up0 \expndtw0\charscalex103 tu sangre nos has redimido para
Dios, de todo \ul0\nosupersub\cf26\f27\fs24 linaje \ul0\nosupersub\cf16\f17\fs2
4 y \ul0\nosupersub\cf26\f27\fs24 lengua \ul0\nosupersub\cf16\f17\fs24 y \ul0\no
supersub\cf26\f27\fs24 pueblo \ul0\nosupersub\cf16\f17\fs24 y nacin. \line \up0 \
expndtw0\charscalex100 (Ap. \ul0\nosupersub\cf24\f25\fs24 5:9) \par\pard\qj \li1
418\ri1212\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex110 \ul0\nosupersub
\cf2\f3\fs24 (4) \ul0\nosupersub\cf14\f15\fs24 La nueva era ya ha \ul0\nosupersu
b\cf26\f27\fs24 sido introducida. \ul0\nosupersub\cf14\f15\fs24 Como notamos en
el captulo \ul0\nosupersub\cf2\f3\fs24 2, \ul0\nosupersub\cf14\f15\fs24 el \line
\up0 \expndtw0\charscalex107 creyente neotestamentario estaba consciente de
que viva en los das \line \up0 \expndtw0\charscalex105 postreros y en la ltima
hora. Conviene ahora que notemos alguna evidencia \line \up0 \expndtw0\charscal
ex103 bblica adicional respecto a este punto. Cristo dice respecto a Juan el Baut
ista: \line \up0 \expndtw0\charscalex105 "Os digo que entre los nacidos de mujer
es, no hay mayor profeta que Juan el \line \up0 \expndtw0\charscalex104 Bautista
; pero el ms pequeo en el reino de Dios es mayor que l" (Lc. \ul0\nosupersub\cf2\f3
\fs24 7:28). \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf14\f15\fs24 La
implicacin de lo dicho por Jess parecera indicar que Juan, como heraldo \line \up0
\expndtw0\charscalex107 de Cristo, perteneca todava a la antigua era en lugar de
a la nueva era del \line \up0 \expndtw0\charscalex109 reino que Cristo ahora int
roduca. Por otra parte, aquellos que llegan a ser \line \up0 \expndtw0\charscalex
102 miembros del reino de Cristo, al hacerla comienzan a vivir en el nuevo tiemp
o. \par\pard\qj \li1418\ri1212\sb265\sl-275\slmult0\fi0 \up0 \expndtw0\charscale
x104 Entre los escritores bblicos nadie ha puesto ms nfasis que el apstol Pablo \lin

e \up0 \expndtw0\charscalex105 en el hecho de que Cristo nos ha introduci

do en una nueva poca. En \line \up0 \expndtw0\charscalex114 Colosenses \ul0\
nosupersub\cf20\f21\fs24 1:13 \ul0\nosupersub\cf14\f15\fs24 l dice que Dios "nos
ha librado de la potestad de las \line \up0 \expndtw0\charscalex103 tinieblas, y
trasladado al reino de su amado Hijo", significando que hemos sido \line \up0 \
expndtw0\charscalex107 librados del poder de la antigua era de pecado \ul0\nosup
ersub\cf23\f24\fs26 (\ul0\nosupersub\cf14\f15\fs24 G. \ul0\nosupersub\cf20\f21\fs
24 1:4). \ul0\nosupersub\cf14\f15\fs24 En Efesios \ul0\nosupersub\cf20\f21\fs24
2:5 \ul0\nosupersub\cf14\f15\fs24 y \ul0\nosupersub\cf20\f21\fs24 6 \line \up0 \
expndtw0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 Pablo afirma que Dios: " no
s dio vida juntamente con Cristo,... y juntamente \line \up0 \expndtw0\charscale
x106 con l nos resucit y asimismo nos hizo sentar en los lugares celestiales con \
line \up0 \expndtw0\charscalex110 Cristo Jess", dando a entender que por la fe ya
estamos viviendo en una \line \up0 \expndtw0\charscalex103 nueva era. En Romano
s \ul0\nosupersub\cf20\f21\fs24 12:2 \ul0\nosupersub\cf14\f15\fs24 l insta muy es
pecficamente a sus lectores: "No \line \up0 \expndtw0\charscalex103 os conformis a
este siglo [o era; la palabra griega utilizada es \ul0\nosupersub\cf26\f27\fs24
aian], \ul0\nosupersub\cf14\f15\fs24 sino \par\pard\ql \li10248\sb0\sl-276\slmu
lt0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\sl-276\slm
ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 27 \par\pard\sect
\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg28}{\bkmkend Pg
28}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1209\sb88\sl-276\slmult0 \up0 \expndtw0\charscalex102 \ul0
\nosupersub\cf14\f15\fs24 transformaos por medio de la renovacin de vuestro enten
dimiento". El habitual \line \up0 \expndtw0\charscalex102 contraste paulino entr
e "carne" y "Espritu" no es tanto un contraste psicolgico \line \up0 \expndtw0\cha
rscalex104 entre dos aspectos de nuestro ser como un contraste entre dos estilos
de vida \line \up0 \expndtw0\charscalex105 que pertenecen a dos esferas de pode
r, o dos pocas diferentes, la antigua y \line \up0 \expndtw0\charscalex106 la nue
va. Puede hacerse un comentario similar respecto al contraste entre el \line \up
0 \expndtw0\charscalex104 "viejo hombre" y el "nuevo hombre" en los escritos de
Pablo. El "viejo hombre" \line \up0 \expndtw0\charscalex102 hace referencia a la
antigua era en la cual el hombre es esclavo del pecado, en \line \up0 \expndtw0
\charscalex107 tanto que el "nuevo hombre" designa a la nueva era en la cual el
hombre es \line \up0 \expndtw0\charscalex102 liberado de la esclavitud del pecad
o y es libre de vivir para la alabanza de Dios. \line \up0 \expndtw0\charscalex1
02 El creyente neotestamentario ha sido transferido de la antigua era del pecado
a \line \up0 \expndtw0\charscalex102 la nueva era de la libertad cristiana. \pa
r\pard\qj \li1418\ri1214\sb264\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex103 H
erman Ridderbos ve en este concepto la clave de la predicacin de Pablo: \ul0\nosu
persub\cf20\f21\fs24 ... \line \up0 \expndtw0\charscalex104 Pablo fue, antes que
nada, el proclamador de un nuevo tiempo, del gran punto \line \up0 \expndtw0\ch
arscalex102 pivotal en la historia de la redencin, la irrupcin de una nueva era en
el mundo. \line \up0 \expndtw0\charscalex106 Esta era la perspectiva dominante
y el fundamento de toda la predicacin de \line \up0 \expndtw0\charscalex105 Pablo
. Slo esto puede iluminar las muchas facetas e interrelaciones que hay \line \up0
\expndtw0\charscalex103 en su\ul0\nosupersub\cf24\f25\fs24 predicacin, a saber,
la justificacin, el estar en Cristo, el sufrir, el morir, \line \up0 \expndtw0\c
harscalex110 el resucitar de nuevo con Cristo, el conflicto entre el espritu y la
carne, el \line \up0 \expndtw0\charscalex101 drama csmico, etc. \par\pard\qj \li
1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1219\sb14\sl-273\slmult0 \up0 \exp
ndtw0\charscalex111 La persona de Jesucristo forma el misterio y el punto medio
de esta gran \line \up0 \expndtw0\charscalex104 revelacin histrica redentora. Porq
ue Cristo ha sido revelado, una nueva era \line \up0 \expndtw0\charscalex110 ha
sido introducida, el mundo antiguo ha terminado y el mundo nuevo ha \line \up0 \
expndtw0\charscalex101 comenzado\ul0\super\cf45\f46\fs24 . \par\pard\qj \li1418\
sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb11\sl-275\slmult0\fi0 \up0 \expn
dtw0\charscalex105 \ul0\nosupersub\cf14\f15\fs24 Alguien podra objetar que lo
que ha sido desarrollado aqu no es una \line \up0 \expndtw0\charscalex10

8 caracterstica de la historia en general, ya que solamente aquellos que son \lin

e \up0 \expndtw0\charscalex105 cristianos estn viviendo en la nueva era qu
e Cristo ha introducido. Lo \line \up0 \expndtw0\charscalex107 importante, s
in embargo, es que al haber aparecido Cristo sobre la tierra, al \line \up0 \exp
ndtw0\charscalex103 haber sido crucificado, y al haber resucitado de entre los m
uertos, la nueva era \line \up0 \expndtw0\charscalex103 ha quedado ciertamente i
naugurada. El hecho que no todos los hombres estn \line \up0 \expndtw0\charscalex
103 participando por la fe de las bendiciones de la nueva era no anula la existe
ncia \line \up0 \expndtw0\charscalex111 de la misma. John Marsh da la siguiente
ilustracin, que l mismo oy de \line \up0 \expndtw0\charscalex101 labios del Obispo
Nygren: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1208\sb9\s
l-276\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf24\f25\fs24 Hitler
haba ocupado Noruega, pero en \ul0\nosupersub\cf41\f42\fs25 1945 \ul0\nosupersub\
cf24\f25\fs24 esta fue liberada. Supongamos \up0 \expndtw0\charscalex103 que en
el casi inaccesible norte alguna pequea aldea dominada por un oficial \up0 \expnd
tw0\charscalex104 nazi no alcanzase a or la noticia de la liberacin hasta algunas
semanas ms \up0 \expndtw0\charscalex105 tarde. Durante ese tiempo, podramos d
ecir, los habitantes de la aldea \up0 \expndtw0\charscalex113 estaban vivie
ndo en el "antiguo" tiempo de la ocupacin nazi en vez del \up0 \expndtw0\charscal
ex101 "nuevo" tiempo de la liberacin noruega. \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1216\sb8\sl-276\slmult0\fi368 \up0 \expndtw0\charscal
ex108 . Toda persona que ahora vive en un mundo que ha sido liberado de la \up0
\expndtw0\charscalex103 tirana de los poderes malignos, debido o a la ignorancia
o en indiferencia a lo \up0 \expndtw0\charscalex103 que Cristo ha hecho, est prec
isamente en la posicin de aquellos noruegos a \up0 \expndtw0\charscalex102 los cu
ales las buenas nuevas de la liberacin no haban llegado a alcanzar. En \up0 \expnd
tw0\charscalex104 otras palabras, es bastante fcil para nosotros ver cmo los hombr
es puedan \up0 \expndtw0\charscalex102 vivir a. de C. en d. de \ul0\nosupersub\c
f46\f47\fs27 C. \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb
0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb
56\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 28 \
par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg29
}{\bkmkend Pg29}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\
sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl
-275\slmult0 \par\pard\qj\li1418\ri1213\sb93\sl-275\slmult0 \up0 \expndtw0\chars
calex107 \ul0\nosupersub\cf14\f15\fs24 Lo cierto es, entonces, que Cristo innega
blemente ha trado la nueva era, la \up0 \expndtw0\charscalex105 era del reino de
Dios. Por lo tanto el mundo no es el mismo desde que Cristo \up0 \expndtw0\chars
calex105 lleg; un cambio electrizante ha tomado lugar. Uno no ha compre
ndido \up0 \expndtw0\charscalex104 realmente el significado de la historia, a no
ser que haya reconocido y tomado \up0 \expndtw0\charscalex101 nota de este camb
io. \par\pard\qj \li1417\ri1213\sb263\sl-278\slmult0\fi0 \up0 \expndtw0\charscal
ex104 \ul0\nosupersub\cf26\f27\fs24 (5) Toda \ul0\nosupersub\cf14\f15\fs24 la hi
storia avanza hacia una meta: los \ul0\nosupersub\cf26\f27\fs24 nuevos \ul0\nosu
persub\cf14\f15\fs24 cielos y la nueva tierra. \line \up0 \expndtw0\charscalex10
7 Si bien Cristo ha introducido la nueva era, la consumacin final de la misma \li
ne \up0 \expndtw0\charscalex110 est en el futuro. Es por ello que la Biblia ve a
la historia como avanzando \line \up0 \expndtw0\charscalex105 hacia una meta ord
enada por Dios. La idea que la historia tiene una meta es, \line \up0 \expndtw0\
charscalex106 como ya hemos visto, la singular contribucin de los profetas hebreo
s. As lo \line \up0 \expndtw0\charscalex103 expresa Karl Lowith: "El horizonte te
mporal de una meta final es, sin embargo, \line \up0 \expndtw0\charscalex111 un
futuro escatolgico, y el futuro existe para nosotros slo a travs de la \line \up0 \
expndtw0\charscalex103 expectacin y la esperanza. El significado ltimo de un propsi
to trascendente \line \up0 \expndtw0\charscalex104 encuentra su foco en un futur
o que se espera. Tal expectativa estuvo viva con \line \up0 \expndtw0\charscalex
108 especial intensidad entre los profetas hebreos; no existi entre los filsofos \
line \up0 \expndtw0\charscalex100 griegos". \par\pard\qj \li1418\ri1214\sb263\sl
-277\slmult0 \up0 \expndtw0\charscalex105 Con todo, no slo los profetas hebreos,
sino tambin los escritores del Nuevo \up0 \expndtw0\charscalex107 Testamento perc

iben que la historia se dirige hacia una meta. En el captulo \up0 \expndtw0\chars
calex110 anterior notamos que lo que los escritores del Antiguo Testamento haban
\up0 \expndtw0\charscalex107 descrito como un solo proceso, haba sido visto por l
os escritores del Nuevo \up0 \expndtw0\charscalex104 Testamento como un proceso
de dos etapas: la presente era mesinica y una \up0 \expndtw0\charscalex112 era to
dava futura. La primera venida de Cristo iba a ser seguida por una \up0 \expndtw0
\charscalex102 segunda venida. El reino de Dios que ha sido establecido no ha ll
egado todava \up0 \expndtw0\charscalex105 a su consumacin final. Si bien muchas pr
ofecas del Antiguo Testamento se \up0 \expndtw0\charscalex101 han cumplido, hay m
uchas otras que restan por cumplirse. \par\pard\qj \li1418\ri1215\sb261\sl-280\s
lmult0 \up0 \expndtw0\charscalex103 En consecuencia, el creyente neotestamentari
o se da cuenta de que la historia \line \up0 \expndtw0\charscalex110 avanza haci
a la meta de esta consumacin final. Esta consumacin de la \line \up0 \expndtw0\cha
rscalex104 historia, segn l ve, incluye sucesos tales como la segunda venida de Cr
isto, \line \up0 \expndtw0\charscalex108 la resurreccin general, el da del juicio
final, y los nuevos cielos y la nueva \line \up0 \expndtw0\charscalex110 tierra.
Y que los nuevos cielos y la nueva tierra sern la culminacin de la \line \up0 \ex
pndtw0\charscalex101 historia, podemos decir que toda la historia avanza hacia d
icha meta. \par\pard\qj \li1418\ri1210\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\c
harscalex106 Para comprender plenamente el significado de la historia, e
ntonces, es \line \up0 \expndtw0\charscalex104 necesario que veamos la redencin
de Dios en sus dimensiones csmicas. Si \line \up0 \expndtw0\charscalex105 tenemos
en cuenta que la expresin "los cielos y la tierra" es una descripcin \line \up0 \
expndtw0\charscalex104 bblica del cosmos entero, podemos decir que la meta final
de la redencin es \line \up0 \expndtw0\charscalex103 nada menos que la renovacin d
el cosmos, lo que los cientficos de hoy en da \line \up0 \expndtw0\charscalex103 l
laman universo. En vista de que la cada del hombre en pecado afect no slo \line \up
0 \expndtw0\charscalex110 a su persona, sino tambin al resto de la creacin (vase Gn
. \ul0\nosupersub\cf24\f25\fs24 3:17-18), \ul0\nosupersub\cf14\f15\fs24 la \line
\up0 \expndtw0\charscalex105 redencin del pecado debe incluir tambin la totalidad
de la creacin de Dios. \line \up0 \expndtw0\charscalex102 Herman Ridderbos lo di
ce de la siguiente manera: "Esta redencin (lograda por \line \up0 \expndtw0\chars
calex113 Cristo]... adquiere el significado de un drama divino global, de una lu
cha \line \up0 \expndtw0\charscalex104 csmica, en que estn comprendidos no solamen
te el hombre en su pecado y \line \up0 \expndtw0\charscalex112 condicin de perdid
o, sino tambin los cielos y la tierra, los ngeles y los \line \up0 \expndtw0\chars
calex113 demonios, y cuya meta es la de devolver todo el cosmos creado bajo el \
line \up0 \expndtw0\charscalex101 dominio y gobierno de Dios". \par\pard\ql \li1
0248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li1
0248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb56\sl-276\slmult0 \up0 \expndtw-3
\charscalex100 \ul0\nosupersub\cf1\f2\fs24 29 \par\pard\sect\sectd\fs24\paperw11
900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg30}{\bkmkend Pg30}\par\pard\qj \li1
418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\
ri1212\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf14
\f15\fs24 Esta dimensin csmica de la redencin es claramente enseada en pasajes \line
\up0 \expndtw0\charscalex106 tales como Efesios \ul0\nosupersub\cf27\f28\fs26 1
:9-10 \ul0\nosupersub\cf14\f15\fs24 y Colosenses \ul0\nosupersub\cf27\f28\fs26 1
:19-20. \ul0\nosupersub\cf14\f15\fs24 El primero de ellos lee as \line \up0 \expn
dtw0\charscalex102 en la Versin Popular: "[Dios] nos ha hecho conocer su voluntad
secreta, o sea \line \up0 \expndtw0\charscalex102 el plan que l mismo se haba pro
puesto llevar \ul0\nosupersub\cf47\f48\fs19 a\ul0\nosupersub\cf14\f15\fs24 cabo
. Segn este plan, que se \line \up0 \expndtw0\charscalex105 cumplir fielmente a su
debido tiempo, Dios va a unir bajo el mando de Cristo \line \up0 \expndtw0\char
scalex105 todas las cosas, tanto en el cielo como en la tierra". El pasaje de Co
losenses \line \up0 \expndtw0\charscalex102 es significativo porque vincula la r
edencin csmica con el hecho de que Cristo \line \up0 \expndtw0\charscalex103 es au
tor tanto de la creacin como de la redencin (vase el v. \ul0\nosupersub\cf41\f42\fs
25 16, \ul0\nosupersub\cf14\f15\fs24 "Porque en \line \up0 \expndtw0\charscalex1
05 l [Cristo] fueron creadas todas las cosas, las que hay en los cielos y las que

\line \up0 \expndtw0\charscalex112 hay en la tierra... todo fue creado por medi
o de l y para l"). Cristo est \line \up0 \expndtw0\charscalex104 implicado en la re
dencin como aquel por medio de quien y para quien fueron \line \up0 \expndtw0\cha
rscalex112 creadas todas las cosas, y como aquel que est por eso profundamente \l
ine \up0 \expndtw0\charscalex107 preocupado por la creacin entera. Nada menos que
la \ul0\nosupersub\cf48\f49\fs22 li\ul0\nosupersub\cf14\f15\fs24 beracin total d
e la \line \up0 \expndtw0\charscalex105 creacin de la "esclavitud de la corrupcin"
(Ro. \ul0\nosupersub\cf24\f25\fs24 8:21) \ul0\nosupersub\cf14\f15\fs24 satisfar
los propsitos \line \up0 \expndtw0\charscalex100 redentores de Dios. \par\pard\qj
\li1418\ri1213\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex105 Para poder ver
la historia a la luz de esos propsitos, entonces, necesitamos \up0 \expndtw0\cha
rscalex113 verla como algo que se mueve hacia la meta de un universo finalmente
\up0 \expndtw0\charscalex105 restaurado y glorificado. Diremos ms al respec
to ms adelante cuando \up0 \expndtw0\charscalex110 consideremos el tema de la
nueva tierra. Por ahora ser suficiente para \up0 \expndtw0\charscalex104 nosot
ros recordar que para una interpretacin cristiana de la historia es \up
0 \expndtw0\charscalex104 esencial ver que su naturaleza se distingue por su ori
entacin hacia una meta \up0 \expndtw0\charscalex108 definida. Esto no significa q
ue siempre podemos ver exactamente cmo se \up0 \expndtw0\charscalex104 relaciona
cada acontecimiento histrico con la meta de la historia, ya que esto \up0 \expndt
w0\charscalex113 es a menudo algo muy difcil de ver. Quiere decir, sin embargo, q
ue al ir \up0 \expndtw0\charscalex111 leyendo los titulares, escuchando los not
icieros y leyendo las revistas de \up0 \expndtw0\charscalex102 noticias, debemos
creer que el Dios de la historia est siempre en control y que \up0 \expndtw0\cha
rscalex102 la historia se mueve firmemente hacia su meta. \par\pard\qj \li1419\s
b0\sl-280\slmult0 \par\pard\qj\li1419\ri1207\sb1\sl-280\slmult0 \up0 \expndtw0\c
harscalex108 Tales son los rasgos principales de la interpretacin cristiana de la
historia. \up0 \expndtw0\charscalex109 Veamos ahora algunos de las cosas implcit
as en esta interpretacin de la \up0 \expndtw0\charscalex101 historia para nuestra
comprensin del mundo en que vivimos. \par\pard\qj \li1418\ri1207\sb262\sl-278\sl
mult0\fi0 \up0 \expndtw0\charscalex105 (a) La actividad caracterstica de \ul0\nos
upersub\cf26\f27\fs24 la \ul0\nosupersub\cf14\f15\fs24 era presente es \ul0\nosu
persub\cf26\f27\fs24 la \ul0\nosupersub\cf14\f15\fs24 misin. Si es cierto que \li
ne \up0 \expndtw0\charscalex103 Cristo ha inaugurado el reino de Dios y que nos
ha dado la Gran Comisin (Mt. \line \up0 \expndtw0\charscalex110 \ul0\nosupersub\c
f24\f25\fs24 28:19-20), \ul0\nosupersub\cf14\f15\fs24 cosa que efectivamente ha
hecho, entonces la gran tarea de la \line \up0 \expndtw0\charscalex107 iglesia e
s la de llevar el evangelio a toda criatura. Cristo mismo dijo, "Y ser \line \up0
\expndtw0\charscalex105 predicado este evangelio del reino en todo el mundo, pa
ra testimonio a todas \line \up0 \expndtw0\charscalex102 las naciones; y entonce
s vendr el fin" (Mt. \ul0\nosupersub\cf2\f3\fs24 24:14). \ul0\nosupersub\cf14\f15
\fs24 Una razn por qu Cristo no \line \up0 \expndtw0\charscalex102 ha regresado an,
segn \ul0\nosupersub\cf2\f3\fs24 2 \ul0\nosupersub\cf14\f15\fs24 Pedro 3:9, es q
ue el Seor es paciente para con los \line \up0 \expndtw0\charscalex109 hombres, "
no queriendo que ninguno perezca, sino que todos procedan al \line \up0 \expndtw
0\charscalex103 arrepentimiento". Todas estas consideraciones llevan a una sola
conclusin: la \line \up0 \expndtw0\charscalex103 actividad misionera de la iglesi
a es la actividad caracterstica de esta era entre \line \up0 \expndtw0\charscalex
101 la primera y segunda venida de Cristo. \par\pard\qj \li1418\ri1213\sb265\sl275\slmult0 \up0 \expndtw0\charscalex110 Oscar Cullman expresa este pensamiento
en las siguientes palabras: "La \line \up0 \expndtw0\charscalex106 proclamacin m
isionera de la iglesia, su predicacin del evangelio, da al \line \up0 \expn
dtw0\charscalex112 perodo entre la resurreccin de Cristo y la parusa su significado
para la \line \up0 \expndtw0\charscalex107 historia de la redencin, y tiene este
significado por medio de su vinculacin \line \up0 \expndtw0\charscalex107 con el
presente seoro de Cristo". Hendrikus Berkhof, por su parte, dedica \par\pard\ql \
li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\
li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2
\fs24 30 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmk
start Pg31}{\bkmkend Pg31}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\l

i1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1

418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1211\sb88\sl-276\slmult0\fi0 \up0 \
expndtw0\charscalex113 \ul0\nosupersub\cf14\f15\fs24 todo un captulo de su libro
Christ the Meaning of History al tema de "La \up0 \expndtw0\charscalex107 empres
a misionera como fuerza que hace historia".En este captulo Berkhof \up0 \expndtw0
\charscalex108 habla de las nuevas realidades que esta predicacin misionera ha tr
ado al \up0 \expndtw0\charscalex105 mundo: un nuevo concepto del hombre y
de la naturaleza, y un nuevo \up0 \expndtw0\charscalex108 reconocimiento de
l mundo como una unidad. El encuentra en las misiones \up0 \expndtw0\charscalex1
09 cristianas una evidencia del poder de la resurreccin de Cristo: "Lo que es \up
0 \expndtw0\charscalex104 cierto del sufrimiento de Cristo es cierto tambin del p
oder de su resurreccin. \up0 \expndtw0\charscalex110 Este poder se manifiesta no
solamente en el individuo, sino tambin en la \up0 \expndtw0\charscalex104 iglesia
en su totalidad. Como tal tiene un carcter constitutivo para el reino de \up0 \e
xpndtw0\charscalex108 Dios, y es algo que hace historia. El rasgo primordial y c
entral de esto es la \up0 \expndtw0\charscalex101 continuacin de la empresa misio
nera (Mt. \ul0\nosupersub\cf24\f25\fs24 24:14)\u8221?. \par\pard\qj \li1418\ri12
11\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf14\f15\fs
24 (b) \ul0\nosupersub\cf26\f27\fs24 Vivimos \ul0\nosupersub\cf14\f15\fs24 en un
a \ul0\nosupersub\cf26\f27\fs24 tensin continua \ul0\nosupersub\cf14\f15\fs24 ent
re \ul0\nosupersub\cf26\f27\fs24 el \ul0\nosupersub\cf14\f15\fs24 "ya" y \ul0\no
supersub\cf26\f27\fs24 el "todava \ul0\nosupersub\cf14\f15\fs24 no". Como hemos \
line \up0 \expndtw0\charscalex102 visto, la posicin del creyente neotestamentario
es la siguiente: vive en los das \line \up0 \expndtw0\charscalex104 postreros, p
ero el da final no ha llegado todava; est en la nueva era, pero la \line \up0 \expn
dtw0\charscalex113 era final no ha llegado todava. Si bien disfruta de los "poder
es del siglo \line \up0 \expndtw0\charscalex108 venidero", todava no est libre del
pecado, del sufrimiento, ni de la muerte. \line \up0 \expndtw0\charscalex106 Au
nque tiene las primicias del Espritu, gime dentro de s mientras espera su \line \u
p0 \expndtw0\charscalex100 redencin final. \par\pard\qj \li1418\sb0\sl-275\slmult
0 \par\pard\qj\li1418\ri1211\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex10
4 Esta tensin le da a la era presente su sabor peculiar. El cristiano hoy disfrut
a \line \up0 \expndtw0\charscalex105 de bendiciones que el creyente del Antiguo
Testamento nunca conoci; tiene \line \up0 \expndtw0\charscalex108 una comprensin m
ucho ms rica del plan de la redencin de Dios que su \line \up0 \expndtw0\charscale
x104 contraparte del Antiguo Testamento. Pero el cristiano no ha llegado todava a
l \line \up0 \expndtw0\charscalex103 fin de la ruta. Si bien l es ahora un hijo d
e Dios, todava no se ha manifestado \line \up0 \expndtw0\charscalex110 lo que ser
(1 Jn. \ul0\nosupersub\cf2\f3\fs24 3:2). \ul0\nosupersub\cf14\f15\fs24 Aunque sa
be que est en Cristo y que nadie podr \line \up0 \expndtw0\charscalex111 jams arran
carle de las manos de Cristo, se da cuenta que todava no ha \line \up0 \expndtw0\
charscalex105 logrado la perfeccin y que todava tiene que confesar diaria
mente sus \line \up0 \expndtw0\charscalex100 pecados. \par\pard\qj \li1417\sb0\
sl-276\slmult0 \par\pard\qj\li1417\ri1215\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\
charscalex105 Dado que Cristo ha logrado la victoria, debemos ver evidencia de e
sa victoria \up0 \expndtw0\charscalex107 en la historia y en el mundo que nos ro
dea. Pero, al no haberse cumplido la \up0 \expndtw0\charscalex110 consumacin fina
l de la victoria, continuar habiendo muchas cosas en la \up0 \expndtw0\charscalex
107 historia que no comprendemos, que no parecen reflejar la victoria de Cristo.
\up0 \expndtw0\charscalex107 Hasta el da del juicio final, la historia continuar
caracterizndose por cierta \up0 \expndtw0\charscalex101 ambigedad. Karl Lowith ha
expresado esto muy aptamente: \par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\
qj\li1417\ri1213\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex109 En lo invi
sible, la historia ha cambiado fundamentalmente; en lo visible, es \line \up0 \e
xpndtw0\charscalex102 todava la misma, porque aunque el reino de Dios se ha acerc
ado, todava est \line \up0 \expndtw0\charscalex102 por llegar como un eschaton. Es
ta ambigedad es esencial para toda la historia \line \up0 \expndtw0\charscalex104
posterior a Cristo; el tiempo ya se ha cumplido, pero no se ha consumado an \lin
e \up0 \expndtw0\charscalex102 \u8220?... Debido a esta profunda ambigedad del cu
mplimiento histrico, en que todo \line \up0 \expndtw0\charscalex102 es "ya" excep

to lo que es "todava no", el creyente cristiano vive en una tensin \line \up0 \exp
ndtw0\charscalex105 radical entre el presente y el futuro. Tiene fe y ejercita s
u esperanza. Al estar \line \up0 \expndtw0\charscalex106 en paz en su experienci
a presente y al esforzarse hacia el futuro, ya disfruta \line \up0 \expndtw0\cha
rscalex102 con confianza de aquello que espera ansiosamente y por lo cual se esf
uerza. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1214\sb1\sl
-280\slmult0\fi0 \up0 \expndtw0\charscalex111 (c) En la historia hay \ul0\nosupe
rsub\cf26\f27\fs24 dos lneas \ul0\nosupersub\cf14\f15\fs24 de \ul0\nosupersub\cf2
6\f27\fs24 desarrollo. \ul0\nosupersub\cf14\f15\fs24 La tensin entre el "ya" y el
\line \up0 \expndtw0\charscalex103 "todava no" que hemos descrito en la seccin pr
evia presupone que junto con \line \up0 \expndtw0\charscalex103 el crecimiento y
desarrollo que el reino de Dios presenta en la historia del \par\pard\ql \li102
48\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li102
48\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
31 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg32}{\bkmkend Pg32}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418
\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\s
b0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb88\sl-276\slmult0\fi0 \up0 \expnd
tw0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 mundo desde el nacimiento de
Cristo vemos tambin el crecimiento y \line \up0 \expndtw0\charscalex103 de
sarrollo del "reino de maldad". Se recordar que en la parbola de la Cizaa \line \up
0 \expndtw0\charscalex105 (Mi. \ul0\nosupersub\cf49\f50\fs26 13:24-30, 36-43) \u
l0\nosupersub\cf14\f15\fs24 Jess ense que la cizaa, que representa a los hijos \line
\up0 \expndtw0\charscalex107 del maligno, seguir creciendo hasta el tiempo
de la cosecha, cuando \line \up0 \expndtw0\charscalex110 finalmente ser sepa
rada del trigo. En otras palabras, el reino de Satans \line \up0 \expndtw0\charsc
alex102 existir y crecer mientras crezca el reino de Dios, hasta el da del juicio.
\par\pard\qj \li1418\ri1209\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex112 Be
rkhof vincula el desarrollo paralelo de estas dos lneas con la cruz y la \line \u
p0 \expndtw0\charscalex103 resurreccin de Cristo, y afirma que ambas lneas, la cri
stiana y la anticristiana \line \up0 \expndtw0\charscalex104 llegarn a una crisis
final antes del fin de la historia humana como nosotros la \line \up0 \expndtw0
\charscalex102 conocemos:\u8221?... Las dos lneas reveladas en la cruz y la resur
reccin, la lnea de \line \up0 \expndtw0\charscalex103 la rebelin humana y la lnea de
l poder superior de Dios, continuarn, y se irn \line \up0 \expndtw0\charscalex105
profundizando y fortaleciendo hasta llegar ambas a un punto culminante, una \lin
e \up0 \expndtw0\charscalex103 crisis. Eso es lo que todas esas imgenes de los an
ticristos y del Anticristo, del \line \up0 \expndtw0\charscalex108 milenio y de
la gran lucha final buscan transmitir".26 Berkhof insiste en que \line \up0 \exp
ndtw0\charscalex108 para poder ver la historia en su totalidad, debemos continua
r viendo ambas \line \up0 \expndtw0\charscalex102 lneas: \u8220?... La cruz y la
resurreccin son, ambas en su conjunto, el secreto de la \line \up0 \expndtw0\char
scalex102 historia. El no dar la debida consideracin a cualquiera de los dos fact
ores, o el \line \up0 \expndtw0\charscalex103 aislar uno a favor del otro-tal co
mo se hace, por ejemplo, cuando se considera \line \up0 \expndtw0\charscalex107
que el poder de la resurreccin est activo solamente en la iglesia-debe ser \line \
up0 \expndtw0\charscalex109 rechazado... No hay equilibrio entre la cruz y la re
surreccin. Las sombras \line \up0 \expndtw0\charscalex106 creadas por el reino de
Cristo son totalmente parte de esta dispensacin, en \line \up0 \expndtw0\charsca
lex101 tanto que la luz de su reino permanecer dbil hasta el fin". \par\pard\qj \l
i1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb8\sl-276\slmult0 \up0 \exp
ndtw0\charscalex103 Aqu vemos nuevamente la ambigedad de la historia. La historia
no revela un \up0 \expndtw0\charscalex103 simple triunfo del bien sobre el mal,
ni tampoco una victoria total del mal sobre \up0 \expndtw0\charscalex103 el bien
. El bien y el mal continan existiendo el uno al lado del otro. El conflicto \up0
\expndtw0\charscalex102 entre ambos contina durante la era presente, pero dado q
ue Cristo ha ganado \up0 \expndtw0\charscalex104 la victoria, el resultado final
del conflicto nunca est en duda. El enemigo est \up0 \expndtw0\charscalex101 libr
ando una batalla perdida. \par\pard\ql \li1418\sb275\sl-287\slmult0\tx10028 \up0
\expndtw0\charscalex111 Esto nos lleva a una consideracin de la problemtica del p

rogreso. \tab \up0 \expndtw-1\charscalex100 Es \par\pard\qj \li1418\ri1208\sb3\sl

-276\slmult0\fi0 \up0 \expndtw0\charscalex108 posible decir que la historia reve
la un progreso genuino? Aqu enfrentamos \line \up0 \expndtw0\charscalex107 nuevam
ente el problema de la ambigedad de la historia. Pareciera que por \line \up0 \ex
pndtw0\charscalex102 cada avance hubiese un retroceso correspondiente. La invenc
in del automvil \line \up0 \expndtw0\charscalex108 ha trado consigo la contaminacin
del aire y un espantoso aumento en los \line \up0 \expndtw0\charscalex110 accide
ntes de trnsito. La invencin de la imprenta ha trado un diluvio de \line \up0 \expn
dtw0\charscalex112 revistas y libros de contenido inferior, trivial, y a
un pornogrfico. El \line \up0 \expndtw0\charscalex111 advenimiento de la televi
sin ha trado consigo la transmisin de muchos \line \up0 \expndtw0\charscalex102 pro
gramas de contenido violento, con el consecuente aumento de los crmenes \line \up
0 \expndtw0\charscalex103 violentos. La fisin del tomo ha resultado en el indecibl
e horror de Nagasaki e \line \up0 \expndtw0\charscalex108 Hiroshima. \ul0\nosupe
rsub\cf22\f23\fs27 Y \ul0\nosupersub\cf14\f15\fs24 as podra uno continuar citando
ejemplos. Pareciera que por \line \up0 \expndtw0\charscalex112 cada paso que da
hacia adelante, la raza humana da otro hacia atrs. Al \line \up0 \expndtw0\charsc
alex101 progreso le viene apareado el retroceso. \par\pard\qj \li1418\ri1215\sb2
65\sl-275\slmult0 \up0 \expndtw0\charscalex106 Nicols Berdyaev vincula el con
cepto de progreso con esa perspectiva \line \up0 \expndtw0\charscalex107 op
timista de la vida que caracteriz al siglo diecinueve, demostrando que la \line \
up0 \expndtw0\charscalex104 idea del progreso est basada en una ingenua especie d
e utopianismo que el \line \up0 \expndtw0\charscalex110 hombre del siglo vein
te ya no puede aceptar. El afirma que cuando \line \up0 \expndtw0\charsc
alex110 consideramos la historia de pueblos y naciones en una escala amplia, no
\par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0
\par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos
upersub\cf1\f2\fs24 32 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb
0\sl-240{\bkmkstart Pg33}{\bkmkend Pg33}\par\pard\ql \li1418\sb0\sl-287\slmult0
\par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \p
ar\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up
0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 hallamos verdadero progr
eso, sino ms bien ascenso seguido por descenso. \par\pard\qj \li1418\ri1176\sb262
\sl-277\slmult0 \up0 \expndtw0\charscalex102 Cuando examinamos los destinos de l
os pueblos, sociedades y culturas, obser-\line \up0 \expndtw0\charscalex106 vamo
s como todos ellos pasan por las claramente definidas etapas de \line
\up0 \expndtw0\charscalex108 nacimiento, infancia, adolescencia, madurez, ef
lorescencia, ancianidad, \line \up0 \expndtw0\charscalex102 decadencia y muerte
. Toda gran sociedad y cultura nacional ha quedado sujeta \line \up0 \expndtw0\c
harscalex104 a este proceso de decadencia y muerte. Los valores culturales son i
nmortales \line \up0 \expndtw0\charscalex104 porque la cultura contiene un
principio de inmortalidad. Pero los pueblos \line \up0 \expndtw0\charscalex1
04 mismos, considerados como organismos vivos dentro del marco de la historia, \
line \up0 \expndtw0\charscalex111 estn sentenciados a marchitarse, decaer y morir
ni bien haya pasado su \line \up0 \expndtw0\charscalex101 eflorescencia. Ningun
a gran cultura ha sido inmune a la decadencia... \par\pard\qj \li1418\ri1213\sb2
61\sl-280\slmult0 \up0 \expndtw0\charscalex103 Consideraciones de este tipo han
llevado a un historiador tan importante como \up0 \expndtw0\charscalex102 Edouar
d Meyer a negar categricamente la existencia del progreso humano en \up0 \expndtw
0\charscalex103 la lnea recta y ascendente. Solamente existe un desenvolvimiento
de distintos \up0 \expndtw0\charscalex102 tipos de cultura, y las culturas subsi
guientes no siempre alcanzan las alturas de \up0 \expndtw0\charscalex102 aquella
s que las precedieron. \par\pard\qj \li1418\ri1214\sb263\sl-277\slmult0\fi1 \up0
\expndtw0\charscalex105 La perspectiva histrica de Berdyaev es bsicamente pesimis
ta, en tanto que \up0 \expndtw0\charscalex114 la de Hendrikus Berkhof es ms optim
ista. El no niega que junto con el \up0 \expndtw0\charscalex109 crecimiento del
reino de Dios crecen tambin poderes anticristiano s, pero \up0 \expndtw0\charscal
ex100 sostiene que el crecimiento de estos poderes es \ul0\nosupersub\cf16\f17\f
s24 solamente el lado de la sombra \up0 \expndtw0\charscalex110 del crecimiento
del reino de Dios. Berkhof insiste, por lo tanto, que cuando \up0 \expndtw0\char

scalex102 contemplamos la historia con los ojos de la fe, podemos ver progreso,
dado que \up0 \expndtw0\charscalex107 aun los movimientos y fuerzas anticristian
os estn siempre bajo el control de \up0 \expndtw0\charscalex100 Cristo y sirven,
en ltima instancia, a sus propsitos. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\ri1211\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex106 \ul0\
nosupersub\cf20\f21\fs24 En la lucha por una existencia genuinamente humana, por
una liberacin del \line \up0 \expndtw0\charscalex106 sufrimiento, por la elevacin
de los subdesarrollados, por la redencin de los \line \up0 \expndtw0\charscalex1
05 cautivos, por la solucin de las diferencias de raza o clase, por la oposicin al
\line \up0 \expndtw0\charscalex102 caos, al crimen, al sufrimiento, a la enferm
edad y a la ignorancia-en suma, en la \line \up0 \expndtw0\charscalex111 lucha p
or todo lo que llamamos progreso-existe una actividad que se est \line \up0 \expn
dtw0\charscalex106 desarrollando a lo largo y ancho del mundo para honra de Cris
to. A veces es \line \up0 \expndtw0\charscalex105 librada por aquellos que conoc
en y desean tal honra; ms frecuentemente es \line \up0 \expndtw0\charscalex114 li
brada por aquellos a quienes la misma no les interesa, pero cuya labor \line \up
0 \expndtw0\charscalex104 comprueba que Cristo verdaderamente ha recibido-con pl
ena objetividad-toda \line \up0 \expndtw0\charscalex100 potestad en la tierra. \
par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1224\sb10\sl-275\sl
mult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf16\f17\fs24 En resumen, pod
emos decir que si bien siempre hemos de reconocer esas dos \up0 \expndtw0\charsc
alex103 lneas de desenvolvimiento en la historia - la del reino de Dios y la del
reino del \up0 \expndtw0\charscalex109 mal - la fe siempre ver a la primera co
ntrolando, dominando y finalmente \up0 \expndtw0\charscalex105 conquistando a la
otra. Es en el reino de Dios donde siempre hemos de ver el \up0 \expndtw0\chars
calex100 significado real de la historia. \par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\ri1217\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex103 (d)
\ul0\nosupersub\cf26\f27\fs24 Todos \ul0\nosupersub\cf16\f17\fs24 nuestros j
uicios histricos deben ser \ul0\nosupersub\cf26\f27\fs24 provisionales. \ul0\
nosupersub\cf16\f17\fs24 Este es otro \line \up0 \expndtw0\charscalex100 coro
lario de la ambigedad de la historia. Sabemos que en el juicio final el bien y \l
ine \up0 \expndtw0\charscalex100 el mal sern finalmente separados, y que habr una
evaluacin final de todos los \line \up0 \expndtw0\charscalex100 movimientos histri
cos. Hasta ese entonces, como dijo Jess, el trigo y la cizaa \line \up0 \expndtw0\
charscalex108 crecern juntos. Esto quiere decir que todos nuestros juicio
s histricos \line \up0 \expndtw0\charscalex106 formulados de este lado del
juicio final deben ser relativos, tentativos y \par\pard\ql \li10248\sb0\s
l-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\
sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 33 \par
\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg34}{\
bkmkend Pg34}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-27
3\slmult0 \par\pard\qj\li1418\ri1221\sb103\sl-273\slmult0\fi0 \up0 \expndtw0\cha
rscalex111 \ul0\nosupersub\cf16\f17\fs24 provisionales. Nunca podemos estar
absolutamente seguros de si un \line \up0 \expndtw0\charscalex110 determinad
o suceso histrico es bueno, o malo o-en caso de tener algo de \line \up0 \expndtw
0\charscalex102 ambos-predominantemente bueno o malo. Un autor formula esto de l
a siguiente \line \up0 \expndtw-1\charscalex100 manera: \par\pard\qj \li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\ri1220\sb11\sl-275\slmult0\fi0 \up0 \expndtw
0\charscalex107 "Hasta el fin de todas las cosas, ningn fenmeno de la h
istoria es o \line \up0 \expndtw0\charscalex100 absolutamente bueno o absoluta
mente malo". Muchas veces estamos inclinados \line \up0 \expndtw0\charscalex103
a ver los movimientos y fuerzas histricas simplemente en trminos de blanco o \line
\up0 \expndtw0\charscalex100 negro: "la iglesia es buena; el mundo es malo". En
realidad las cosas son mucho \line \up0 \expndtw0\charscalex104 ms complicadas q
ue eso. Hay mucho malo en la iglesia y mucho de bueno en \line \up0 \expndtw0\ch
arscalex100 el "mundo". Como deca Abraham Kuyper: "El mundo es muchas veces mejor
de \line \up0 \expndtw0\charscalex104 lo que esperamos, mientras que la i
glesia es a menudo peor de lo que \line \up0 \expndtw0\charscalex109 espe
ramos". En consecuencia, los acontecimientos histricos no deben ser \line \up0 \e

xpndtw0\charscalex100 vistos simplemente en trminos de blanco y negro, sino ms bie

n en trminos de \line \up0 \expndtw0\charscalex100 diferentes tonos de gris. \par
\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1223\sb14\sl-273\slmul
t0 \up0 \expndtw0\charscalex103 Sin embargo, el hecho de que todos los juicios h
istricos sean provisionales no \up0 \expndtw0\charscalex103 significa que no n
ecesitamos emitirlos. Aun los juicios falibles respecto al \up0 \expndtw0
\charscalex107 significado de acontecimientos histricos son mejores que la ausenc
ia de los \up0 \expndtw0\charscalex100 mismos. Ntese lo que Berkhof dice al respe
cto: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb9\sl-2
76\slmult0\fi0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 El hec
ho de que ni el reino de Cristo ni el reino del anticristo han sido revelados \l
ine \up0 \expndtw0\charscalex106 todava, sino que estn ocultos bajo las apariencia
s de su contraparte, y que \line \up0 \expndtw0\charscalex104 estn entremezclados
en todas partes, no significa que nada puede saberse o \line \up0 \expndtw0\cha
rscalex105 reconocerse de ellos. La historia del mundo no es ni blanca ni negra,
pero no \line \up0 \expndtw0\charscalex102 es tampoco un gris parejo. El ojo de
la fe reconoce al gris claro y al gris oscuro, \line \up0 \expndtw0\charscalex1
11 y sabe que estas diferencias de graduacin se originan en diferencias de \line
\up0 \expndtw0\charscalex100 principio. \par\pard\qj \li1418\ri1212\sb264\sl-276
\slmult0\fi0 \up0 \expndtw0\charscalex106 A esto hay que agregarle un asunto sum
amente importante. La historia es el \up0 \expndtw0\charscalex106 terreno de las
decisiones y acciones humanas. Es necesario elegir... Vista la \up0 \expndtw0\c
harscalex110 ambigedad de nuestra historia, toda interpretacin quedar siempr
e \up0 \expndtw0\charscalex111 discutible. Pero elegir es inevitable. La eleccin
es un acto de obediencia \up0 \expndtw0\charscalex105 agradecida y como tal nunc
a estar carente de sentido o de bendicin. No se \up0 \expndtw0\charscalex106 lleva
a cabo a ciegas. Ms all de lo relativo que sean los hechos, los grises \up0 \expn
dtw0\charscalex101 claros y oscuros se proyectan ante nuestra vista". \par\pard\
qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1222\sb8\sl-276\slmult0\fi0
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 (e) La \ul0\nosupersu
b\cf26\f27\fs24 visin \ul0\nosupersub\cf16\f17\fs24 cristiana de \ul0\nosupersub\
cf26\f27\fs24 la historia \ul0\nosupersub\cf16\f17\fs24 es \ul0\nosupersub\cf26\
f27\fs24 bsicamente optimista. \ul0\nosupersub\cf16\f17\fs24 El cristiano cree qu
e \up0 \expndtw0\charscalex103 Dios controla la historia \ul0\nosupersub\cf2\f3\
fs24 y \ul0\nosupersub\cf16\f17\fs24 que Cristo ha ganado la victoria sobre los
poderes del \up0 \expndtw0\charscalex103 mal. Esto significa que el resultado fi
nal de las cosas necesariamente ha de ser \up0 \expndtw0\charscalex109 bueno \ul
0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf16\f17\fs24 no malo, que el propsito
redentor de Dios para con el universo se \up0 \expndtw0\charscalex103 cumplir ev
entualmente, \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf16\f17\fs24 que "au
nque el mal parece muchas veces tan fuerte, \up0 \expndtw0\charscalex100 Dios es
todava el Seor". \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri12
24\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex100 Lamentablemente, sin emb
argo, los cristianos muchas veces son indebidamente \line \up0 \expndtw0\charsca
lex103 pesimistas respecto a la era presente. Tienden a poner el nfasis en el mal
que \line \up0 \expndtw0\charscalex102 todava encuentran en el mundo, en vez de
ponerlo en la evidencia del gobierno \line \up0 \expndtw0\charscalex111 de Crist
o. Hendrikus Berkhof habla de un cierto "pesimismo cristiano de la \line \up0 \e
xpndtw-1\charscalex100 cultura". \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\p
ard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\p
ard\ql\li10248\sb57\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub
\cf1\f2\fs24 34 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-24
0{\bkmkstart Pg35}{\bkmkend Pg35}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pa
rd\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard
\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb93\sl-275\slmult0\fi0
\up0 \expndtw0\charscalex109 \ul0\nosupersub\cf14\f15\fs24 El cristiano comn y c
orriente no espera ver seales positivas del reino de \line \up0 \expndtw0\charsca
lex102 Cristo en el mundo. Cree que el mundo solamente empeora y se precipita en
la \line \up0 \expndtw0\charscalex103 direccin del anticristo... El cristiano co
mn no est consciente de la presencia \line \up0 \expndtw0\charscalex103 del Reino

en el mundo de hoy... En nuestras iglesias prevalece una perniciosa \line \up0 \

expndtw0\charscalex104 especie de pietismo ... que limita el poder de Cristo a s
u relacin personal con \line \up0 \expndtw0\charscalex108 el creyente individua
l, y que no ve relacin alguna entre Cristo y los \line \up0 \expndtw0\c
harscalex102 acontecimientos mundiales, o entre Cristo y el quehacer diario. Est
o lleva a una \line \up0 \expndtw0\charscalex108 desagradecida ceguera ante las
seales del reino de Cristo en el presente. \line \up0 \expndtw0\charscalex103 Exp
resiones tales como "vivimos al borde de un volcn", "esto no puede seguir \line \
up0 \expndtw0\charscalex113 as por mucho tiempo", "la humanidad est cada vez peor"
, "el fin de los \line \up0 \expndtw0\charscalex102 tiempos est cerca", son muy p
opulares en los crculos cristianos. Y ellos creen \line \up0 \expndtw0\charscalex
113 que este pesimismo de la cultura... est totalmente de acuerdo con la fe \line
\up0 \expndtw0\charscalex100 cristiana". \par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\ri1211\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex114 \ul
0\nosupersub\cf24\f25\fs24 Berkhof objeta que semejante visin de la historia no h
ace justicia ni al \line \up0 \expndtw0\charscalex107 presente reinado de Dios n
i a la victoria de Cristo, y que es por lo tanto una \line \up0 \expndtw0\charsc
alex108 negacin de un aspecto esencial de la fe cristiana. Si bien el cristiano e
s lo \line \up0 \expndtw0\charscalex112 suficientemente realista como para recon
ocer la presencia del mal en el \line \up0 \expndtw0\charscalex107 mundo y la
presencia del pecado en el corazn de los hombres, l es \line \up0 \expndtw0
\charscalex103 bsicamente un optimista. Cree que Dios est en su trono y que est lle
vando \line \up0 \expndtw0\charscalex105 a cabo sus propsitos en la histori
a. As como el cristiano debe creer \line \up0 \expndtw0\charscalex109 firme
mente que todas las cosas ayudan a bien en su vida, aun cuando las \line \up0 \e
xpndtw0\charscalex105 apariencias indiquen lo contrario, del mismo modo debe cre
er que la historia \line \up0 \expndtw0\charscalex108 se mueve hacia la meta de
Dios, aunque los sucesos mundiales parezcan \line \up0 \expndtw0\charscalex103 m
uchas veces ir en contra de la voluntad de Dios. En las palabras de Berkhof, \li
ne \up0 \expndtw0\charscalex109 "Creemos en un Dios que contina su obra v
ictoriosamente en esta \line \up0 \expndtw0\charscalex104 dispensacin. Esta e
s una fe. Est basada en el hecho que Cristo fue \line \up0 \expndtw0\ch
arscalex111 resucitado de entre los muertos en este viejo mundo. No se turba ant
e el \line \up0 \expndtw0\charscalex103 hecho que la experiencia frecuentemente
parece contradecir esa fe. Sabe que \line \up0 \expndtw0\charscalex103 para Dios
los hechos estn de acuerdo con dicha fe". \par\pard\qj \li1418\sb0\sl-273\slmult
0 \par\pard\qj\li1418\ri1213\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex110 (f
) Hay \ul0\nosupersub\cf26\f27\fs24 tanto continuidad \ul0\nosupersub\cf24\f25\f
s24 como \ul0\nosupersub\cf26\f27\fs24 discontinuidad \ul0\nosupersub\cf24\f25\f
s24 entre esta era y \ul0\nosupersub\cf26\f27\fs24 la \ul0\nosupersub\cf24\f25\f
s24 siguiente. \line \up0 \expndtw0\charscalex106 Tradicionalmente nos inclinamo
s a pensar en la era por venir como una que \line \up0 \expndtw0\charscalex103 "
caer sobre este mundo como una bomba"36 y que en consecuencia implica \line \up0
\expndtw0\charscalex104 una ruptura absoluta entre esta era y la siguiente. La B
iblia, sin embargo, nos \line \up0 \expndtw0\charscalex104 ensea que entre est
a era y la siguiente habr tanto continuidad como \line \up0 \expndtw0\cha
rscalex107 discontinuidad. Los poderes de la era por venir estn ya operando en la
era \line \up0 \expndtw0\charscalex107 presente; \u8220?... si alguno est en Cri
sto, nueva criatura es" \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf2\f3\fs24
(2 \ul0\nosupersub\cf24\f25\fs24 Co. \ul0\nosupersub\cf2\f3\fs24 5:17). \ul0\no
supersub\cf24\f25\fs24 El \par\pard\qj \li1418\ri1218\sb2\sl-280\slmult0 \up0 \e
xpndtw0\charscalex103 creyente vive ya ahora en los ltimos das; hay un sentido al
menos en que ya \up0 \expndtw0\charscalex107 ha sido resucitado con Cristo (Col.
\ul0\nosupersub\cf2\f3\fs24 3:1) \ul0\nosupersub\cf24\f25\fs24 y ha sido hecho
sentar con l en los \up0 \expndtw0\charscalex100 lugares celestiales \ul0\nosuper
sub\cf2\f3\fs24 (Ef. 2:6). \par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\
li1418\ri1220\sb19\sl-270\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\c
f24\f25\fs24 En la experiencia cristiana del creyente hay, por lo tanto, una con
tinuidad real \up0 \expndtw0\charscalex103 entre esta era y la que viene. El Cat
ecismo de Heidelberg da expresin a esta \up0 \expndtw0\charscalex101 verdad en su

respuesta a la pregunta \ul0\nosupersub\cf36\f37\fs25 58: \par\pard\qj \li1418\

sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1212\sb15\sl-273\slmult0\fi0 \up0 \expn
dtw0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 Qu consuelo le ofrece el artculo [
del Credo Apostlico] de \ul0\nosupersub\cf26\f27\fs24 la vida \ul0\nosupersub\cf1
4\f15\fs24 eterna? \line \up0 \expndtw0\charscalex102 Que ahora siento en mi cor
azn un principio de la vida eterna, despus de esta \line \up0 \expndtw0\charscalex
102 vida gozar de una cumplida y perfecta bienaventuranza que ojo no \ul0\nosuper
sub\cf26\f27\fs24 vio, \ul0\nosupersub\cf14\f15\fs24 ni odo \line \up0 \expndtw0\
charscalex102 oy, ni entendimiento humano comprendi, y esto para que por ella alab
e a \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slm
ult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0
\nosupersub\cf1\f2\fs24 35 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\par
d\sb0\sl-240{\bkmkstart Pg36}{\bkmkend Pg36}\par\pard\ql \li1418\sb0\sl-287\slmu
lt0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult
0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf14\f15\fs24 Dios para siempre. \
par\pard\qj \li1418\ri1215\sb259\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex105
\ul0\nosupersub\cf24\f25\fs24 Existe tambin acaso alguna continuidad cultural ent
re este mundo \ul0\nosupersub\cf14\f15\fs24 y el que \line \up0 \expndtw0\charsc
alex103 viene? Existe algn sentido en que podemos ya hoy estar obrando a favor de
\line \up0 \expndtw0\charscalex104 un mundo mejor? Podemos decir que algunos de l
os productos de la cultura \line \up0 \expndtw0\charscalex102 de que disfrutamos
hoy estarn todava con nosotros en el brillante maana de \line \up0 \expndtw0\chars
calex100 Dios? \par\pard\qj \li1418\ri1210\sb264\sl-276\slmult0 \up0 \expndtw0\c
harscalex105 Creo que s podemos. La nueva tierra que viene no ser una
creacin \line \up0 \expndtw0\charscalex102 absolutamente nueva, sino una renovacin
de la tierra presente. Siendo esto el \line \up0 \expndtw0\charscalex108 caso,
habr continuidad como tambin discontinuidad entre nuestra cultura \line \up0 \expn
dtw0\charscalex111 presente y la cultura (si es que as se llame todava) del mundo
por venir. \line \up0 \expndtw0\charscalex110 Berkhof nos recuerda las mucha
s figuras bblicas que sugieren esta \line \up0 \expndtw0\charscalex100 conti
nuidad: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1215\sb8\s
l-276\slmult0 \up0 \expndtw0\charscalex113 ... La Biblia... presenta la relacin e
ntre el ahora y el despus como una \line \up0 \expndtw0\charscalex109 relacin de s
iembra y siega, de maduracin y cosecha, de grano y espiga. \line \up0 \expndtw0\c
harscalex106 Pablo afirma que un hombre puede edificar sobre Cristo, el fundamen
to, con \line \up0 \expndtw0\charscalex107 Oro o plata, de modo que su obra perm
anecer en la consumacin y que l \line \up0 \expndtw0\charscalex110 recibir una recom
pensa (1 Co. 3:14). El libro del Apocalipsis habla de las \line \up0 \expndtw0\c
harscalex103 obras que seguirn a los creyentes en la consumacin (14:33), y dos vec
es se \line \up0 \expndtw0\charscalex107 dice en la descripcin de la nueva Jerusa
ln que la gloria de los reyes de la \line \up0 \expndtw0\charscalex104 tierra (21
:24) y de las naciones (21:26) sern tradas a ella. Para nosotros que \line \up0 \e
xpndtw0\charscalex105 debemos elegir y obrar en la historia, es de suma
importancia tratar de \line \up0 \expndtw0\charscalex110 comprender ms claramen
te el significado de este lenguaje figurativo que \line \up0 \expndtw0\charscale
x101 habla tan claramente de una continuidad entre el presente y el futuro. \par
\pard\qj \li1419\sb0\sl-276\slmult0 \par\pard\qj\li1419\ri1175\sb8\sl-276\slmult
0 \up0 \expndtw0\charscalex102 Lo que todo esto quiere decir es que sin duda deb
emos estar actuando ahora a \line \up0 \expndtw0\charscalex103 favor de un mundo
mejor, que nuestros esfuerzos en esta vida para lograr una \line \up0 \expndtw0
\charscalex104 manifestacin ms plena del reino de Cristo tienen una significacin et
erna. Y \line \up0 \expndtw0\charscalex105 dado que aun aquellos que no aman a C
risto estn bajo su control, podemos \line \up0 \expndtw0\charscalex103 creer firm
emente que los productos de la ciencia y de la cultura producidos por \line \up0
\expndtw0\charscalex106 incrdulos podrn ser hallados an en la nueva tierra. Pero l
o que es de an \line \up0 \expndtw0\charscalex102 mayor importancia para nosotros
es que nuestra vida cristiana de hoy, nuestras \line \up0 \expndtw0\charscalex1
04 luchas contra el pecado-tanto individual como institucional-nuestra obra misi
o-\line \up0 \expndtw0\charscalex106 nera, nuestros esfuerzos por hacer ava

nzar una cultura distintivamente \line \up0 \expndtw0\charscalex106 cristiana

, tendrn valor no slo para este mundo sino tambin para el mundo \line \up0 \expndtw
0\charscalex100 que vendr. \par\pard\ql \li3051\sb269\sl-391\slmult0 \up0 \expndt
w0\charscalex106 \ul0\nosupersub\cf13\f14\fs34 CAPITULO 4: EL REINO DE DIOS \par
\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1217\sb52\sl-274\slmul
t0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 El reino de Dios es
el tema central de la predicacin de Jess y, por implicacin, de \line \up0 \expndtw0
\charscalex100 la predicacin y enseanza de los apstoles. Hemos notado anteriormente
que uno \line \up0 \expndtw-2\charscalex100 de los sucesos cuyo cumplimiento el
creyente del Antiguo Testamento anticipaba era \line \up0 \expndtw0\charscalex1
10 la venida del reino de Dios, y que esta expectacin estaba relacionada, ms \line
\up0 \expndtw0\charscalex102 especficamente en Daniel, con la futura apari
cin del Hijo del Hombre. Por \line \up0 \expndtw0\charscalex100 consiguiente
, la llegada del reino de Dios y tambin su continuacin y consumacin \line \up0 \exp
ndtw0\charscalex103 final deben ser vistas como un aspecto esencial de la escato
loga bblica. George \line \up0 \expndtw-3\charscalex100 Ladd lo dice as: \par\pard\
ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard
\ql\li10248\sb193\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c
f1\f2\fs24 36 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{
\bkmkstart Pg37}{\bkmkend Pg37}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard
\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\q
j\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1217\sb103\sl-273\slmult0 \up0
\expndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 "Dado que la misin histrica d
e Jess es vista en el Nuevo Testamento como un \up0 \expndtw0\charscalex102 cumpl
imiento de la promesa del Antiguo Testamento, todo el mensaje del reino de \up0
\expndtw0\charscalex109 Dios incorporado en los hechos y palabras de Jess puede s
er incluido en la \up0 \expndtw-3\charscalex100 categora de escatologa". \par\pard
\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb11\sl-275\slmult0 \u
p0 \expndtw0\charscalex100 Como hemos de ver en la resea histrica que aparece en e
l Apndice, el reino de \line \up0 \expndtw0\charscalex103 Dios es un concepto ext
remadamente importante en los recientes estudios sobre \line \up0 \expndtw0\char
scalex100 escatologa. Ritschl, Harnack y C. H. Dodd consideraron al reino, segn ap
arece en \line \up0 \expndtw0\charscalex100 la enseanza de Jess, como algo exclusi
vamente presente, en tanto que hombres \line \up0 \expndtw0\charscalex105 como W
eiss, Schweitzer y Moltmann ensearon que el reino es exclusivamente \line \up0 \e
xpndtw0\charscalex106 futuro. Hay todava otros eruditos bblicos, tales como Geerha
rdus Vos y Oscar \line \up0 \expndtw-1\charscalex100 Cullmann que vieron al rein
o como presente y futuro a la vez presente en un sentido \line \up0 \expndtw0\ch
arscalex102 y futuro en otro. A efectos de llegar a una evaluacin de estos encont
rados puntos \line \up0 \expndtw-2\charscalex100 de vista deberemos examinar cui
dadosamente el concepto del reino de Dios. \par\pard\qj \li1418\ri1215\sb265\sl276\slmult0 \up0 \expndtw0\charscalex105 Al principio del Nuevo Testamento omos t
anto a Juan el Bautista como a Jess \line \up0 \expndtw-1\charscalex100 anunciar
la llegada del reino de Dios. Juan el Bautista lleg al desierto de Judea con \lin
e \up0 \expndtw0\charscalex100 su predicacin diciendo: "Arrepentos, porque el rein
o de los cielos se ha acercado" \line \up0 \expndtw0\charscalex100 (Mt. 3:2). Ju
an exhort a sus oyentes a prepararse para la venida de este reino que \line \up0
\expndtw-2\charscalex100 sera inaugurado por el Mesas, quien era designado solamen
te como "El que viene". \line \up0 \expndtw0\charscalex100 Juan vio la misin "del
que viene" primordialmente como una misin de separacin: \line \up0 \expndtw0\char
scalex108 salvara a quienes se arrepintiesen, y juzgara a los no arrepentidos. Jua
n, en \line \up0 \expndtw0\charscalex102 realidad, "esperaba que esta doble tare
a mesinica se llevara a cabo en un nico \line \up0 \expndtw0\charscalex104 suceso e
scatolgico". El haba predicho que el Mesas que habra de venir hara \line \up0 \expndt
w0\charscalex104 ambas cosas: "recoger su trigo en el granero" y "quemar la paja e
n fuego que \line \up0 \expndtw0\charscalex100 nunca se apagar" (Mt. \up0 \exp
ndtw0\charscalex100 3:12). Cuando Juan estaba en la crcel comenz a \par\pa
rd\qj \li1418\ri1213\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex102 reflexionar
sobre el hecho de que, si bien l vea a Jess recogiendo el trigo, no lo \up0 \expnd
tw0\charscalex109 vea quemando la paja. Esto llev a Juan a enviar a sus discpulos a

Jess a \up0 \expndtw0\charscalex100 preguntar: "Eres t aquel que haba de venir, o e

speramos a otro?" (Mt. 11:3). La \up0 \expndtw-2\charscalex100 respuesta de Jess
citaba profecas del Antiguo Testamento que se iban cumpliendo \up0 \expndtw0\char
scalex105 en su ministerio, profecas respecto a los ciegos recibiendo la vista y
a los cojos \up0 \expndtw-2\charscalex100 andando (vv. 4-5). Las palabras de Jess
daban a entender que la fase judicial de su \up0 \expndtw0\charscalex100 minist
erio como Juan la haba descrito, vendra ms tarde; es as que tenemos aqu \up0 \expndtw
0\charscalex100 el primer indicio que la primera venida del Mesas iba a ser segui
da por otra- cosa \up0 \expndtw-3\charscalex100 que no haba comprendido claramen
te. \par\pard\qj \li1418\ri1214\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex10
0 Jess tambin anunci la venida del reino y lo hizo con palabras que sonaban muy \li
ne \up0 \expndtw0\charscalex100 parecidas a las de Juan el Bautista: "El tiempo
se ha cumplido, y el reino de Dios se \line \up0 \expndtw-1\charscalex100 ha ace
rcado; a arrepentos y creed en el evangelio" (Mr. 1:15). Sin embargo, aunque \lin
e \up0 \expndtw0\charscalex103 los mensajes de Juan el Bautista y de Jess tenan un
sonido similar, exista una \line \up0 \expndtw-1\charscalex100 diferencia bsica e
ntre los dos. La clave a la diferencia se encuentra en las palabras \line \up0 \
expndtw0\charscalex103 de Jess: "El tiempo se ha cumplido". En tanto que Juan haba
dicho que el reino \line \up0 \expndtw0\charscalex100 estaba a punto de llegar
en la persona de "Aquel que habra de venir", Jess deca \line \up0 \expndtw0\charsca
lex100 que el tiempo predicho por los profetas se haba cumplido (Lc. 4:21), y que
el reino \line \up0 \expndtw0\charscalex100 estaba ahora presente en su propia
persona. As, por ejemplo, Jess poda decir lo \line \up0 \expndtw0\charscalex103 que
el Bautista nunca haba dicho: "Ciertamente ha llegado a vosotros el reino de \li
ne \up0 \expndtw0\charscalex105 Dios" (Mt. 12:28: Lc. 11:20).6 Fue tambin por est
a razn que Jess pudo decir \line \up0 \expndtw0\charscalex100 respecto a Juan el B
autista: "Entre los que nacen de mujer no se ha levantado otro \line \up0 \expnd
tw-1\charscalex100 mayor que Juan el Bautista; pero el ms pequeo en el reino de lo
s cielos, mayor es \line \up0 \expndtw-1\charscalex100 que l" (Mt. 11:11). Juan f
ue el heraldo del reino, pero l mismo estaba fuera de ello; \par\pard\ql \li10248
\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248
\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 3
7 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart P
g38}{\bkmkend Pg38}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\s
b0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\ri1191\sb93\sl-275\slmult0\fi0 \up0 \expndtw
0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 l anunci el nuevo orden, pero no fue p
arte del mismo. Ladd describe la diferencia \line \up0 \expndtw0\charscalex100 e
ntre los anuncios del reino hechos por Juan el Bautista y por Jess de la siguient
e \line \up0 \expndtw0\charscalex100 manera: "Juan haba anunciado una inminente v
isitacin de Dios que significara el \line \up0 \expndtw0\charscalex100 cumplimient
o de la esperanza escatolgica y la llegada de la era mesinica. Jess \line \up0 \exp
ndtw0\charscalex105 proclamaba que esta promesa realmente se estaba cumpliendo.
El osadamente \line \up0 \expndtw-2\charscalex100 anunci que el reino de Dios les
haba llegado a ellos La promesa fue cumplida en la \line \up0 \expndtw0\charsca
lex100 accin de Jess: en su proclamacin de buenas nuevas para los pobres, liberacin
\line \up0 \expndtw0\charscalex104 para los cautivos, devolucin de la vista a los
ciegos, libertad para los oprimidos. \line \up0 \expndtw0\charscalex105 Esto no
era una teologa nueva o una idea nueva o una promesa nueva; era un \line \up0 \e
xpndtw-3\charscalex100 acontecimiento nuevo en la historia''. \par\pard\qj \li14
18\ri1214\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex100 Podemos decir, en co
nsecuencia, que Jess mismo introdujo el reino de Dios, cuya \up0 \expndtw0\charsc
alex103 venida haba sido predicha por los profetas del Antiguo Testamento. Por lo
tanto, \up0 \expndtw0\charscalex106 siempre debemos ver al reino de Dios como u
na realidad relacionada de modo \up0 \expndtw-1\charscalex100 indisoluble con la
persona de Jesucristo. En las palabras y hechos de Jess, en sus \up0 \expndtw0\c
harscalex106 milagros y parbolas, enseanzas y predicacin, el reino de Dios
estaba \up0 \expndtw-3\charscalex100 dinmicamente activo y presente entre los h
ombres. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb10\
sl-275\slmult0 \up0 \expndtw0\charscalex100 A veces encontramos en los Evangelio

s que el nombre de Cristo es igualado con el \line \up0 \expndtw0\charscalex100

reino de Dios. Esto se nos har evidente si nos fijamos en los pasajes paralelos d
e \line \up0 \expndtw0\charscalex100 los sinpticos que tratan del Joven Rico. En
respuesta a la pregunta de Pedro, "He \line \up0 \expndtw0\charscalex103 aqu, nos
otros hemos dejado todo y te hemos seguido; Qu, pues, tendremos?" \line \up0 \expn
dtw-3\charscalex100 (Mt. \up0 \expndtw0\charscalex108 19:27), Jess dice: \u8220?.
.. cualquiera que haya dejado casas, o hermanos, o \line \up0 \expndtw0\charscal
ex100 hermanas, o padre, o madre, o mujer, o hijos, o tierras, por mi nombre, re
cibir cien \line \up0 \expndtw0\charscalex106 veces ms, y heredar la vida eterna" (
v. 29). En el pasaje paralelo en Marcos, \line \up0 \expndtw0\charscalex107 Jess
habla de dejar todas estas cosas "por causa de m y del evangelio" (Mr. \line \up0
\expndtw0\charscalex100 10:29). En el paralelo lucano, sin embargo, Jess habla d
e dejarlo todo "por el reino \line \up0 \expndtw-3\charscalex100 de Dios" (Lc. 1
8:29). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1219\sb10\s
l-275\slmult0 \up0 \expndtw0\charscalex100 Encontramos una ecuacin similar entre
Cristo y el reino en el libro de los Hechos. \up0 \expndtw0\charscalex105 Felipe
se describe como uno que "anunciaba el evangelio del reino de Dios y el \up0 \e
xpndtw0\charscalex104 nombre de Jesucristo" (Hch. 8:12). Y Pablo se describe en
el ltimo versculo de \up0 \expndtw0\charscalex103 Hechos como "predicando el r
eino de Dios y enseando acerca del Seor \up0 \expndtw-3\charscalex100 Jesuc
risto" (Hch. 28:31). \par\pard\qj \li1418\ri1214\sb265\sl-276\slmult0 \up0 \expn
dtw0\charscalex109 Pasajes de este tipo pueden ser tiles para explicar por qu no l
eemos tanto \line \up0 \expndtw-1\charscalex100 respecto al reino de Dios en las
epstolas como en los Evangelios. En los escritos de \line \up0 \expndtw0\charsca
lex100 Pablo, de hecho, el trmino reino aparece solamente trece veces, y en las e
pstolas \line \up0 \expndtw-1\charscalex100 no paulinas se encuentra solamente ci
nco veces. Esto no quiere decir, sin embargo, \line \up0 \expndtw0\charscalex103
que los apstoles no ensearon ni predicaron el reino. La observacin hecha por \line
\up0 \expndtw0\charscalex100 Karl Ludwig Schmidt es til aqu: "Podemos ento
nces ver por qu la iglesia \line \up0 \expndtw-1\charscalex100 apostlica y po
sapostlica del Nuevo Testamento no hablaba mucho del Basilea tou \line \up0 \expn
dtw-3\charscalex100 theou \up0 \expndtw0\charscalex107 [reino de Dios] de mo
do explcito, sino que siempre lo enfatizaba \line \up0 \expndtw0\charscalex
102 implcitamente por medio de su referencia al kyrios Iesus Christos [el Seor Jess
\line \up0 \expndtw0\charscalex109 Cristo]. No es cierto que sustituyeron ahora
a la iglesia por el reino como fue \line \up0 \expndtw-2\charscalex100 predicad
o por Jess de Nazaret. Por el contrario, la fe en el reino de Dios persiste en \l
ine \up0 \expndtw-3\charscalex100 la experiencia pospascual de Cristo". \par\par
d\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1220\sb1\sl-280\slmult0 \u
p0 \expndtw0\charscalex103 En este punto se hace necesario decir algo respecto a
la distincin entre reino de \line \up0 \expndtw0\charscalex100 Dios y reino de l
os cielos. Solamente Mateo utiliza esta ltima expresin; en todo el \par\pard\ql \l
i10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\l
i10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\
fs24 38 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmks
tart Pg39}{\bkmkend Pg39}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li14
18\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1218\sb93\sl-275\slmult0 \up0 \expnd
tw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 resto del Nuevo Testamento encontr
amos reino de Dios (con variantes ocasionales \line \up0 \expndtw-1\charscalex10
0 tales como reino de Cristo o reino de nuestro Seor). Si bien algunos han tratad
o de \line \up0 \expndtw0\charscalex100 encontrar una diferencia de significado
entre estas dos expresiones, debe afirmarse \line \up0 \expndtw0\charscalex100 q
ue reino de los cielos y reino de Dios son sinnimos en cuanto a su significado. E
l \line \up0 \expndtw0\charscalex102 hecho de que los judos evitaran el uso del n
ombre divino hizo que en el uso judo \line \up0 \expndtw0\charscalex103 tardo la p
alabra cielo fuese usada frecuentemente como sinnimo de Dios; dado \line \up0 \ex
pndtw0\charscalex107 que Mateo escriba principalmente para lectores judos, podemos
entender su \line \up0 \expndtw0\charscalex100 preferencia por esta expresin (au
nque aun l utiliza el trmino reino de Dios cuatro \line \up0 \expndtw0\charscalex1

04 veces). En la literatura juda tarda se encuentra la expresin malkuth shamayim \l

ine \up0 \expndtw0\charscalex100 (reino de los cielos); la frase que Mateo utili
za habitualmente, basileia ton ouranon, \line \up0 \expndtw-1\charscalex100 es u
na traduccin griega de la expresin hebrea. Dado que las expresiones reino de \line
\up0 \expndtw0\charscalex100 los cielos y reino de Dios son intercambiables en
los sinpticos, podemos sin riesgo \line \up0 \expndtw-2\charscalex100 llegar a la
conclusin de que no hay diferencia de significado entre ambas. \par\pard\qj \li1
418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1220\sb9\sl-276\slmult0 \up0 \expnd
tw0\charscalex100 Cmo hemos de definir el reino de Dios? Esto no es fcil de hacer,
en especial si \up0 \expndtw0\charscalex103 se tiene en cuenta que Jess mismo nun
ca da una definicin del reino. Tampoco \up0 \expndtw0\charscalex100 encontramos u
na definicin tal en los escritos apostlicos; las palabras de Pablo en \up0 \expndt
w-2\charscalex100 Romanos 14:17: "Porque el reino de Dios no es comida ni bebida
, sino justicia, paz y \up0 \expndtw0\charscalex106 gozo en el Espritu Santo", si
bien ayudan e iluminan, no son exactamente una \up0 \expndtw-3\charscalex100 de
finicin. Tendremos que proceder a modo inductivo. \par\pard\qj \li1418\ri1214\sb2
64\sl-276\slmult0 \up0 \expndtw-1\charscalex100 George Elton Ladd indica que los
Evangelios no siempre hablan sobre el reino de la \up0 \expndtw0\charscalex100
misma manera; l encuentra por lo menos cuatro usos distintos de la fr
ase. \up0 \expndtw0\charscalex106 Diferentes expertos bblicos han enfatizado
un significado u otro, dejando \up0 \expndtw-2\charscalex100 frecuentemente
traslucir su propia posicin teolgica. Bien podra ser, por cierto, que \up0 \expndt
w0\charscalex108 las diversas maneras en que Jess y los apstoles hablaron respecto
al reino \up0 \expndtw-3\charscalex100 representen diversas facetas de una nica
pero compleja idea. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\
ri1216\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex100 En la bsqueda del signific
ado principal del reino, el primer problema que debe ser \line \up0 \expndtw-1\c
harscalex100 resuelto es si el reino representa un campo o territorio sobre el c
ual Dios gobierna, o \line \up0 \expndtw0\charscalex104 si representa el reinado
o gobierno de Dios como tal. El modo ms ampliamente \line \up0 \expndtw-1\charsc
alex100 aceptado de entender al reino de Dios es que su significado primario est
ms en el \line \up0 \expndtw-1\charscalex100 dominio o gobierno ejercido por Dios
que en un territorio que l rige. Ladd menciona \line \up0 \expndtw0\charscalex10
4 dieciocho fuentes recientes que representan al reino como dominio o reinado de
\line \up0 \expndtw0\charscalex104 Dios; lo cita adems varios pasajes del Nuevo
Testamento tomados tanto de los \line \up0 \expndtw0\charscalex107 Evangelios co
mo de fuera de ellos que transmiten la idea de que el reino es el \line \up0 \ex
pndtw0\charscalex103 gobierno ejercido por Dios.11 Si bien ocasionalmente
el trmino reino tiene \line \up0 \expndtw0\charscalex106 connotaciones espaci
ales, como cuando se refiere a un orden de cosas o a un \line \up0 \expndtw0\cha
rscalex108 estado de paz y felicidad, habitualmente describe el reinado de Dios
sobre su \line \up0 \expndtw-3\charscalex100 pueblo. \par\pard\qj \li1418\ri1215
\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex100 No hay duda que el sentido an
terior, especialmente el de dominio como ejercicio de \up0 \expndtw0\charscalex1
10 una dignidad real, es el uso ms prominente de la palabra basileia en varios \u
p0 \expndtw0\charscalex105 pronunciamientos centrales respecto al "reino de los
cielos" que aparece en los \up0 \expndtw-2\charscalex100 Evangelios. El signific
ado espacial de reino es entonces secundario. Cuando el texto \up0 \expndtw0\cha
rscalex100 dice que el basileia ton ouranon "se ha acercado" ... no debemos pens
ar en primer \up0 \expndtw0\charscalex100 lugar en una entidad espacial o esttica
que est descendiendo desde el cielo; sino \up0 \expndtw0\charscalex111 ms bien en
el divino gobierno real que comienza actual y efectivamente su \up0 \expndtw-3\
charscalex100 operacin; por ello debemos pensar en la accin divina del Rey.' \par\
pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par
\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb76\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 39 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg40}{\bkmkend Pg40}\par\
pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\p
ard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\par
d\qj\li1418\ri1221\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupe

rsub\cf2\f3\fs24 ... El reino de los cielos predicado por Juan y por Jess es en p
rimer lugar un \up0 \expndtw-2\charscalex100 proceso de carcter dinmico... Porque
la venida del reino es la etapa inicial del gran \up0 \expndtw-3\charscalex100 d
rama de la historia del fin. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\q
j\li1418\ri1217\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex103 El reino de Dio
s, por lo tanto, debe ser entendido como el reinado de Dios que se \up0 \expndtw
0\charscalex100 muestra dinmicamente activo en la historia humana a travs de Jesuc
risto, y cuyo \up0 \expndtw0\charscalex107 propsito incluye la redencin del pueblo
de Dios del pecado y de los poderes \up0 \expndtw0\charscalex105 demonacos, y el
establecimiento final de los nuevos cielos y de la nueva tierra. \up0 \expndtw0
\charscalex100 Significa que el gran drama de la historia de la salvacin ha sido
inaugurado, y que \up0 \expndtw0\charscalex102 la nueva era ha sido introducida,
El reino no debe entenderse meramente como la \up0 \expndtw0\charscalex108 salv
acin de ciertos individuos, ni siquiera slo como el reinado de Dios en el \up0 \ex
pndtw0\charscalex100 corazn de su pueblo; significa nada ms que el reinado de Dios
sobre la totalidad \up0 \expndtw0\charscalex100 de su universo creado. "El rein
o de Dios significa que Dios es Rey y que acta en la \up0 \expndtw-3\charscalex10
0 historia para llevarle a una meta determinada por l mismo". \par\pard\qj \li141
8\ri1215\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex102 Ser evidente, entonc
es, que el reino de Dios, segn lo describe el Nuevo \line \up0 \expndtw
0\charscalex111 Testamento, no es un estado de cosas producido por obra humana,
ni es la \line \up0 \expndtw0\charscalex105 culminacin de un arduo esfuerzo human
o. El reino es establecido por la gracia \line \up0 \expndtw0\charscalex106 sobe
rana de Dios, y sus bendiciones deben ser recibidas como dones de dicha \line \u
p0 \expndtw0\charscalex100 gracia. El deber del hombre no es traer al mundo el r
eino, sino entrar en l a travs \line \up0 \expndtw-1\charscalex100 de la fe, y ora
r para poder someterse cada vez ms al gobierno benfico de Dios en \line \up0 \expn
dtw0\charscalex100 toda rea de su vida. El reino no es el ascenso humano hacia la
perfeccin, sino la \line \up0 \expndtw0\charscalex105 irrupcin de Dios en la hist
oria humana para establecer su reino y adelantar sus \line \up0 \expndtw-3\chars
calex100 propsitos. \par\pard\qj \li1418\ri1218\sb264\sl-276\slmult0\fi0 \up0 \ex
pndtw-1\charscalex100 Es necesario aadir que el reino de Dios incluye tanto un as
pecto positivo como uno \line \up0 \expndtw0\charscalex100 negativo. Significa r
edencin para aquellos que lo aceptan y entran en el mismo por \line \up0 \expndtw
0\charscalex100 la fe, pero tambin juicio para aquellos que lo rechazan. Jess deja
esto bien claro \line \up0 \expndtw0\charscalex106 en sus enseanzas, en particul
ar en sus parbolas. El que oye las palabras de \line \up0 \expndtw0\charscalex100
Jess y las hace es como el hombre que edific su casa sobre la roca, en tanto que
\line \up0 \expndtw0\charscalex107 aquel que oye las palabras de Jess pero no las
hace es como el hombre que \line \up0 \expndtw0\charscalex105 edific su casa sob
re la arena-y grande fue su ruina (Mt. 7:24-27). Aquellos que \line \up0 \expndt
w0\charscalex106 aceptan la invitacin a la fiesta de bodas se alegran y son felic
es, en tanto que \line \up0 \expndtw0\charscalex100 aquellos que rechazan la inv
itacin son muertos, y el hombre sin su traje de bodas \line \up0 \expndtw-1\chars
calex100 es echado en las tinieblas de afuera (Mt. 22:1-14). De hecho, debido a
que la nacin \line \up0 \expndtw0\charscalex102 de Israel como totalidad rechaz el
reino, Jess dijo que el reino de Dios les sera \line \up0 \expndtw0\charscalex107
quitado y dado a una nacin que produjera los frutos del mismo (Mt. 21:43). El \l
ine \up0 \expndtw0\charscalex100 propsito principal del reino de Dios es la salva
cin en el sentido pleno del trmino, \line \up0 \expndtw0\charscalex110 de aquellos
que entran en l-"porque no envi Dios a su Hijo al mundo para \line \up0 \expndtw0
\charscalex104 condenar al mundo, sino para que el mundo sea salvado por l" (Jn.
3:17). Pero \line \up0 \expndtw0\charscalex102 aquellos que rechazan al reino y
lo resisten recibirn el juicio mayor: "Todo el que \line \up0 \expndtw0\charscale
x102 cayere sobre aquella piedra \up0 \expndtw0\charscalex102 [la piedra de
l ngulo, que es Jesucristo], ser \par\pard\ql \li1418\sb4\sl-276\slmult0 \up0
\expndtw-3\charscalex100 quebrantado; ms sobre quien ella cayere, le desmenuzar"
(Lc. 20:18). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\
sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex100 Cules son las seales de la presen
cia del reino? Una de esas seales es el echar \line \up0 \expndtw0\charscalex104

fuera los demonios por parte de Jess. Cuando Jess haca esto, demostr que \line \up0
\expndtw0\charscalex102 haba logrado una victoria sobre los poderes del mal, y qu
e por lo tanto el reino de \line \up0 \expndtw0\charscalex104 Dios haba llegado.
El mismo Jess subray esto cuando dijo a los fariseos (que \line \up0 \expndtw0\cha
rscalex104 decan que l echaba fuera los demonios por Belceb, el prncipe d
e los \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\
slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb77\sl-276
\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 40 \par\pard\
sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg41}{\bkmken
d Pg41}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\sl
mult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmu
lt0 \par\pard\qj\li1418\ri1222\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex100
\ul0\nosupersub\cf2\f3\fs24 demonios)\u8221?... si yo por el Espritu de Dios ech
o fuera los demonios, ciertamente ha \up0 \expndtw-3\charscalex100 llegado a vos
otros el reino de Dios" (Mt. 12:28). \par\pard\qj \li1418\sb0\sl-275\slmult0 \pa
r\pard\qj\li1418\ri1214\sb13\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex105 Otr
a seal es la cada de Satans. Cuando los setenta regresaron de su misin \line \up0 \e
xpndtw0\charscalex106 diciendo que aun los demonios estaban sujetos a ellos en e
l nombre de Cristo, \line \up0 \expndtw0\charscalex103 Jess dice: "Yo vea a Satans
caer del cielo como un rayo" (Le. 10:18). No cabe \line \up0 \expndtw0\charscale
x106 duda de que estas palabras no deben ser interpretadas literalmente
sino \line \up0 \expndtw0\charscalex106 figurativamente. Significan que "la vi
ctoria sobre Satans, que segn los judos \line \up0 \expndtw0\charscalex100 sucedera
al fin de la era, ha ocurrido en alguna forma durante la misin de Jess". \line \up
0 \expndtw0\charscalex104 Podemos decir que en este momento el poder del reino d
e Dios ha entrado en la \line \up0 \expndtw0\charscalex103 historia humana a tra
vs del ministerio de los discpulos-un ministerio que estaba \line \up0 \expndtw0\c
harscalex100 basado, sin embargo, en la victoria sobre Satans que Jess ya haba logr
ado. Nos \line \up0 \expndtw0\charscalex104 queda por decir que esta victoria so
bre Satans, aunque decisiva, todava no es \line \up0 \expndtw0\charscalex103 final
, ya que Satans contina activo durante el ministerio posterior de Jess (Mr. \line \
up0 \expndtw0\charscalex105 8:33; Le. 22:3, 31). Lo que s ocurri durante el minist
erio de Jess fue un cierto \line \up0 \expndtw0\charscalex100 encadenamiento de S
atans (vase Mt. 12:29 y cf. Ap. 20:2)-en otras palabras, una \line \up0 \expndtw0\
charscalex102 restriccin de sus actividades. Ms adelante veremos de qu tipo de rest
riccin se \line \up0 \expndtw-3\charscalex100 trata. \par\pard\qj \li1418\sb0\sl274\slmult0 \par\pard\qj\li1418\ri1214\sb12\sl-274\slmult0 \up0 \expndtw0\charsc
alex100 An otra seal de la presencia del reino fue la realizacin de milagros por pa
rte de \line \up0 \expndtw0\charscalex100 Jess y sus discpulos. En la ejecucin de e
stos milagros se hace real la venida del \line \up0 \expndtw-1\charscalex100 rei
no. Jess mismo indic esto en su respuesta a Juan el Bautista, en la cual dio las \
line \up0 \expndtw0\charscalex106 siguientes instrucciones a los discpulos de Jua
n: "Id, y haced saber a Juan las \line \up0 \expndtw0\charscalex102 cosas que os
y veis. Los ciegos ven, los cojos andan, los leprosos son limpiados, \line \up0
\expndtw0\charscalex109 los sordos oyen, los muertos son resucitados, y a los po
bres es anunciado el \line \up0 \expndtw-2\charscalex100 evangelio" (Mt. 11:4-5)
. Con todo, estos milagros eran solamente seales; tenan sus \line \up0 \expndtw-1\
charscalex100 limitaciones. Por ejemplo, no a todos los enfermos les fue devuelt
a la salud, ni todos \line \up0 \expndtw0\charscalex100 los muertos fueron devue
ltos a la vida. Adems, los enfermos que fueron sanados, \line \up0 \expndtw0\char
scalex100 los cojos que volvieron a andar y los muertos que fueron resucitados t
odava tenan \line \up0 \expndtw0\charscalex100 que morir. Los milagros eran provis
ionales en su funcin, indicando la presencia del \line \up0 \expndtw-3\charscalex
100 reino pero sin marcar su consumacin final. \par\pard\qj \li1418\sb0\sl-276\sl
mult0 \par\pard\qj\li1418\ri1217\sb9\sl-276\slmult0 \up0 \expndtw-1\charscalex10
0 Otra seal, an ms importante que la anterior, fue la predicacin del evangelio. Los
\line \up0 \expndtw0\charscalex105 milagros curativos no eran el bien ms grande q
ue Jess otorgaba. Mucho ms \line \up0 \expndtw0\charscalex100 importante era la
salvacin que l trajo a aquellos que crean-una salvacin \line \up0 \expndtw0
\charscalex105 comunicada a travs de la predicacin del evangelio. Cuando Jess le di

jo a los \line \up0 \expndtw0\charscalex100 setenta: "Pero no os regocijis de que

los espritus se os sujetan sino regocijaos de \line \up0 \expndtw-1\charscalex10
0 que vuestros nombres estn escritos en los cielos" \up0 \expndtw-3\charsc
alex100 (Le. \up0 \expndtw-1\charscalex100 10:20), les estaba \par\pard\qj \li
1418\ri1216\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex102 devolviendo su sen
tido de prioridad. Por eso es significativo que en aquella \line \up0 \
expndtw0\charscalex103 respuesta de Jess a Juan el Bautista que citamos anteriorm
ente, la seal final y \line \up0 \expndtw0\charscalex108 suprema que muestra que
Cristo es verdaderamente el Mesas y que el reino \line \up0 \expndtw-2\charscalex
100 realmente ha llegado es sta: \u8220?... a los pobres es anunciado el evangeli
o" (Mt. 11:5). \line \up0 \expndtw0\charscalex100 La ddiva del perdn de los pecado
s es una seal de la presencia del reino. En los \line \up0 \expndtw-2\charscalex1
00 escritos de los profetas del Antiguo Testamento, el perdn de los pecados haba s
ido \line \up0 \expndtw0\charscalex103 anticipado como una de las bendiciones de
la era mesinica por venir (vanse Is. \line \up0 \expndtw0\charscalex107 33:24; Je
r. 31:34; Mi. 7:18-20; Zac. 13:1). Cuando Jess vino, l no solamente \line \up0 \ex
pndtw0\charscalex100 predic sobre el perdn de los pecados sino que en realidad lo
otorg. La curacin \line \up0 \expndtw-1\charscalex100 del paraltico despus de que Je
ss perdonara sus pecados fue la prueba de que "el \line \up0 \expndtw0\charscalex
104 Hijo del Hombre tiene potestad en la tierra para perdonar pecados" (Mr. 2:10
). El \line \up0 \expndtw-2\charscalex100 hecho de que los escribas acusaran a J
ess de blasfemia en esta ocasin-visto que, \par\pard\ql \li10248\sb0\sl-276\slmult
0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmul
t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 41 \par\pard\sect\s
ectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg42}{\bkmkend Pg42
}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0
\par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \p
ar\pard\qj\li1418\ri1217\sb117\sl-270\slmult0\fi0 \up0 \expndtw0\charscalex105 \
ul0\nosupersub\cf2\f3\fs24 segn ellos, slo Dios puede perdonar pecados-indicaba qu
e ellos no se daban \up0 \expndtw0\charscalex100 cuenta de que el reino de Dios
estaba verdaderamente presente entre ellos. No se \up0 \expndtw-3\charscalex100
percataron de que: \par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\r
i1222\sb20\sl-270\slmult0 \up0 \expndtw0\charscalex102 "La presencia del reino d
e Dios no era una nueva enseanza respecto a Dios; era \line \up0 \expndtw0\charsc
alex100 una nueva actividad de Dios en la persona de Jess, que traa a los hombres
como \line \up0 \expndtw-2\charscalex100 experiencia presente lo que los profeta
s prometieron en el reino escatolgico\u8221?. \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1216\sb10\sl-276\slmult0 \up0 \expndtw0\charscalex106
Al hablar de las seales de la presencia del reino es importante recordar que la
\up0 \expndtw0\charscalex111 venida del reino no signific un fin al conflicto ent
re el bien y el mal. Seguir \up0 \expndtw0\charscalex107 habiendo conflicto entre
el reino de Dios y el reino del mal a lo largo de toda la \up0 \expndtw-1\chars
calex100 historia, y en este conflicto el pueblo de Dios ser llamado a sufrir. La
verdad es que \up0 \expndtw0\charscalex100 la anttesis entre estos dos reinos es
aun intensificada por la venida de Cristo. No \up0 \expndtw0\charscalex104 dijo
Jess: "No pensis que he venido para traer paz para la tierra; no he venido \up0 \e
xpndtw-3\charscalex100 para traer paz, sino espada" (Mt. 10:34)? \par\pard\qj \l
i1418\ri1217\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex104 Lo que es de mayo
r inters en el rea de la escatologa que tiene que ver con el \line \up0 \expndtw-2\
charscalex100 reino es la pregunta respecto a si el reino de Dios en la enseanza
de Jess y de los \line \up0 \expndtw0\charscalex106 apstoles era considerado como
una realidad presente o futura, o ambas. Esta \line \up0 \expndtw0\charscalex100
pregunta ha sido tema de gran debate. Se recordar que algunos estudiosos ven el
\line \up0 \expndtw0\charscalex107 reino como algo exclusivamente futuro, que ot
ros lo ven como exclusivamente \line \up0 \expndtw0\charscalex100 presente, y qu
e aun otros lo consideran tanto presente como futuro. Slo haremos \line \up0 \exp
ndtw-1\charscalex100 justicia plena a todos los datos bblicos cuando veamos al re
ino de Dios como algo a \line \up0 \expndtw-2\charscalex100 la vez presente y fu
turo. \par\pard\qj \li1418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex
100 Jess ense claramente que el reino de Dios ya estaba presente en su ministerio.

\line \up0 \expndtw0\charscalex106 Mateo 12:28 ya ha sido citado "Pero si yo por

el Espritu de Dios echo fuera los \line \up0 \expndtw0\charscalex105 demonios, c
iertamente ha llegado a vosotros el reino de Dios" (cf. Lc. 11:20). El \line \up
0 \expndtw0\charscalex100 verbo griego utilizado aqu, ephthasen, significa ha lle
gado o ha venido, no est por \line \up0 \expndtw0\charscalex111 venir. Lo que se
quiere decir es que el hecho de que Jess eche fuera a los \line \up0 \expndtw0\ch
arscalex102 demonios es prueba de que el reino de Dios ha llegado, puesto que un
o no puede \line \up0 \expndtw0\charscalex102 saquear los bienes del hombre fuer
te a menos que haya primeramente sujetado a \line \up0 \expndtw0\charscalex100 d
icho hombre (siendo esto una referencia al demonio). Otro pasaje que claramente
\line \up0 \expndtw-1\charscalex100 ensea la presencia del reino en el tiempo de
Jess es Lucas 17:20-21. Los fariseos \line \up0 \expndtw0\charscalex100 acababan
de preguntarle a Jess cundo llegara el reino de Dios-queriendo dar a \line \up0 \ex
pndtw0\charscalex105 entender, suponemos, una dramtica demostracin del gran poder
de Dios que \line \up0 \expndtw-1\charscalex100 aplastara a los romanos y estable
cera el reino de Dios sobre el mundo de un modo \line \up0 \expndtw0\charscalex10
6 exteriormente visible. Jess les respondi de esta manera: "El reino de Dios no \l
ine \up0 \expndtw0\charscalex103 vendr con advertencia, ni dirn: Helo aqu, o helo a
ll, porque he aqu el reino de \line \up0 \expndtw0\charscalex106 Dios est entre vos
otros" .Estas palabras no deben ser forzadas para hacerlas \line \up0 \expndtw0\
charscalex104 indicar que no hay "seales de los tiempos", ni seales de la segunda
venida de \line \up0 \expndtw0\charscalex105 Cristo a las cuales debamos estar a
lertas, ya que Jess mismo habla de dichas \line \up0 \expndtw0\charscalex104 seale
s en otras ocasiones. Lo que Cristo est diciendo es que en vez de andar \line \up
0 \expndtw0\charscalex106 buscando seales externas y espectaculares de la
presencia de un reino \line \up0 \expndtw-2\charscalex100 principalmente polti
co, los fariseos deberan darse cuenta de que el reino de Dios ya \line \up0 \expn
dtw-1\charscalex100 est en medio de ellos en la persona de Cristo mismo, y que la
fe en l es necesaria \line \up0 \expndtw-2\charscalex100 para el ingreso a dicho
reino. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1184\sb1\s
l-280\slmult0\fi0 \up0 \expndtw0\charscalex105 Algunas de las parbolas de Jess dan
a entender que el reino de Dios ya est \line \up0 \expndtw-1\charscalex100 prese
nte. Las parbolas del tesoro escondido y de la perla de gran precio (M. 13:44-\par
\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \pa
r\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper
sub\cf1\f2\fs24 42 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl
-240{\bkmkstart Pg43}{\bkmkend Pg43}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\p
ard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1181\sb93\sl-275\slmult0
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 -46) ensean que uno debe
ahora vender todo lo que tiene para entrar al reino. Las \line \up0 \expndtw0\c
harscalex100 parbolas de la construccin de la torre y del rey que marcha a la guer
ra (Lc. 14:28-\line \up0 \expndtw0\charscalex100 33) ensean la importancia de con
tar el costo antes de entrar al reino, nuevamente \line \up0 \expndtw0\charscale
x100 dando a entender que el reino ya est presente. Adems, en el Sermn del Monte, \
line \up0 \expndtw-2\charscalex100 las bienaventuranzas describen a la clase de
gente de los cuales se puede decir que \line \up0 \expndtw-2\charscalex100 "de e
llos es (estn) el reino de los cielos" (M. 5:3-10). Cuando los discpulos le hacen \
line \up0 \expndtw-1\charscalex100 a Jess una pregunta respecto a quin es el mayor
en el reino de los cielos, l llama \line \up0 \expndtw0\charscalex103 a un nio al
grupo y dice, \u8220?... cualquiera que se humille como este nio, se es el \line
\up0 \expndtw0\charscalex105 mayor en el reino de los cielos" (M. 18:4). Y cuando
los discpulos reprenden a \line \up0 \expndtw-2\charscalex100 aquellos que traen
nios a Jess, l les dice: "Dejad a los nios venir a m, y no se lo \line \up0 \expndtw
0\charscalex100 impidis; porque de los tales es (estn) el reino de los cielos" (M.
19:14). Podemos \line \up0 \expndtw0\charscalex105 agregar que las seales a que n
os referimos anteriormente (el echar fuera a los \line \up0 \expndtw0\charscalex
105 demonios, el hacer milagros, la predicacin del evangelio, y el otorgamiento d
el \line \up0 \expndtw0\charscalex100 perdn de los pecados) tambin dan evidencia d
el hecho que el reino est presente \line \up0 \expndtw-3\charscalex100 en el mini

sterio de Jess. \par\pard\qj \li1418\ri1213\sb265\sl-276\slmult0 \up0 \expndtw0\c

harscalex100 Con todo, Jess tambin ense que haba un sentido en que el reino de Dios e
ra \line \up0 \expndtw0\charscalex107 todava algo futuro. En primer lugar podemos
considerar algunas afirmaciones \line \up0 \expndtw-1\charscalex100 especficas a
l respecto. El pasaje del Sermn del Monte que citamos a continuacin \line \up0 \ex
pndtw-1\charscalex100 describe la entrada al reino como algo todava futuro y lo r
elaciona con un futuro da \line \up0 \expndtw0\charscalex103 de juicio: "No todo
el que me dice 'Seor, Seor', entrar en el reino de los cielos, \line \up0 \expndtw1\charscalex100 sino el que hace la voluntad de mi Padre que est en los cielos. M
uchos me dirn en \line \up0 \expndtw0\charscalex100 aquel da: 'Seor, Seor, no profeti
zamos en tu nombre, y en tu nombre echamos \line \up0 \expndtw0\charscalex102 fu
era demonios, y en tu nombre hicimos muchos milagros?' Y entonces les
\line \up0 \expndtw0\charscalex100 declarar: 'Nunca os conoc; apartaos de m, haced
ores de maldad' " (M. 7:21-33). \line \up0 \expndtw0\charscalex104 Tambin se usan
verbos en tiempo futuro en la siguiente declaracin, que habla \line \up0 \expndtw
0\charscalex102 claramente de un reino por venir: "Y os digo que vendrn muchos de
l oriente y del \line \up0 \expndtw-1\charscalex100 occidente, y se sentarn con A
braham e Isaac y Jacob en el reino de los cielos; mas \line \up0 \expndtw0\chars
calex100 los hijos del reino sern echados a las tinieblas de afuera; all ser el llo
ro y el crujir \line \up0 \expndtw-3\charscalex100 de dientes" (Mi. 8:11-12). \p
ar\pard\qj \li1418\ri1214\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 Much
as de las parbolas de Jess ensean que habr una futura consumacin del \line \up0 \expn
dtw0\charscalex100 reino. La parbola de la fiesta de bodas indica un futuro de bi
enaventuranzas para \line \up0 \expndtw0\charscalex100 aquellos que aceptan la i
nvitacin, pero habla tambin de un lugar de castigo en las \line \up0 \expndtw0\cha
rscalex100 tinieblas de afuera para aquellos que fallan en cumplir con todos los
requisitos (Mi. \line \up0 \expndtw-1\charscalex100 22:1-14). La parbola de la c
izaa con su explicacin (Mi. 13:24-30; 36-43) habla del \line \up0 \expndtw0\charsc
alex106 "fin de este siglo" (synteleia tou aionos), cuando los malos sern echados
en el \line \up0 \expndtw0\charscalex103 horno de fuego y cuando los justos "re
splandecern como el sol en el reino de su \line \up0 \expndtw-1\charscalex100 Pad
re". La parbola de la red (Mi. 13:47-50) describe de modo similar al "fin de este
\line \up0 \expndtw-1\charscalex100 siglo" (synteleia toti aionos), "cuando sal
drn los ngeles y apartarn a los malos de \line \up0 \expndtw0\charscalex107 entre l
os justos". En la parbola de las diez vrgenes (Mi. 25:1-13), leemos del \line \up0
\expndtw0\charscalex109 retraso del esposo, de un clamor a la medianoche, y de
algunas de ellas que \line \up0 \expndtw0\charscalex100 entraron con el esposo a
la fiesta de bodas y de otras a las cuales la puerta les fue \line \up0 \expndt
w0\charscalex100 cerrada permanentemente. La parbola concluye con una advertencia
tpicamente \line \up0 \expndtw-2\charscalex100 "escatolgica": "Velad, pues, porqu
e no sabis el da ni la hora" (v. 13). Y la parbola \line \up0 \expndtw0\charscalex1
05 de los talentos (Mi. 25:14-30) habla de un hombre que fue de viaje y que estu
vo \line \up0 \expndtw-1\charscalex100 ausente durante un largo tiempo, de una e
ventual rendicin de cuentas, de aquellos \line \up0 \expndtw0\charscalex102 que f
ueron invitados a entrar en el gozo de su seor, y de aquel que fue echado a \line
\up0 \expndtw-3\charscalex100 las tinieblas de afuera. \par\pard\ql \li10248\sb
0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb
0\sl-276\slmult0 \par\pard\ql\li10248\sb76\sl-276\slmult0 \up0 \expndtw-3\charsc
alex100 \ul0\nosupersub\cf1\f2\fs24 43 \par\pard\sect\sectd\fs24\paperw11900\pap
erh16840\pard\sb0\sl-240{\bkmkstart Pg44}{\bkmkend Pg44}\par\pard\qj \li1418\sb0
\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\s
l-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1216\
sb117\sl-270\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf2\f3\fs24 N
o sera difcil dar evidencia adicional. De lo citado, empero, ya se hace claro que
en \line \up0 \expndtw-1\charscalex100 la enseanza de Jess el reino de Dios era ta
nto presente como futuro. El intento de \line \up0 \expndtw-1\charscalex100 nega
r cualquiera de estos dos aspectos de esta doctrina es abusar de la evidencia. \
par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1216\sb20\sl-270\sl
mult0 \up0 \expndtw-1\charscalex100 El apstol Pablo tambin ense que el reino de Dios
era a la vez presente y futuro. \line \up0 \expndtw0\charscalex108 Algunas de s

us afirmaciones claramente describen al reino de Dios como una \line \up0 \expnd
tw-1\charscalex100 realidad presente. En \up0 \expndtw-1\charscalex100 1 Cori
ntios \up0 \expndtw0\charscalex100 4 Pablo est escribiendo acerca de cierto
s \par\pard\qj \li1418\ri1220\sb6\sl-276\slmult0 \up0 \expndtw0\charscalex106 en
emigos arrogantes suyos que pensaban que l no ira a Corinto y dice: "Mas \line \up
0 \expndtw0\charscalex105 algunos estn envanecidos, como si yo nunca hubiese de i
r a vosotros. Pero ir \line \up0 \expndtw0\charscalex100 pronto a vosotros, si el
Seor quiere, y conocer, no las palabras, sino el poder de \line \up0 \expndtw0\ch
arscalex102 los que andan envanecidos. Porque el reino de Dios no consiste en pa
labras, sino \line \up0 \expndtw0\charscalex100 en poder" (vv. 19-20). Es obvio
que Pablo no est pensando en un reino futuro sino \line \up0 \expndtw0\charscalex
100 en un reino que est presente ahora. De modo similar Pablo dice a sus lectores
en \line \up0 \expndtw-1\charscalex100 Roma: "Porque el reino de Dios no es com
ida, ni bebida, sino justicia, paz y gozo en \line \up0 \expndtw0\charscalex103
el Espritu Santo" (Ro. 14:17). Y en una de sus ltimas epstolas les escribe a los \l
ine \up0 \expndtw0\charscalex100 hermanos de Colosas y les dice: "el cual (Dios)
nos ha librado de la potestad de las \line \up0 \expndtw-1\charscalex100 tinieb
las, y trasladado al reino de su amado Hijo, en quien tenemos redencin por su \li
ne \up0 \expndtw0\charscalex102 sangre, el perdn de pecados" (Col. 1:13-14). Vist
o que ya disfrutamos del perdn \line \up0 \expndtw0\charscalex110 de los pecados,
es claro que el reino de que Pablo habla aqu es uno al cual \line \up0 \expndtw3\charscalex100 tenemos el privilegio de pertenecer ahora. \par\pard\qj \li1418\
ri1216\sb261\sl-280\slmult0 \up0 \expndtw-2\charscalex100 Pero hay tambin pasajes
en los cuales Pablo presenta al reino como algo futuro. En \line \up0 \expndtw0
\charscalex113 2 Timoteo 4:18, l escribe: "Y el Seor me librar de toda obra mala, y
me \line \up0 \expndtw0\charscalex107 preservar para su reino celestial". Tanto
la expresin "reino celestial" como el \line \up0 \expndtw-1\charscalex100 tiempo
futuro del verbo traducido "preservar" \up0 \expndtw0\charscalex100 (sosei)
indican que Pablo est \par\pard\qj \li1418\ri1215\sb0\sl-276\slmult0 \up0 \ex
pndtw0\charscalex106 pensando aqu en un reino futuro. La palabra heredar (klerono
meo) sugiere un \line \up0 \expndtw0\charscalex100 beneficio que uno recibir en a
lgn momento futuro. Cuando Pablo usa este verbo \line \up0 \expndtw0\charscalex10
3 para indicar que ciertas personas sern excluidas del reino de Dios, es obvio qu
e \line \up0 \expndtw0\charscalex112 est refiriendo al reino en el sentido futuro
: "No sabis que los injustos no \line \up0 \expndtw0\charscalex104 heredarn el rein
o de Dios?" (1 Co. 6:9); \u8220?... ya os lo he dicho antes, que los que \line \
up0 \expndtw0\charscalex100 practican tales cosas [obras de la carne] no heredarn
el reino de Dios" (G. 5:21). \line \up0 \expndtw0\charscalex105 En Efesios \up0
\expndtw0\charscalex111 5:5 l usa un sustantivo derivado de este verbo para hacer
una \line \up0 \expndtw0\charscalex100 afirmacin similar: "Porque sabis esto, que
ningn fornicario, o inmundo, o avaro, \line \up0 \expndtw0\charscalex106 que es
idlatra, tiene herencia en el reino de Cristo y de Dios". Y en 1 Corintios \line
\up0 \expndtw-2\charscalex100 15:50 Pablo escribe lo siguiente: "Pero esto digo,
hermanos: que la carne y la sangre \line \up0 \expndtw0\charscalex106 no pueden
heredar el reino de Dios, ni la corrupcin hereda la incorrupcin". El \line \up0 \
expndtw-1\charscalex100 hecho de que l est hablando aqu de la resurreccin del cuerpo
, deja en claro que \line \up0 \expndtw-2\charscalex100 tambin aqu el reino de Dio
s es concebido como un estado de ser todava futuro. \par\pard\qj \li1418\ri1216\s
b0\sl-276\slmult0 \up0 \expndtw0\charscalex100 En resumen, entonces, podemos dec
ir que el reino de Dios, tanto en la enseanza \line \up0 \expndtw0\charscalex102
de Pablo como en la de Jess, es una realidad a la vez presente y futura. Nuestra
\line \up0 \expndtw0\charscalex100 comprensin del reino debe por ello hacer plena
justicia a ambos aspectos. George \line \up0 \expndtw0\charscalex100 Elton Ladd
enfatiza la importancia de ver bien estos dos aspectos: "La tesis central \line
\up0 \expndtw0\charscalex106 de este libro [The Presence of the Future] es que
el reino de Dios es el reinado \line \up0 \expndtw-1\charscalex100 redentor de D
ios que es dinmicamente activo para establecer su gobierno entre los \line \up0 \
expndtw-2\charscalex100 hombres, y que este reino, que aparecer en un hecho apoca
lptico al fin de esta era \line \up0 \expndtw0\charscalex100 ya ha entrado a la h
istoria humana en la persona y misin de Jess para derrotar el \line \up0 \expndtw0

\charscalex100 mal, librar a los hombres de su poder, e introducirles a las bend

iciones del reinado \line \up0 \expndtw-1\charscalex100 de Dios. El reino de Dio
s comprende dos grandes movimientos: cumplimiento dentro \line \up0 \expndtw0\ch
arscalex108 de la historia, y consumacin al fin de la historia". Herman Ridderbos
tiene un \line \up0 \expndtw0\charscalex102 nfasis similar. Sugiere que al princ
ipio de su ministerio Jess puso mayor nfasis \par\pard\ql \li10248\sb0\sl-276\slmu
lt0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb60\sl-276\slm
ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 44 \par\pard\sect
\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg45}{\bkmkend Pg
45}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult
0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\ri1216\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex111 \ul0
\nosupersub\cf2\f3\fs24 en la presencia del reino como el cumplimiento de las pr
ofecas del Antiguo \line \up0 \expndtw0\charscalex103 Testamento, en tanto que ha
cia el final de su ministerio puso mayor nfasis en la \line \up0 \expndtw0\charsc
alex107 venida futura del reino.23 Ridderbos insiste, sin embargo, en que los as
pectos \line \up0 \expndtw0\charscalex100 presente y futuro del reino nunca debe
n ser separados. " ... En esta predicacin [la \line \up0 \expndtw0\charscalex102
de Jess], el elemento de cumplimiento no es menos notable y esencial que el de \l
ine \up0 \expndtw0\charscalex103 anticipo... Porque el futuro y el presente estn
indisolublemente conectados en la \line \up0 \expndtw0\charscalex105 predicacin d
e Jess. El uno es el complemento necesario del otro. La profeca \line \up0 \expndt
w-1\charscalex100 respecto al futuro slo puede ser vista correctamente desde una
posicin basada en \line \up0 \expndtw0\charscalex102 el presente cristolgico, a
s como el carcter del presente encierra en s la \line \up0 \expndtw-3\char
scalex100 necesidad y certeza del futuro". \par\pard\qj \li1418\ri1217\sb265\sl276\slmult0 \up0 \expndtw-2\charscalex100 El que es creyente en Jesucristo, por
lo tanto, est en el reino de Dios en el presente \line \up0 \expndtw-1\charscalex
100 momento, disfrutando de sus bendiciones y compartiendo sus responsabilidades
. Al \line \up0 \expndtw0\charscalex106 mismo tiempo, el creyente se da cuenta q
ue el reino est presente ahora en un \line \up0 \expndtw0\charscalex106 estado q
ue es solamente provisional e incompleto, y por ello anticipa su \line
\up0 \expndtw0\charscalex100 consumacin final al fin de los tiempos. Es slo en ba
se al hecho de que el reino es \line \up0 \expndtw0\charscalex104 a la vez prese
nte y futuro que podemos decir que el reino est ahora oculto para \line \up0 \exp
ndtw0\charscalex100 todos excepto para quienes tienen fe en Cristo, pero que algn
da ser totalmente \line \up0 \expndtw0\charscalex108 revelado, de modo tal que au
n sus enemigos se vern obligados finalmente a \line \up0 \expndtw0\charscalex107
reconocer su presencia y doblegarse ante su dominio. Este es el sentido de la \l
ine \up0 \expndtw0\charscalex103 parbola de la levadura que encontramos en Lucas
13:20-21. Cuando se pone la \line \up0 \expndtw0\charscalex111 levadura en la ha
rina, hay un tiempo en que parece que nada sucede, pero \line \up0 \expndtw0\cha
rscalex105 eventualmente toda la masa es leudada. De modo similar, el reino de D
ios est \line \up0 \expndtw0\charscalex100 oculto ahora, haciendo sentir su influ
encia de un modo silencioso pero penetrante, \line \up0 \expndtw0\charscalex100
hasta el da en que aparecer abiertamente, para ser visto por todos. El reino en su
\line \up0 \expndtw-2\charscalex100 estado presente es por lo tanto un objeto d
e la fe, no de la vista. Pero cuando la fase \line \up0 \expndtw0\charscalex103
final del reino sea introducida por la segunda venida de Jesucristo, toda rodill
a se \line \up0 \expndtw0\charscalex105 doblar y toda lengua confesar que Jesucris
to es el Seor, para gloria de Dios \line \up0 \expndtw-3\charscalex100 Padre (Fil
. 2:11). \par\pard\qj \li1418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charsca
lex109 El hecho de que el reino de Dios est presente en un sentido y futuro en ot
ro \line \up0 \expndtw0\charscalex100 significa que queda una cierta tensin entre
estos dos aspectos. Podemos describir \line \up0 \expndtw0\charscalex102 esta t
ensin de dos maneras: (1) La iglesia debe vivir con un sentido de urgencia, \line
\up0 \expndtw0\charscalex104 dndose cuenta de que el fin de la historia como la
conocemos pueda estar muy \line \up0 \expndtw-1\charscalex100 cerca, pero al mis
mo tiempo ella debe continuar planificando y obrando por un futuro \line \up0 \e
xpndtw-1\charscalex100 en esta tierra que pueda durar largo tiempo. (2) La igles

ia se encuentra en la tensin \line \up0 \expndtw0\charscalex106 entre la era pres

ente y la era por venir. Como dice George Ladd: "La iglesia ha \line \up0 \expnd
tw0\charscalex104 experimentado la victoria del reino de Dios; pero al mismo tie
mpo la iglesia est, \line \up0 \expndtw0\charscalex107 como lo estn otros, a la me
rced de los poderes de este mundo... Esta misma \line \up0 \expndtw0\charscalex1
04 situacin crea una tensin severa-en realidad, un conflicto-porque la iglesia es
el \line \up0 \expndtw0\charscalex100 foco mismo del conflicto entre el bien y e
l mal, entre Dios y Satans, hasta el fin de \line \up0 \expndtw0\charscalex109 lo
s tiempos. La iglesia nunca puede descansar o aflojarse, sino que debe ser \line
\up0 \expndtw-1\charscalex100 siempre la iglesia en lucha y en conflicto, mucha
s veces perseguida, pero segura de \line \up0 \expndtw-3\charscalex100 su victor
ia final". \par\pard\qj \li1418\ri1216\sb261\sl-280\slmult0 \up0 \expndtw0\chars
calex102 Anteriormente vimos que se debe hablar de la escatologa del Nuevo Testam
ento \line \up0 \expndtw0\charscalex100 tanto en trminos de lo que ya se ha cumpl
ido como en trminos de lo que todava \line \up0 \expndtw0\charscalex100 queda por
cumplirse, y que por lo tanto toda la teologa del Nuevo Testamento est \line \up0
\expndtw0\charscalex100 determinada por la tensin entre el "ya" y el "todava no".
26 Ahora queremos notar \line \up0 \expndtw0\charscalex100 que esta tensin est
ilustrada y ejemplificada por la enseanza del Nuevo \par\pard\ql \li10248
\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248
\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 4
5 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart P
g46}{\bkmkend Pg46}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\s
b0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0
\sl-273\slmult0 \par\pard\qj\li1418\ri1219\sb103\sl-273\slmult0 \up0 \expndtw0\c
harscalex102 \ul0\nosupersub\cf2\f3\fs24 Testamento respecto al reino de Di
os. Estamos en el reino, y sin embargo \line \up0 \expndtw0\charscalex104
anhelamos su plena manifestacin; compartimos sus bendiciones y sin embargo \line
\up0 \expndtw0\charscalex104 esperamos todava su victoria total; damos gracias a
Dios por habernos trado al \line \up0 \expndtw-2\charscalex100 reino del Hijo qu
e l ama, y sin embargo, continuamos orando: "Venga tu reino". \par\pard\qj \li141
8\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1210\sb13\sl-274\slmult0 \up0 \expndt
w0\charscalex100 En lo que respecta a la fe y a la vida, cules son algunas de las
implicaciones del \line \up0 \expndtw-2\charscalex100 hecho que el reino de Dios
est presente con nosotros ahora, y que est destinado a \line \up0 \expndtw0\chars
calex100 ser revelado en su totalidad en la era por venir? En primer lugar podem
os observar \line \up0 \expndtw0\charscalex102 que solamente Dios nos puede pone
r en el reino. Dios nos llama a su reino (1 Ts. \line \up0 \expndtw-1\charscalex
100 2:12), nos da el reino (Lc. 12:32), nos trae al reino de su amado Hijo (Col.
1:13), nos \line \up0 \expndtw0\charscalex100 asigna un reino ("Yo [Cristo], pu
es, os asigno un reino, como mi Padre me lo asign \line \up0 \expndtw0\charscalex
100 a m", Lc. 22:29). A partir de pasajes como estos aprendemos que el pertenecer
al \line \up0 \expndtw-2\charscalex100 reino de Dios no es un logro humano sino
un privilegio que nos otorga Dios. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\ri1218\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex102 Con todo
, este hecho no nos libra de responsabilidad en lo referente al reino. Nos \line
\up0 \expndtw0\charscalex107 corresponde notar adicional mente que el reino de
Dios demanda de nosotros \line \up0 \expndtw-1\charscalex100 arrepentimiento y f
e. En varias ocasiones Jess dijo que debemos entrar en el reino \line \up0 \expnd
tw0\charscalex100 de Dios. Uno slo puede entrar en el reino humillndose como un nio
(Mi. 18:3--4) \line \up0 \expndtw0\charscalex100 ,27 haciendo la voluntad del P
adre que est en los cielos (Mi. 7:21), o teniendo una \line \up0 \expndtw0\charsc
alex106 justicia mayor que la de los escribas y fariseos (Mi. 5:20). Es difcil pa
ra un rico \line \up0 \expndtw0\charscalex107 entrar en el reino de Dios (Mr. 10
:25), presumiblemente porque est tentado a \line \up0 \expndtw0\charscalex100 con
fiar en sus riquezas en vez de en Dios. A menos que uno haya nacido de nuevo \li
ne \up0 \expndtw-1\charscalex100 o nacido del Espritu, no puede entrar en el rein
o de Dios Un. 3:3,5). Solamente Dios \line \up0 \expndtw0\charscalex107 puede ha
cernos nacer de nuevo; sin embargo, el punto en que el mensaje del \line \up0 \e
xpndtw-1\charscalex100 evangelio pesa sobre el oyente es en el llamado a creer:

"Porque de tal manera am \line \up0 \expndtw0\charscalex100 Dios al mundo que ha

dado a su Hijo unignito, para que todo aquel que en l cree, \line \up0 \expndtw-3\
charscalex100 no se pierda, mas tenga vida eterna" Jn. 3:16). \par\pard\qj \li14
18\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\sb9\sl-276\slmult0 \up0 \expndt
w0\charscalex110 El reino de Dios, de hecho, demanda nada menos que un compromis
o total. \up0 \expndtw-2\charscalex100 Debemos, segn dijo Jess, buscar primerament
e el reino de Dios y su justicia, en la \up0 \expndtw0\charscalex111 confianza d
e que si lo hacemos, nos sern dadas todas las otras cosas que \up0 \expndtw0\char
scalex100 necesitamos (Mt. 6:33). Debemos, como si fuera, vender todo lo que ten
emos para \up0 \expndtw-1\charscalex100 obtener el reino (Mt. 13:44-45). Para pe
rmanecer en el reino de Dios debemos estar \up0 \expndtw0\charscalex100 dispuest
os a arrancarnos el ojo o cortarnos la mano que nos pueda hacer caer (Mt. \up0 \
expndtw-3\charscalex100 5:29, \up0 \expndtw0\charscalex107 30). Debemos estar di
spuestos a aborrecer, si fuese necesario, a padre, \up0 \expndtw0\charscalex107
madre, hermano, hermana, y aun nuestra propia vida, por el reino (Lc. 14:26). \u
p0 \expndtw0\charscalex103 Debemos estar prestos a renunciar a todo lo que tenem
os para ser discpulos de \up0 \expndtw0\charscalex100 Jess (Lc. 14:33). En otras p
alabras, nadie debe buscar entrar en el reino a menos \up0 \expndtw-3\charscalex
100 que haya calculado el costo (Lc. 14:28-32). \par\pard\qj \li1418\ri1219\sb26
4\sl-276\slmult0 \up0 \expndtw0\charscalex102 Una implicacin adicional de la pres
encia del reino merece ser notada: el reino de \up0 \expndtw0\charscalex103 Dios
implica una redencin csmica. El reino de Dios, como hemos visto, no trata \up0 \e
xpndtw0\charscalex100 simplemente de la salvacin de ciertos individuos, ni siquie
ra de la salvacin de un \up0 \expndtw-1\charscalex100 grupo de escogidos. Trata d
e nada menos que de la renovacin completa de todo el \up0 \expndtw0\charscalex102
cosmos, culminando en el nuevo cielo y la nueva tierra. Pablo descri
be las \up0 \expndtw-3\charscalex100 dimensiones csmicas del reino de Dios en pa
labras inspiradoras: \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418
\ri1215\sb1\sl-280\slmult0 \up0 \expndtw-2\charscalex100 Dios nos ha hecho conoc
er su voluntad secreta, o sea el plan que l mismo se haba \line \up0 \expndtw-2\ch
arscalex100 propuesto llevar a cabo. Segn este plan, que se cumplir fielmente a su
debido \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276
\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb76\sl-27
6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 46 \par\pard
\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg47}{\bkmke
nd Pg47}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\s
lmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slm
ult0 \par\pard\qj\li1418\ri1224\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex10
5 \ul0\nosupersub\cf2\f3\fs24 tiempo, Dios va a unir bajo el mando de Cristo tod
as las cosas, tanto en el cielo \up0 \expndtw-3\charscalex100 como en la tierra
(Ef. 1:9-10 VP). \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1
180\sb17\sl-273\slmult0 \up0 \expndtw-1\charscalex100 Pues Dios quiso habitar pl
enamente en Cristo, y por medio de Cristo quiso poner en \line \up0 \expndtw0\ch
arscalex102 paz consigo al universo entero, tanto 10 que est en tierra como 10 qu
e est en el \line \up0 \expndtw0\charscalex100 cielo, haciendo la paz mediante la
sangre que Cristo derram en la cruz (Col. 1:19-\line \up0 \expndtw-3\charscalex1
00 20 VP). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1223\sb
11\sl-275\slmult0 \up0 \expndtw0\charscalex100 El universo espera con gran impac
iencia el momento en que los hijos de Dios sean \up0 \expndtw0\charscalex108 dad
os a conocer. Porque el universo perdi su razn de ser, no por su propia \up0 \expn
dtw0\charscalex106 voluntad, sino porque Dios as 10 haba dispuesto, pero le quedab
a siempre la \up0 \expndtw0\charscalex100 esperanza de ser liberado de la esclav
itud y la destruccin para alcanzar la gloriosa \up0 \expndtw-3\charscalex100 libe
rtad de los hijos de Dios (Ro. 8:19-21 VP). \par\pard\qj \li1418\sb0\sl-275\slmu
lt0 \par\pard\qj\li1418\ri1217\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100
Ser ciudadano del reino significa, por consiguiente, que debemos ver la totalida
d de \line \up0 \expndtw0\charscalex102 la vida y de la realidad a la luz de la
meta de la redencin del cosmos. Esto quiere \line \up0 \expndtw0\charscalex109 de
cir, como dijera una vez Abraham Kuyper, que no hay ni un centmetro del \line \up
0 \expndtw-1\charscalex100 universo respecto al cual Cristo no diga: "Es mo". Est

o implica una filosofa cristiana \line \up0 \expndtw0\charscalex100 de la histori

a: toda la historia debe ser vista como el desarrollo del eterno propsito \line \
up0 \expndtw0\charscalex100 de Dios. Esta visin del reino incluye una filosofa cri
stiana de la cultura: el arte y la \line \up0 \expndtw0\charscalex100 ciencia re
flejan la gloria de Dios y deben ser por lo tanto estudiados para alabanza \line
\up0 \expndtw0\charscalex105 suya. Tambin incluye una visin cristiana de la vocac
in: todas las vocaciones \line \up0 \expndtw0\charscalex102 provienen de Dios, y
todo lo que hacemos en la vida diaria debe ser hecho para la \line \up0 \expndtw
0\charscalex108 alabanza de Dios, trtese del estudio, de la enseanza, de la predic
acin, del \line \up0 \expndtw0\charscalex100 comercio, de la industria o de los q
uehaceres del hogar. Bien dice George Herbert: \line \up0 \expndtw0\charscalex10
4 Ensame, mi Dios y Rey, en todas las cosas a verte a Ti, ya todo lo que hago a \l
ine \up0 \expndtw-3\charscalex100 hacerla como para Ti. \par\pard\ql \li2006\sb2
87\sl-322\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf50\f51\fs34 CAP
ITULO 5: \ul0\nosupersub\cf51\f52\fs25 EL ESPRITU SANTO Y LA ESCATOLOGA \par\pard\
qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1218\sb59\sl-277\slmult0 \up
0 \expndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 El papel desempeado por el
Espritu Santo en la escatologa no ha sido siempre \up0 \expndtw0\charscalex100 deb
idamente apreciado. En 1912 Geerhardus Vos expona a la atencin del mundo \up0 \exp
ndtw0\charscalex108 teolgico dicho papel en un artculo titulado "The Eschatologica
l Aspect of the \up0 \expndtw0\charscalex100 Pauline Conception of the Spirit" (
El aspecto escatolgico del concepto paulino del \up0 \expndtw-2\charscalex100 Espr
itu). Ms recientemente, Neill Q. Hamilton ha escrito una monografa sobre este \up0
\expndtw0\charscalex102 terna, cuyo ttulo es The Holy Spirit and Eschatology in
Paul (El Espritu Santo y la \up0 \expndtw-2\charscalex100 escatologa en Pablo). Am
bos autores indican que la obra del Espritu Santo tiene un \up0 \expndtw-3\charsc
alex100 significado decisivo para la escatologa. \par\pard\qj \li1418\ri1214\sb26
3\sl-277\slmult0 \up0 \expndtw0\charscalex106 Previamente habamos notado que segn
el testimonio bblico los creyentes ya \up0 \expndtw0\charscalex100 estn en la nuev
a era preanunciada por los profetas del Antiguo Testamento y que \up0 \expndtw0\
charscalex107 ya disfrutan de los privilegios y bendiciones de dicha era. Sin em
bargo, hemos \up0 \expndtw0\charscalex109 notado tambin que los creyentes slo
experimentan estas bendiciones \up0 \expndtw-1\charscalex100 escatolgicas de
una manera provisional y que esperan una consumacin futura del \up0 \expndtw0\cha
rscalex108 reino de Dios en el cual disfrutarn de dichas bendiciones completament
e. La \up0 \expndtw0\charscalex100 funcin que el Espritu desempea en la escatologa i
lustra de modo adicional esta \up0 \expndtw-3\charscalex100 tensin entre lo que y
a tenemos y lo que an anticipamos. \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\
pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\
pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb240\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 47 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg48}{\bkmkend Pg48}\par\
pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\p
ard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\par
d\qj\li1418\ri1217\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupe
rsub\cf2\f3\fs24 Veamos primeramente el papel que el Espritu desempea en la escato
loga en \up0 \expndtw0\charscalex105 general. En el Antiguo Testamento el Espritu
Santo aparece relacionado con la \up0 \expndtw-3\charscalex100 escatologa por lo
menos de tres maneras, a saber: \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\par
d\qj\li1418\ri1215\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex110 (1) El Esprit
u Santo, se dice, preparar el camino para la irrupcin de la era \line \up0 \expndt
w0\charscalex107 escatolgica final por medio de determinadas seales profticas. Es a
s que el \line \up0 \expndtw0\charscalex100 profeta Joel, por ejemplo, predice qu
e el derramamiento del Espritu est por ocurrir \line \up0 \expndtw0\charscalex100
en un tiempo que l simplemente define como "despus" (acharey khen), pero que \line
\up0 \expndtw0\charscalex103 Pedro, en su cita de este pasaje de Joel en el da d
e Pentecosts, denomina "los \line \up0 \expndtw0\charscalex104 postreros das" (en
tais eschatais hemerais, Hch. 2:17). El significado que Pedro \line \up0 \expndt
w0\charscalex103 adjudica a este derramamiento del Espritu en Hechos 2:17-36 indi
ca que ello era \line \up0 \expndtw0\charscalex103 uno de los acontecimientos so

bresalientes que sealaban el advenimiento de los \line \up0 \expndtw-3\charscalex

100 ltimos das. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215
\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 (2) Se dice que ser el Espritu q
uien reposar sobre el redentor venidero y quien le \up0 \expndtw-1\charscalex100
equipar con los dones necesarios. Ntese, por ejemplo, lo que dice Isaas 11:1 y 2. \
up0 \expndtw0\charscalex100 Saldr una vara del trono de Isa, y un vstago retornara
de sus races, y reposar \up0 \expndtw0\charscalex105 sobre l el Espritu de Jehov; esp
itu de sabidura y de inteligencia, espritu de \up0 \expndtw-3\charscalex100 consej
o y de poder, espritu de conocimiento y de temor de Jehov. \par\pard\qj \li1418\ri
1214\sb265\sl-276\slmult0 \up0 \expndtw-1\charscalex100 En otro pasaje el profet
a anticipadamente coloca las siguientes palabras en boca del \line \up0 \expndtw
0\charscalex100 Mesas que est por venir: El Espritu de Jehov el Seor est sobre m, po
e me \line \up0 \expndtw0\charscalex100 ungi Jehov; me ha enviado a predicar buena
s nuevas a los abatidos, a vendar a \line \up0 \expndtw0\charscalex108 los quebr
antados de corazn, a publicar libertad a los cautivos, y a los presos \line \up0
\expndtw0\charscalex100 apertura de crcel; a proclamar el ao de la buena voluntad
de Jehov, y el da de \line \up0 \expndtw-2\charscalex100 venganza del Dios nuestro
; a consolar a todos los enlutados. (Is. 61:1-2; cf. 42:1) \par\pard\qj \li1418\
sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1218\sb14\sl-273\slmult0 \up0 \expndtw0
\charscalex102 Parecera en base a estos pasajes que el Espritu Santo estar activo d
e un modo \up0 \expndtw0\charscalex106 permanente y significativo en la vida del
Mesas. La actividad del Espritu en el \up0 \expndtw0\charscalex110 Mesas y a travs
de l ser, por lo tanto, un rasgo privativo de la nueva era \up0 \expndtw-3\charsca
lex100 anunciada por los profetas. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\
pard\qj\li1418\ri1216\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex104 (3) El Espr
itu aparece como fuente de la nueva vida futura de Israel, incluyendo \line \up0
\expndtw0\charscalex103 tanto bendiciones materiales como renovacin tica. As, por
ejemplo, leemos en \line \up0 \expndtw0\charscalex105 Isaas 44:2-4 lo siguiente:
No temas, siervo mo Jacob, y t. Jesurn a quien yo \line \up0 \expndtw-2\charscalex1
00 escog. Porque yo derramar aguas sobre el sequedal, y ros sobre la tierra rida; mi
\line \up0 \expndtw0\charscalex109 Espritu derramar sobre tu generacin y mi bendic
in sobre tus renuevos; y \line \up0 \expndtw-1\charscalex100 brotaron entre hierb
a, como sauces junto a las riberas de las aguas. (cf. Tambin Is. \line \up0 \expn
dtw-2\charscalex100 32:15-17). Se pueden encontrar pasajes similares en Ezequiel
\up0 \expndtw-2\charscalex100 37:14 y \up0 \expndtw-3\charscalex100 39:29. \par
\pard\qj \li1418\ri1215\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex107 Ezequiel
no habla solamente de bendiciones nacionales; l predice tambin la \up0 \expndtw0\
charscalex104 renovacin de los miembros individuales de la nacin: "Esparcir sobre v
osotros \up0 \expndtw0\charscalex100 agua limpia, y seris limpiados de todas vues
tras inmundicias; y de todos vuestros \up0 \expndtw0\charscalex108 dolos os limpi
ar. Os dar corazn nuevo, y pondr espritu nuevo dentro de \up0 \expndtw0\charscalex100
vosotros; y quitar de vuestra carne el corazn de piedra, y os dar un corazn de \up0
\expndtw-1\charscalex100 carne. Y pondr dentro de vosotros mi Espritu, y har que a
ndis en mis estatutos y \up0 \expndtw-2\charscalex100 guardis mis preceptos, y los
pongis por obra" (Ez. 36:25-27). \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pa
rd\qj\li1418\ri1216\sb2\sl-280\slmult0 \up0 \expndtw-1\charscalex100 En los Evan
gelios omos a Jess hacer referencia al Espritu de un modo que indica \line \up0 \ex
pndtw0\charscalex100 el cumplimiento de la profeca del Antiguo Testamento. Vemos,
por ejemplo, que en \line \up0 \expndtw0\charscalex100 Lucas 4:17-19 se describ
e a Jess citando el pasaje de Isaas 61 al cual recin \par\pard\ql \li10248\sb0\sl-2
76\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 48 \par\pa
rd\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg49}{\bkm
kend Pg49}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273
\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\s
lmult0 \par\pard\qj\li1418\ri1218\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex
100 \ul0\nosupersub\cf2\f3\fs24 aludimos, aplicndoselo a s mismo: "Hoy se ha cumpl
ido esta Escritura delante de \up0 \expndtw0\charscalex100 vosotros" (Lc. 4:21).
Cristo aqu declara que l es el Mesas sobre el cual descansa \up0 \expndtw0\charsca
lex106 el Espritu del Seor en cumplimiento de la profeca hecha por Isaas. Adems, \up0

\expndtw0\charscalex104 Jess hace alusin en Mateo 12:28 al hecho que echa fuera l
os demonios por el \up0 \expndtw0\charscalex106 Espritu de Dios como prueba que e
l reino de Dios ha llegado a sus oyentes. El \up0 \expndtw0\charscalex104 modo e
n que el Espritu faculta ahora a Cristo es citado aqu como evidencia del \up0 \exp
ndtw-3\charscalex100 advenimiento de la nueva era. \par\pard\qj \li1418\sb0\sl-2
75\slmult0 \par\pard\qj\li1418\ri1214\sb11\sl-275\slmult0 \up0 \expndtw0\charsca
lex105 Aunque los textos recin citados describen el modo en que el Espritu descans
a \line \up0 \expndtw0\charscalex103 sobre Jess y le da poder, hay en los Evangel
ios cuatro pasajes que indican que \line \up0 \expndtw-2\charscalex100 Jess-a dif
erencia de Juan el Bautista, que bautizaba slo con agua-bautizar con el \line \up0
\expndtw0\charscalex100 Espritu Santo (Mt. 3:11; Mr. 1:8; Lc. 3:16; Jn. 1:33). E
stas palabras dan a entender \line \up0 \expndtw0\charscalex103 que Cristo tiene
el poder de conferir el Espritu Santo a su pueblo. En Hechos 1:5 \line \up0 \exp
ndtw0\charscalex102 Jess aclara que la expresin "ser bautizado con el Espritu" se r
efiere a un hecho \line \up0 \expndtw0\charscalex106 que est a punto de ocurrir:
"Juan ciertamente bautiz con agua, mas vosotros \line \up0 \expndtw-2\charscalex1
00 seris bautizados con el Espritu Santo en no muchos das". Ese hecho como vemos \l
ine \up0 \expndtw0\charscalex111 en Hechos 2 era el derramamiento del Espritu San
to que sucedi el da de \line \up0 \expndtw-3\charscalex100 Pentecosts-un acontecimi
ento que tena gran significado escatolgico. \par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\ri1218\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex104 El
libro de Hechos describe el derramamiento del Espritu en el captulo 2. En su \line
\up0 \expndtw0\charscalex100 predicacin del da de Pentecosts, Pedro cita la profeca
de Joel a la que aludimos \line \up0 \expndtw-1\charscalex100 previamente, indi
cando que la misma ya se ha cumplido, y que por lo tanto los "das \line \up0 \exp
ndtw-2\charscalex100 postreros" ya han sido introducidos. De esto es claro que l
a "nueva era" escatolgica \line \up0 \expndtw0\charscalex105 ser caracterizada por
la presencia del Espritu en la iglesia en toda su plenitud. \line \up0 \expndtw0
\charscalex100 Pablo visualiza al Espritu principalmente como el don escatolgico,
el revelador de \line \up0 \expndtw-1\charscalex100 la nueva era, segn la profeca
veterotestamentaria. En Colosenses 1:13 Pablo dice \line \up0 \expndtw0\charscal
ex100 que Dios "nos ha librado de la potestad de las tinieblas, Y trasladado al
reino de su \line \up0 \expndtw0\charscalex103 amado Hijo". Herman Ridderbos vin
cula este tipo de afirmaciones con la obra del \line \up0 \expndtw-2\charscalex1
00 Espritu Santo, y llega a la conclusin que segn Pablo el Espritu nos introduce a u
n \line \up0 \expndtw-3\charscalex100 nuevo modo de existir: \par\pard\qj \li141
8\ri1215\sb261\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 . "Carne" y "Es
pritu" representan ms bien dos existencias, por un lado la de la \line \up0 \expnd
tw0\charscalex106 vieja era caracterizada y determinada por la carne, por otro l
ado la de la nueva \line \up0 \expndtw0\charscalex101 creacin que es del Espritu d
e Dios. . . \up0 \expndtw0\charscalex101 . Por esa razn la iglesia ya no est "en l
a \par\pard\qj \li1418\ri1218\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex104 ca
rne", esto es, sujeta al rgimen de la primera era y a las potencias del mal que \
line \up0 \expndtw0\charscalex100 reinan en l, sino "en el Espritu", bajo el domin
io de la libertad en Cristo (Ro. 8:2ss, \line \up0 \expndtw0\charscalex100 9, 13
; 2 Co. 3:6; G. 3:21). Todas las facetas de la contraposicin carne Espritu. . . \li
ne \up0 \expndtw0\charscalex102 se hacen visibles y transparentes partiendo de e
sta estructura escatolgica bsica \line \up0 \expndtw-2\charscalex100 de la predica
cin de Pablo, y constituyen un elemento muy importante de ella. \par\pard\qj \li1
418\ri1216\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex103 Geerhardus VOS afir
ma que lo que es peculiar en Pablo es su comprensin de la \line \up0 \expndtw0\ch
arscalex102 universalidad de la actividad del Espritu. No slo vive el Espritu en ca
da creyente \line \up0 \expndtw0\charscalex100 sino que obra tambin en todo aspec
to de su vida religiosa y tica.7 En lo referente \line \up0 \expndtw0\charscalex1
03 al modo en que Pablo ve en vnculo entre el Espritu y la escatologa, Vos dice lo
\line \up0 \expndtw0\charscalex107 siguiente:" . . . El 'Pneuma' [Espritu] era, e
n la mente del Apstol, ante todo el \line \up0 \expndtw0\charscalex102 elemento d
e la esfera escatolgica o celestial, aquello que caracteriza el modo de \line \up
0 \expndtw0\charscalex102 existir y de vivir en el mundo futuro, y cons
ecuentemente de aquella forma \line \up0 \expndtw-3\charscalex100 anticipada

en que el mundo por venir ya se va cumpliendo ahora . . . " \par\pard\ql \li1024

8\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li1024
8\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li1024
8\sb80\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
49 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg50}{\bkmkend Pg50}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\
sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb
0\sl-274\slmult0 \par\pard\qj\li1418\ri1210\sb98\sl-274\slmult0 \up0 \expndtw0\c
harscalex100 \ul0\nosupersub\cf2\f3\fs24 Otro modo de expresar esto es decir que
para Pablo el Espritu significa la irrupcin \line \up0 \expndtw0\charscalex100 de
l futuro en el presente, de modo tal que los poderes, privilegios, y bendiciones
de \line \up0 \expndtw-2\charscalex100 la edad futura ya nos son disponibles a
travs del Espritu. " . . . El Espritu pertenece \line \up0 \expndtw-1\charscalex100
sobre todo al futuro, en el sentido de lo que vemos de la accin del Espritu poste
rior \line \up0 \expndtw0\charscalex102 a la resurreccin slo puede ser comprendido
cuando es visto como una irrupcin \line \up0 \expndtw0\charscalex102 del futuro
en el presente. En otras palabras, basado en la obra de Cristo, el poder \line \
up0 \expndtw0\charscalex104 del futuro redimido ha sido liberado para actuar en
el presente en la persona del \line \up0 \expndtw-3\charscalex100 Espritu Santo".
\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\ri1219\sb16\sl-275\slmult0 \up0 \expndtw-1\charscalex100 Par
a Pablo, por consiguiente, recibir el Espritu significa que uno se ha transformad
o \line \up0 \expndtw0\charscalex100 en partcipe de un nuevo modo de existir asoc
iado con la era futura, y que goza ya \line \up0 \expndtw0\charscalex100 de "los
poderes de la era por venir". Sin embargo, Pablo insistira en afirmar que lo \li
ne \up0 \expndtw0\charscalex100 que el Espritu da es slo un\ul0\nosupersub\cf14\f1
5\fs24 anticipo de bendiciones futuras mucho mayores. Es \line \up0 \expndtw0\c
harscalex100 por esta razn que l llama al Espritu "primicias" y "garanta" \up0 \expn
dtw0\charscalex100 (arras) de \par\pard\qj \li1418\ri1214\sb5\sl-275\slmult0 \up
0 \expndtw0\charscalex106 bendiciones futuras que sobrepasarn en mucho a a
quellos de la vida \line \up0 \expndtw0\charscalex102 presente. Podramos decir
, entonces, que para Pablo la era del Espritu (desde \line \up0 \expndtw0\charsca
lex103 Pentecosts hasta la Parusa) es algo as como una era interina. Durante esta \
line \up0 \expndtw0\charscalex102 era, los creyentes ya tienen las bendiciones d
e la era futura, pero no todava en \line \up0 \expndtw0\charscalex102 su plenitud
. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275
\slmult0 \up0 \expndtw0\charscalex107 Procedamos ahora a examinar el papel escat
olgico del Espritu en relacin \line \up0 \expndtw0\charscalex106 con ciertos concep
tos bblicos especficos. Comenzamos con el papel que el \line \up0 \expndtw0\charsc
alex105 Espritu Santo desempea en relacin con nuestra filiacin, nuestra situacin \lin
e \up0 \expndtw0\charscalex102 como hijos. Pablo basa la filiacin de los creyente
s en la obra de Cristo, pero la \line \up0 \expndtw0\charscalex107 vincula muy e
strechamente con la obra del Espritu Santo. De Glatas 4:4-5 \line \up0 \expndtw0\c
harscalex103 aprendemos que Dios envi a su Hijo para que pudisemos recibir la adop
cin \line \up0 \expndtw0\charscalex106 como hijos. La palabra griega huiothe
sia aqu utilizada se refiere a los \line \up0 \expndtw0\charscalex106 derec
hos legales comprendidos en la filiacin; de all que una versin bblica \line \up0 \ex
pndtw0\charscalex104 haya llegado a traducir esta palabra con la expresin "los pl
enos derechos de \line \up0 \expndtw0\charscalex107 hijo". Pablo procede luego a
decir en el versculo 6, "Y por cuanto sois hijos, \line \up0 \expndtw0\charscale
x105 Dios envi a vuestros corazones el Espritu de su Hijo, el cual clama: "Abba, \l
ine \up0 \expndtw0\charscalex105 Padre!" Aqu se describe el papel del Espritu en tr
minos que atestigua de la \line \up0 \expndtw0\charscalex105 filiacin de los crey
entes por medio de exclamar" \up0 \expndtw0\charscalex105 Abba, Padre!", en sus \
par\pard\qj \li1418\ri1218\sb1\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex107 c
orazones, esto es, asegurando a los creyentes que Dios es ciertamente su \up0 \e
xpndtw0\charscalex101 Padre y que ellos son de veras sus hijos. \par\pard\qj \li
1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb10\sl-275\slmult0 \up0 \exp
ndtw0\charscalex103 El otro pasaje importante en el cual Pablo describe la filia
cin de los creyentes \line \up0 \expndtw0\charscalex107 es Romanos 8:14-16. En el

versculo 14 l dice que todos aquellos que son \line \up0 \expndtw0\charscalex108
guiados por el Espritu de Dios son hijos de Dios. Luego, como evidencia a \line \
up0 \expndtw0\charscalex104 favor de su afirmacin, Pablo pasa a decir en el verscu
lo 15, "Pues no habis \line \up0 \expndtw0\charscalex104 recibido el espritu de es
clavitud para estar otra vez en temor, sino que habis \line \up0 \expndtw0\charsc
alex104 recibido el espritu de adopcin (pneuma huiothesias)". El dilema aqu est en \
line \up0 \expndtw0\charscalex104 si hemos de interpretar las palabras espritu de
adopcin como una referencia \line \up0 \expndtw0\charscalex102 a un cierto esprit
u presente en el creyente o como referencia al Espritu Santo. \line \up0 \expndtw
0\charscalex108 Varias versiones escriben la palabra Espritu con mayscula en esta l
tima \line \up0 \expndtw0\charscalex106 frase, dejando la palabra espritu sin mays
cula en la frase anterior (Versin \line \up0 \expndtw0\charscalex114 Popular "Di
os Habla Hoy", Nueva Biblia Espaola, Nueva Versin \line \up0 \expndtw0\char
scalex106 Internacional). Probablemente lo ms satisfactorio ser pensar que la ltima
\line \up0 \expndtw0\charscalex106 expresin se refiera al Espritu Santo \up0 \exp
ndtw0\charscalex106 (Espritu de adopcin), dado que el \par\pard\ql \li10248\sb0\sl
-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\s
l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 50 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg51}{\b
kmkend Pg51}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273
\slmult0 \par\pard\qj\li1418\ri1216\sb103\sl-273\slmult0 \up0 \expndtw0\charscal
ex105 \ul0\nosupersub\cf14\f15\fs24 Espritu Santo est relacionado con nuestra fili
acin y la atestigua. El Espritu \up0 \expndtw0\charscalex107 Santo, entonces, es c
ontrapuesto en este pasaje al espritu o actitud mental \up0 \expndtw0\charscalex1
07 asociada con el estado de esclavitud del cual los lectores de la epstola han \
up0 \expndtw0\charscalex101 sido muy recientemente librados. \par\pard\qj \li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb11\sl-275\slmult0 \up0 \expndt
w0\charscalex106 Cuando Pablo pasa luego a decir, "por el cual clamamos: 'Abba, P
adre!' \u8220?(v. \line \up0 \expndtw0\charscalex107 15), repite virtualmente lo
que haba dicho en Glatas 4:6, excepto que aqu \line \up0 \expndtw0\charscalex105 a
firma claramente que son los creyentes quienes claman "Padre", movidos a \line \
up0 \expndtw0\charscalex102 hacerla por el Espritu que mora en ellos. Este pensam
iento es llevado un paso \line \up0 \expndtw0\charscalex102 ms all por el versculo
\up0 \expndtw0\charscalex102 16: "El Espritu mismo da testimonio a nuestro \par\p
ard\qj \li1418\ri1213\sb5\sl-276\slmult0 \up0 \expndtw0\charscalex110 espritu, de
que somos hijos de Dios". La funcin del Espritu es aqu vista \up0 \expndtw0\charsc
alex103 nuevamente como la de testificar conjuntamente con los espritus
de los \up0 \expndtw0\charscalex106 creyentes que ellos ciertamente 'son hijos
de Dios. El hecho de que el verbo \up0 \expndtw0\charscalex105 symmartyrei est en
tiempo presente implica que este testimonio del Espritu \up0 \expndtw0\charscale
x107 no es dado simplemente en ciertas ocasiones dramticas o espectaculares, \up0
\expndtw0\charscalex101 sino que contina a lo largo de toda la vida. \par\pard\q
j \li1418\ri1211\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex104 Pablo indica
que la filiacin de la cual el Espritu da seguridad a los creyentes \line \up0 \exp
ndtw0\charscalex104 tiene dimensiones escatolgicas, ya que en el versculo 19 l afir
ma que toda \line \up0 \expndtw0\charscalex106 la creacin espera con anhelo ardie
nte la manifestacin de los hijos de Dios. \line \up0 \expndtw0\charscalex113 Esta
s palabras significan que los hijos de Dios no han saboreado an la \line \up0 \ex
pndtw0\charscalex111 plenitud de las bendiciones y privilegios incluida en su fi
liacin. Lo que es \line \up0 \expndtw0\charscalex106 implcito en el versculo 19 se
hace explcito en el versculo 23:\u8221?. . . y no slo \line \up0 \expndtw-1\charsca
lex100 ella \up0 \expndtw0\charscalex106 [la creacin), sino que tambin nosotr
os mismos, que tenemos las \line \up0 \expndtw0\charscalex104 primicias del
Espritu, nosotros tambin gemimos dentro de nosotros mismos, \line \up0 \expndtw0\c
harscalex102 esperando la adopcin \up0 \expndtw0\charscalex102 (huiothesian) l
a redencin de nuestro cuerpo \up0 \expndtw-1\charscalex100 (ten \par\pard\qj
\li1418\ri1209\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex102 apolystryosin tou
somatos hemon)". La palabra apolytrosis, redencin, signific \line \up0 \expndtw0\
charscalex102 originalmente la redencin o compra de un esclavo o cautivo, hacindol

o libre a \line \up0 \expndtw0\charscalex106 travs del pago de un rescate (lytron

). Cuando esta expresin es aplicada al \line \up0 \expndtw0\charscalex102 cuerpo
humano, como se hace aqu, la palabra obviamente se refiere a aquella \line \up0 \
expndtw0\charscalex102 liberacin del cuerpo de las limitaciones terrenas que ocur
re en la resurreccin. \line \up0 \expndtw0\charscalex107 De all que la "adopcin" (h
uiothesia) descrita en este versculo es algo que \line \up0 \expndtw0\charscalex1
05 an est en el futuro, algo que todava anhelamos ardientemente. El Espritu, \line \
up0 \expndtw0\charscalex106 entonces, al dar testimonio de nuestra filiacin, nos
asegura respecto a algo \line \up0 \expndtw0\charscalex102 que a la vez ya tenem
os y que no tenemos todava. Tenemos la plenitud de los \line \up0 \expndtw0\chars
calex103 derechos que van con la filiacin, pero no tenemos todava todo lo que nues
tra \line \up0 \expndtw0\charscalex102 filiacin comprende. "La plena huiothesia e
s todava objeto de la esperanza".12 \line \up0 \expndtw0\charscalex106 0, como lo
expresa Hamilton: "Esta redencin futura de nuestro cuerpo es lo \line \up0 \expn
dtw0\charscalex104 no-cumplida-todava, el aspecto futuro de la adopcin como
hijos que el \line \up0 \expndtw0\charscalex106 Espritu cumplir. Que sta es una
funcin del Espritu se hace patente en el \line \up0 \expndtw0\charscalex105 verscu
lo 11. Por lo tanto, en el caso de la filiacin la accin del Espritu en el \line \up
0 \expndtw0\charscalex108 presente tiene un carcter meramente preliminar. L
a obra del Espritu \line \up0 \expndtw0\charscalex101 propiamente cumplida est
todava en el futuro". \par\pard\qj \li1419\ri1212\sb264\sl-276\slmult0\fi0 \up0 \
expndtw0\charscalex106 En relacin con nuestra adopcin como hijos, podemos tambin no
tar lo que \line \up0 \expndtw0\charscalex103 Pablo dijo respecto al hecho de se
r nosotros herederos de Dios y coherederos \line \up0 \expndtw0\charscalex107 co
n Cristo (Ro. 8; 17; G. 4 7). La herencia que recibiremos, que podramos \line \up0
\expndtw0\charscalex104 considerar como consumacin de nuestra filiacin, es descri
ta en otras partes \line \up0 \expndtw0\charscalex103 en trminos que claramente s
e refieren al futuro: 1 Corintios 6:9, Glatas 5:21, \line \up0 \expndtw0\charscal
ex103 Efesios 1:14 y 18, Colosenses 3:24, y Tito 3:7. Si bien reconocemos que se
r \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmul
t0 \par\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n
osupersub\cf1\f2\fs24 51 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\
sb0\sl-240{\bkmkstart Pg52}{\bkmkend Pg52}\par\pard\qj \li1418\sb0\sl-260\slmult
0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0
\par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1216\sb166\sl-260\s
lmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf14\f15\fs24 hijo significa
ser heredero, lo que est incluido en la herencia es ciertamente \up0 \expndtw0\c
harscalex101 todava objeto de esperanza. \par\pard\qj \li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1212\sb11\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106
Llegamos entonces a la conclusin de que la funcin del Espritu en relacin \line \up0
\expndtw0\charscalex108 con nuestra filiacin es darnos la certeza de que realment
e somos hijos de \line \up0 \expndtw0\charscalex109 Dios en Cristo y herederos d
e Dios junto con Cristo, pero al mismo tiempo \line \up0 \expndtw0\charscalex109
recordarnos que la plenitud de la riqueza de esta filiacin no ser revelada \line
\up0 \expndtw0\charscalex106 hasta la Parusa. Nuevamente notamos la tensin existen
te entre el "ya" y el \line \up0 \expndtw0\charscalex112 "todava no" que es carac
terstica de esta era. Si bien el apstol Juan no \line \up0 \expndtw0\charscalex105
relaciona expresamente nuestra filiacin con la obra del Espritu Santo en las \lin
e \up0 \expndtw0\charscalex106 palabras que siguen, s describe nuestra filiacin ta
nto en trminos de lo que \line \up0 \expndtw0\charscalex105 ya tenemos como de lo
que an esperamos: "Mirad cul amor nos ha dado el \line \up0 \expndtw0\charscalex1
04 Padre, para que seamos llamados hijos de Dios; Amados, ahora somos hijos \l
ine \up0 \expndtw0\charscalex104 de Dios, y an no se ha manifestado lo que hemos
de ser; pero sabemos que \line \up0 \expndtw0\charscalex102 cuando l se manifiest
e, seremos semejantes a l, porque le veremos tal como \line \up0 \expndtw0\charsc
alex102 l es" (1 Jn. 3:1, 2). \par\pard\qj \li1418\ri1211\sb261\sl-280\slmult0 \u
p0 \expndtw0\charscalex110 Otro concepto bblico que nos ayuda a entender el papel
escatolgico del \line \up0 \expndtw0\charscalex104 Espritu es el de primicias (ap
arche). Esta palabra le es aplicada a Cristo en 1 \line \up0 \expndtw0\charscale
x110 Corintios 15:29 y 23 ("primicias de los que durmieron es hecho"). Hay, sin

\line \up0 \expndtw0\charscalex104 embargo, un pasaje en que la palabra es aplic

ada al Espritu Santo, Romanos \line \up0 \expndtw0\charscalex104 8:23, que fue ci
tado anteriormente: "Y no slo ella \up0 \expndtw0\charscalex104 [la creacin], sino
que \par\pard\qj \li1417\ri1212\sb0\sl-280\slmult0\fi0 \up0 \expndtw0\charscale
x102 tambin nosotros mismos, que tenemos las primicias del Espritu (ten aparchen \
up0 \expndtw0\charscalex110 pneumatos), nosotros tambin gemimos dentro de n
osotros mismos, \up0 \expndtw0\charscalex101 esperando la adopcin, la redencin de
nuestro cuerpo". \par\pard\qj \li1417\ri1210\sb264\sl-276\slmult0\fi0 \up0 \exp
ndtw0\charscalex111 Qu quiere decir con la palabra primicias? En el Antiguo Testam
ento se \line \up0 \expndtw0\charscalex106 usaba esta palabra para describir los
primeros frutos de los campos o de los \line \up0 \expndtw0\charscalex105 rebaos
que se ofrecan a Dios (Dt. 18:4; 26:2; Neh. 10:35-37). Las primicias \line \up0
\expndtw0\charscalex103 representan, entonces, el comienzo de la cosecha. En Rom
anos 8:23 se llama \line \up0 \expndtw0\charscalex112 primicias al Espritu Santo.
15 Aqu se describe al Espritu Santo como el \line \up0 \expndtw0\charscalex110 com
ienzo de una cosecha; slo que en este caso es Dios, no el adorador, \line \up0 \e
xpndtw0\charscalex108 quien da las primicias. G. Delling formula esto muy aptame
nte cuando dice \line \up0 \expndtw0\charscalex113 que: "En Romanos 8:23 la rela
cin entre dador y receptor es revertida y \line \up0 \expndtw0\charscalex109 apar
che indica las primicias de Dios para el hombre (2 Co. 5:5). El don del \line \u
p0 \expndtw0\charscalex108 pnuema es meramente provisional. Se trata slo de un co
mienzo que ser \line \up0 \expndtw0\charscalex101 finalmente seguido por huothesi
a, por el don del soma pneumatikon". \par\pard\qj \li1417\sb0\sl-274\slmult0 \pa
r\pard\qj\li1417\ri1214\sb12\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex106 As
como en los tiempos del Antiguo Testamento las primicias eran el \up0
\expndtw0\charscalex105 comienzo de una cosecha futura mucho mayor, del mismo mo
do la recepcin \up0 \expndtw0\charscalex103 del Espritu Santo por parte del creyen
te es el precursor de cosas mejores que \up0 \expndtw0\charscalex111 vendrn. Ahor
a tenemos el Espritu; despus de la Parusa tendremos la \up0 \expndtw0\charscalex111
cosecha completa que incluye la resurreccin del cuerpo. Es por ello que \up0 \ex
pndtw0\charscalex107 gemimos dentro de nosotros mismos, ya que slo tenemos el pri
ncipio de la \up0 \expndtw0\charscalex111 cosecha. Pero la presente posesin del E
spritu como primicias nos da la \up0 \expndtw0\charscalex101 seguridad de que algn
da recogeremos toda la cosecha. \par\pard\qj \li1417\sb0\sl-280\slmult0 \par\par
d\qj\li1417\ri1212\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex106 Un concepto bb
lico relacionado con el anterior es que el Espritu es nuestra \line \up0 \expndtw
0\charscalex103 garanta (N.E.B.), o nuestras arras. La palabra griega as traducida
es arrabon, \line \up0 \expndtw0\charscalex103 y le es aplicado al Espritu en tr
es pasajes: 2 Corintios 1:22, 5:5, y Efesios 1:14. \par\pard\ql \li10248\sb0\sl276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl
-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 52 \par\p
ard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg53}{\bk
mkend Pg53}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-27
4\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\
slmult0 \par\pard\qj\li1418\ri1210\sb98\sl-274\slmult0 \up0 \expndtw0\charscalex
103 \ul0\nosupersub\cf14\f15\fs24 Arrabon es una palabra tomada del semtico, una
transliteracin griega de una \up0 \expndtw0\charscalex109 palabra hebrea. Signifi
ca "una 'prenda' que luego es devuelta (slo en Gn. \up0 \expndtw0\charscalex111 3
8:17-20); un 'depsito' que abona parte de la deuda total y que otorga el \up0 \ex
pndtw0\charscalex109 derecho legal; 'una fianza monetaria' que ratifica un contr
ato. " Uno podra \up0 \expndtw0\charscalex109 traducir arrabon con el trmino "anti
cipo" o "cuota inicial" si no fuese por el \up0 \expndtw0\charscalex105 hecho de
que, en nuestro mundo de hoy, un anticipo no garantiza el pago del \up0 \expndt
w0\charscalex106 total de la suma adeudada. De all que la palabra arrabon
queda mejor \up0 \expndtw0\charscalex101 traducida por los trminos arras o gara
nta. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb11\sl-2
75\slmult0 \up0 \expndtw0\charscalex110 En 2 Corintios 1:22 Pablo nos dice que e
l Espritu nos ha sido dado como \line \up0 \expndtw0\charscalex108 garanta de que
todas las promesas de Dios, que son S y Amn en Cristo, \line \up0 \expndtw0\charsc
alex103 sern cumplidas. De 2 Corintios 5:5 aprendemos que el Espritu es la garanta

\line \up0 \expndtw0\charscalex107 de que algn da ingresaremos a un modo de existi

r celestial, descrito en el \line \up0 \expndtw0\charscalex109 versculo 1 como "u
n edificio, una casa no hecha de manos, eterna, en los \line \up0 \expndtw0\char
scalex111 cielos". Y en Efesios 1:14 se nos ensea que el Espritu es la garanta de \
line \up0 \expndtw0\charscalex113 nuestra herencia-la herencia de la gloria futu
ra. En estos tres pasajes el \line \up0 \expndtw0\charscalex104 Espritu es descri
to como "un depsito que garantiza" bendiciones futuras y el \line \up0 \expndtw0\
charscalex105 cumplimiento de promesas divinas. En consecuencia la palabr
a arrabon \line \up0 \expndtw0\charscalex109 cuando es aplicada al Espritu enfat
iza el papel que este desempea en la \line \up0 \expndtw0\charscalex112 escatologa
. Indica que el Espritu ahora posedo por los creyentes es la \line \up0 \expndtw0\
charscalex107 garanta y prenda de la consumacin futura de su salvacin y en el escatn
. \line \up0 \expndtw0\charscalex107 Mientras que la designacin del Espritu como p
rimicias indica la naturaleza \line \up0 \expndtw0\charscalex102 provisional de
nuestro presente goce espiritual la descripcin del Espritu como \line \up0 \expndt
w0\charscalex102 nuestra garanta significa la certeza de la realizacin final. \par
\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb10\sl-275\slmul
t0\fi0 \up0 \expndtw0\charscalex103 El significado del concepto del Espritu como
arrabon es elaborado tambin en \up0 \expndtw0\charscalex105 las siguientes observ
aciones: Pablo llama la atencin enfticamente al hecho \up0 \expndtw0\charscalex113
que el Espritu presenta la parte del futuro que ya se ha hecho presente \up0 \ex
pndtw0\charscalex110 cuando lo designa como "primicias" (aparche, Ro. 8:23) y co
mo "anticipo" \up0 \expndtw0\charscalex101 (arrabon, 2 Co. 1:22).21 \par\pard\qj
\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1215\sb20\sl-270\slmult0 \up0
\expndtw0\charscalex105 Ahora bien, el Espritu posee este significado de "fianza"
, en 2 Co. 5:5, por la \line \up0 \expndtw0\charscalex104 nica razn de que El cons
tituye una entrega provisional de lo que en plenitud \line \up0 \expndtw0\charsc
alex104 ser recibido en el ms all. . . \up0 \expndtw0\charscalex104 .Arrabon signif
ica dinero abonado por una \par\pard\qj \li1418\ri1212\sb2\sl-280\slmult0 \up0 \
expndtw0\charscalex110 compra, entregado como fianza de que el pago tota
l ser efectuado \up0 \expndtw0\charscalex107 subsecuentemente. En esta instanci
a, por lo tanto, el Espritu es visto como \up0 \expndtw0\charscalex104 alguien qu
e pertenece especficamente a la vida futura, aun ms, como Aquel \up0 \expndtw0\cha
rscalex102 que constituye la estructura substancial de dicha vida, la posesin pre
sente del \up0 \expndtw0\charscalex102 Espritu es considerada entonces a la luz d
e una anticipacin. \par\pard\qj \li1418\ri1215\sb265\sl-275\slmult0\fi0 \up0 \exp
ndtw0\charscalex104 Para Pablo tambin, el don del Espritu signific a la vez el cump
limento de la \up0 \expndtw0\charscalex103 escatologa y una reafirmacin de la mism
a; tanto significa el uso que hace del \up0 \expndtw0\charscalex109 trmino arrabo
n; la posesin presente del Espritu significa que parte de la \up0 \expndtw0\charsc
alex109 bienaventuranza futura ya se ha obtenido, y asimismo que otra parte de l
a \up0 \expndtw0\charscalex101 misma permanece an como algo futuro, no posedo toda
va. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1210\sb1\sl-280
\slmult0\fi0 \up0 \expndtw0\charscalex105 El Espritu Santo es llamado tambin sello
. Hay en el Nuevo Testamento tres \line \up0 \expndtw0\charscalex104 pasajes en
que se dice de los creyentes que han sido sellados con el Espritu: \line \up0 \ex
pndtw0\charscalex105 2 Corintios 1:22; Efesios 1:33 y Efesios 4:30. En el perodo
neotestamentario \line \up0 \expndtw0\charscalex105 los pastores frecuentemente
pusieron marcas a sus majadas para distinguir \par\pard\ql \li10248\sb0\sl-276\s
lmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\
slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 53 \par\pard\s
ect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg54}{\bkmkend
Pg54}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slm
ult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmul
t0 \par\pard\qj\li1418\ri1214\sb103\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex
107 \ul0\nosupersub\cf14\f15\fs24 sus ovejas de las ajenas. Esto sugerira que cua
ndo esta figura de sellar es \line \up0 \expndtw0\charscalex109 aplicada a los c
reyentes, la misma designa una marca de propiedad. Estar \line \up0 \expndtw0\ch
arscalex105 sellados con el Espritu significa, entonces, estar marcado como poses
in de \line \up0 \expndtw0\charscalex100 Dios. \par\pard\qj \li1418\sb0\sl-275\sl

mult0 \par\pard\qj\li1418\ri1211\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscal

ex106 En 2 Corintios 1:22 el pensamiento que Dios nos ha sellado (el verbo grieg
o \line \up0 \expndtw0\charscalex102 que se utiliza es una forma de sphragizu) v
a junto con el pensamiento que Dios \line \up0 \expndtw0\charscalex104 nos ha da
do su Espritu como garanta de que todas las promesas que nos ha \line \up0 \expndt
w0\charscalex110 hecho sern cumplidas. Aunque este pasaje no dice que Dios nos se
lla a \line \up0 \expndtw0\charscalex105 travs del don del Espritu, esto est
implcito en la segunda mitad del \line \up0 \expndtw0\charscalex106 versculo
. En Efesios 1:13 es explcito este punto: \u8220?. . . habiendo credo en l \line \u
p0 \expndtw0\charscalex104 [Cristo], fuisteis sellados con el Espritu Santo de la
promesa". Es sumamente \line \up0 \expndtw0\charscalex107 significativo que aqu,
como en 2 Corintios 1:22, el concepto de ser sellados \line \up0 \expndtw0\char
scalex111 con el Espritu es paralelo al concepto del Espritu como nuestra garanta \
line \up0 \expndtw0\charscalex103 (arrabon). Parecera, entonces, que ser sellado
con el Espritu no slo significa \line \up0 \expndtw0\charscalex110 ser designado c
omo alguien que pertenece a Dios, sino tambin recibir la \line \up0 \expndtw0\cha
rscalex107 seguridad que Dios continuar protegindonos y que completar finalmente \l
ine \up0 \expndtw0\charscalex104 nuestra salvacin. Efesios 4:30, en realidad, afi
rma esto de un modo explcito: \line \up0 \expndtw0\charscalex107 "Y no contristis
al Espritu Santo de Dios, con el cual fuisteis sellados para \line \up0 \expndtw0
\charscalex109 (eis) el da de la redencin". Y G. Fitzer reitera este punto cuando
dice: "El \line \up0 \expndtw0\charscalex110 Espritu Santo como prenda de la here
ncia es ahora el sello con el cual el \line \up0 \expndtw0\charscalex104 creyent
e queda marcado, designado y guardado para la redencin. Esto \line \up0
\expndtw0\charscalex101 muestra que l es posesin de Dios para el da de la redencin".
\par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1212\sb7\sl-277\s
lmult0 \up0 \expndtw0\charscalex108 En consecuencia, la enseanza que los creyente
s han sido sellados con el \line \up0 \expndtw0\charscalex102 Espritu tiene tambin
implicaciones escatolgicas. El haber recibido el Espritu \line \up0 \expndtw0\cha
rscalex104 como sello significa, en primer lugar, recibir la certeza de que pert
enecemos a \line \up0 \expndtw0\charscalex110 Dios-una certeza que debe ser comp
rendida a la luz de lo que fuera dicho \line \up0 \expndtw0\charscalex105 anteri
ormente respecto al testimonio que el Espritu da a nuestros corazones \line \up0
\expndtw0\charscalex106 de que somos hijos de Dios. Pero el sello del Espr
itu significa tambin \line \up0 \expndtw0\charscalex107 seguridad para el futur
o, y la certeza de que recibiremos finalmente nuestra \line \up0 \expndtw0\chars
calex106 herencia en Cristo. Citamos al respecto a Neill Hamilton: "Efe
sios \up0 \expndtw0\charscalex100 1:13 \par\pard\qj \li1418\ri1212\sb0\sl-280\sl
mult0\fi0 \up0 \expndtw0\charscalex104 presenta tambin la relacin del Espritu para
con el creyente de modo tal que \line \up0 \expndtw0\charscalex113 vemos al Espri
tu como que est presente en el creyente no slo ahora \line \up0 \expndtw0\charscal
ex102 mientras cree en Cristo, sino tambin despus del momento en que el creyente \
line \up0 \expndtw0\charscalex105 tome posesin de su herencia en la era futura. A
qu tenemos una funcin del \line \up0 \expndtw0\charscalex107 Espritu en el presente
del creyente que slo tiene significado en relacin al \line \up0 \expndtw0\charsca
lex100 futuro". \par\pard\qj \li1418\ri1213\sb245\sl-276\slmult0\fi0 \up0 \expnd
tw0\charscalex103 Veamos finalmente cmo el Nuevo Testamento relaciona al Espritu S
anto con \up0 \expndtw0\charscalex109 la resurreccin del cuerpo. Se dice qu
e el Espritu acta tanto en la \up0 \expndtw0\charscalex109 resurreccin de Cri
sto como en la resurreccin de los creyentes. En lo que \up0 \expndtw0\charscalex1
08 tiene que ver con la resurreccin de Cristo, podemos notar la afirmacin de \up0
\expndtw0\charscalex104 Geerhardus Vos: "El apstol Pablo presupone, aunque esto n
o se expresa en \up0 \expndtw0\charscalex101 tales palabras, que Dios resucit a J
ess por medio del Espritu". \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\l
i1418\ri1213\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex106 Quiz el pasaje que
ms claramente relaciona al Espritu con la resurreccin \line \up0 \expndtw0\charscal
ex103 de Jesucristo es Romanos 1:3-4: "El evangelio. . . acerca de su Hijo, naci
do de \line \up0 \expndtw0\charscalex104 la estirpe de David segn la carne, const
ituido Hijo de Dios en poder, segn el \line \up0 \expndtw0\charscalex104 Espritu d
e santidad, por su resurreccin de entre los muertos" (BJer). Este \par\pard\ql \l

i10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\l

i10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\
fs24 54 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmks
tart Pg55}{\bkmkend Pg55}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li
1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li14
18\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1215\sb166\sl-260\slmult0 \up0 \expn
dtw0\charscalex109 \ul0\nosupersub\cf14\f15\fs24 pasaje contiene varios contrast
es. Hay, en primer lugar, un contraste entre \line \up0 \expndtw0\charscalex100
"nacido" \up0 \expndtw0\charscalex103 (genomenos) y "constituido" \up0 \expndt
w0\charscalex104 (horistheis), contraste que en otras \par\pard\qj \li1418\r
i1210\sb7\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex102 versiones se manifiest
a con las palabras "era del linaje" y "declarado". El modo \line \up0 \expndtw0\
charscalex106 ms satisfactorio de entender este pasaje parecera ser el de consider
ar que \line \up0 \expndtw0\charscalex104 estos trminos describen dos estados
sucesivos de la vida de Cristo.28 \line \up0 \expndtw0\charscalex105 "Nac
ido" o "del linaje" describe la existencia de Cristo durante su vida terrena \li
ne \up0 \expndtw0\charscalex107 previa a su resurreccin, la existencia de alguien
nacido de madre humana; \line \up0 \expndtw0\charscalex106 "constituido" o "dec
larado" describe la declaracin hecha por Dios que Cristo \line \up0 \expndtw0\cha
rscalex102 es el "Hijo de Dios en poder" durante la era posterior a su resurrecc
in. \par\pard\qj \li1417\sb0\sl-260\slmult0 \par\pard\qj\li1417\ri1216\sb38\sl-26
0\slmult0\fi0 \up0 \expndtw0\charscalex106 El prximo contraste aparece entre las
frases "segn la carne" (kata sarka) y \line \up0 \expndtw0\charscalex106 "segn el
Espritu de santidad" \up0 \expndtw0\charscalex103 (kata pneuma hagiusynlrs)
. Estas frases \par\pard\qj \li1417\ri1214\sb7\sl-276\slmult0\fi0 \up0 \expndt
w0\charscalex103 contrastan el modo caracterstico de ambos estados de existencia.
El modo de \line \up0 \expndtw0\charscalex103 existir de Cristo antes de su res
urreccin es descrito como uno que era "segn \line \up0 \expndtw0\charscalex106 la
carne"; su modo de existir posterior a la resurreccin se dice ser "segn el \line \
up0 \expndtw0\charscalex112 Espritu de santidad". Hamilton dice algunas cosas tile
s respecto a este \line \up0 \expndtw0\charscalex108 contraste: "Las palabras 's
egn el Espritu de santidad' explican este nuevo \line \up0 \expndtw0\charscalex107
estado. Las mismas estn en oposicin a las palabras 'segn la carne', que \line \up0
\expndtw0\charscalex106 describen el modo de ser de Cristo antes de la resurrec
cin. 'Pablo distingue \line \up0 \expndtw0\charscalex102 entonces dos modos disti
ntos de la existencia de Cristo, que de manera alguna \line \up0 \expndtw0\chars
calex107 estn en el mismo plano'. La carne era el vehculo de la existencia de Cris
to \line \up0 \expndtw0\charscalex108 antes de la resurreccin. El Espritu Santo es
ahora el vehculo, el modo, la \line \up0 \expndtw0\charscalex101 manera de su po
sicin como Seor". \par\pard\qj \li1417\sb0\sl-277\slmult0 \par\pard\qj\li1417\ri12
10\sb7\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 El tercer contraste qu
e encontramos es el que se manifiesta entre las \line \up0 \expndtw0\cha
rscalex104 expresiones "de la estirpe de David" y por su resurreccin de
entre los \line \up0 \expndtw0\charscalex105 muertos" (ek a-asteseus nekrun).
Estas dos expresiones contrastan el origen \line \up0 \expndtw0\charscalex109 d
e cada modo de existir. El modo anterior de existir de Cristo surga" de la \line
\up0 \expndtw0\charscalex107 estirpe de David", en tanto que su modo posterior d
e existir provena de "su \line \up0 \expndtw0\charscalex105 resurreccin de entre l
os muertos". "La resurreccin,. . . en consecuencia, es \line \up0 \expndtw0\chars
calex105 segn Pablo el ingreso a una nueva fase de su filiacin, la que se caracter
iza \line \up0 \expndtw0\charscalex101 por la posesin y el ejercicio de un singul
ar poder sobrenatural". \par\pard\qj \li1417\ri1213\sb263\sl-277\slmult0\fi0 \up
0 \expndtw0\charscalex103 Si bien en este pasaje no se declara especficamente que
el Espritu fue activo \line \up0 \expndtw0\charscalex107 en la resurreccin de Cri
sto, tal hecho s queda incluido. Porque si la nueva \line \up0 \expndtw0\charscal
ex102 fase de la filiacin de Cristo, la posterior a su resurreccin, es una que ese
vive \line \up0 \expndtw0\charscalex104 "segn el Espritu de santidad", entonces s
eguramente ese mismo Espritu de \line \up0 \expndtw0\charscalex107 santidad debe
haber participado activamente en llevar a Cristo a este nuevo \line \up0 \expndt
w0\charscalex110 estado. Si el Espritu sostiene a Cristo durante su estado de exa

ltacin, el \line \up0 \expndtw0\charscalex110 Espritu mismo debe haber inaugurado

tambin la vida de resurreccin de \line \up0 \expndtw0\charscalex100 Cristo. \par\p
ard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1213\sb12\sl-274\slmult0
\fi0 \up0 \expndtw0\charscalex104 Que el Espritu fuera activo en la resurreccin de
Cristo es algo que Romanos \line \up0 \expndtw0\charscalex104 8:11 tambin ensea p
or implicacin, "Y si el Espritu de aquel que levant de \line \up0 \expndtw0\charsca
lex110 los muertos a Jess vivificar tambin vuestros cuerpos mortales a Cristo \line
\up0 \expndtw0\charscalex102 Jess vivificar tambin vuestros cuerpos mortales por s
u Espritu que mora en \line \up0 \expndtw0\charscalex103 vosotros". Aunque Pablo
no dice aqu que fue el Espritu quien levant a Jess \line \up0 \expndtw0\charscalex10
4 de los muertos, s afirma que el mismo que levant a Cristo tambin levantar \line \u
p0 \expndtw0\charscalex103 a los creyentes "por su Espritu". No cabe duda, entonc
es, que si los creyentes \line \up0 \expndtw0\charscalex103 han de ser levantado
s por el Espritu, se puede inferir que el Espritu tambin \par\pard\ql \li10248\sb0\
sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73
\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 55 \pa
r\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg56}{
\bkmkend Pg56}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl
-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-2
87\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expndtw0\charscalex101
\ul0\nosupersub\cf14\f15\fs24 levant a Cristo de entre los muertos. \par\pard\qj
\li1418\ri1212\sb263\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 Si el Esprit
u fue activo en la resurreccin de Cristo, l tambin ser activo en \up0 \expndtw0\char
scalex102 la resurreccin de los creyentes. Si nos fijamos nuevamente en Romanos 8
:11, \up0 \expndtw0\charscalex106 encontraremos esto claramente expuesto. Dios l
evantar a los creyentes de \up0 \expndtw0\charscalex103 entre los muertos, dice P
ablo, "por su Espritu que [o quien] mora en vosotros". \up0 \expndtw0\charscalex1
07 Aqu el Espritu Santo es visto, entonces, como la garanta de que algn da \up0 \expn
dtw0\charscalex110 nuestros cuerpos sern levantados de entre los muertos para com
partir la \up0 \expndtw0\charscalex101 gloriosa existencia en la cual Cristo ya
ha entrado. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\s
b10\sl-275\slmult0\fi314 \up0 \expndtw0\charscalex104 . En el versculo 11 el simp
le trmino pneuma es sustituido por Id definicin \line \up0 \expndtw0\charscalex106
completa: "el Espritu de aquel que levant de los muertos a Jess". En esta \line \u
p0 \expndtw0\charscalex102 designacin de Dios reside la fuerza del argumento: lo
que Dios hizo por Jess \line \up0 \expndtw0\charscalex102 lo har tambin por el crey
ente. El apstol Pablo presupone, aunque esto no lo \line \up0 \expndtw0\charscale
x108 expresa verbalmente, que Dios levant a Jess por medio del Espritu. Por \line \
up0 \expndtw0\charscalex103 ende, el argumento de la analoga entre Jess y el creye
nte es fortalecido aun \line \up0 \expndtw0\charscalex106 ms por la observacin que
el instrumento a travs del cual Dios llev esto a \line \up0 \expndtw0\charscalex1
07 cabo en Jess est ya presente en los lectores. La idea que el Espritu obra \line
\up0 \expndtw0\charscalex101 instrumentalmente en la resurreccin queda claramente
incluida. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb
10\sl-275\slmult0\fi0\tx2861 \up0 \expndtw0\charscalex106 1 Corintios \tab \up0
\expndtw0\charscalex112 15:42-44 arroja luz adicional sobre el papel del Espritu
en la \line\up0 \expndtw0\charscalex104 resurreccin de los creyentes: "As tambin es
la resurreccin de los muertos. \line \up0 \expndtw0\charscalex102 Se siembra en
corrupcin, resucitar en incorrupcin. Se siembra en deshonra, \line \up0 \expndtw0\c
harscalex104 resucitar en gloria; se siembra en debilidad, resucitar en poder. Se
siembra \line \up0 \expndtw0\charscalex104 cuerpo animal \up0 \expndtw0\charsc
alex104 [urna psychikon], resucitar cuerpo espiritual \up0 \expndtw0\char
scalex100 [suma \par\pard\qj \li1418\ri1213\sb4\sl-277\slmult0\fi0 \up0 \expndtw
0\charscalex110 pneumatikon". Lo que puede llevar a confusin en la versin recin cit
ada \up0 \expndtw0\charscalex108 (Reina Valera, revisin de 1960) es la traduccin "
cuerpo animal" por suma \up0 \expndtw0\charscalex112 psychikon, algo que fcilment
e puede dar la impresin de que el "cuerpo \up0 \expndtw0\charscalex103 espiritual
" (suma pneumatikon) de la resurreccin ser inmaterial, no fsico. La \up0 \expndtw0\
charscalex105 traduccin "cuerpo natural", que aparece en La Biblia de las Amricas,
ayuda \up0 \expndtw0\charscalex103 al lector a evitar dicho error. Al hablar de

"cuerpo espiritual" Pablo no se refiere \up0 \expndtw0\charscalex108 a un cuerp

o que es inmaterial, sino a un cuerpo que estar completamente \up0 \expndtw0\char
scalex101 bajo el control del Espritu Santo. \par\pard\qj \li1418\ri1213\sb263\sl
-277\slmult0 \up0 \expndtw0\charscalex105 Este adjetivo Pneumatikon expresa
la cualidad del cuerpo en el estado \up0 \expndtw0\charscalex107 escatolgic
o. Todo pensamiento de inmaterialidad, de eterealidad o de \up0 \expndtw
0\charscalex103 ausencia de densidad fsica debe ser cuidadosamente quitado del trm
ino. . . \up0 \expndtw0\charscalex110 A fin de evitar este error debera observars
e cuidadosamente el uso de la \up0 \expndtw0\charscalex108 mayscula tanto en la t
raduccin como en otros lugares: pneumatikon lleva \up0 \expndtw0\charscalex102 ca
si seguramente por el camino equivocado, en tanto que Pneumatikon no slo \up0 \ex
pndtw0\charscalex106 da la nota de alarma, sino que adems apunta positivamente en
la direccin \up0 \expndtw0\charscalex103 correcta. Pablo quiere caracterizar
el estado de resurreccin como aquel \up0 \expndtw0\charscalex101 estado en
que el Pneuma [Espritu] gobierna. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pa
rd\qj\li1418\ri1212\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 A la luz
del pasaje citado arriba afirmamos que el Espritu Santo est activo no \line \up0
\expndtw0\charscalex108 solamente para efectuar la resurreccin del cuerpo,
sino que tambin \line \up0 \expndtw0\charscalex105 continuar sosteniendo y diri
giendo el cuerpo resucitado una vez cumplida la \line \up0 \expndtw0\charscalex1
06 resurreccin: "Si el Espritu inaugur y sostiene la vida del Seor resucitado, \line
\up0 \expndtw0\charscalex110 entonces el Espritu inaugurar y sostendr la vida de l
os redimidos en su \line \up0 \expndtw0\charscalex102 resurreccin. Esto es cierto
porque Pablo ve en el Seor exaltado la realizacin \par\pard\ql \li10248\sb0\sl-27
6\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-2
76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 56 \par\par
d\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg57}{\bkmk
end Pg57}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\
slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\sl
mult0 \par\pard\qj\li1418\ri1211\sb88\sl-276\slmult0 \up0 \expndtw0\charscalex10
4 \ul0\nosupersub\cf14\f15\fs24 del futuro de los redimidos".35 Queda un punto ms
por observar. Si es cierto \up0 \expndtw0\charscalex106 lo que nos dice Pablo e
n 2 Corintios 3:18, que el Espritu ya est obrando en \up0 \expndtw0\charscalex108
nosotros, transformndonos en la imagen de Cristo, 36 entonces sigue que \up0 \exp
ndtw0\charscalex108 esta renovacin progresiva es un tipo de anticipacin de la resu
rreccin del \up0 \expndtw0\charscalex108 cuerpo. El Espritu Santo es de este modo
el eslabn que vincula al cuerpo \up0 \expndtw0\charscalex101 presente con el cuer
po de la resurreccin. \par\pard\qj \li1418\ri1207\sb264\sl-276\slmult0 \up0 \expn
dtw0\charscalex105 El Espritu, por lo tanto, no slo obra en el hombre sino que tam
bin renueva \line \up0 \expndtw0\charscalex104 su humanidad. Pero el secreto de l
a continuidad [entre el cuerpo presente y el \line \up0 \expndtw0\charscalex104
cuerpo de la resurreccin] no reside en el "ser" humano, sino en el Espritu. Y \lin
e \up0 \expndtw0\charscalex105 la base firme de la creencia que lo mortal se ves
tir algn da de inmortalidad \line \up0 \expndtw0\charscalex107 est en conformidad co
n ello. El que nos ha preparado para ese fin es Dios, \line \up0 \expndtw0\chars
calex108 quien nos ha dado el Espritu como garanta (2 Co. 5:5). En ese sentido, la
\line \up0 \expndtw0\charscalex109 renovacin y la obra del Espritu en los creyent
es durante la vida presente \line \up0 \expndtw0\charscalex110 pueden ser entend
idos tambin como un comienzo de la resurreccin del \line \up0 \expndtw0\charscalex
105 cuerpo, y ser descritos por Pablo as (d. 2 Co. 3:18; 4:10, 11, 16, 17; El. 5:
14; \line \up0 \expndtw0\charscalex100 Fil. \up0 \expndtw0\charscalex107 3:10, 1
1). Es as que el brillo de la gloria de la vida venidera nos ilumina \line \up0 \
expndtw0\charscalex111 an ahora (2 Co. 3:18; 4:6), primicias y arras en el tiempo
presente de su \line \up0 \expndtw0\charscalex101 resurreccin de los muertos (d.
G. 6:8; Ro. 8:23; 2 Co. 5:5).37 \par\pard\qj \li1419\sb0\sl-275\slmult0 \par\par
d\qj\li1419\ri1210\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex111 En conclusin,
podemos decir que al poseer al Espritu nosotros, los que \up0 \expndtw0\charscal
ex103 estamos en Cristo, tenemos un anticipo de las bendiciones de la era por ve
nir, \up0 \expndtw0\charscalex102 y una fianza y garanta de la resurreccin del cue
rpo. Con todo, lo que tenemos \up0 \expndtw0\charscalex110 y anhelamos la consum

acin final del reino de Dios cuando disfrutaremos \up0 \expndtw0\charscalex101 pl

enamente de estas bendiciones. \par\pard\ql \li1436\ri1168\sb295\sl-360\slmult0\
tx5697 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf52\f53\fs33 CAPITULO 6: LA
TENSIN ENTRE EL YA Y EL TODAVA \line\tab \up0 \expndtw0\charscalex99 NO \par\pard
\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1212\sb14\sl-276\slmult0\fi
0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 Hemos visto que lo
que caracteriza especficamente a la escatologa del Nuevo \up0 \expndtw0\charscalex
112 Testamento es una tensin subyacente entre el "ya" y el "todava no". El \up0 \e
xpndtw0\charscalex109 creyente, segn lo ensea el Nuevo Testamento, est ya en la era
es cato \up0 \expndtw0\charscalex102 lgica anticipada por los profetas en el Ant
iguo Testamento, pero no ha llegado \up0 \expndtw0\charscalex103 todava a su esta
do final. Ya experimenta la presencia del Espritu Santo, pero \up0 \expndtw0\char
scalex106 todava espera su cuerpo de resurreccin. Est viviendo en los ltimos das, \up
0 \expndtw0\charscalex101 pero el ltimo da no ha llegado todava. \par\pard\qj \li14
18\ri1176\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex104 Ya en captulos ant
eriores se ha mencionado esta tensin en diferentes \line \up0 \expndtw0\ch
arscalex106 maneras. Hemos visto que el Nuevo Testamento expresa esta tensin en s
u \line \up0 \expndtw0\charscalex103 doctrina de las dos eras: la era presente y
la era por venir (vase arriba pp. 30-\line \up0 \expndtw0\charscalex107 33). No
tamos que la compresin de la historia que subyace al Nuevo \line \up0 \
expndtw0\charscalex102 Testamento incluye la existencia de esta tensin: contina ha
biendo dos lneas \line \up0 \expndtw0\charscalex107 de desarrollo en la historiala del reino de Dios y la del reino del mal (pp. 48-\line \up0 \expndtw0\charsca
lex104 51). En realidad, el reino de Dios slo puede ser comprendido a la luz de e
sta \line \up0 \expndtw0\charscalex101 tensin, al ser a la vez una realidad prese
nte y futura (pp. 62-69). \par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\l
i1418\ri1213\sb19\sl-270\slmult0 \up0 \expndtw0\charscalex104 El papel del Esprit
u Santo en la escatologa ilustra adems la tensin entre lo \line \up0 \expndtw0\char
scalex108 que ya somos y lo que esperamos ser (pp. 70-83). Observbamos esto en \l
ine \up0 \expndtw0\charscalex105 particular en su relacin con conceptos tales com
o el de nuestra filiacin (pp. \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\
ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb154\sl-276\slmult0 \up0 \ex
pndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 57 \par\pard\sect\sectd\fs24\p
aperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg58}{\bkmkend Pg58}\par\pard\
qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\q
j\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\
li1418\ri1212\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\
cf14\f15\fs24 74-76), el espritu como primicias (pp. 76) Y el espritu como garanta
y sello \up0 \expndtw0\charscalex100 (pp. 77-79). \par\pard\qj \li1418\sb0\sl-27
6\slmult0 \par\pard\qj\li1418\ri1211\sb11\sl-276\slmult0\fi0 \up0 \expndtw0\char
scalex104 La verdad es que es imposible entender la escatologa del Nuevo Testamen
to \line \up0 \expndtw0\charscalex102 fuera de esta tensin. La tensin entre el "ya
" y el "todava no" est implcita en \line \up0 \expndtw0\charscalex102 las enseanzas
de Jess porque Jess ense que el reino de Dios es a la vez \line \up0 \expndtw0\chars
calex103 presente y futuro, y que la vida eterna es a la vez una posesin presente
y una \line \up0 \expndtw0\charscalex109 esperanza futura. Lo que es ms, esta te
nsin permea las enseanzas del \line \up0 \expndtw0\charscalex104 apstol Pablo. Para
Pablo la vida de Jess se revela en el tiempo presente en \line \up0 \expndtw0\ch
arscalex104 nuestra carne mortal (2 Co. 4:10, 11), pero la presencia de esta nue
va vida es \line \up0 \expndtw0\charscalex110 provisional e imperfecta, de modo
tal que uno puede hablar a la vez de su \line \up0 \expndtw0\charscalex108 carcte
r revelado y de su carcter oculto (Col. 3:3; Ro. 8:19, 23). Por tanto, \line \up0
\expndtw0\charscalex111 Pablo a veces habla de la presencia presente del Espritu
en su lenguaje \line \up0 \expndtw0\charscalex102 alegre y triunfante (Ro. 8:9;
2 Co. 3:18), mientras que en otras ocasiones habla \line \up0 \expndtw0\charsca
lex106 acerca del creyente en un lenguaje que lo presenta gimiendo interiormente
y \line \up0 \expndtw0\charscalex104 anhelando cosas mejores (Ro. 8:23; 2 Co. 5
:2).1 Esta tensin es mencionada \line \up0 \expndtw0\charscalex112 tambin en las e
pstolas no-paulinas. El escritor de Hebreos contrasta la \line \up0 \expndtw0\cha
rscalex104 primera venida de Cristo con la segunda: "As tambin Cristo fue ofrecido

una \line \up0 \expndtw0\charscalex103 sola vez para llevar los pecados de much
os; y aparecer por segunda vez, sin \line \up0 \expndtw0\charscalex105 relacin con
el pecado para salvar a los que le esperan" (9:28). Pedro vincula \line \up0 \e
xpndtw0\charscalex103 la resurreccin de Cristo con nuestra esperanza futura: "Nos
hizo renacer para \line \up0 \expndtw0\charscalex103 una esperanza viva, por la
resurreccin de Jesucristo de los muertos, para una \line \up0 \expndtw0\charscal
ex105 herencia incorruptible, incontaminada e inmarcesible, reservada en los cie
los \line \up0 \expndtw0\charscalex108 para vosotros" (1 P. 1:3-4). Y Juan desta
ca el contraste entre lo que somos \line \up0 \expndtw0\charscalex104 ahora y lo
que seremos: "Amados, ahora somos hijos de Dios, y an no se ha \line \up0 \expnd
tw0\charscalex104 manifestado lo que hemos de ser; pero sabemos que cuando l se m
anifieste, \line \up0 \expndtw0\charscalex102 seremos semejantes a l, porque le v
eremos tal como l es" (1 Jn. 3:2). \par\pard\qj \li1418\ri1215\sb261\sl-280\slmul
t0\fi0 \up0 \expndtw0\charscalex106 Al contrario de lo que algunos opinan, esta
tensin entre el "ya" y el "todava \up0 \expndtw0\charscalex109 no" se encuentra ta
mbin en el libro del Apocalipsis. Si bien haremos ms \up0 \expndtw0\charscalex104
adelante un anlisis ms completo de este libro podemos notar en este \up
0 \expndtw0\charscalex106 momento que ni un concepto exclusivamente preter
ista ni un concepto \up0 \expndtw0\charscalex101 exclusivamente futurista hac
en plena justicia a este libro. \par\pard\qj \li1417\ri1215\sb264\sl-276\slmult0
\fi0 \up0 \expndtw0\charscalex104 El concepto preterista mantiene que la mayor p
arte de lo que encontramos en \line \up0 \expndtw0\charscalex110 el libro del Ap
ocalipsis ya haba sucedido antes de la redaccin del libro o \line \up0 \expndtw0\c
harscalex106 estaba a punto de suceder muy pronto despus de su aparicin. El concep
to \line \up0 \expndtw0\charscalex102 futurista, por el contrario, opina que la
mayor parte de lo que aparece en el libro \line \up0 \expndtw0\charscalex102 no
slo apuntaba al futuro cuando el libro fue escrito, sino que no ha ocurrido ni \l
ine \up0 \expndtw0\charscalex103 an ahora. Ninguno de estos puntos de vista toma
en consideracin la tensin \line \up0 \expndtw0\charscalex102 entre el "ya" y el "t
odava no" que corre por todo el libro. El libro del Apocalipsis \line \up0 \expnd
tw0\charscalex102 se refiere tanto al pasado como al futuro. Edifica sus expecta
tivas para el futuro \line \up0 \expndtw0\charscalex104 sobre la obra que Cristo
ha hecho en el pasado. Entre las muchas referencias \line \up0 \expndtw0\charsc
alex107 que el libro hace a la victoria que Cristo ha logrado en el pasado, se p
ueden \line \up0 \expndtw0\charscalex106 citar las siguientes: 1:18; 5:5-7, 9-10
; 12:1-5, 11. Entre las referencias que el \line \up0 \expndtw0\charscalex107 li
bro hace a la segunda venida de Cristo estn las siguientes: 1:7; 19:11-16; \line
\up0 \expndtw0\charscalex104 22:7, 12, 20. El libro de Apocalipsis, en consecuen
cia, describe a la iglesia de \line \up0 \expndtw0\charscalex106 Jesucristo como
salvada, segura en Cristo y destinada a la gloria futura-pero \line \up0 \expnd
tw0\charscalex112 todava sujeta al sufrimiento y a la persecucin en tanto que no l
legue el \line \up0 \expndtw0\charscalex100 Esposo. \par\pard\ql \li10248\sb0\sl
-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\s
l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 58 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg59}{\b
kmkend Pg59}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273
\slmult0 \par\pard\qj\li1418\ri1214\sb103\sl-273\slmult0 \up0 \expndtw0\charscal
ex115 \ul0\nosupersub\cf14\f15\fs24 Dado que esta tensin entre el "ya" y el "toda
va no" es un aspecto tan \up0 \expndtw0\charscalex107 importante de la escatologa
del Nuevo Testamento, procedamos a explorar \up0 \expndtw0\charscalex109 algunas
implicaciones adicionales de la misma para nuestra vida y nuestro \up0 \expndtw
0\charscalex101 pensamiento presente. \par\pard\qj \li1418\sb0\sl-276\slmult0 \p
ar\pard\qj\li1418\ri1211\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 (1)
Esta tensin entre el "ya" y el "todava no" caracteriza lo que comnmente \line \up0
\expndtw0\charscalex105 denominamos las "seales de los tiempos". Por seale
s de los tiempos \line \up0 \expndtw0\charscalex107 entendemos los sucesos qu
e deben tener lugar antes del regreso de Cristo, \line \up0 \expndtw0\charscalex
107 incluyendo cosas tales como la predicacin misionera de la iglesia,
la \line \up0 \expndtw0\charscalex105 conversin, de Israel, la gran apostasa, la g

ran tribulacin y la revelacin del \line \up0 \expndtw0\charscalex106 anticristo. E

stas seales sern analizadas en mayor detalle ms adelante. A \line \up0 \expndtw0\ch
arscalex105 estas alturas, sin embargo, podemos notar que estas seales participan
de la \line \up0 \expndtw0\charscalex104 tensin entre el "ya" y el "todava no", p
uesto que apuntan a la vez a lo que ya \line \up0 \expndtw0\charscalex107 ha suc
edido y a lo que todava resta por suceder. Todas las "seales de los \line \up0 \ex
pndtw0\charscalex110 tiempos" apuntan hacia atrs, hacia la primera venida de Cris
to y tambin \line \up0 \expndtw0\charscalex102 hacia adelante, hacia la segunda v
enida. Adems, no debe pensarse que estas \line \up0 \expndtw0\charscalex106 seales
se han de cumplir exclusivamente en los tiempos del fin, justamente \line \up0
\expndtw0\charscalex102 antes del regreso de Cristo, sino que se las debe consid
erar como seales que \line \up0 \expndtw0\charscalex111 se van cumpliendo a lo la
rgo de toda la era entre la primera y la segunda \line \up0 \expndtw0\charscalex
102 venida de Cristo. Si bien estas seales dejan lugar para un futuro cumplimient
o \line \up0 \expndtw0\charscalex102 culminante previo al regreso de Cristo
, \up0 \expndtw0\charscalex102 3 las mismas participan de una \par\pard\qj
\li1419\ri1213\sb0\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex104 naturaleza ta
l que son halladas a lo largo de la historia de la iglesia del Nuevo \up0 \expnd
tw0\charscalex100 Testamento. \par\pard\qj \li1418\ri1211\sb264\sl-277\slmult0\f
i0 \up0 \expndtw0\charscalex109 Como ilustracin de este punto, pensemos en la pre
dicacin misionera del \line \up0 \expndtw0\charscalex107 evangelio. Jess haba dicho
: "Y ser predicado este evangelio del reino en \line \up0 \expndtw0\charscalex104
todo el mundo, para testimonio a todas las naciones; y entonces vendr el fin" \l
ine \up0 \expndtw0\charscalex103 (M. 24:14). Esta predicacin del evangelio, por lo
tanto, es a la vez una marca \line \up0 \expndtw0\charscalex107 distintiva de l
a era en la cual ahora vivimos y una seal que apunta hacia la \line \up0 \expndtw
0\charscalex102 segunda venida de Cristo. La predicacin misionera del evangelio e
s una seal \line \up0 \expndtw0\charscalex105 que nos recuerda la victoria de Cri
sto en el pasado y que anticipa su glorioso \line \up0 \expndtw0\charscalex100 r
egreso. \par\pard\qj \li1419\ri1210\sb264\sl-276\slmult0 \up0 \expndtw0\charscal
ex114 (2) La iglesia se encuentra en esta tensin. Dado que la iglesia es una \li
ne \up0 \expndtw0\charscalex107 comunidad de personas que han sido redimid
as por Cristo, ella es la \line \up0 \expndtw0\charscalex106 comunidad de
aquellos que son a la vez un nuevo pueblo y personas \line \up0 \expn
dtw0\charscalex106 imperfectas. No debe perderse de vista ni el elemento de "lo
nuevo", ni de la \line \up0 \expndtw0\charscalex104 imperfeccin. La predicacin, la
enseanza, el cuidado pastoral y la disciplina \line \up0 \expndtw0\charscalex103
que se efectan en la iglesia deben, por lo tanto, tener siempre en cuenta esta \
line \up0 \expndtw0\charscalex104 tensin. No se debe hablar a los miembros del pu
eblo de Dios como si fueran \line \up0 \expndtw0\charscalex104 todava totalmente
depravados, "totalmente incapaces de hacer el bien e \line \up0 \expndtw
0\charscalex112 inclinados a todo mal", sino que se les debe tratar y hablar com
o nuevas \line \up0 \expndtw0\charscalex108 criaturas en Cristo. Al mismo tiempo
, sin embargo, se debe recordar que el \line \up0 \expndtw0\charscalex105 pueblo
de Dios es todava imperfecto. En consecuencia, los cristianos deben \line \up0 \
expndtw0\charscalex106 tratarse unos a otros como pecadores perdonados. Debe hab
er siempre una \line \up0 \expndtw0\charscalex104 disposicin a aceptar y a p
erdonar a hermanos que han pecado contra \line \up0 \expndtw0\charscalex10
6 nosotros. Toda correccin que ha de hacerse, adems, debe llevarse a cabo \line \u
p0 \expndtw0\charscalex107 en el espritu de Glatas 6:1, "Si ven que alguien ha cado
en algn pecado, \line \up0 \expndtw0\charscalex104 ustedes que son espiritual
es deben ayudarlo a corregirse. Pero hganlo \line \up0 \expndtw0\charscalex
104 amablemente; y que cada cual tenga mucho cuidado, no sea que l tambin \par\par
d\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pa
rd\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\
cf1\f2\fs24 59 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240
{\bkmkstart Pg60}{\bkmkend Pg60}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\par
d\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\
ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expnd
tw0\charscalex101 \ul0\nosupersub\cf14\f15\fs24 sea puesto a prueba" (VP). \par\

pard\qj \li1418\ri1212\sb263\sl-276\slmult0 \up0 \expndtw0\charscalex105 (3) Est

a tensin debe ser un aliciente para una vida cristiana responsable. La \up0 \expn
dtw0\charscalex104 tensin continua entre el "ya" y el "todava no" significa que pa
ra el cristiano la \up0 \expndtw0\charscalex104 lucha contra el pecado contina du
rante toda la vida presente. Pero uno debe \up0 \expndtw0\charscalex108 particip
ar en la lucha, no esperando la derrota sino confiando en la victoria. \up0 \exp
ndtw0\charscalex105 Sabemos que Cristo le ha dado un golpe mortal al reino de Sa
tans, y que la \up0 \expndtw0\charscalex101 perdicin de Satans es segura. \par\pard
\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1210\sb8\sl-276\slmult0 \up
0 \expndtw0\charscalex106 Los creyentes ya somos nuevas criaturas en Crist
o, en quienes mora el \up0 \expndtw0\charscalex102 Espritu Santo, que nos forta
lece para poder realmente "dar muerte a las malas \up0 \expndtw0\charscalex112 o
bras del cuerpo" (Ro. 8:13). Pero no podemos lograr una perfeccin sin \up0 \expnd
tw0\charscalex106 pecado en esta vida. Nuestra imperfeccin continua, sin embargo,
no nos da \up0 \expndtw0\charscalex103 una excusa para una vida irresponsable,
ni significa que debiramos renunciar \up0 \expndtw0\charscalex105 a tratar de hac
er lo que le agrada a Dios. Lo cierto es que podemos continuar \up0 \expndtw0\ch
arscalex101 viviendo con el "todava no" slo a la luz del "ya". \par\pard\qj \li141
8\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\sb8\sl-276\slmult0 \up0 \expndtw
0\charscalex103 Una comprensin de la fuerza que tenemos a nuestro alcance por med
io de la \up0 \expndtw0\charscalex110 presencia del Espritu Santo en nosotros deb
e motivarnos a vivir una vida \up0 \expndtw0\charscalex104 cristiana positiva y
victoriosa. Fe en la transformacin continua que el Espritu \up0 \expndtw0\charscal
ex109 Santo est obrando en nosotros (2 Co. 3:18) debe animamos en nuestros \up0 \
expndtw0\charscalex104 esfuerzos. Por sobre todo debemos sentirnos animados por
la conviccin que \up0 \expndtw0\charscalex109 nuestra santificacin no es al fin y
al cabo un logro nuestro sino un don de \up0 \expndtw0\charscalex101 Dios, porqu
e Cristo es nuestra santificacin (1 Co. 1:30). \par\pard\qj \li1419\ri1209\sb264\
sl-276\slmult0 \up0 \expndtw0\charscalex107 Hay otro punto que puede ser conside
rado en relacin con esto. La relacin \up0 \expndtw0\charscalex102 entre el "ya" y
el "todava no" no es una relacin de anttesis absoluta sino ms \up0 \expndtw0\charsca
lex109 bien una de continuidad. La primera es el anticipo de la vida ms all de la
\up0 \expndtw0\charscalex103 tumba. Para indicar la manera en la cual la vida pr
esente est relacionada con \up0 \expndtw0\charscalex112 la vida por venir, el Nue
vo Testamento utiliza figuras tales como la de un \up0 \expndtw0\charscalex114 p
remio, de una corona, de fruto, de cosecha, de grano y espiga, y de la \up0 \exp
ndtw0\charscalex101 siembra y la cosecha (G. 6:8). \par\pard\qj \li1419\sb0\sl-28
0\slmult0 \par\pard\qj\li1419\ri1213\sb1\sl-280\slmult0 \up0 \expndtw0\charscale
x105 Conceptos de este tipo nos ensean que tenemos la responsabilidad de vivir \u
p0 \expndtw0\charscalex108 para la gloria de Dios lo mejor que podamos, aun cuan
do no alcancemos a \up0 \expndtw0\charscalex101 llegar a la perfeccin. \par\pard\
qj \li1419\ri1210\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex105 (4) La image
n que tenemos de nosotros mismos deber reflejar esta tensin. \up0 \expndtw0\charsc
alex107 Aqu hablamos del modo en que una persona se ve a s misma, el concepto \up0
\expndtw0\charscalex105 que tiene de su propio valor, o de la falta de ello. El
hecho de que el cristiano \up0 \expndtw0\charscalex104 se encuentre en tensin po
r lo que ya posee en Cristo y por lo que todava no \up0 \expndtw0\charscalex105 d
isfruta significa que debe considerarse a s mismo como una nueva persona \up0 \ex
pndtw0\charscalex103 imperfecta. Con todo, el nfasis debe caer, no en la imperfec
cin que contina \up0 \expndtw0\charscalex103 sino en lo nuevo. Poner el nfasis en l
a imperfeccin en vez de en lo nuevo es \up0 \expndtw0\charscalex104 dar vuelta al
Nuevo Testamento. Como dice Oscar Cullmann, para el creyente \up0 \expndtw0\cha
rscalex101 cristiano de hoy el "ya" pesa ms que el "todava no". \par\pard\qj \li14
18\ri1215\sb261\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex104 Dado que vivimos
en la tensin escatolgica entre el "ya" y el "todava no", no \line \up0 \expndtw0\c
harscalex106 percibimos en su totalidad lo nuevo de Cristo en nosotros. Vemos mu
cho en \line \up0 \expndtw0\charscalex106 nuestras vidas que se parece ms a lo vi
ejo que a lo nuevo. Hay un sentido \par\pard\ql \li10248\sb0\sl-276\slmult0 \par
\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 60 \par\pard\sect\sectd\f

s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg61}{\bkmkend Pg61}\par\

pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\p
ard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\par
d\qj\li1418\ri1215\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupe
rsub\cf14\f15\fs24 entonces en que "lo nuevo" es siempre un objeto de la fe. Per
o, fe en el hecho \up0 \expndtw0\charscalex107 de que somos nuevas criaturas en
Cristo es un aspecto esencial de nuestra \up0 \expndtw0\charscalex100 vida crist
iana. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb11\sl
-275\slmult0 \up0 \expndtw0\charscalex111 Si bien la tensin permanece, tambin es c
ierto que la vida cristiana est \up0 \expndtw0\charscalex109 marcada por un creci
miento espiritual. El nuevo yo que nos hemos puesto \up0 \expndtw0\charscalex106
como cristianos es uno que se va renovando continuamente: "No se mientan \up0 \
expndtw0\charscalex105 los unos a los otros, puesto que ya se han librado de su
vieja naturaleza y de \up0 \expndtw0\charscalex105 las cosas que antes hacan, y s
e han revestido de la nueva naturaleza: la del \up0 \expndtw0\charscalex103 nuev
o hombre, que se va renovando a imagen de Dios su Creador, para llegar \up0 \exp
ndtw0\charscalex110 a conocerlo plenamente" (Col. 3:9-10, VP). El cristiano, por
lo tanto, debe \up0 \expndtw0\charscalex113 mirarse a s mismo como una nueva per
sona en Cristo que est siendo \up0 \expndtw0\charscalex101 progresivamente renova
da por el Espritu de Dios. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\l
i1418\ri1211\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 (5) Esta tensin
nos ayuda a comprender el papel del sufrimiento en la vida de \line \up0 \expndt
w0\charscalex104 los creyentes. "Por qu sufre el justo?", es una pregunta tan anti
gua como el \line \up0 \expndtw0\charscalex103 libro de lobo Una respuesta a la
pregunta es que el sufrimiento en las vidas de \line \up0 \expndtw0\charscalex10
7 los creyentes es una manifestacin concreta del "todava no". El sufrimiento \line
\up0 \expndtw0\charscalex103 todava ocurre en la vida de los cristianos porque l
os resultados del pecado no \line \up0 \expndtw0\charscalex103 an han sido elimin
ados en su totalidad. El Nuevo Testamento ensea que "es \line \up0 \expndtw0\char
scalex104 necesario que a travs de muchas tribulaciones entremos en el reino de D
ios" \line \up0 \expndtw0\charscalex105 (Hch. 14:22). Pablo relaciona nuestro su
frimiento presente con nuestra gloria \line \up0 \expndtw0\charscalex107 futura
(Ro. 8:17-18). Y Pedro aconseja a sus lectores que no se sorprendan \line \up0 \
expndtw0\charscalex106 ante el "fuego de la prueba, como si fuera algo extraordi
nario", sino que ms \line \up0 \expndtw0\charscalex108 bien se alegren "de tener
parte en los sufrimientos de Cristo" (1 P. 4:12-13, \line \up0 \expndtw0\charsca
lex100 VP). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1173\s
b10\sl-275\slmult0 \up0 \expndtw0\charscalex106 El episodio relatado en Apocalip
sis 6:9-11 en que se habla de las almas que \line \up0 \expndtw0\charscalex108 e
stn bajo el altar tambin nos ayuda a comprender el problema del \line \
up0 \expndtw0\charscalex102 sufrimiento en las vidas de los creyentes. Juan oye
a las almas de aquellos que \line \up0 \expndtw0\charscalex108 han sido muertos
por causa de la palabra de Dios clamar, "Hasta cundo, \line \up0 \expndtw0\charsca
lex102 Seor santo y verdadero, no juzgas y vengas nuestra sangre en los que moran
\line \up0 \expndtw0\charscalex106 en la tierra?" (v. 10). La pregunta del por
qu Dios permite que injusticias tan \line \up0 \expndtw0\charscalex102 terribles
sucedan sobre la tierra desmanda una respuesta. Y la respuesta se da \line \up0
\expndtw0\charscalex103 en dos etapas. En primer lugar, aquellos que clamaban re
ciben ropas blancas-\line \up0 \expndtw0\charscalex102 un smbolo claro de la vict
oria. Adems, se les dice que deben esperar un poco \line \up0 \expndtw0\charscale
x110 ms, hasta que se complete el nmero de sus consiervos que han de ser \line \up
0 \expndtw0\charscalex107 muertos (v. 11). Es as que el pueblo de Dios continuar s
ufriendo injusticia \line \up0 \expndtw0\charscalex105 hasta el fin de esta erasin embargo, aquellos que sufran y mueran por Cristo \line \up0 \expndtw0\charsc
alex101 recibirn la ropa blanca de la victoria. \par\pard\qj \li1417\sb0\sl-275\s
lmult0 \par\pard\qj\li1417\ri1214\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charsca
lex106 Debemos, entonces, ver el sufrimiento de los creyentes a la luz del escatn
, \line \up0 \expndtw0\charscalex112 cuando Dios secar toda lgrima de nuestros ojo
s, y cuando el dolor y la \line \up0 \expndtw0\charscalex107 muerte ya no sern ms
(Ap. 21:4). Entretanto, sabemos que Dios tiene sus \line \up0 \expndtw0\charscal

ex105 razones y propsitos al permitir que el sufrimiento entre la vida de su pueb

lo. \line \up0 \expndtw0\charscalex109 Pablo nos ensea en Romanos 5 que el sufrim
iento produce paciencia, la \line \up0 \expndtw0\charscalex112 paciencia produce
prueba y la prueba produce esperanza (vv. 3--4). Y el \line \up0 \expndtw0\char
scalex105 escritor de la carta a los hebreos, si bien admite que la
disciplina y el \line \up0 \expndtw0\charscalex107 sufrimiento no parecen agra
dables en el momento que los experimentamos, \line \up0 \expndtw0\charscalex104
nos dice que ms tarde dicha disciplina "da fruto apacible de justicia a los que \
par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0
\par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 61 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0
\sl-240{\bkmkstart Pg62}{\bkmkend Pg62}\par\pard\ql \li1418\sb0\sl-287\slmult0 \
par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \pa
r\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0
\expndtw0\charscalex101 \ul0\nosupersub\cf14\f15\fs24 en ella han sido ejercita
dos" (12:11). \par\pard\qj \li1418\ri1212\sb262\sl-277\slmult0\fi0 \up0 \expndtw
0\charscalex112 (6) Nuestra actitud hacia la cultura est relacionada con esta te
nsin. H. \line \up0 \expndtw0\charscalex102 Richard Niebuhr, en su libro Christ a
nd Culture, sugiere un nmero de actitudes \line \up0 \expndtw0\charscalex103 para
con la cultura que han sido tomadas por diferentes grupos cristianos en el \lin
e \up0 \expndtw0\charscalex105 pasado, y que van desde el rechazo total hasta la
aceptacin sin reservas de \line \up0 \expndtw0\charscalex103 los productos cultu
rales de los no cristianos, con una cantidad considerable de \line \up0 \expndtw
0\charscalex102 posiciones intermedias. Aplicando el concepto de la tensin del "y
a-todava no" \line \up0 \expndtw0\charscalex108 a la cuestin de los logros cultura
les tanto de los creyentes como de los no \line \up0 \expndtw0\charscalex101 cre
yentes, nos ayudar a echar luz sobre este problema perenne. \par\pard\qj \li1417\
sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1212\sb10\sl-275\slmult0\fi0 \up0 \expn
dtw0\charscalex111 Hay muchos cristianos que piensan comnmente que la relacin entr
e el \up0 \expndtw0\charscalex105 mundo presente y la nueva tierra que ve
ndr es una de discontinuidad \up0 \expndtw0\charscalex105 absoluta. La nueva
tierra, segn el sentir de muchos, caer como una bomba \up0 \expndtw0\charscalex104
en nuestro medio. No habr continuidad ninguna entre este mundo y el \
up0 \expndtw0\charscalex101 prximo; todo ser totalmente diferente. \par\pard\qj \l
i1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1211\sb10\sl-275\slmult0\fi0 \up0
\expndtw0\charscalex103 Esta idea, sin embargo, no hace justicia a la enseanza d
e las Escrituras. Hay \line \up0 \expndtw0\charscalex110 continuidad a la vez qu
e discontinuidad entre este mundo y el prximo. El \line \up0 \expndtw0\charscalex
106 principio comprendido en esto est bien expresado en las palabras que eran \li
ne \up0 \expndtw0\charscalex103 frecuentemente usadas por los telogos medievales:
"La gracia no destruye la \line \up0 \expndtw0\charscalex102 naturaleza sino qu
e la restaura". En su actividad redentora Dios no destruye las \line \up0 \expnd
tw0\charscalex102 obras de su mano, sino que las limpia del pecado y las perfecc
iona de modo tal \line \up0 \expndtw0\charscalex103 que ellas puedan finalmente
alcanzar la meta para la cual l las cre. Aplicado \line \up0 \expndtw0\charscalex1
11 al problema presente, este principio significa que la nueva tierra a la cual
\line \up0 \expndtw0\charscalex111 aspiramos no ser totalmente diferente de la pr
esente, sino que ser una \line \up0 \expndtw0\charscalex101 renovacin y glorificac
in de la tierra sobre la cual ahora vivimos. \par\pard\qj \li1417\sb0\sl-273\slmu
lt0 \par\pard\qj\li1417\ri1214\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex
102 Hemos notado previamente ciertas figuras del Nuevo Testamento que sugieren \
line \up0 \expndtw0\charscalex103 que lo que los creyentes hacen en esta vida te
ndr consecuencias para la vida \line \up0 \expndtw0\charscalex110 por venir-figur
as tales como el plantar y el recoger, el grano y la espiga, la \line \up0 \expn
dtw0\charscalex103 maduracin y la cosecha. Pablo ensea que una persona puede edifi
car sobre \line \up0 \expndtw0\charscalex105 un fundamento de fe en Cristo con m
ateriales duraderos tales como el oro, la \line \up0 \expndtw0\charscalex104 pla
ta, o piedras preciosas, de modo tal que en la consumacin su obra puede \line \up
0 \expndtw0\charscalex104 sobrevivir y l o ella recibir una recompensa \up0 \expn
dtw0\charscalex104 (1 Co. 3:10-15). El libro del \par\pard\qj \li1417\ri1210\sb5

\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 Apocalipsis menciona las obras

que seguirn a aquellos que han muerto en el \line \up0 \expndtw0\charscalex107 Seo
r (14:13). Es evidente en pasajes de este tipo que lo que los cristianos \line \
up0 \expndtw0\charscalex110 hacen por el reino de Dios en esta vida tiene signif
icacin tambin para el \line \up0 \expndtw0\charscalex104 mundo por venir. Hay cont
inuidad, en otras palabras, entre lo que se hace por \line \up0 \expndtw0\charsc
alex104 Cristo ahora y lo que disfrutaremos en el futuro-una continuidad expresa
da en \line \up0 \expndtw0\charscalex103 el Nuevo Testamento en trminos de recomp
ensa o gozo. (Vanse 1 Co. 3:14; \line \up0 \expndtw0\charscalex101 M. 25:21, 23).
\par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1214\sb8\sl-276\sl
mult0\fi0 \up0 \expndtw0\charscalex107 Pero qu diremos respecto a los productos cu
lturales de los no cristianos? \line \up0 \expndtw0\charscalex105 Los descontamos
simplemente como carentes de valor porque no han sido \line \up0 \expndtw0\char
scalex103 producidos por creyentes, y no han sido dedicados conscientemente a la
gloria \line \up0 \expndtw0\charscalex102 de Dios? Los cristianos que toman est
a actitud no aprecian la obra de la gracia \line \up0 \expndtw0\charscalex112 co
mn de Dios en este mundo presente, por la cual aun los hombres no \line \up0 \exp
ndtw0\charscalex106 regenerados son capacitados para hacer contribuciones valios
as a la cultura \line \up0 \expndtw0\charscalex100 del mundo. \par\pard\ql \li10
248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10
248\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs2
4 62 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstar
t Pg63}{\bkmkend Pg63}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li141
8\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\
sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1218\sb117\sl-270\slmult0 \up0 \expndtw
0\charscalex112 \ul0\nosupersub\cf14\f15\fs24 A pesar de su vigorosa enseanza re
specto a la depravacin de los no \up0 \expndtw0\charscalex106 regenerados, Juan C
alvino reconoci que a travs de la obra del Espritu de \up0 \expndtw0\charscalex101
Dios los no cristianos pueden decir cosas que son ciertas: \par\pard\qj \li1418\
sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1217\sb2\sl-280\slmult0\fi0 \up0 \expnd
tw0\charscalex102 Toda la verdad viene de Dios; y por consiguiente, si los hombr
es perversos han \line \up0 \expndtw0\charscalex103 dicho algo que sea cierto y
justo, no debemos rechazarlo, porque ha venido de \line \up0 \expndtw0\charscale
x100 Dios. \par\pard\qj \li1418\ri1213\sb263\sl-277\slmult0 \up0 \expndtw0\chars
calex113 Por lo tanto, cuando al leer los escritores paganos veamos en ellos est
a \line \up0 \expndtw0\charscalex109 admirable luz de la verdad que resplandece
en sus escritos, ello nos debe \line \up0 \expndtw0\charscalex108 servir como te
stimonio de que el entendimiento humano, por ms que haya \line \up0 \expndtw0\cha
rscalex109 cado y degenerado de su integridad y perfeccin, sin embargo no deja de
\line \up0 \expndtw0\charscalex103 estar an adornado con excelentes dones de Dios
. Si reconocemos al Espritu \line \up0 \expndtw0\charscalex113 de Dios por nica fu
ente y manantial de la verdad, no desecharemos ni \line \up0 \expndtw0\charscale
x108 menospreciaremos la verdad dondequiera que la hallremos; a no ser que \line
\up0 \expndtw0\charscalex106 queramos hacer una injuria al Espritu de Dios, porqu
e los dones del Espritu \line \up0 \expndtw0\charscalex104 no pueden ser menos
preciados sin que El mismo sea menospreciado y \line \up0 \expndtw0\chars
calex100 rebajado. \par\pard\qj \li1418\ri1215\sb261\sl-280\slmult0\fi0 \up0 \ex
pndtw0\charscalex103 Respecto a la cultura no cristiana, por lo tanto, debemos r
ecordar que el poder \up0 \expndtw0\charscalex109 soberano de Cristo es tan gran
de que l puede gobernar en medio de sus \up0 \expndtw0\charscalex104 enemigos y h
acer que aquellos que no lo conocen hagan contribuciones en el \up0 \expndtw0\ch
arscalex101 arte de la ciencia que sirven a su causa. \par\pard\qj \li1418\ri121
1\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 Los poderes despertados p
or la resurreccin de Jesucristo estn actuando en \up0 \expndtw0\charscalex112 el m
undo de hoy! El gobierno soberano de Cristo sobre la historia es tan \up0 \expnd
tw0\charscalex107 maravilloso que l puede hacer que aun sus enemigos lo alaben, a
unque lo \up0 \expndtw0\charscalex105 hagan involuntariamente. Y cuando leemos e
n el libro del Apocalipsis que los \up0 \expndtw0\charscalex104 reyes y las naci
ones de la tierra traern su gloria a la nueva Jerusaln (21:24, \up0 \expndtw0\char
scalex104 26), llegamos a la conclusin de que habr continuidad aun entre la cultur

a de \up0 \expndtw0\charscalex101 este mundo presente y la del mundo por venir.

\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb8\sl-276\sl
mult0 \up0 \expndtw0\charscalex105 La tensin entre el "ya" y el "todava no", por e
nde, significa que no debemos \up0 \expndtw0\charscalex110 despreciar lo que el
Espritu de Dios ha permitido que los no regenerados \up0 \expndtw0\charscalex106
produzcan, sino que debemos evaluar todos los productos culturales de este \up0
\expndtw0\charscalex108 tipo a la luz de la enseanza de la Palabra de Dios. Nosot
ros podemos con \up0 \expndtw0\charscalex106 gratitud utilizar cualquier cosa qu
e sea de valor en la cultura de este mundo, \up0 \expndtw0\charscalex101 siempre
y cuando lo usemos con buen juicio. \par\pard\qj \li1418\sb0\sl-276\slmult0 \pa
r\pard\qj\li1418\ri1211\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex105 Adems, c
omo cristianos debemos hacer todo lo posible para continuar \line \up0 \
expndtw0\charscalex107 produciendo una cultura cristiana genuina: literatura cri
stiana, arte cristiana, \line \up0 \expndtw0\charscalex104 filosofa cristiana, un
punto de vista cristiano a la ciencia, y cosas por el estilo. \line \up0 \expnd
tw0\charscalex107 Sin embargo no debemos esperar lograr una cultura totalmente c
ristiana de \line \up0 \expndtw0\charscalex104 este lado del escatn. Visto que no
somos todava lo que hemos de ser, todos \line \up0 \expndtw0\charscalex106 nuest
ros esfuerzos por establecer una cultura cristiana sern solamente una \line \up0
\expndtw0\charscalex100 aproximacin. \par\pard\qj \li1418\ri1217\sb261\sl-280\slm
ult0\fi0 \up0 \expndtw0\charscalex104 Ahora bien, aunque sea cierto que hay cont
inuidad entre el mundo presente y \line \up0 \expndtw0\charscalex103 el mundo po
r venir, la gloria del mundo por venir brillar muchsimo ms que la \line \up0 \expnd
tw0\charscalex103 gloria del mundo presente. Porque: Cosas que ojo no vio, ni odo
oy, ni han \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex1
00 \ul0\nosupersub\cf1\f2\fs24 63 \par\pard\sect\sectd\fs24\paperw11900\paperh16
840\pard\sb0\sl-240{\bkmkstart Pg64}{\bkmkend Pg64}\par\pard\qj \li1418\sb0\sl-2
60\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260
\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1218\sb166
\sl-260\slmult0\fi0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf14\f15\fs24 s
ubido en corazn de hombre son las que Dios ha preparado para los que le \up0 \exp
ndtw0\charscalex100 aman. (1 Co. 2:9) \par\pard\qj \li1418\sb0\sl-280\slmult0 \p
ar\pard\qj\li1418\ri1214\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex113 Para re
sumir lo que ha sido desarrollado en este captulo, llegamos a la \line \up0 \expn
dtw0\charscalex111 conclusin que nuestra vida cristiana entera debe ser vivida a
la luz de la \line \up0 \expndtw0\charscalex102 tensin entre lo que ya somos en C
risto y lo que esperamos ser algn da. \par\pard\qj \li1418\ri1213\sb260\sl-280\slm
ult0\fi0 \up0 \expndtw0\charscalex103 Es con gratitud que miramos hacia atrs para
ver la obra completa y la victoria \up0 \expndtw0\charscalex108 decisiva de Jes
ucristo. Y miramos hacia el futuro con gran anticipacin a la \up0 \expndtw0\chars
calex113 segunda venida de Cristo, cuando l introducir la fase final de su reino \
up0 \expndtw0\charscalex101 glorioso, y completar la buena obra que ha comenzado
en nosotros. \par\pard\ql \li3052\sb249\sl-391\slmult0 \up0 \expndtw0\charscalex
105 \ul0\nosupersub\cf50\f51\fs34 CAPITULO 7: LA MUERTE FSICA \par\pard\qj \li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb70\sl-275\slmult0 \up0 \expndt
w-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24 Habiendo considerado lo que la Bib
lia ensea respecto a la escatologa inaugurada, \line \up0 \expndtw0\charscalex109
nos volvemos ahora a lo que llamaremos escatologa futura-el anlisis de los \line \
up0 \expndtw0\charscalex109 eventos escatolgicos que estn todava en el futuro. Pero
al hablar sobre la \line \up0 \expndtw-2\charscalex100 escatologa futura es impo
rtante que recordemos todo lo que ha sido desarrollado en \line \up0 \expndtw0\c
harscalex104 la Primera Parte. El acontecimiento escatolgico ms grande de la histo
ria no se \line \up0 \expndtw0\charscalex107 encuentra en el futuro sino en el p
asado. Debido a que Cristo ha logrado en el \line \up0 \expndtw0\charscalex105 p
asado una victoria decisiva sobre Satans, el pecado y la muerte, los sucesos \lin
e \up0 \expndtw0\charscalex100 escatolgicos futuros deben ser vistos como la culm
inacin de un proceso salvfico \line \up0 \expndtw0\charscalex100 que ya ha comenza
do. Lo que suceder en el ltimo da, en otras palabras, no ser \line \up0 \expndtw-2\c
harscalex100 sino la culminacin de lo que ya ha estado sucediendo en estos das pos

treros. \par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1223\sb38\

sl-260\slmult0\fi0 \up0 \expndtw0\charscalex100 La presente consideracin de la es
catologa futura se dividir en dos secciones. En \line \up0 \expndtw-1\charscalex10
0 la primera de estas \up0 \expndtw-3\charscalex100 (captulos \up0 \expndtw-1\
charscalex100 7-9) analizaremos lo que podramos llamar \par\pard\qj \li1418\
ri1217\sb7\sl-276\slmult0 \up0 \expndtw0\charscalex106 "escatologa individual". B
ajo este ttulo trataremos temas tales como la muerte \up0 \expndtw-1\charscalex10
0 fsica, la inmortalidad, y el estado del hombre entre la muerte y la resurreccin.
En la \up0 \expndtw0\charscalex104 segunda de estas secciones (captulos 10-20) c
onsideraremos lo que podramos \up0 \expndtw0\charscalex102 llamar "escatologa csm
ica". Aqu nos ocuparemos de temas tales como la \up0 \expndtw0\charscalex
100 expectativa de la Parusa, las seales de los tiempos, la Segunda Venida de Cris
to, \up0 \expndtw-2\charscalex100 el milenio, la resurreccin del cuerpo, el juici
o final y el estado final. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\
li1418\ri1215\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex106 \ul0\nosupers
ub\cf14\f15\fs24 Nos ocuparemos ahora de la muerte fsica, especialmente en la rel
acin que \line \up0 \expndtw0\charscalex102 tiene con el pecado y la redencin. El
problema principal que aqu enfrentamos \line \up0 \expndtw0\charscalex102 es el d
e la conexin entre el pecado y la muerte. Entr la muerte en el mundo \line \up0 \ex
pndtw0\charscalex105 como resultado del pecado, o habra habido muerte aun si no h
ubiese habido \line \up0 \expndtw0\charscalex100 pecado? \par\pard\qj \li1418\sb
0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0\fi0 \up0 \expndt
w0\charscalex109 Para poder ver este problema claramente, sin embargo, es necesa
rio que \up0 \expndtw0\charscalex105 hagamos primeramente una distincin impor
tante. Cuando hablamos del \up0 \expndtw0\charscalex104 problema de la relacin
entre el pecado y la muerte, lo que tenemos en mente \up0 \expndtw0\charscalex1
03 es el problema del origen de la muerte en la vida del hombre y no el del orig
en \up0 \expndtw0\charscalex101 de la muerte en el mundo animal y vegetal. \par\
pard\qj \li1417\sb0\sl-273\slmult0 \par\pard\qj\li1417\ri1213\sb14\sl-273\slmult
0\fi0 \up0 \expndtw0\charscalex102 Parece bastante probable que debe haber habid
o muerte en el mundo animal y \line \up0 \expndtw0\charscalex105 vegetal antes d
e que el hombre cayera en pecado. Tenemos registros fsiles \line \up0 \expndtw0\c
harscalex106 de muchos tipos de plantas y animales que han estado extintos por m
iles de \line \up0 \expndtw0\charscalex106 aos. Es posible que muchas de estas es
pecies hayan desaparecido mucho \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pa
rd\ql\li10248\sb189\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub
\cf1\f2\fs24 64 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-24
0{\bkmkstart Pg65}{\bkmkend Pg65}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pa
rd\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard
\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb93\sl-275\slmult0\fi0
\up0 \expndtw0\charscalex105 \ul0\nosupersub\cf14\f15\fs24 tiempo antes de que
el hombre apareciera sobre la tierra. Adems, la muerte \line \up0 \expndtw0\chars
calex103 juega un papel importante en el modo de existir de muchas plantas y ani
males \line \up0 \expndtw0\charscalex105 segn las conocemos hoy en da. Existen ani
males carnvoros que subsisten \line \up0 \expndtw0\charscalex102 comiendo a otros
animales. Hay plantas y rboles que mueren por la accin de \line \up0 \expndtw0\ch
arscalex108 ciertos animales o insectos. Muchas de las clulas de las plantas viva
s (los \line \up0 \expndtw0\charscalex104 rboles, por ejemplo), son clulas muertas
y estas clulas muertas tienen una \line \up0 \expndtw0\charscalex109 funcin sumam
ente importante. A menos que deseemos mantener que la \line \up0 \expndtw0\chars
calex104 naturaleza es hoy \ul0\nosupersub\cf26\f27\fs24 totalmente \ul0\nosu
persub\cf14\f15\fs24 diferente de lo que era antes de la cada, \line \up
0 \expndtw0\charscalex104 debemos admitir que con toda probabilidad haba muerte e
n el mundo vegetal \line \up0 \expndtw0\charscalex100 y animal antes de la cada.
\par\pard\qj \li1418\ri1216\sb264\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex10
9 El Profesor Kullman, en un artculo en la segunda edicin de la \ul0\nosupersub\cf
26\f27\fs24 Christelijke \line \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf14
\f15\fs24 Encyclopedie, dice lo siguiente: \ul0\nosupersub\cf16\f17\fs24 "La pre
gunta respecto a si la muerte como \line \up0 \expndtw0\charscalex103 fenmeno bio
lgico ocurra ya antes de la cada del hombre en el pecado debe \line \up0 \expndtw0\

charscalex104 ser contestada afirmativamente, vista la evidencia aportada por la

ciencia de la \line \up0 \expndtw0\charscalex100 paleontologa (la ciencia de los
antiguos \ul0\nosupersub\cf2\f3\fs24 animales y plantas) ... El estudio de esta
s \line \up0 \expndtw0\charscalex105 reas de investigacin [registros fsiles de plan
tas y animales antiqusimas] nos \line \up0 \expndtw0\charscalex104 compele a reco
nocer que la muerte biolgica ocurra mucho tiempo antes que el \line \up0 \expndtw0
\charscalex104 hombre fuese creado. La muerte biolgica de este tipo, por lo tanto
, no debe ser \line \up0 \expndtw0\charscalex100 identificada con la muerte que
entr en el mundo como castigo por el pecado de la \line \up0 \expndtw-3\charscale
x100 primera pareja humana". \par\pard\qj \li1418\ri1214\sb261\sl-280\slmult0\fi
0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf20\f21\fs24 Regresamos entonces
al problema de la muerte humana. Fue la muerte del \up0 \expndtw0\charscalex104
hombre resultado del pecado?, o habra ste muerto aun si no hubiese cado \up0 \expndt
w0\charscalex100 en pecado? \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj
\li1418\ri1214\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex109 Aunque por l
o general los telogos cristianos, tanto catlico romanos como \line \up0 \expndtw0\
charscalex103 evanglicos, han enseado que la muerte humana es uno de los resultado
s del \line \up0 \expndtw0\charscalex102 pecado del hombre, han habido algunos m
aestros cristianos que han enseado \line \up0 \expndtw0\charscalex104 otra cosa.
Pelagio, monje britnico que ense en Roma en el siglo V, admiti \line \up0 \expndtw0\
charscalex107 que el pecado de Adn trajo la muerte al mundo. Pero Celestio, discpu
lo de \line \up0 \expndtw0\charscalex102 Pelagio que se transform en lder del movi
miento pelagiano, ense que Adn \line \up0 \expndtw0\charscalex104 fue creado mortal
y habra muerto de todos modos, hubiese o no pecado.\ul0\super\cf53\f54\fs24 2\ul
0\nosupersub\cf20\f21\fs24 Los \line \up0 \expndtw0\charscalex104 socinianos de
los tiempos de la Reforma propusieron un punto de vista similar \line \up0 \exp
ndtw0\charscalex100 al de Celestio. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par
\pard\qj\li1418\ri1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 En aos ms r
ecientes, el punto de vista de que la muerte en la vida del hombre \line \up0 \e
xpndtw1\charscalex100 no es el resultado del pecado, ha sido nuevamente propuest
o por Kart Barth. Es \line \up0 \expndtw0\charscalex110 cierto que Barth s dice q
ue la muerte del hombre est relacionada con su \line \up0 \expndtw0\charscalex105
pecado y su culpa, y que es por lo tanto una seal del juicio de Dios sobre su \l
ine \up0 \expndtw0\charscalex115 vida. Sin embargo, esta no es la ltima palabra d
e Barth al respecto. El \line \up0 \expndtw0\charscalex110 establece una distinc
in entre el aspecto judicial y el aspecto natural de la \line \up0 \expndtw0\char
scalex110 muerte. Luego procede a decir lo siguiente: "Esto significa que \up0 \
expndtw0\charscalex106 [la muerte] \par\pard\qj \li1418\ri1215\sb4\sl-276\slmult
0 \up0 \expndtw0\charscalex102 pertenece a la naturaleza humana, y est determinad
o y ordenado por la buena \line \up0 \expndtw0\charscalex103 creacin de Dios-sien
do por lo tanto bueno y correcto-que el ser del hombre en \line \up0 \expndtw1\c
harscalex100 el tiempo sea finito y el hombre mismo mortal ... En s mismo, por lo
tanto, no es \line \up0 \expndtw0\charscalex104 antinatural sino natural que la
vida humana corra su curso hasta este terrninus \line \up0 \expndtw0\charscalex
107 ad quern, que disminuya y desaparezca, y que por lo tanto tenga este lmite \l
ine \up0 \expndtw0\charscalex100 delante de s". \par\pard\ql \li10248\sb0\sl-276\
slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\
slmult0 \par\pard\ql\li10248\sb56\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \
ul0\nosupersub\cf1\f2\fs24 65 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\
pard\sb0\sl-240{\bkmkstart Pg66}{\bkmkend Pg66}\par\pard\qj \li1418\sb0\sl-275\s
lmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb93\sl-2
75\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf20\f21\fs24 Segn Barth,
entonces, la muerte del hombre no fue el resultado de su cada en \up0 \expndtw0\
charscalex104 el pecado, sino un aspecto de la buena creacin de Dios. Dios planif
ic desde \up0 \expndtw0\charscalex106 el principio que la vida del hombre sobre l
a tierra tuviera un fin. Barth admite, \up0 \expndtw0\charscalex105 por cierto,
que debido a que el hombre e un pecador, su muerte es ahora una \up0 \expndtw0\c
harscalex100 seal del juicio de Dios sobre l. \par\pard\qj \li1418\ri1215\sb261\sl
-280\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 Pero est

e juicio, afirma l, ha sido quitado por Jesucristo. En el pensamiento de \up0 \ex

pndtw0\charscalex108 Barth, entonces, el hombre est siendo destinado por Dios a e
merger de la \up0 \expndtw0\charscalex103 inexistencia, pasar un nmero limitado d
e aos sobre la tierra, y luego retornar \up0 \expndtw0\charscalex101 a la inexist
encia. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1212\sb13\s
l-273\slmult0\fi0 \up0 \expndtw0\charscalex102 Esta posicin, sin embargo, present
a varios problemas. Si el hombre estaba de \line \up0 \expndtw0\charscalex102 to
dos modos destinado a morir, aun aparte de su cada en el pecado, por qu \line \up0
\expndtw0\charscalex103 relaciona la Biblia tan consistentemente al pecado con l
a muerte? Si la muerte \line \up0 \expndtw0\charscalex107 era parte de la buena
creacin de Dios y el fin natural del hombre, por qu \line \up0 \expndtw0\charscalex
103 tuvo Cristo que morir por nuestros pecados? Adems, si la muerte es el fin del
\line \up0 \expndtw0\charscalex106 hombre porque Dios lo pens as desde el princip
io, por qu resucit Cristo \line \up0 \expndtw0\charscalex103 de entre los muerto
s? \up0 \expndtw0\charscalex103 Y por qu entonces ensea la Biblia que tanto
\par\pard\ql \li1418\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex101 creyentes
como no creyentes resucitarn de entre los muertos? \par\pard\qj \li1418\sb0\sl-28
0\slmult0 \par\pard\qj\li1418\ri1215\sb1\sl-280\slmult0\fi0 \up0 \expndtw0\chars
calex110 En oposicin a Celestio, a Karl Barth y a otros, es necesario que nosotro
s \up0 \expndtw0\charscalex110 sostengamos que la muerte en el mundo humano no e
s un aspecto de la \up0 \expndtw0\charscalex104 buena creacin de Dios, sino uno d
e los resultados de la cada del hombre en \up0 \expndtw0\charscalex101 pecado. Ve
amos la evidencia bblica de esto. \par\pard\qj \li1417\ri1214\sb260\sl-280\slmult
0 \up0 \expndtw0\charscalex113 Miremos en primer lugar a Gnesis \ul0\nosupersub\c
f21\f22\fs25 2:16-17, \ul0\nosupersub\cf14\f15\fs24 "Y mand el Seor Dios al \up0 \
expndtw0\charscalex105 hombre, diciendo: De todo rbol del huerto podrs comer; mas
del rbol de la \up0 \expndtw0\charscalex112 ciencia del bien y del mal no comers;
porque el da que de l comieres, \up0 \expndtw0\charscalex101 ciertamente morirs". \
par\pard\qj \li1418\ri1214\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex104 Est
e pasaje, que contiene la primera referencia que se hace a la muerte en la \up0
\expndtw0\charscalex106 Biblia, claramente ensea la relacin entre el pecado y la m
uerte. La muerte \up0 \expndtw0\charscalex102 fue puesta por Dios como el castig
o por comer del rbol prohibido. En realidad, \up0 \expndtw0\charscalex103 la expr
esin hebrea utilizada en el texto (un infinitivo absoluto seguido por una \up0 \e
xpndtw0\charscalex110 forma del tiempo imperfecto del verbo finito) signi
fica "ciertamente o \up0 \expndtw0\charscalex100 seguramente morirs". \par\pard
\qj \li1418\ri1207\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex102 Se podra
preguntar qu quieren decir las palabras, "el da que de l comieres". \line \up0 \ex
pndtw0\charscalex102 Quieren estas palabras transmitir la idea de que Adn morira en
el mismo da \line \up0 \expndtw0\charscalex112 del calendario en que comiese de
la fruta prohibida? Algunos estudiosos \line \up0 \expndtw0\charscalex106 favore
cen este significado, sugiriendo que la ejecucin inmediata de la \line \
up0 \expndtw0\charscalex105 sentencia de muerte fue postergada debida a la graci
a comn de Dios.\ul0\super\cf45\f46\fs24 8\ul0\nosupersub\cf14\f15\fs24 Esta \lin
e \up0 \expndtw0\charscalex103 es, por cierto, una interpretacin posible. Hay otr
a interpretacin, sin embargo, \line \up0 \expndtw0\charscalex105 que parece ms pla
usible. Geerhardus Vos llama la atencin al hecho que la \line \up0 \expndtw0\char
scalex102 expresin "el da que de l comieres" es simplemente una expresin idiomtica \l
ine \up0 \expndtw0\charscalex105 hebrea que significa: "tan ciertamente com
o que comes de ella". Como \line \up0 \expndtw0\charscalex106 expresin paral
ela l cita \ul0\nosupersub\cf21\f22\fs25 1 \ul0\nosupersub\cf14\f15\fs24 Reyes \u
l0\nosupersub\cf21\f22\fs25 2:37, \ul0\nosupersub\cf14\f15\fs24 donde Salomn dice
a Simei: "el da \line \up0 \expndtw0\charscalex103 que salieres y pasares el tor
rente de Cedrn, sin duda morirs".9 Otro ejemplo \line \up0 \expndtw0\charscalex108
de esta expresin idiomtica aparece en xodo \ul0\nosupersub\cf21\f22\fs25 10:28 \ul
0\nosupersub\cf14\f15\fs24 en que cita a Faran \line \up0 \expndtw0\charscalex104
cuando le dice a Moiss: "retrate de m; gurdate que no veas ms mi rostro, \par\pard\q
l \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\
ql\li10248\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1
\f2\fs24 66 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\b

kmkstart Pg67}{\bkmkend Pg67}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\q

j\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\
li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1209\sb93\sl-275\slmult0\fi0 \up
0 \expndtw0\charscalex106 \ul0\nosupersub\cf14\f15\fs24 porque en cualquier da qu
e vieres mi rostro, morirs". En ambos pasajes, la \up0 \expndtw0\charscalex107 ex
presin "en el da", significa simplemente "ciertamente". Utilizando la \up0
\expndtw0\charscalex109 expresin en el mismo sentido en Gnesis \ul0\nosupersub\cf
21\f22\fs25 2:17, \ul0\nosupersub\cf14\f15\fs24 por lo tanto, llegamos a la \up0
\expndtw0\charscalex103 conclusin que no significa obligatoriamente "en el mismo
da particular en que \up0 \expndtw0\charscalex107 comieres de este fruto ciertam
ente morirs", sino ms bien "tan ciertamente \up0 \expndtw0\charscalex102 como que
comes de este fruto morirs". En base a esta interpretacin, el hecho \up0 \expndtw0
\charscalex103 de que Adn y Eva no murieron fsicamente el mismo da en que comieron
del \up0 \expndtw0\charscalex106 rbol prohibido no necesita causamos dificultad e
special. Pero qu diremos \up0 \expndtw0\charscalex101 respecto a la expresin: "cier
tamente morirs"? \par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri12
10\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 Las palabras utilizadas e
n la Biblia para referirse a la muerte pueden significar \line \up0 \expndtw0\ch
arscalex105 varias cosas. Cul es el significado que la palabra tiene aqu? El signif
icado \line \up0 \expndtw0\charscalex113 obvio y primario del verbo hebreo muth
es el de morir una muerte fsica. \line \up0 \expndtw0\charscalex103 Cuando ms tard
e se alude a esta pena en relacin con la maldicin que llega \line \up0 \expndtw0\c
harscalex102 como resultado del pecado humano, es la muerte fsica que se describe
(vase \line \up0 \expndtw0\charscalex103 Gn. \ul0\nosupersub\cf2\f3\fs24 3:19).
\ul0\nosupersub\cf14\f15\fs24 Por lo tanto, sea cual fuere el significado adicio
nal de Gnesis \ul0\nosupersub\cf21\f22\fs25 2:17, \line \up0 \expndtw0\charscalex
108 \ul0\nosupersub\cf14\f15\fs24 lo cierto es que nos ensea que la muerte fsica e
n el mundo humano es el \line \up0 \expndtw0\charscalex104 resultado del pecado
del hombre. Aunque no sabemos cmo era el cuerpo de \line \up0 \expndtw0\charscale
x106 Adn antes de su cada en el pecado, este pasaje nos advierte en contra de \lin
e \up0 \expndtw0\charscalex108 suponer que l hubiese muerto fsicamente de todos mo
dos, hubiese o no \line \up0 \expndtw0\charscalex100 pecado. \par\pard\qj \li141
8\ri1214\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex115 A la luz del rest
o de las Escrituras, sin embargo, la muerte que aqu se \line \up0 \expndtw0\chars
calex103 presenta como amenaza debe entenderse como algo ms que la simp
le \line \up0 \expndtw0\charscalex103 muerte fsica. El hombre es una totalidad, c
on un aspecto espiritual tanto como \line \up0 \expndtw0\charscalex103 fsico. Dad
o que segn las Escrituras el significado ms profundo de la vida es \line \up0 \exp
ndtw0\charscalex108 la comunin con Dios, el significado ms profundo de la muerte d
ebe ser la \line \up0 \expndtw0\charscalex106 separacin de Dios. La muerte con qu
e se amenaza en Gnesis \ul0\nosupersub\cf21\f22\fs25 2:17, \ul0\nosupersub\cf14\f
15\fs24 por lo \line \up0 \expndtw0\charscalex104 tanto, incluye lo que nosotros
comnmente denominamos muerte espiritual, a \line \up0 \expndtw0\charscalex107 sa
ber, la ruptura de la comunin del hombre con Dios. Debido al pecado del \line \up
0 \expndtw0\charscalex104 hombre, todo ser humano est ahora, por naturaleza, en u
n estado de muerte \line \up0 \expndtw0\charscalex105 espiritual (cf. Ef. \ul0\n
osupersub\cf21\f22\fs25 2:1-2, \ul0\nosupersub\cf14\f15\fs24 "Y l os dio vida a v
osotros, cuando estabais muertos \line \up0 \expndtw0\charscalex103 en vuestros
delitos y pecados, en los cuales anduvisteis en otro tiempo"). Len \line \up0 \ex
pndtw0\charscalex107 Monis expresa bien este pensamiento: "Cuando el hombre pec,
pas a un \line \up0 \expndtw0\charscalex112 nuevo estado, uno dominado por, y al
mismo tiempo simbolizado por, la \line \up0 \expndtw0\charscalex105 muerte. Es
probable que la muerte espiritual y la muerte fsica no sean \line \up0 \
expndtw0\charscalex109 consideradas como algo separado, de modo que la una encie
rra en s a la \line \up0 \expndtw0\charscalex105 otra",1 En otras palabras, de
spus de haber pecado, el hombre muri \line \up0 \expndtw0\charscalex107 inme
diatamente en el sentido espiritual, y por lo tanto qued sujeto a lo que \line \u
p0 \expndtw0\charscalex104 podemos llamar muerte eterna separacin eterna de la am
orosa presencia de \line \up0 \expndtw0\charscalex103 Dios. Al mismo tiempo el h
ombre entr en un estado en el cual la muerte fsica \line \up0 \expndtw0\charscalex

100 era ahora inevitable. \par\pard\qj \li1418\ri1224\sb261\sl-280\slmult0 \up0

\expndtw0\charscalex102 Volvmonos ahora al pasaje ya aludido, Gnesis \ul0\nosupers
ub\cf2\f3\fs24 3:19, \ul0\nosupersub\cf26\f27\fs24 Con el \ul0\nosupersub\cf20\f
21\fs24 sudor de tu rostro \up0 \expndtw0\charscalex103 comers \ul0\nosupersub\cf
26\f27\fs24 el pan \ul0\nosupersub\cf20\f21\fs24 hasta \ul0\nosupersub\cf26\f27\
fs24 que vuelvas \ul0\nosupersub\cf20\f21\fs24 a \ul0\nosupersub\cf26\f27\fs24 l
a \ul0\nosupersub\cf20\f21\fs24 tierra, porque de \ul0\nosupersub\cf26\f27\fs24
ella \ul0\nosupersub\cf20\f21\fs24 fuiste \ul0\nosupersub\cf26\f27\fs24 tomado;
\ul0\nosupersub\cf20\f21\fs24 pues \up0 \expndtw-2\charscalex100 \ul0\nosupersub
\cf26\f27\fs24 polvo \ul0\nosupersub\cf20\f21\fs24 eres, \ul0\nosupersub\cf36\f3
7\fs25 y \ul0\nosupersub\cf26\f27\fs24 al polvo volvers. \par\pard\qj \li1418\sb0
\sl-270\slmult0 \par\pard\qj\li1418\ri1215\sb19\sl-270\slmult0 \up0 \expndtw0\ch
arscalex107 \ul0\nosupersub\cf14\f15\fs24 Algunos han sostenido que estas palabr
as simplemente describen lo que le \line \up0 \expndtw0\charscalex102 hubiese su
cedido al hombre aun si el pecado no hubiese intervenido. Pero esta \line \up0 \
expndtw0\charscalex102 interpretacin no tiene fundamentos. Porque estas palabras
ocurren en un \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\
sl-276\slmult0 \par\pard\ql\li10248\sb74\sl-276\slmult0 \up0 \expndtw-3\charscal
ex100 \ul0\nosupersub\cf1\f2\fs24 67 \par\pard\sect\sectd\fs24\paperw11900\paper
h16840\pard\sb0\sl-240{\bkmkstart Pg68}{\bkmkend Pg68}\par\pard\qj \li1418\sb0\s
l-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1213\sb
117\sl-270\slmult0\fi0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf14\f15\fs2
4 pasaje que describe los castigos divinos ordenados para el pecado-primero \up0
\expndtw0\charscalex104 para la serpiente (vv. \ul0\nosupersub\cf37\f38\fs25 14
-15), \ul0\nosupersub\cf14\f15\fs24 despus para la mujer (v. \ul0\nosupersub\cf37
\f38\fs25 16) \ul0\nosupersub\cf14\f15\fs24 y entonces para el \up0 \expndtw0\ch
arscalex101 hombre (vv. \ul0\nosupersub\cf37\f38\fs25 17-19). \par\pard\qj \li14
18\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1214\sb15\sl-273\slmult0 \up0 \expnd
tw0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 Aqu se anuncia el destino del cue
rpo humano: debido a que est hecho del \up0 \expndtw0\charscalex113 polvo de la t
ierra, al polvo de la tierra ha de regresar. La muerte es aqu \up0 \expndtw0\char
scalex103 retratada vvidamente no como un fenmeno natural, sino como un aspecto de
\up0 \expndtw0\charscalex101 la maldicin que cay sobre el hombre debido a su peca
do. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1212\sb9\sl-27
6\slmult0 \up0 \expndtw0\charscalex103 Gnesis \ul0\nosupersub\cf54\f55\fs26 3:2223 \ul0\nosupersub\cf14\f15\fs24 tambin echa luz sobre el problema: "Y dijo Jehov
Dios: 'He \line \up0 \expndtw0\charscalex109 aqu el hombre es como uno de nosotro
s, sabiendo el bien y el mal; ahora, \line \up0 \expndtw0\charscalex104 pues, qu
e no alargue su mano, y tome tambin del rbol de la vida, y coma, y \line \up0 \exp
ndtw0\charscalex111 viva para siempre'. Y lo sac Jehov del huerto del Edn... "Nueva
mente \line \up0 \expndtw0\charscalex106 vemos a la muerte presentada como resul
tado del pecado del hombre. Dado \line \up0 \expndtw0\charscalex104 que el hombr
e haba comido del rbol prohibido, no se le permiti permanecer \line \up0 \expndtw0\
charscalex108 en el huerto del Edn y "vivir para siempre". Si bien no se indica l
a relacin \line \up0 \expndtw0\charscalex102 exacta entre el comer del rbol de la
vida y el vivir eternamente, queda en claro \line \up0 \expndtw0\charscalex109 q
ue el hombre debe ahora morir porque ha pecado contra Dios. Al mismo \line \up0
\expndtw0\charscalex106 tiempo, el exilio del huerto significa una bendicin. Porq
ue vivir eternamente \line \up0 \expndtw0\charscalex107 con una naturaleza cada y
no redimida no hubiese sido una bendicin, sino \line \up0 \expndtw0\charscalex10
1 que hubiese significado una extensin irremediable de la maldicin. \par\pard\qj \
li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1213\sb10\sl-275\slmult0\fi0 \up
0 \expndtw0\charscalex104 La necesaria conexin entre el pecado y la muerte es ens
eada no solamente \line \up0 \expndtw0\charscalex107 en el Antiguo Testamento, si
no tambin en el Nuevo. Romanos \ul0\nosupersub\cf55\f56\fs22 5:12 \ul0\nosupersub
\cf14\f15\fs24 es muy \line \up0 \expndtw0\charscalex110 claro en este punto: "P
or tanto, como el pecado entr en el mundo por un \line \up0 \expndtw0\charscalex1
02 hombre, y por el pecado la muerte, as la muerte pas a todos los hombres, por \l
ine \up0 \expndtw0\charscalex105 cuanto todos pecaron". Sera posible decir que da

do que Pablo en esta parte \line \up0 \expndtw0\charscalex104 del captulo est cont
rastando la muerte con la vida que recibimos a travs de \line \up0 \expndtw0\char
scalex102 Cristo, l solamente tiene a la muerte espiritual en mente. Aunque es ci
erto que \line \up0 \expndtw0\charscalex107 la muerte descrita por Pablo en todo
este pasaje \ul0\nosupersub\cf24\f25\fs24 (5:12-21) \ul0\nosupersub\cf14\f15\fs
24 incluye la muerte \line \up0 \expndtw0\charscalex107 espiritual, uno no puede
realmente excluir la muerte fsica de su significado. \line \up0 \expndtw0\charsc
alex107 Ciertamente se alude a la muerte fsica tanto en lo precedente \up0 \expnd
tw0\charscalex100 ("Fuimos \par\pard\qj \li1418\ri1210\sb5\sl-275\slmult0\fi0 \u
p0 \expndtw0\charscalex107 reconciliados con Dios por la muerte de su Hijo", v.
\ul0\nosupersub\cf2\f3\fs24 10) \ul0\nosupersub\cf14\f15\fs24 como en el context
o \up0 \expndtw0\charscalex109 siguiente ("Rein la muerte desde Adn hasta Moiss", v
. \ul0\nosupersub\cf2\f3\fs24 14). \ul0\nosupersub\cf14\f15\fs24 Por lo tanto, \
up0 \expndtw0\charscalex105 cuando Pablo dice: "Como el pecado entr en el mundo p
or un hombre, y por \up0 \expndtw0\charscalex104 el pecado la muerte", la muerte
fsica queda ciertamente incluida. Este pasaje \up0 \expndtw0\charscalex101 es, e
n realidad, un claro eco de Gnesis \ul0\nosupersub\cf20\f21\fs24 2:17. \par\pard\
qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1214\sb12\sl-274\slmult0\fi0
\up0 \expndtw0\charscalex106 \ul0\nosupersub\cf14\f15\fs24 En Romanos 8:10, Pab
lo dice: "Pero si Cristo est en vosotros, el cuerpo en \up0 \expndtw0\charscalex1
09 verdad est muerto a causa del pecado, mas el espritu vive a causa de la \up0 \e
xpndtw0\charscalex102 justicia". El versculo \ul0\nosupersub\cf24\f25\fs24 11 \ul
0\nosupersub\cf14\f15\fs24 ("y vivificar nuestros cuerpos mortales"), deja en cla
ro \up0 \expndtw0\charscalex109 que por cuerpo se entiende aqu el cuerpo fsico. Pa
blo dice que el cuerpo \up0 \expndtw0\charscalex102 fsico est muerto, o sea, que c
ontiene la semilla de la muerte y que tendr que \up0 \expndtw0\charscalex103 mori
r eventualmente. Y es entonces que l aade significativamente, "a causa \up0 \expnd
tw0\charscalex102 del pecado". As que nuevamente vemos que, segn la Escritura, la
muerte del \up0 \expndtw0\charscalex102 cuerpo es resultado del pecado. \par\par
d\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1211\sb2\sl-280\slmult0\fi
0 \up0 \expndtw0\charscalex102 Podemos mencionar an un pasaje ms, que es \ul0\nosu
persub\cf24\f25\fs24 1 \ul0\nosupersub\cf14\f15\fs24 Corintios \ul0\nosupersub\c
f24\f25\fs24 15:21: \ul0\nosupersub\cf14\f15\fs24 "Porque por \line \up0 \expndt
w0\charscalex104 cuanto la muerte entr por un hombre, tambin por un hombre la resu
rreccin \line \up0 \expndtw0\charscalex104 de los muertos". Pablo en este pasaje
se est ocupando de la resurreccin del \par\pard\ql \li10248\sb0\sl-276\slmult0 \pa
r\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \u
p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 68 \par\pard\sect\sectd\
fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg69}{\bkmkend Pg69}\par
\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\
pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pa
rd\qj\li1418\ri1216\sb103\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex103 \ul0\n
osupersub\cf14\f15\fs24 cuerpo. En relacin con esto, l vuelve a establecer un cont
raste entre Cristo y \up0 \expndtw0\charscalex103 Adn. "La muerte entr por un homb
re"-es obvio que aqu se hace referencia a \up0 \expndtw0\charscalex107 Adn. Es la
muerte fsica la que se tiene en mente, puesto que la misma es \up0 \expndtw0\char
scalex101 contrastada con la resurreccin del cuerpo. \par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1213\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\ch
arscalex107 Habiendo visto la relacin entre la muerte y el pecado, procedamos aho
ra a \line \up0 \expndtw0\charscalex108 considerar a la muerte a la luz de la re
dencin. La Biblia ensea que Cristo \line \up0 \expndtw0\charscalex107 vino al mund
o para conquistar y destruir la muerte. El escritor de Hebreos lo \line \up0 \ex
pndtw0\charscalex109 dice de esta manera: "As que, por cuanto los hijos participa
ron de carne y \line \up0 \expndtw0\charscalex104 sangre, l tambin particip de lo m
ismo, para destruir por medio de la muerte \line \up0 \expndtw0\charscalex105 al
que tena el imperio de la muerte, esto es al diablo, y librar a todos los que \l
ine \up0 \expndtw0\charscalex104 por el temor de la muerte estaban durante toda
la vida sujetos a servidumbre" \line \up0 \expndtw0\charscalex102 \ul0\nosupersu
b\cf24\f25\fs24 (2:14-15). \ul0\nosupersub\cf14\f15\fs24 Si tenemos en cuenta qu
e fue a travs de la tentacin del diablo que \line \up0 \expndtw0\charscalex102 la

muerte entr en el mundo, es correcto decir que el diablo tiene el poder de la \li
ne \up0 \expndtw0\charscalex102 muerte. Sin embargo, Cristo asumi la naturaleza h
umana y muri por nosotros \line \up0 \expndtw0\charscalex108 para que a travs de l
a muerte l pudiese destruir a la muerte. Si bien este \line \up0 \expndtw0\charsc
alex102 pasaje no lo dice de modo especfico, el Nuevo Testamento ensea claramente
\line \up0 \expndtw0\charscalex107 que fue a travs de su resurreccin de los muerto
s que Cristo logr su gran \line \up0 \expndtw0\charscalex108 victoria sobre la mu
erte: "Cristo, habiendo resucitado de los muertos, ya no \line \up0 \expndtw0\ch
arscalex100 muere; la muerte no se enseorea ms de l" (Ro. \ul0\nosupersub\cf2\f3\fs
24 6:9). \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb9\
sl-276\slmult0\fi0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 La
conquista de la muerte, en consecuencia, debe ser vista como una parte \up0 \ex
pndtw0\charscalex105 esencial de la obra redentora de Cristo. Cristo no slo redim
e a su pueblo del \up0 \expndtw0\charscalex103 pecado; l tambin los redime de los
resultados del pecado y la muerte es uno \up0 \expndtw0\charscalex108 de ellos.
Es as que leemos en \ul0\nosupersub\cf2\f3\fs24 2 \ul0\nosupersub\cf14\f15\fs24 T
imoteo \ul0\nosupersub\cf2\f3\fs24 1:10 \ul0\nosupersub\cf14\f15\fs24 que Cristo
"quit la muerte y \up0 \expndtw0\charscalex112 sac a luz la vida y la inmortalida
d por el evangelio". Por lo tanto, es una \up0 \expndtw0\charscalex104 culminacin
apta de la obra redentora de Cristo que en la Nueva Jerusaln no \up0 \expndtw0\c
harscalex100 haya ms muerte (Ap. \ul0\nosupersub\cf2\f3\fs24 21:24). \par\pard\qj
\li1418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersu
b\cf14\f15\fs24 Pero entonces surge la pregunta, Por qu deben morir los creyentes
todava? \line \up0 \expndtw0\charscalex104 Por qu no podran ellos ascender inmediata
mente al cielo al fin de sus das \line \up0 \expndtw0\charscalex109 en la tierra
sin tener que pasar a travs del doloroso proceso de morir? En \line \up0 \expndtw
0\charscalex111 realidad, esto es lo que suceder a aquellos creyentes que vivan t
odava \line \up0 \expndtw0\charscalex105 cuando Cristo regrese. Ellos no tendrn qu
e morir, sino que sern cambiados \line \up0 \expndtw0\charscalex109 "en un moment
o, en un abrir y cerrar de ojos" \ul0\nosupersub\cf2\f3\fs24 (1 \ul0\nosupersub\
cf14\f15\fs24 Co. \ul0\nosupersub\cf2\f3\fs24 15:52) \ul0\nosupersub\cf14\f15\fs
24 a un estado de \line \up0 \expndtw0\charscalex102 incorruptibilidad. Por qu no
les puede suceder esto a todos los creyentes? \par\pard\qj \li1418\sb0\sl-273\sl
mult0 \par\pard\qj\li1418\ri1219\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscal
ex111 De hecho, es una pregunta que se hace en el Catecismo de Heidelberg, \up0
\expndtw0\charscalex100 \ul0\nosupersub\cf20\f21\fs24 Pregunta 42: \ul0\nosupers
ub\cf26\f27\fs24 "Ya que Cristo muri \ul0\nosupersub\cf20\f21\fs24 por nosotros, p
or \ul0\nosupersub\cf26\f27\fs24 qu \ul0\nosupersub\cf20\f21\fs24 hemos de \ul0\n
osupersub\cf26\f27\fs24 morir tambin \up0 \expndtw0\charscalex102 \ul0\nosupersub
\cf20\f21\fs24 nosotros? \ul0\nosupersub\cf26\f27\fs24 Respuesta: "Nuestra \ul
0\nosupersub\cf20\f21\fs24 muerte no es \ul0\nosupersub\cf26\f27\fs24 una s
atisfaccin \ul0\nosupersub\cf20\f21\fs24 por nuestros \up0 \expndtw-1\charscale
x100 \ul0\nosupersub\cf26\f27\fs24 pecados, sino una liberacin del pecado \ul0\no
supersub\cf56\f57\fs26 y un \ul0\nosupersub\cf26\f27\fs24 paso hacia la vida ete
rna". \par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1212\sb9\sl276\slmult0\fi0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf14\f15\fs24 Para
nosotros que estamos en Cristo, la muerte no es una satisfaccin por el \line \up0
\expndtw0\charscalex103 pecado. Lo fue para Cristo, pero no lo es para nosotros
. Por ser Cristo nuestro \line \up0 \expndtw0\charscalex110 Mediador, nuestro se
gundo Adn, l tuvo que pasar a travs de la muerte \line \up0 \expndtw0\charscalex108
como parte de la pena por el pecado que nosotros merecamos; pero para \line \up0
\expndtw0\charscalex102 nosotros la muerte ya no es un castigo por el pecado. P
ara Cristo la muerte fue \line \up0 \expndtw0\charscalex102 parte de la maldicin;
para nosotros la muerte es una fuente de bendicin. \par\pard\ql \li1417\sb275\sl
-287\slmult0 \up0 \expndtw0\charscalex104 Pero entonces preguntamos, qu significa
ahora la muerte para el cristiano? \par\pard\ql \li10248\sb0\sl-276\slmult0 \par
\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb51\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 69 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg70}{\bkmkend Pg70}\par\
pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\p

ard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\par

d\ql\li1418\sb35\sl-287\slmult0\tx8338 \up0 \expndtw0\charscalex109 \ul0\nosuper
sub\cf14\f15\fs24 "Una liberacin del pecado", nos contesta el catecismo \tab \up0
\expndtw0\charscalex104 (literalmente, "una \par\pard\qj \li1418\ri1210\sb0\sl276\slmult0\fi0 \up0 \expndtw0\charscalex111 extincin de pecados"). En esta vida
presente el pecado es la carga ms \line \up0 \expndtw0\charscalex103 pesada que t
enemos que llevar. Cuanto mayores nos hacemos, tanto ms nos \line \up0 \expndtw0\
charscalex106 pesa que siempre fallamos en hacer la voluntad de Dios. Uno siente
algo del \line \up0 \expndtw0\charscalex103 peso de esta carga cuando lee las p
alabras de Pablo en Romanos 8:23: "Y no \line \up0 \expndtw-1\charscalex100 slo \
up0 \expndtw0\charscalex106 [la creacin] sino que tambin nosotros mismos, q
ue tenemos las \line \up0 \expndtw0\charscalex104 primicias del Espritu, nosotr
os tambin gemimos dentro de nosotros mismos, \line \up0 \expndtw0\charscalex102 e
sperando la adopcin, la redencin de nuestro cuerpo". Pero la muerte pondr \line \up
0 \expndtw0\charscalex108 fin al pecado. Ntese como el escritor de Hebreos descri
be la comunin de \line \up0 \expndtw0\charscalex103 aquellos que estn ahora en el
cielo: "Os habis acercado al monte de Sion, a \line \up0 \expndtw0\charscalex111
la ciudad del Dios vivo, Jerusaln la celestial, ... a la congregacin de los \line
\up0 \expndtw0\charscalex107 primognitos que estn inscritos en los cielos ... a lo
s espritus de los justos \line \up0 \expndtw0\charscalex103 hechos perfectos" (He
b. \ul0\nosupersub\cf2\f3\fs24 12 :22,23). \ul0\nosupersub\cf14\f15\fs24 Pablo e
n realidad nos dice que Cristo am \line \up0 \expndtw0\charscalex103 a la iglesia
y se dio a s mismo por ella "para santificarla, habindola purificado \line \up0 \
expndtw0\charscalex102 en el lavamiento del agua por la palabra, a fin de presen
trsela a s mismo, una \line \up0 \expndtw0\charscalex104 iglesia gloriosa, que no
tuviese mancha ni arruga ni cosa semejante, sino que \line \up0 \expndtw0\charsc
alex100 fuese santa y sin mancha" (Ef. \ul0\nosupersub\cf2\f3\fs24 5:26, 27). \p
ar\pard\qj \li1418\ri1210\sb267\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex105
\ul0\nosupersub\cf14\f15\fs24 Nuestra muerte ser tambin "una entrada en la vida et
erna". Estas palabras \line \up0 \expndtw0\charscalex106 no tienen la intencin de
negar que haya un sentido en el cual el creyente ya \line \up0 \expndtw0\charsc
alex104 posee la vida eterna aqu y ahora, dado que el mismo catecismo ensea en la
\line \up0 \expndtw0\charscalex102 Pregunta \ul0\nosupersub\cf36\f37\fs25 58 \ul
0\nosupersub\cf14\f15\fs24 que nosotros ya sentimos en nuestros corazones el pri
ncipio de la \line \up0 \expndtw0\charscalex105 bienaventuranza eterna. Pero
lo que disfrutamos ahora es solamente el \line \up0 \expndtw0\charscalex10
2 principio. Entraremos en la plenitud de las riquezas de la vida eterna solamen
te \line \up0 \expndtw0\charscalex104 despus que hayamos pasado a travs del portal
de la muerte. Por eso Pablo \line \up0 \expndtw0\charscalex108 puede decir: "Pa
ra m el vivir es Cristo, y el morir es ganancia" (Fil. \ul0\nosupersub\cf2\f3\fs2
4 1:21), \ul0\nosupersub\cf14\f15\fs24 y \line \up0 \expndtw0\charscalex100 "ms q
uisiramos estar ausentes del cuerpo, y presentes al Seor" \ul0\nosupersub\cf2\f3\f
s24 (2 \ul0\nosupersub\cf14\f15\fs24 Co. \ul0\nosupersub\cf2\f3\fs24 5:8). \par\
pard\qj \li1418\ri1211\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex105 \ul0\no
supersub\cf14\f15\fs24 Todo esto quiere decir que la muerte, nuestro "ltimo enemi
go" \ul0\nosupersub\cf2\f3\fs24 (1 \ul0\nosupersub\cf14\f15\fs24 Co. \ul0\nosupe
rsub\cf2\f3\fs24 15:26), \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf14
\f15\fs24 se ha transformado por medio de la obra de Cristo en nuestro amigo. Nu
estro \line \up0 \expndtw0\charscalex104 ms temido oponente se ha transformado pa
ra nosotros en el siervo que abre \line \up0 \expndtw0\charscalex102 la puerta a
la bienaventuranza celestial. Por lo tanto, la muerte no es el fin para \line \
up0 \expndtw0\charscalex109 el cristiano, sino un nuevo principio glorioso. Y as
comprendemos por qu \line \up0 \expndtw0\charscalex100 Pablo puede decir: \par\pa
rd\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1218\sb1\sl-280\slmult0 \
up0 \expndtw0\charscalex100 \ul0\nosupersub\cf26\f27\fs24 Todo \ul0\nosupersub\c
f24\f25\fs24 es \ul0\nosupersub\cf26\f27\fs24 vuestro; sea Pablo, sea Apolos, se
a Cefas, sea \ul0\nosupersub\cf16\f17\fs24 el mundo, \ul0\nosupersub\cf26\f27\fs
24 sea \ul0\nosupersub\cf16\f17\fs24 la \ul0\nosupersub\cf26\f27\fs24 vida, sea
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf16\f17\fs24 la muerte, \ul0\nosup
ersub\cf26\f27\fs24 sea \ul0\nosupersub\cf57\f58\fs21 lo \ul0\nosupersub\cf26\f2

7\fs24 presente, sea \ul0\nosupersub\cf57\f58\fs21 lo \ul0\nosupersub\cf16\f17\f

s24 por \ul0\nosupersub\cf26\f27\fs24 venir, todo \ul0\nosupersub\cf2\f3\fs24 es
\ul0\nosupersub\cf26\f27\fs24 vuestro, \ul0\nosupersub\cf27\f28\fs26 y \ul0\nos
upersub\cf26\f27\fs24 vosotros \ul0\nosupersub\cf2\f3\fs24 de \ul0\nosupersub\cf
26\f27\fs24 Cristo; \ul0\nosupersub\cf16\f17\fs24 y \up0 \expndtw0\charscalex100
\ul0\nosupersub\cf26\f27\fs24 Cristo \ul0\nosupersub\cf24\f25\fs24 de Dios. (1
Co. 3:21-23). \par\pard\ql \li3154\sb249\sl-391\slmult0 \up0 \expndtw0\charscale
x104 \ul0\nosupersub\cf58\f59\fs33 CAPITULO 8: LA INMORTALIDAD \par\pard\qj \li1
418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb10\sl-275\slmult0 \up0 \expn
dtw0\charscalex102 \ul0\nosupersub\cf24\f25\fs24 Se ha dicho a veces que el conc
epto de la inmortalidad del alma es parte de la \line \up0 \expndtw0\charscalex1
08 fe cristiana. Esto fue especialmente cierto en el siglo dieciocho, el siglo d
el \line \up0 \expndtw0\charscalex104 Iluminismo y de su equivalencia religiosa,
del Desmo. Segn los dictados del \line \up0 \expndtw0\charscalex108 Iluminismo, l
a fuente de toda verdad deba buscarse en la razn y no en la \line \up0 \expndtw0\c
harscalex111 revelacin divina. Se deca que las tres grandes verdades de la "teologa
\line \up0 \expndtw0\charscalex107 natural" que podan descubrirse por medio de l
a razn eran la existencia de \line \up0 \expndtw0\charscalex107 Dios, la importan
cia de la virtud y la inmortalidad del alma. Se pens que el \line \up0 \expndtw0\
charscalex107 concepto de la inmortalidad del alma poda ser demostrado por medio
de la \line \up0 \expndtw0\charscalex106 razn, hasta que Emmanuel Kant (1724-1804
) aplic a estos argumentos su \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\
ql\li10248\sb249\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf
1\f2\fs24 70 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\
bkmkstart Pg71}{\bkmkend Pg71}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\
qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj
\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1216\sb166\sl-260\slmult0 \up0
\expndtw0\charscalex102 \ul0\nosupersub\cf24\f25\fs24 crtica devastadora. Pero au
n Kant continu aferrndose a este concepto de la \line \up0 \expndtw0\charscalex102
inmortalidad como uno de los postulados de lo que l llam "razn prctica". \par\pard\
qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb13\sl-275\slmult0 \up
0 \expndtw0\charscalex106 En primer lugar, es necesario tomar consciencia
de que la idea de la \up0 \expndtw0\charscalex108 inmortalidad del alma (a
saber, que el alma, o sea el aspecto inmaterial del \up0 \expndtw0\charscalex10
3 hombre, contina existiendo despus de la muerte del cuerpo) no es una idea \up0 \
expndtw0\charscalex104 privativa del cristianismo. Ha sido aceptada, de una u ot
ra forma, por un gran \up0 \expndtw0\charscalex104 nmero de pueblos, incluyendo a
los babilonios, los persas, los egipcios y los \up0 \expndtw0\charscalex103 ant
iguos griegos. Lo cierto es que el concepto de la inmortalidad del alma que \up0
\expndtw0\charscalex112 fue tan vigorosamente defendido en el siglo dieciocho p
or los lderes del \up0 \expndtw0\charscalex111 Iluminismo no era una doctrina
particularmente cristiana, ya que se \up0 \expndtw0\charscalex107 consider
aba que la "religin natural" de la cual esta doctrina formaba parte, \up0 \expndt
w0\charscalex101 era diferente del cristianismo y superior a ste. \par\pard\qj \l
i1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1205\sb9\sl-276\slmult0 \up0 \exp
ndtw0\charscalex110 El concepto de la inmortalidad del alma fue desarrollado en
las religiones \line \up0 \expndtw0\charscalex106 arcanas de la antigua Grecia,
y recibi su expresin filosfica en los escritos \line \up0 \expndtw0\charscalex112 d
e Platn (427-347 a.c.). En varios de sus dilogos, y en particular en el \line \up0
\expndtw0\charscalex102 Fedn, Platn propone la idea que el cuerpo y el alma deben
ser considerados \line \up0 \expndtw0\charscalex112 como dos substancias difere
ntes: el alma pensante es divina; el cuerpo, \line \up0 \expndtw0\charscalex104
constituido por materia-una sustancia inferior-es de menos valor que el alma. \l
ine \up0 \expndtw0\charscalex105 El alma racional o nous es la parte inm
ortal del hombre, la parte que \line \up0 \expndtw0\charscalex109 descendi
"de los cielos" donde disfrutaba de una preexistencia \line \up0
\expndtw0\charscalex104 bienaventurada. Al perder el alma sus alas en ese estado
pre-existente, entr \line \up0 \expndtw0\charscalex111 en el cuerpo, morando en
la cabeza. Al morir, el cuerpo simplemente se \line \up0 \expndtw0\charscalex102
desintegra, pero el nous o alma racional regresa a los cielos si su actuacin ha

\line \up0 \expndtw0\charscalex104 sido justa y honorable; sino, aparece nuevame

nte en forma de otro hombre o \line \up0 \expndtw0\charscalex101 de un animal. P
ero el alma misma es indestructible. \par\pard\qj \li1418\ri1210\sb264\sl-277\sl
mult0 \up0 \expndtw0\charscalex104 En el concepto platnico la inmortalidad
del alma est enraizada en su \line \up0 \expndtw0\charscalex112 metafsica rac
ionalista: lo racional es lo real y todo lo que no es racional \line \up0 \expnd
tw0\charscalex109 participa de un tipo inferior de realidad. El alma es
considerada, en \line \up0 \expndtw0\charscalex105 consecuencia, como una sus
tancia superior, inherentemente indestructible y \line \up0 \expndtw0\charscalex
102 por ende inmortal, en tanto que el cuerpo es de una sustancia inferior, mort
al y \line \up0 \expndtw0\charscalex108 condenada a la destruccin total. De all qu
e se piensa del cuerpo como la \line \up0 \expndtw0\charscalex110 tumba del alma
, que en realidad est mucho mejor sin el cuerpo. En este \line \up0 \expndtw0\cha
rscalex107 sistema de pensamiento, es evidente, no hay lugar para la resurreccin
del \line \up0 \expndtw0\charscalex101 cuerpo. \par\pard\ql \li1418\sb275\sl-287
\slmult0\tx9190 \up0 \expndtw0\charscalex107 Pero ahora corresponde formular
las siguientes preguntas: \tab \up0 \expndtw0\charscalex106 Usan las \par\par
d\qj \li1418\ri1208\sb0\sl-276\slmult0 \up0 \expndtw0\charscalex103 Escrituras a
lguna vez la expresin "la inmortalidad del alma"? Ensean ellas \line \up0 \expndtw0
\charscalex113 que el alma del hombre es inmortal? Dos son los vocablos griegos
que \line \up0 \expndtw0\charscalex110 comnmente se traducen con la palabra inmor
talidad en las versiones al \line \up0 \expndtw0\charscalex108 espaol de la Bibli
a: athanasia y aphtharsia. Athanasia aparece solamente \line \up0 \expndtw0\char
scalex106 tres veces en el Nuevo Testamento: una vez en 1 Timoteo 6:16 y dos vec
es \line \up0 \expndtw0\charscalex103 en 1 Corintios 15:53, 54. En el primero de
los pasajes nombrados, se usa esta \line \up0 \expndtw0\charscalex102 palabra p
ara describir a Dios: \u8220?... el nico que tiene inmortalidad, que habita en \l
ine \up0 \expndtw0\charscalex104 luz inaccesible; a quien ninguno de los hombres
ha visto ni puede ver". Como \line \up0 \expndtw0\charscalex107 es obvio, la in
mortalidad aqu significa ms que una mera existencia sin fin. \line \up0 \expndtw0\
charscalex104 Significa una inmortalidad original, a diferencia de una inmortali
dad otorgada. \line \up0 \expndtw0\charscalex104 En este pasaje Pablo ensea que D
ios, como fuente de la vida, es tambin \par\pard\ql \li10248\sb0\sl-276\slmult0 \
par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb55\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 71 \par\pard\sect\sect
d\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg72}{\bkmkend Pg72}\p
ar\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \pa
r\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\
pard\qj\li1418\ri1218\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex103 \ul0\nos
upersub\cf24\f25\fs24 fuente de todo tipo de inmortalidad. En este sentido Dios
es el nico que tiene \up0 \expndtw0\charscalex105 inmortalidad; todos los dems sol
amente reciben la inmortalidad y la poseen \up0 \expndtw0\charscalex105 cuando d
ependen de l. As como Dios tiene vida en s mismo (Jn. 5:26), del \up0 \expndtw0\cha
rscalex101 mismo modo tiene inmortalidad en s mismo. \par\pard\qj \li1418\sb0\sl273\slmult0 \par\pard\qj\li1418\ri1217\sb14\sl-273\slmult0 \up0 \expndtw0\charsc
alex104 Los otros dos lugares en que se usa la palabra athanasia aparecen en rpid
a \line \up0 \expndtw0\charscalex104 sucesin: 1 Corintios 15:53, 54, "Porque es n
ecesario que esto corruptible se \line \up0 \expndtw0\charscalex108 vista de inc
orrupcin, y esto mortal se vista de inmortalidad. Y cuando esto \line \up0 \expnd
tw0\charscalex105 corruptible se haya vestido de incorrupcin, y esto mortal se ha
ya vestido de \line \up0 \expndtw0\charscalex106 inmortalidad, entonces se cumpl
ir la palabra que est escrita: Sorbida es la \line \up0 \expndtw0\charscalex112 mu
erte en victoria", Pablo habla aqu de lo que suceder cuando Cristo \line \up0 \exp
ndtw0\charscalex100 regrese \up0 \expndtw0\charscalex109 (vase v. \up0 \expndtw0\
charscalex113 52). Las palabras recin citadas se aplican tanto a la \par\pard\qj
\li1418\ri1210\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex110 transformacin de
los creyentes que todava vivan cuando Cristo regrese \up0 \expndtw0\charscalex104
como a la resurreccin de los muertos que suceder entonces. Y dado que lo \up0 \ex
pndtw0\charscalex109 corruptible no puede heredar lo incorruptible, como Pablo h
a dicho (v. 50), \up0 \expndtw0\charscalex101 debe darse un cambio de este tipo.

\par\pard\ql \li1418\sb255\sl-287\slmult0 \up0 \expndtw0\charscalex102 Ntense ah

ora tres cosas respecto a la inmortalidad de que este pasaje habla: \par\pard\qj
\li1418\ri1214\sb2\sl-277\slmult0 \up0 \expndtw0\charscalex109 (1) La inmorta
lidad aqu mencionada le es atribuida solamente a los \line \up0 \expndtw0
\charscalex104 creyentes-Pablo no dice nada en este pasaje respecto a los no cre
yentes. (2) \line \up0 \expndtw0\charscalex108 Esta inmortalidad es un don
que recibiremos en el futuro. El tipo de \line \up0 \expndtw0\charscalex1
06 inmortalidad de que aqu se habla no es una posesin presente de todos los \line
\up0 \expndtw0\charscalex103 hombres, ni siquiera de todos los creyentes, sino u
na ddiva que se dar en la \line \up0 \expndtw0\charscalex106 Parusa. (3) La inmorta
lidad descrita en este pasaje es una caracterstica no \line \up0 \expndtw0\charsc
alex104 solamente del alma, sino de la persona entera. La verdad es que si el nfa
sis \line \up0 \expndtw0\charscalex107 recae en alguna parte, lo hace en el cuer
po, dado que el pasaje habla de la \line \up0 \expndtw0\charscalex108 resurreccin
del cuerpo. No hay aqu alusin alguna a la idea de la \line \up0 \expn
dtw0\charscalex101 inmortalidad del alma. \par\pard\qj \li1418\ri1209\sb265\sl-2
75\slmult0 \up0 \expndtw0\charscalex107 La otra palabra comnmente traducida con e
l trmino inmortalidad, a saber \line \up0 \expndtw0\charscalex103 aphtharsia, apa
rece siete veces en el Nuevo Testamento. En Romanos 2:7 se \line \up0 \expndtw0\
charscalex106 la usa para designar la meta a que aspiran los verdaderos creyente
s, y en 2 \line \up0 \expndtw0\charscalex108 Timoteo 1:10 para referirse a lo qu
e Cristo sac a luz. En 1 Corintios 15, el \line \up0 \expndtw0\charscalex112 gran
captulo paulino sobre la resurreccin, aparece cuatro veces. En el \line \up0 \exp
ndtw0\charscalex105 versculo 50 se usa para describir aquello que lo corruptible
o perecedero no \line \up0 \expndtw0\charscalex109 puede heredar. En el versculo
42 se la utiliza para comunicar el hecho de \line \up0 \expndtw0\charscalex106 q
ue, si bien el cuerpo es sembrado en corrupcin, ser resucitado en \line
\up0 \expndtw0\charscalex107 incorrupcin. En los versculos 53 y 54 la palabra es
usada para describir la \line \up0 \expndtw0\charscalex103 incorrupcin, lo impe
recedero con que el cuerpo presente \up0 \expndtw0\charscalex102 (aqu llama
do \par\pard\qj \li1418\ri1220\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex111 c
orrupcin) deber ser revestido en la resurreccin. En ninguno de estos \up0 \expndtw0
\charscalex101 pasajes se aplica esta palabra al "alma". \par\pard\qj \li1418\sb
0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb8\sl-276\slmult0 \up0 \expndtw0\ch
arscalex103 El adjetivo procedente del vocablo recin mencionado, aphthartos, tamb
in es \line \up0 \expndtw0\charscalex107 usado siete veces en el Nuevo Testamento
. Se lo usa para describir a Dios \line \up0 \expndtw0\charscalex108 (Ro. 1:23;
1 Ti. 1:17), el cuerpo resucitado ("los muertos sern resucitados \line \up0 \expn
dtw0\charscalex108 incorruptibles", 1 Co. 15:52), la corona por la cual Pablo se
esfuerza (1 Co. \line \up0 \expndtw0\charscalex111 9:25), el incorruptible orna
to de un espritu afable y apacible (1 P. 3:4), la \line \up0 \expndtw0\charscalex
103 simiente incorruptible de que hemos renacido \up0 \expndtw0\charscalex1
04 (1 P. \up0 \expndtw0\charscalex104 1:23) y la herencia \par\pard\qj \li14
18\ri1214\sb18\sl-260\slmult0 \up0 \expndtw0\charscalex107 incorruptible que est
guardada para nosotros en el cielo (1 P. 1:4). No hay \up0 \expndtw0\charscalex1
02 ocasin alguna en que esta palabra sea utilizada para describir el "alma". \par
\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \pa
r\pard\ql\li10248\sb75\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper
sub\cf1\f2\fs24 72 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl
-240{\bkmkstart Pg73}{\bkmkend Pg73}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par
\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\p
ard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1213\sb117\sl-270\slmult0
\up0 \expndtw0\charscalex105 \ul0\nosupersub\cf24\f25\fs24 Llegamos entonces
a la conclusin de que las Escrituras no utilizan la \line \up0 \expndtw0
\charscalex111 expresin "la inmortalidad del alma". Pero esto deja todava lugar pa
ra la \line \up0 \expndtw0\charscalex104 siguiente pregunta, \up0 \expndtw0\char
scalex111 Ensea la Biblia de alguna manera que el alma del \par\pard\ql \li1418\sb
6\sl-276\slmult0 \up0 \expndtw0\charscalex101 hombre es inmortal? \par\pard\qj \
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb8\sl-276\slmult0 \up0 \ex
pndtw0\charscalex108 Algunos telogos reformados han usado y defendido la

expresin "la \line \up0 \expndtw0\charscalex104 inmortalidad del alma" como apta
representacin de un concepto que no est \line \up0 \expndtw0\charscalex111 en con
flicto con la enseanza de la Escritura. Juan Calvino, por ejemplo, \line \up0 \ex
pndtw0\charscalex105 ensea que Adn tena un alma inmortal, y habla de la inmortalida
d del alma \line \up0 \expndtw0\charscalex104 como una doctrina aceptable. Al mi
smo tiempo, sin embargo, l admite que la \line \up0 \expndtw0\charscalex104 inmor
talidad no es inherente a la naturaleza del alma, sino que es impartida a \line
\up0 \expndtw0\charscalex101 la misma por Dios. \par\pard\ql \li1418\sb255\sl-28
7\slmult0\tx9844 \up0 \expndtw0\charscalex109 Archibald Alexander Hodge, en un l
ibro publicado originalmente en \tab \up0 \expndtw0\charscalex101 1878, \par\par
d\qj \li1418\ri1211\sb2\sl-277\slmult0 \up0 \expndtw0\charscalex106 presenta var
ios argumentos para defender la doctrina de la inmortalidad del \up0 \expndtw0\c
harscalex103 alma. William G. T. Shedd, en una obra publicada originalmente en 1
880, dice \up0 \expndtw0\charscalex109 lo siguiente respecto al tema: "La creenc
ia en la inmoralidad del alma y su \up0 \expndtw0\charscalex107 existencia separ
ada del cuerpo despus de la muerte era caracterstica del \up0 \expndtw0\charscalex
108 orden de cosas del Antiguo Testamento, as como del Nuevo". Del mismo \up0 \ex
pndtw0\charscalex113 modo, Lus Berkhof dice: "Esta idea de la inmortalidad del al
ma est en \up0 \expndtw0\charscalex108 perfecta armona con lo que la Biblia ensea a
cerca del hombre... ", tras lo \up0 \expndtw0\charscalex104 cual procede a dar d
iversos argumentos, tanto de la revelacin general como \up0 \expndtw0\charscalex1
01 de la Biblia, para apoyar este concepto. \par\pard\qj \li1418\ri1208\sb263\sl
-277\slmult0 \up0 \expndtw0\charscalex103 La posicin de Herman Bavinck es, empero
, considerablemente ms cauta en \line \up0 \expndtw0\charscalex104 este punto. El
llama a la doctrina de la inmortalidad del alma articulus mixtus, \line \up0 \e
xpndtw0\charscalex105 cuya veracidad es demostrada ms por apelacin a la r
azn que a la \line \up0 \expndtw0\charscalex103 revelacin, y hace el comentario
adicional que la teologa, bajo la influencia de \line \up0 \expndtw0\charscalex1
05 Platn, dedic mucha ms atencin que la Biblia a la inmortalidad del alma.9 \line \u
p0 \expndtw0\charscalex107 Y luego dice: "Las Escrituras nunca la mencionan [la
inmortalidad del alma] \line \up0 \expndtw0\charscalex104 concretamente; nunca p
roclaman este concepto como revelacin divina, y en \line \up0 \expndtw0\charscale
x104 ninguna parte la colocan en primer plano; y mucho menos hacen un esfuerzo \
line \up0 \expndtw0\charscalex107 por argumentar la verdad de este concept
o o sostenerla frente a sus \line \up0 \expndtw0\charscalex101 oponentes" .
\par\pard\qj \li1418\ri1205\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex105 E
n concordancia con Bavinck, G. C. Berkouwer rechaza la idea que la \l
ine \up0 \expndtw0\charscalex106 inmortalidad del alma sea una doctrina peculiar
mente cristiana y afirma que: \line \up0 \expndtw0\charscalex108 "La Escritura
nunca se preocupa con un inters independiente por la \line \up0 \expndtw
0\charscalex107 inmortalidad como tal, y menos todava por la inmortalidad de una
parte del \line \up0 \expndtw0\charscalex105 hombre que desafe y sobreviva a
la muerte bajo toda circunstancia, y \line \up0 \expndtw0\charscalex103 r
especto a la cual podamos reflexionar aparte de la relacin del hombre con el \lin
e \up0 \expndtw0\charscalex103 Dios vivo". \par\pard\qj \li1418\sb0\sl-280\slmul
t0 \par\pard\qj\li1418\ri1220\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex104 Cmo
hemos de evaluar estas reacciones aparentemente contradictorias de \line \up0 \e
xpndtw0\charscalex104 los telogos reformados? \up0 \expndtw0\charscalex104 Estam
os de acuerdo con la idea de que la \par\pard\qj \li1418\ri1217\sb0\sl-2
80\slmult0 \up0 \expndtw0\charscalex108 inmortalidad del alma est en perfecta arm
ona con lo que la Biblia ensea \up0 \expndtw0\charscalex105 acerca del hombre? En
relacin con este tema, corresponde ahora hacer las \up0 \expndtw0\charscalex101 s
iguientes observaciones: \par\pard\ql \li1418\sb255\sl-287\slmult0 \up0 \expndtw
0\charscalex103 (1) Como hemos visto, las Escrituras no usan la expresin "la inmo
rtalidad del \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\s
l-276\slmult0 \par\pard\ql\li10248\sb51\sl-276\slmult0 \up0 \expndtw-3\charscale
x100 \ul0\nosupersub\cf1\f2\fs24 73 \par\pard\sect\sectd\fs24\paperw11900\paperh
16840\pard\sb0\sl-240{\bkmkstart Pg74}{\bkmkend Pg74}\par\pard\qj \li1418\sb0\sl
-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1215\sb1

03\sl-273\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf24\f25\fs24 alm

a". La palabra inmortalidad le es aplicada a Dios, a la existencia total del \li
ne \up0 \expndtw0\charscalex109 hombre en el momento de la resurreccin y a cosas
tales como la corona \line \up0 \expndtw0\charscalex108 imperecedera o la simien
te incorruptible de la Palabra, pero nunca al alma \line \up0 \expndtw0\charscal
ex101 humana. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1210
\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex105 (2) Las Escrituras no ensean la
existencia continuada del alma en virtud de \line \up0 \expndtw0\charscalex105 s
u inherente indestructibilidad, algo que ha sido uno de los principale
s \line \up0 \expndtw0\charscalex107 argumentos filosficos a favor de la inmortal
idad del alma. Este argumento, \line \up0 \expndtw0\charscalex111 debemos recor
darlo, est relacionado con un determinado concepto \line \up0 \expndtw0\cha
rscalex112 metafsico del hombre. En la filosofa de Platn, por ejemplo, el alma es \
line \up0 \expndtw0\charscalex102 considerada indestructible debido a su partici
pacin en una realidad metafsica \line \up0 \expndtw0\charscalex104 superior a la d
el cuerpo; se la considera una sustancia increada, eterna y por \line \up0 \expn
dtw0\charscalex106 lo tanto divina. Pero las Escrituras no ensean tal punto de vi
sta respecto al \line \up0 \expndtw0\charscalex109 alma. Dado que segn las Escrit
uras el hombre ha sido creado por Dios y \line \up0 \expndtw0\charscalex102 cont
ina dependiendo de Dios para su existencia, no podemos indicar ninguna \line \up0
\expndtw0\charscalex109 cualidad inherente en el hombre ni ningn aspecto del mis
mo que lo haga \line \up0 \expndtw0\charscalex101 indestructible. \par\pard\qj \
li1418\ri1210\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex104 (3) Las Escritur
as no ensean que la mera existencia continua despus de la \line \up0 \expndtw0\cha
rscalex107 muerte sea deseable por sobre todas las cosas, sino que insisten en q
ue la \line \up0 \expndtw0\charscalex104 vida en comunin con Dios es el supremo b
ien del hombre. El concepto de la \line \up0 \expndtw0\charscalex105 inmortalida
d del alma, como tal, no dice nada respecto a la calidad de la vida \line \up0 \
expndtw0\charscalex111 despus de la muerte; se limita simplemente a afirmar que e
l alma sigue \line \up0 \expndtw0\charscalex108 existiendo. Pero esto no es lo q
ue las Escrituras enfatizan. Lo que la Biblia \line \up0 \expndtw0\charscalex103
subraya es que vivir aparte de Dios es muerte, pero que la comunin con Dios \lin
e \up0 \expndtw0\charscalex110 es vida verdadera. Esta vida verdadera ya es disf
rutada por aquellos que \line \up0 \expndtw0\charscalex106 creen en Cristo (Jn.
3:36; 5:24; 17:3). La vida en comunin con Dios seguir \line \up0 \expndtw0\charsca
lex108 siendo disfrutada por los creyentes despus de la muerte, como lo ensea \lin
e \up0 \expndtw0\charscalex104 Pablo en Filipenses 1:21-23 y en 2 Corintios 5:8.
13 Es este tipo de existencia \line \up0 \expndtw0\charscalex105 despus de la mue
rte que las Escrituras ponen delante de nosotros como un \line \up0 \expndtw0\ch
arscalex103 estado digno de desearse sobre todas las cosas. Tambin ensean que hast
a \line \up0 \expndtw0\charscalex106 aquellos que no tienen esta verdadera vida
espiritual continuarn existiendo \line \up0 \expndtw0\charscalex107 despus de la m
uerte; su continuada existencia, sin embargo, no ser feliz, \line \up0 \expndtw0\
charscalex101 sino de tormento y angustia (2 P. 2:9; vase tambin Lc.16:23, 25). \p
ar\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1209\sb7\sl-277\slmu
lt0 \up0 \expndtw0\charscalex103 Las Escrituras, por lo tanto, introducen una nu
eva dimensin en nuestro modo \up0 \expndtw0\charscalex106 de pensar respecto a la
vida futura. Lo que para ellas es importante no es el \up0 \expndtw0\charscalex
107 mero hecho de que las almas continen existiendo, sino la calidad de dicha \up
0 \expndtw0\charscalex105 existencia. Las Escrituras exhortan a los hombres a ve
nir a Cristo para tener \up0 \expndtw0\charscalex107 vida, y as huir de la ira ve
nidera; ellas pronuncian severas advertencias en \up0 \expndtw0\charscalex106 co
ntra de caer en las manos del Dios vivo. Las Escrituras tambin advierten \up0 \ex
pndtw0\charscalex103 en contra de cualquier concepto de la "inmortalidad del alm
a" que oscureciera \up0 \expndtw0\charscalex113 la seriedad del juicio divino so
bre el pecado, o que negara la verdad del \up0 \expndtw0\charscalex101 castigo e
terno para pecadores impenitentes. \par\pard\qj \li1418\ri1214\sb265\sl-275\slmu
lt0 \up0 \expndtw0\charscalex104 (4) El mensaje central de las Escrituras respec
to al futuro del hombre es el de \line \up0 \expndtw0\charscalex111 la resurrecc
in del cuerpo. Es en este punto que vemos una divergencia \line \up0 \expndtw0\ch

arscalex105 radical entre el concepto cristiano del hombre y el punto de vista g

eneral que \line \up0 \expndtw0\charscalex110 tena la filosofa griega, la de Platn
en particular. Como hemos visto, los \line \up0 \expndtw0\charscalex103 griegos
no hacan lugar en su pensamiento para la resurreccin del cuerpo. El \par\pard\ql \
li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\
li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2
\fs24 74 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmk
start Pg75}{\bkmkend Pg75}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\l
i1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1
418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1215\sb166\sl-260\slmult0 \up0 \exp
ndtw0\charscalex109 \ul0\nosupersub\cf24\f25\fs24 cuerpo era visto como una tumb
a del alma y la muerte era vista como una \up0 \expndtw0\charscalex101 liberacin
de la prisin. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\
sb11\sl-276\slmult0 \up0 \expndtw0\charscalex102 Esta comprensin del hombre, sin
embargo, es bien diferente de la enseanza \line \up0 \expndtw0\charscalex108 bblic
a. Segn las Escrituras, el cuerpo no es menos real que el alma; Dios \line \up0 \
expndtw0\charscalex111 cre al hombre en su totalidad, cuerpo y alma en unidad. Ta
mpoco es el \line \up0 \expndtw0\charscalex103 cuerpo inferior al alma, o no ese
ncial para la existencia verdadera del hombre; \line \up0 \expndtw0\charscalex10
5 si as fuese, la Segunda Persona de la Trinidad nunca podra haber asumido \line \
up0 \expndtw0\charscalex102 una naturaleza genuinamente humana con un cuerpo gen
uinamente humano. \line \up0 \expndtw0\charscalex109 En el pensamiento bblico el
cuerpo no es una tumba para el alma sino un \line \up0 \expndtw0\charscalex112 t
emplo del Espritu Santo; el hombre no est completo sin el cuerpo. En \line \up0 \e
xpndtw0\charscalex107 consecuencia, la futura bienaventuranza del creyente no es
simplemente la \line \up0 \expndtw0\charscalex108 existencia continua de su alm
a, sino que incluye en su aspecto ms rico la \line \up0 \expndtw0\charscalex111 r
esurreccin de su cuerpo. Esa resurreccin ser para los creyentes una \line \up0 \exp
ndtw0\charscalex103 transicin a la gloria, en la cual nuestros cuerpos vendrn a se
r semejantes al \line \up0 \expndtw0\charscalex101 glorioso cuerpo de Cristo (Fi
l. 3:21). \par\pard\qj \li1418\ri1211\sb264\sl-276\slmult0 \up0 \expndtw0\charsc
alex109 Llegamos entonces a la conclusin que el concepto de la inmortalidad del \
line \up0 \expndtw0\charscalex105 alma no es una doctrina distintivamente cristi
ana. Ms bien, lo que es central \line \up0 \expndtw0\charscalex113 en la escatolo
ga bblica es la doctrina de la resurreccin del cuerpo. Si \line \up0 \expndtw0\char
scalex102 deseamos usar la palabra inmortalidad con referencia al hombre, digamo
s que \line \up0 \expndtw0\charscalex106 es el hombre, y no solamente su alma, q
uien es inmortal. Pero el cuerpo del \line \up0 \expndtw0\charscalex110 hombre
tiene que experimentar una transformacin por medio de la \line \up0 \expn
dtw0\charscalex101 resurreccin antes de poder disfrutar plenamente de esa inmorta
lidad. \par\pard\ql \li3030\sb0\sl-333\slmult0 \par\pard\ql\li3030\sb0\sl-333\sl
mult0 \par\pard\ql\li3030\sb211\sl-333\slmult0 \up0 \expndtw0\charscalex106 \ul0
\nosupersub\cf13\f14\fs34 CAPITULO 9: \ul0\nosupersub\cf59\f60\fs25 EL ESTADO IN
TERMEDIO \par\pard\qj \li1418\ri1215\sb271\sl-280\slmult0 \up0 \expndtw0\charsca
lex106 \ul0\nosupersub\cf24\f25\fs24 El elemento central en la enseanza neotestam
entaria respecto al futuro del \line \up0 \expndtw0\charscalex104 hombre es, com
o hemos visto, el regreso de Cristo y los acontecimientos que \line \up0 \expndt
w0\charscalex105 acompaarn dicho regreso: la resurreccin, el juicio final, y la cre
acin de la \line \up0 \expndtw0\charscalex101 nueva tierra. \par\pard\qj \li1418\
ri1207\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex106 Pero antes de proceder
a considerar estos puntos, debemos prestar algo de \up0 \expndtw0\charscalex105
atencin a lo que comnmente es llamado "el estado intermedio", es decir, el \up0 \e
xpndtw0\charscalex101 estado de los muertos entre la muerte y la resurreccin. \pa
r\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb8\sl-276\slmul
t0 \up0 \expndtw0\charscalex103 Desde los tiempos de San Agustn110s telogos cristi
anos han enseado que \line \up0 \expndtw0\charscalex113 entre la muerte y la resu
rreccin las almas de las personas disfrutan de \line \up0 \expndtw0\charscalex105
descanso o sufren afliccin mientras esperan ya sea la totalidad de su
\line \up0 \expndtw0\charscalex106 salvacin o la consumacin de su condenacin. En l
a Edad Media se sigui \line \up0 \expndtw0\charscalex105 enseando este punto de vi

sta, y se desarroll la doctrina del purgatorio. Los \line \up0 \expndtw0\charscal

ex109 Reformadores rechazaron la doctrina del purgatorio, pero continuaro
n \line \up0 \expndtw0\charscalex106 manteniendo la doctrina del estado intermed
io, aunque Cal vino estaba ms \line \up0 \expndtw0\charscalex107 inclinado que Lu
tero a pensar de este estado como un estado de existencia \line \up0 \expndtw0\c
harscalex106 consciente. En su obra Psychopannychia, una respuesta a los Anabapt
istas \line \up0 \expndtw0\charscalex103 de su da que enseaban que las almas simpl
emente dorman entre la muerte \line \up0 \expndtw0\charscalex103 y la resurreccin,
Cal vino ense que para los creyentes el estado intermedio \line \up0 \expndtw0\ch
arscalex103 es uno de bienaventuranza como de expectacin-la bienaventuranza es, p
or \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb228\sl-276\sl
mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 75 \par\pard\sec
t\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg76}{\bkmkend P
g76}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmul
t0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0
\par\pard\qj\li1418\ri1213\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex106 \u
l0\nosupersub\cf24\f25\fs24 ende, provisional e incompleta.4 Desde aquel tiempo,
la doctrina del estado \up0 \expndtw0\charscalex110 intermedio ha sido enseada p
or los telogos reformados, y ha quedado \up0 \expndtw0\charscalex101 reflejada en
las confesiones reformadas. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\q
j\li1418\ri1209\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex104 Recientemente,
sin embargo, la doctrina del estado intermedio ha sido objeto \line \up0 \expndt
w0\charscalex103 de crticas severas. G. C. Berkouwer reproduce los puntos de vist
a de algunos \line \up0 \expndtw0\charscalex106 de estos crticos en su reciente l
ibro sobre la escatologa. G. Van der Leeuw \line \up0 \expndtw0\charscalex105 (18
90-1950), por ejemplo, sostiene que despus de la muerte existe para los \line \up
0 \expndtw0\charscalex103 creyentes solamente una perspectiva escatolgica: la res
urreccin del cuerpo. \line \up0 \expndtw0\charscalex105 El rechaza la idea de que
existe "algo" del hombre que permanezca despus \line \up0 \expndtw0\charscalex10
3 de la muerte, y sobre cuya base Dios construya una nueva criatura. Segn las \li
ne \up0 \expndtw0\charscalex103 Escrituras, insiste l, el hombre muere totalmente
, su cuerpo y su alma; de all \line \up0 \expndtw0\charscalex106 que cuando el ho
mbre recibe nueva vida en la resurreccin, este es un acto \line \up0 \expndtw0\ch
arscalex105 maravilloso de Dios y no algo que naturalmente surge de la
existencia \line \up0 \expndtw0\charscalex104 presente del hombre. Hablar de "
continuidad" entre nuestra vida presente y la \line \up0 \expndtw0\charscalex113
vida de la resurreccin es, por lo tanto, engaoso. Dios no crea nuestro \line \up0
\expndtw0\charscalex106 cuerpo de resurreccin de algo-por ejemplo, nuestro
espritu o nuestra \line \up0 \expndtw0\charscalex102 personalidad-sino de la
nada, de nuestra vida aniquilada y destruida, crea l la \line \up0 \expndtw0\char
scalex102 nueva vida. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\ri1209\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex111 Otro crtico reciente de
la doctrina del estado intermedio es Pal Althaus, \line \up0 \expndtw0\charscale
x105 telogo luterano (1888-1966). Esta doctrina, sostiene l, debe ser rechazada \l
ine \up0 \expndtw0\charscalex104 porque presupone la existencia continuada
e independiente de un alma \line \up0 \expndtw0\charscalex110 incorprea, y po
r lo tanto esta doctrina est teida de platonismo. Althaus \line \up0 \expndtw0\cha
rscalex109 presenta una serie de objeciones a la doctrina del estado intermedio.
Esta \line \up0 \expndtw0\charscalex108 doctrina no hace justicia a la seriedad
de la muerte, ya que el alma parece \line \up0 \expndtw0\charscalex103 pasar in
tocada a travs de la muerte. Al mantener que sin el cuerpo el hombre \line \up0 \
expndtw0\charscalex111 puede ser totalmente bendecido y totalmente feliz, esta d
octrina niega el \line \up0 \expndtw0\charscalex109 significado del cuerpo. Esta
doctrina despoja tambin a la resurreccin su \line \up0 \expndtw0\charscalex103 si
gnificado; cuanto ms se realza la bienaventuranza del individuo despus de \line \u
p0 \expndtw0\charscalex104 la muerte, tanto ms se sustrae del significado del ltim
o da. Si los creyentes \line \up0 \expndtw0\charscalex105 ya son bendecidos despus
de la muerte como lo sugiere esta doctrina y los \line \up0 \expndtw0\charscale
x107 malvados ya estn en el infierno, por qu entonces es necesario el da del \line \
up0 \expndtw0\charscalex105 juicio todava? La doctrina del estado intermedio es t

otalmente individualista; \line \up0 \expndtw0\charscalex107 significa ms bien un

tipo privado de bienaventuranza que la comunin con \line \up0 \expndtw0\charscal
ex115 otros, y pasa por alto la redencin del cosmos, la venida del reino, y la \l
ine \up0 \expndtw0\charscalex107 perfeccin de la iglesia. En suma, concluye Altha
us, esta doctrina separa lo \line \up0 \expndtw0\charscalex105 que debe permanec
er junto: el alma y el cuerpo, el individuo y la comunidad, \line \up0 \expndtw0
\charscalex103 la bienaventuranza y la gloria final, el destino de los individuo
s y el destino del \line \up0 \expndtw0\charscalex101 mundo. \par\pard\qj \li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0 \up0 \expndt
w0\charscalex107 Al responder a estas objeciones debemos reconocer que la Biblia
dice muy \line \up0 \expndtw0\charscalex103 poco respecto al estado intermedio
y que lo que dice es meramente incidental \line \up0 \expndtw0\charscalex102 a s
u mensaje escatolgico central respecto al futuro del hombre, que tiene que \line
\up0 \expndtw0\charscalex105 ver con la resurreccin del cuerpo. Debemos concordar
con Berkouwer en lo \line \up0 \expndtw0\charscalex106 que el Nuevo Testamento
nos dice respecto al estado intermedio no es ms \line \up0 \expndtw0\charscalex10
3 que un susurro. Debemos tambin concordar en que el Nuevo Testamento en \line \u
p0 \expndtw0\charscalex104 ningn lugar nos provee una descripcin antropolgica
o una exposicin \line \up0 \expndtw0\charscalex107 terica del estado intermedio
. Sin embargo, la verdad es que hay suficiente \line \up0 \expndtw0\charscalex10
7 evidencia bblica para permitimos sostener que al morir el hombre no es \par\par
d\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pa
rd\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\
cf1\f2\fs24 76 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240
{\bkmkstart Pg77}{\bkmkend Pg77}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\par
d\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\
qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1212\sb166\sl-260\slmult0 \up
0 \expndtw0\charscalex105 \ul0\nosupersub\cf24\f25\fs24 aniquilado y que el crey
ente no es separado de Cristo. Ms adelante en este \up0 \expndtw0\charscalex101 c
aptulo nos ocuparemos de la evidencia respecto a este punto. \par\pard\qj \li1418
\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1223\sb13\sl-275\slmult0 \up0 \expndtw
0\charscalex105 A esta altura es bueno hacer una observacin respecto a la termino
loga. Es \up0 \expndtw0\charscalex105 comn que los cristianos digan que el "alma"
del hombre contina existiendo \up0 \expndtw0\charscalex106 despus que su cuerpo ha
muerto. Este tipo de lenguaje es frecuentemente \up0 \expndtw0\charscalex106 cr
iticado como indicacin de un tipo de pensamiento griego o platnico. Es \up0 \expndt
w0\charscalex101 esto necesariamente cierto? \par\pard\qj \li1418\sb0\sl-280\slm
ult0 \par\pard\qj\li1418\ri1208\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex110
Hay que admitir que ciertamente se puede hablar del "alma" de un modo \up0 \expn
dtw0\charscalex109 platnico. En el captulo anterior dicho punto de vista platnico r
especto al \up0 \expndtw0\charscalex104 alma fue presentado, y se indic la diverg
encia que existe entre el mismo y la \up0 \expndtw0\charscalex101 concepcin crist
iana del hombre. \par\pard\qj \li1418\ri1211\sb263\sl-277\slmult0 \up0 \expndtw0
\charscalex103 Pero el hecho de que los griegos hayan usado el trmino alma de un
modo no \up0 \expndtw0\charscalex104 bblico no quiere decir necesariamente que to
do uso de la palabra alma como \up0 \expndtw0\charscalex105 modo de indicar la e
xistencia continua del hombre despus de la muerte sea \up0 \expndtw0\charscalex10
3 equivocado. El Nuevo Testamento mismo a veces utiliza el vocablo griego que \u
p0 \expndtw0\charscalex106 significa alma, psyche, de este modo. Arndt y Gingric
h, en su Greek-English \up0 \expndtw0\charscalex104 Lexicon of the New Testament
, sugieren que psyche en el Nuevo Testamento \up0 \expndtw0\charscalex109 puede
tener los siguientes significados: vida, alma como centro de la vida \up0 \expnd
tw0\charscalex111 interna del hombre, alma como centro de la vida que trasciende
la tierra, \up0 \expndtw0\charscalex104 aquello que posee vida, una criatura vi
viente y alma como aquello que deja el \up0 \expndtw0\charscalex101 mbito de la t
ierra al morir y vive en el Hades. \par\pard\qj \li1418\ri1211\sb264\sl-276\slmu
lt0 \up0 \expndtw0\charscalex109 Existen por lo menos tres casos claros en el Nu
evo Testamento en que la \line \up0 \expndtw0\charscalex104 palabra psyche se us
a para designar aquel aspecto del hombre que contina \line \up0 \expndtw0\charsca
lex104 existiendo despus de la muerte. La primera de estas se encuentra en Mateo

\line \up0 \expndtw0\charscalex111 10:28: "Y no temis a los que matan el cuerpo,
mas el alma (psyche) no \line \up0 \expndtw0\charscalex103 pueden matar; temed ms
bien a aquel que puede destruir el alma y el cuerpo \line \up0 \expndtw0\charsc
alex107 en el infierno". Lo que Jess est diciendo aqu es lo siguiente: hay algo en
\line \up0 \expndtw0\charscalex107 ustedes que aquellos que les matan no pueden
tocar. Ese algo debe ser un \line \up0 \expndtw0\charscalex103 aspecto del hombr
e que contina existiendo despus de la muerte del cuerpo. \line \up0 \expndtw0\char
scalex111 Dos casos ms de este uso en la palabra se pueden hallar en el libro del
\line \up0 \expndtw0\charscalex104 Apocalipsis: "Cuando abri el quinto sello, vi
bajo el altar las almas (psychas) \line \up0 \expndtw0\charscalex112 de los que
haban sido muertos por causa de la palabra de Dios y por el \line \up0 \expndtw0
\charscalex104 testimonio que tenan" (6:9); "Y vi las almas (psychas) de los deca
pitados por \line \up0 \expndtw0\charscalex105 la causa del testimonio de Jess y
por la palabra de Dios" (20:4). En ninguno \line \up0 \expndtw0\charscalex109 de
estos pasajes puede la palabra almas referirse a personas que todava \line \up0
\expndtw0\charscalex104 viven sobre la tierra. Es obvio que se est haciendo refer
encia a los mrtires; \line \up0 \expndtw0\charscalex107 la palabra almas es utili
zada para describir aquel aspecto de estos mrtires \line \up0 \expndtw0\charscale
x101 que todava existe despus que sus cuerpos fueran cruelmente muertos. \par\pard
\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1211\sb14\sl-273\slmult0 \u
p0 \expndtw0\charscalex103 Llegamos a la conclusin, por lo tanto, de que no es ilc
ito ni antibblico usar la \line \up0 \expndtw0\charscalex103 palabra alma para de
scribir aquel aspecto del hombre que contina existiendo \line \up0 \expndtw0\char
scalex105 despus de la muerte. Debe aadirse que el Nuevo Testamento a veces usa \l
ine \up0 \expndtw0\charscalex105 la palabra espritu \up0 \expndtw0\charscalex105
(pneuma) para describir este aspecto del hombre: por \par\pard\ql \li1418\sb4\sl
-277\slmult0 \up0 \expndtw0\charscalex101 ejemplo, en Lucas 23:46, Hechos 7:59,
y Hebreos 12:23. \par\pard\ql \li1418\sb275\sl-287\slmult0 \up0 \expndtw0\charsc
alex112 Las Escrituras claramente ensean que el hombre es una unidad y que \par\p
ard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\
pard\ql\li10248\sb51\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu
b\cf1\f2\fs24 77 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-2
40{\bkmkstart Pg78}{\bkmkend Pg78}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\p
ard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\par
d\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1215\sb88\sl-276\slmult0 \u
p0 \expndtw0\charscalex104 \ul0\nosupersub\cf24\f25\fs24 "cuerpo y alma" (Mt. 10
:28) o "cuerpo y espritu" (1 Co. 7:34; Stg. 2:26) deben \line \up0 \expndtw0\char
scalex108 estar juntos.25 Slo en este tipo de unidad psicosomtica es el hombre un
\line \up0 \expndtw0\charscalex104 ente completo. Pero la muerte trae una separa
cin temporal entre el cuerpo y \line \up0 \expndtw0\charscalex106 el alma. Visto
que el Nuevo Testamento habla a veces que las "almas" o los \line \up0 \expndtw0
\charscalex104 "espritus" de los hombres todava existen durante el tiempo entre la
muerte y \line \up0 \expndtw0\charscalex104 la resurreccin, nosotros tambin podem
os hacerla, en tanto recordemos que \line \up0 \expndtw0\charscalex103 este esta
do de existencia es provisional, temporal e incompleto. Y dado que el \line \up0
\expndtw0\charscalex108 hombre no es totalmente hombre aparte de su cue
rpo, la esperanza \line \up0 \expndtw0\charscalex104 escatolgica central de
las Escrituras respecto al mismo no es la mera \line \up0 \expndtw0\char
scalex110 existencia continuada del "alma" (como en el pensamiento griego) sino
la \line \up0 \expndtw0\charscalex101 resurreccin del cuerpo. \par\pard\qj \li141
8\ri1213\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex104 Pasamos ahora a averi
guar qu es lo que la Biblia ensea respecto al estado \up0 \expndtw0\charscalex107
del hombre entre la muerte y la resurreccin. Comenzamos examinando el \up0 \expnd
tw0\charscalex106 Antiguo Testamento. Segn el Antiguo Testamento la existencia hu
mana no \up0 \expndtw0\charscalex104 termina en el momento de la muerte;
despus de la muerte el hombre \up0 \expndtw0\charscalex109 contina existiendo
el mbito de los muertos, comnmente llamado Seol. \up0 \expndtw0\charscalex110 Geo
rge Eldon Ladd sugiere que "el Seol es el modo que tiene el Antiguo \up0 \expndt
w0\charscalex104 Testamento de afirmar que la muerte no pone fin a la existencia
humana". En \up0 \expndtw0\charscalex103 algunas traducciones de la Biblia al e

spaol, la palabra Seol ha sido traducida \up0 \expndtw0\charscalex106 como tumba

, infierno, u hoyo. En las traducciones ms modernas, sin \up0 \expndtw0\
charscalex101 embargo, comnmente la palabra Seol no es traducida. \par\pard\qj \l
i1418\ri1220\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex105 Si bien Louis Ber
khof acepta que esta palabra no significa siempre lo mismo, \up0 \expndtw0\chars
calex104 l sugiere un triple significado para la palabra Seol: estado de muerte,
tumba, \up0 \expndtw0\charscalex106 o infierno. Que Seol pueda significar estado
de muerte o tumba ha quedado \up0 \expndtw0\charscalex101 bien establecido; per
o que pueda significar infierno es dudoso. \par\pard\qj \li1418\ri1216\sb263\sl277\slmult0 \up0 \expndtw0\charscalex105 (1) Generalmente Seol significa reino d
e los muertos, concepto que debe ser \up0 \expndtw0\charscalex106 comprendido fi
gurativamente como modo de designar el estado de muerte. \up0 \expndtw0\charscal
ex105 Seol se usa con frecuencia simplemente para indicar el acto de
morir: \up0 \expndtw0\charscalex106 "Descender enlutado a mi hijo hasta el Seol"
Gn. 37:35); "Si le aconteciere \up0 \expndtw0\charscalex104 algn desastre. . . ha
ris descender mis canas con dolor al Seol" (Gn. 42:38). \up0 \expndtw0\charscalex
108 En 1 Samuel 2:6, en realidad, el hacer descender al Seol es una expresin \up0
\expndtw0\charscalex105 paralela a llevar a alguien al estado de muerte: "Jehov
mata, y l da vida; l \up0 \expndtw0\charscalex101 hace descender al Seol, y hace s
ubir\u8221?. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1212\
sb8\sl-276\slmult0 \up0 \expndtw0\charscalex103 Las diversas imgenes que se le ap
lican al Seol pueden ser entendidas todas \up0 \expndtw0\charscalex105 como modo
de referirse al reino de la muerte: se dice que el Seol es un lugar \up0 \expnd
tw0\charscalex108 profundo (Job 17:16), que es un lugar de tinieblas (Job 17:13)
, y que es un \up0 \expndtw0\charscalex107 monstruo con un apetito insaciable (P
r. 27:20; 30:15-16; Is. 5:14; Hab. 2:5). \up0 \expndtw0\charscalex107 Cuando pen
samos en el Seol de este modo El estado intermedio debemos \up0 \expndtw0\charsc
alex108 recordar que tanto los buenos como los malos descienden al Seol al morir
, \up0 \expndtw0\charscalex101 dado que ambos entran en el reino de los muertos.
\par\pard\qj \li1418\ri1211\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex105 (
2) Seol puede ser traducido a veces por la palabra tumba. Un caso claro de \line
\up0 \expndtw0\charscalex104 esto se encuentra en Salmo 141:7 "Como quien hiend
e y rompe la tierra, son \line \up0 \expndtw0\charscalex104 esparcidos nuestros
huesos a la boca del Seol". Sin embargo, no parece que \line \up0 \expndtw0\char
scalex106 este sea un significado comn de la palabra, especialmente debido al hec
ho \line \up0 \expndtw0\charscalex104 de que hay una palabra hebrea que signific
a tumba, qebher. Muchos pasajes \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pa
rd\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up0 \
expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 78 \par\pard\sect\sectd\fs24
\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg79}{\bkmkend Pg79}\par\par
d\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard
\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\q
j\li1418\ri1224\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex110 \ul0\nosupersu
b\cf24\f25\fs24 en los cuales Seol podra ser traducido por la palabra tumba tambin
dan \up0 \expndtw0\charscalex102 buen sentido si uno traduce Seol por la expres
in reino de los muertos. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1
418\ri1213\sb17\sl-273\slmult0 \up0 \expndtw0\charscalex106 Tanto Louis Berkhof
como William Shedd sugieren que a veces Seol puede \line \up0 \expndtw0\charscal
ex107 significar infierno o lugar de castigo para los incrdulos.28 Pero los pasaj
es \line \up0 \expndtw0\charscalex102 que se presentan como base para esta inter
pretacin no son convincentes. Un \line \up0 \expndtw0\charscalex102 texto citado
en relacin con esto es el Salmo \up0 \expndtw0\charscalex102 9:17: "Los
malos sern \par\pard\qj \li1418\ri1210\sb4\sl-277\slmult0 \up0 \expndtw0\charsc
alex108 trasladados al Seol, todas las gentes que se olvidan de Dios". Pero no h
ay \line \up0 \expndtw0\charscalex108 indicacin en el texto de que se est hablando
de castigo. Y es difcil creer \line \up0 \expndtw0\charscalex110 que el salmista
aqu est profetizando el eterno castigo de cada miembro \line \up0 \expndtw0\chars
calex106 individual de estas naciones paganas (goyim). El pasaje, sin embargo, r
inde \line \up0 \expndtw0\charscalex107 un excelente sentido si uno traduce Seol
del modo habitual, o sea haciendo \line \up0 \expndtw0\charscalex107 referencia

al reino de la muerte. El salmista entonces est diciendo que las \line \up0 \exp
ndtw0\charscalex105 naciones paganas, si bien ahora se jactan de su poder, sern e
liminadas por \line \up0 \expndtw0\charscalex101 la muerte. \par\pard\qj \li1418
\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1212\sb8\sl-276\slmult0 \up0 \expndtw0
\charscalex103 Otro pasaje citado por Berkhof es Salmo 55:15: "Que la muerte les
sorprende; \up0 \expndtw0\charscalex114 desciendan vivos al Seo1." A la luz del
principio del paralelismo que es \up0 \expndtw0\charscalex107 generalmente cara
cterstico de la posea hebrea, parecera que la segunda \up0 \expndtw0\charscalex104
lnea est solamente repitiendo el pensamiento de la primera lnea: la muerte \up0 \ex
pndtw0\charscalex105 (o la desolacin, una lectura marginal) vendr sobre estos mis
enemigos". Al \up0 \expndtw0\charscalex111 descender al Seol vivos significara en
tonces una muerte sbita, pero no \up0 \expndtw0\charscalex101 necesariamente un c
astigo eterno. \par\pard\qj \li1418\ri1211\sb261\sl-280\slmult0 \up0 \expndtw0\c
harscalex104 Otro texto citado por Berkhof en relacin con este punto es Proverbio
s 15:24: \up0 \expndtw0\charscalex109 "El camino de la vida es hacia arriba al e
ntendido, para apartarse del Seol \up0 \expndtw0\charscalex104 abajo". Pero tamb
in aqu el contraste obvio es entre la vida y la muerte, esta \up0 \expndtw0\charsc
alex101 ltima representada por la palabra Seo1. \par\pard\qj \li1418\ri1213\sb264
\sl-276\slmult0 \up0 \expndtw0\charscalex104 No ha sido establecido definitivame
nte, por lo tanto, que Seol pueda designar \line \up0 \expndtw0\charscalex108 al
lugar del castigo eterno. Pero es cierto que en el Antiguo Testamento ya \line
\up0 \expndtw0\charscalex103 comienza a surgir la conviccin de que la suerte de l
os salvados y la suerte de \line \up0 \expndtw0\charscalex107 los fieles despus d
e la muerte no es la misma. Esta conviccin se expresa \line \up0 \expndtw0\charsc
alex109 primero en la creencia de que, si bien los malvados permanecern bajo el \
line \up0 \expndtw0\charscalex102 poder del Seol, los fieles eventualmente sern l
ibrados de dicho poder. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1
418\ri1212\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex102 Por ejemplo, en el S
almo 49:12 notamos que los malvados son como "rebaos \line \up0 \expndtw0\charsca
lex106 que son conducidos al Seol, la muerte los pastorear". Estas pala
bras \line \up0 \expndtw0\charscalex102 sugieren la idea de que la muerte los po
seer y nunca los soltar. Los buenos, \line \up0 \expndtw0\charscalex105 sin embarg
o, sern redimidos del poder de la muerte: "Pero Dios redimir mi \line \up0 \expndt
w0\charscalex105 vida del poder \up0 \expndtw0\charscalex105 (literalmente: de l
a mano) del Seol, porque l me tomar \par\pard\qj \li1418\ri1211\sb1\sl-280\slmult0
\up0 \expndtw0\charscalex107 consigo" (v. 15). La marcada diferencia entre la s
uerte de los malvados y la \line \up0 \expndtw0\charscalex105 suerte de los buen
os despus de la muerte es revelada aqu. Los buenos, se \line \up0 \expndtw0\charsc
alex108 dice, sern redimidos del poder de la muerte-una afirmacin que al menos \li
ne \up0 \expndtw0\charscalex106 surgiere, aunque sin afirmado claramente, la pro
mesa de la resurreccin de \line \up0 \expndtw0\charscalex101 los muertos. \par\pa
rd\qj \li1418\ri1215\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex108 Un pasaje
con nfasis similar es el de Salmo 16:10: "Porque no dejars mi \line \up0 \expndtw
0\charscalex111 alma en el Seol, ni permitirs que tu santo vea corrupcin". El sign
ificado \line \up0 \expndtw0\charscalex111 parecera ser el siguiente: T Seor, no ab
andonars mi alma (o no me \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\l
i10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up0 \expndtw
-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 79 \par\pard\sect\sectd\fs24\paperw
11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg80}{\bkmkend Pg80}\par\pard\qj \l
i1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1
418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\ri1209\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf24\f
25\fs24 abandonars) en el reino de los muertos permanentemente, y no permitirs \li
ne \up0 \expndtw0\charscalex104 que yo vea corrupcin. El apstol Pedro cita este pa
saje en su predicacin de \line \up0 \expndtw0\charscalex104 Pentecosts (Hch. 2:27,
31), y lo aplica a la resurreccin de Cristo, afirmando \line \up0 \expndtw0\char
scalex106 que por medio de estas palabras David estaba preanunciando aq
uella \line \up0 \expndtw0\charscalex103 resurreccin. La pregunta es, qu signific es
te pasaje para David cuando lo \line \up0 \expndtw0\charscalex107 escribi? Bien p
uede haber significado simplemente su confianza en que, a \line \up0 \expndtw0\c

harscalex105 pesar de que l estaba en peligro mortal en ese momento, Dios no perm
itira \line \up0 \expndtw0\charscalex105 que muriese. En Hechos 2:30-31, sin emba
rgo, Pedro dice respecto a David: \line \up0 \expndtw0\charscalex106 "Pero siend
o profeta y sabiendo que con juramento Dios le haba jurado que \line \up0 \expndt
w0\charscalex109 de su descendencia, en cuanto a la carne, levantara el Cristo pa
ra que se \line \up0 \expndtw0\charscalex103 sentase en su trono, vindolo antes,
habl de la resurreccin de Cristo, que su \line \up0 \expndtw0\charscalex103 alma n
o fue dejada en el Hades, [el equivalente neotestamentario del Seol], ni \line \
up0 \expndtw0\charscalex102 su carne vio corrupcin". Si las palabras del Salmo 16
pudieron en realidad ser \line \up0 \expndtw0\charscalex104 interpretadas como
una prediccin de la resurreccin de Cristo, pueden \line \up0 \expndtw0\ch
arscalex104 tambin haber significado para David la esperanza de su propia resurre
ccin. \line \up0 \expndtw0\charscalex105 Teniendo en cuenta el uso que Pedr
o hace del pasaje, ciertamente no \line \up0 \expndtw0\charscalex101 podemo
s excluir la segunda interpretacin. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\ri1211\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex109 Los dos p
asajes recin citados indican que la esperanza que el pueblo de \line \up0 \expndt
w0\charscalex112 Dios tena de ser librado del Seol ya estaba presente en los tiem
pos del \line \up0 \expndtw0\charscalex108 Antiguo Testamento. Podemos notar ade
ms algunos pasajes del Antiguo \line \up0 \expndtw0\charscalex104 Testamento que
indican que la suerte de los buenos despus de la muerte es \line \up0 \expndtw0\c
harscalex104 mejor que la de los malos. La simple afirmacin que se hace respecto
a Enoc \line \up0 \expndtw0\charscalex105 ya sugiere este pensamiento: "Camin, pu
es, Enoc con Dios, y desapareci, \line \up0 \expndtw0\charscalex106 porque le lle
v Dios" (Gn. 5:24). Las palabras de Balaam en Nmeros 23:10 \line \up0 \expndtw0\ch
arscalex103 tambin significan que hay una diferencia entre la suerte de los bueno
s y la de \line \up0 \expndtw0\charscalex112 los malos despus de la muerte: "Muer
a yo la muerte de los rectos, y mi \line \up0 \expndtw0\charscalex101 postrimera
sea como la suya". \par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\r
i1211\sb7\sl-277\slmult0 \up0 \expndtw0\charscalex108 Se describe un contraste s
imilar en otros dos pasajes de los Salmos. En el \line \up0 \expndtw0\charscalex
107 Salmo 17:15 se lee: "En cuanto a m, ver tu rostro en justicia; estar
\line \up0 \expndtw0\charscalex112 satisfecho cuando despierte a tu semejanza".
Si bien es probable que la \line \up0 \expndtw0\charscalex110 referencia primari
a de estas palabras sea a la comunin con Dios en esta \line \up0 \expndtw0\charsc
alex114 vida, tampoco est fuera de lugar el ver en ella una referencia a la vida
\line \up0 \expndtw0\charscalex103 despus de la muerte. En contraste con la suert
e de los malvados, a la cual l \line \up0 \expndtw0\charscalex107 ha hecho refe
rencia en los versculos precedentes, el salmista espera \line \up0 \expndt
w0\charscalex103 contemplar la forma o imagen (temunah) de Dios cuando se levant
e del sueo \line \up0 \expndtw0\charscalex103 de la muerte. \par\pard\qj \li1418\
ri1207\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex104 El Salmo 73:24 dice lo
siguiente: "Me has guiado segn tu consejo y despus \line \up0 \expndtw0\charscalex
106 me recibirs con gloria (u honor)". La palabra kabhudh, traducida aqu por el \l
ine \up0 \expndtw0\charscalex104 trmino gloria u honor, no tiene preposicin
previa y tal vez puede ser \line \up0 \expndtw0\charscalex102 considerada
como un acusativo de modo; es diversamente traducido como "en \line \up0 \expndt
w0\charscalex111 gloria", "en la gloria", "destino glorioso", o "con honor". A l
a luz de todo el \line \up0 \expndtw0\charscalex105 salmo, que contrasta la
suerte de los malvados con la de los buenos, \line \up0 \expndtw0\charsc
alex103 podemos decir que la fe de Asaf aqu ve ms all de la muerte. Asaf confa en \l
ine \up0 \expndtw0\charscalex104 que, si bien los malvados ahora parecen
prosperar, ellos eventualmente \line \up0 \expndtw0\charscalex106 perecern (vv.
19, 27), pero que l, aunque ahora sufre muchas pruebas (v. \line \up0 \expndtw0\
charscalex109 14), ser recibido en gloria despus de esta vida. Que esta
es una \line \up0 \expndtw0\charscalex104 interpretacin permitida del pasaje lo
evidencia el versculo 26: "Mi carne y mi \par\pard\ql \li10248\sb0\sl-276\slmult
0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmul
t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 80 \par\pard\sect\s
ectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg81}{\bkmkend Pg81

}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0

\par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \p
ar\pard\qj\li1418\ri1222\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex109 \ul0\
nosupersub\cf24\f25\fs24 corazn desfallecen, mas la roca de mi corazn y mi porcin e
s Dios para \up0 \expndtw0\charscalex101 siempre". \par\pard\qj \li1418\sb0\sl-2
76\slmult0 \par\pard\qj\li1418\ri1213\sb11\sl-276\slmult0 \up0 \expndtw0\charsca
lex111 Qu ensea el Nuevo Testamento respecto al as llamado estado \line \up
0 \expndtw0\charscalex105 intermedio? Debemos comenzar afirmando que, como se di
jo antes, la Biblia \line \up0 \expndtw0\charscalex106 no habla mucho respect
o a este estado y deja muchas preguntas sin \line \up0 \expndtw0\charsca
lex107 contestacin. Las enseanzas del Nuevo Testamento sobre este tema, sin \line
\up0 \expndtw0\charscalex105 embargo, no contradicen sino que ms bien complementa
n y amplan las del \line \up0 \expndtw0\charscalex101 Antiguo Testamento. \par\pa
rd\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1208\sb10\sl-275\slmult0
\up0 \expndtw0\charscalex106 El Nuevo Testamento, como el Antiguo, ensea q
ue el hombre no es \line \up0 \expndtw0\charscalex106 aniquilado al morir si
no que contina existiendo, ya sea en el Hades o en un \line \up0 \expndtw0\charsc
alex102 lugar de bienaventuranza a veces llamado Paraso o seno de Abraham. Hades
\line \up0 \expndtw0\charscalex108 es la traduccin usual en la Septuaginta del trm
ino Seol. El significado de \line \up0 \expndtw0\charscalex106 Hades en el Nuevo
Testamento, sin embargo, no es exactamente el mismo \line \up0 \expndtw0\charsc
alex110 que el de Seol en el Antiguo Testamento. Seol en el Antiguo Testamento,
\line \up0 \expndtw0\charscalex109 como hemos visto representaba el reino de la
muerte, o a veces la tumba. \line \up0 \expndtw0\charscalex102 Durante el perodo
intertestamentario, sin embargo, el concepto del Seol sufri \line \up0 \expndtw0\
charscalex103 ciertos cambios. En la literatura rabnica de este perodo y en alguno
s escritos \line \up0 \expndtw0\charscalex105 apocalpticos, comenz a emerger el pu
nto de vista de que existe en el reino \line \up0 \expndtw0\charscalex111 de los
muertos una separacin especial entre los buenos y los malos; en \line \up0 \expn
dtw0\charscalex108 algunos escritos comenz a usarse la palabra Hades exclusivamen
te para \line \up0 \expndtw0\charscalex103 referirse al lugar de castigo para la
s almas pecadoras ms all de la tumba.33 \line \up0 \expndtw0\charscalex107 El uso
que el Nuevo Testamento hace de la palabra Hades refleja en cierta \line \up0 \e
xpndtw0\charscalex101 medida esta evolucin. \par\pard\qj \li1418\sb0\sl-277\slmul
t0 \par\pard\qj\li1418\ri1211\sb7\sl-277\slmult0 \up0 \expndtw0\charscalex104 En
su acepcin ms comn. Hades en el Nuevo Testamento designa el reino \up0 \expndtw0\c
harscalex104 de los muertos. Es usado as en Hechos 2:27 y 31, en el discurso pent
ecostal \up0 \expndtw0\charscalex104 de Pedro: "Porque no dejars mi alma en el Ha
des, ni permitirs que tu Santo \up0 \expndtw0\charscalex111 vea corrupcin. . . su
alma [la de Cristo] no fue dejada en el Hades, ni su \up0 \expndtw0\charscalex10
4 carne vio corrupcin". En este pasaje Hades es el equivalente griego del Seol \u
p0 \expndtw0\charscalex104 del Salmo 16:10, y representa simplemente el reino de
los muertos. Pedro ve \up0 \expndtw0\charscalex103 este dicho cumplido en la re
surreccin de Cristo: Cristo no fue abandonado en \up0 \expndtw0\charscalex103 el
reino de los muertos ni vio su carne la corrupcin. \par\pard\qj \li1418\ri1211\sb
264\sl-276\slmult0 \up0 \expndtw0\charscalex102 Hades es usado varias veces en e
l libro del Apocalipsis; aqu tambin significa \line \up0 \expndtw0\charscalex107 r
eino de los muertos. En 1:18 Hades es representado como una prisin con \line \up0
\expndtw0\charscalex111 puertas: "Tengo [dice Cristo] las llaves de la muerte y
del Hades". En 6:8 \line \up0 \expndtw0\charscalex102 Hades es nuevamente repre
sentado en relacin estrecha con la muerte: "Mir, \line \up0 \expndtw0\charscalex10
4 y he aqu un caballo amarillo, y el que lo montaba tena por nombre Muerte, y \lin
e \up0 \expndtw0\charscalex109 el Hades le segua". En 20:13 Hades es representado
como un reino que \line \up0 \expndtw0\charscalex110 entrega sus muertos: "Y el
mar entreg los muertos que haba en ellos; y \line \up0 \expndtw0\charscalex105 fu
eron juzgados cada uno segn sus obras". Este ltimo pasaje lleva a \line
\up0 \expndtw0\charscalex103 Joachim Jeremias, en su artculo sobre Hades en el Th
eologisches Wortebuch \line \up0 \expndtw0\charscalex103 zum Neuen Testament a d
ecir que Hades en el Nuevo Testamento debe tener \line \up0 \expndtw0\charscalex
105 referencia al estado intermedio, dado que se dice que entrega a sus muertos

\line \up0 \expndtw0\charscalex101 en el tiempo de la resurreccin. \par\pard\ql \

li1418\sb275\sl-287\slmult0\tx8842 \up0 \expndtw0\charscalex106 Hades tambin si
gnifica reino de los muertos en Mateo \tab \up0 \expndtw0\charscalex107 11
:23: "Y t. \par\pard\ql \li1418\sb0\sl-279\slmult0 \up0 \expndtw0\charscalex107
Capernaum. Acaso sers exaltada hasta los cielos? Descenders hasta el \par\pard\ql
\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql
\li10248\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f
2\fs24 81 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkm
kstart Pg82}{\bkmkend Pg82}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\
li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li
1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1222\sb117\sl-270\slmult0 \up0 \ex
pndtw0\charscalex109 \ul0\nosupersub\cf24\f25\fs24 Hades" (BAm). Estas palabras
son un eco de Isaas 14:13 y 15, donde la \line \up0 \expndtw0\charscalex107 palab
ra proftica le llega al rey de Babilonia: "T que decas en tu corazn, \line \up0 \exp
ndtw0\charscalex107 'subir al cielo\u8217?. \up0 \expndtw0\charscalex107 . Mas t d
erribado eres hasta el Seol". Los versculos \par\pard\qj \li1418\ri1212\sb6\sl-27
6\slmult0 \up0 \expndtw0\charscalex104 precedentes describen vvidamente la entrad
a del rey al reino de los muertos. \up0 \expndtw0\charscalex107 De modo similar,
Jess le dice aqu a Capernaum que, si bien en su orgullo \up0 \expndtw0\charscalex
107 ella ahora se exalta hasta los cielos, descender al reino de los muertos (el
\up0 \expndtw0\charscalex107 lugar de la humillacin y del abandono) porque rehus a
rrepentirse ante las \up0 \expndtw0\charscalex108 palabras de Jess. Que este desc
enso al Hades incluye un juicio posterior \up0 \expndtw0\charscalex103 queda en
claro del versculo 24: "Por tanto os digo que en el da del juicio ser \up0 \expndtw
0\charscalex103 ms tolerable el castigo para la tierra de Sodoma, que para ti". \
par\pard\qj \li1418\ri1211\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex104 Otr
o pasaje en el cual Hades designa al reino de los muertos es Mateo 16:18, \line
\up0 \expndtw0\charscalex110 que trae las palabras de Jess a Pedro despus que este
hiciera su gran \line \up0 \expndtw0\charscalex108 confesin: "Sobre esta roca ed
ificar mi iglesia: y las puertas del Hades no \line \up0 \expndtw0\charscalex108
prevalecern contra ella". La expresin "las puertas del Hades" es el \lin
e \up0 \expndtw0\charscalex113 equivalente griego de la frase hebrea "las puerta
s del Seol". Esta ltima \line \up0 \expndtw0\charscalex104 expresin aparece en Isaa
s 38:10, donde Ezequas, esperando morir pronto, \line \up0 \expndtw0\charscalex10
7 aparece diciendo: "A la mitad de mis das ir a las puertas del Seol; privado \lin
e \up0 \expndtw0\charscalex112 soy del resto de mis aos". Una frase similar, "las
puertas de la muerte", \line \up0 \expndtw0\charscalex106 aparece en Job 38:17
y en Salmo 107:18. Estas expresiones representan al \line \up0 \expndtw0\charsca
lex107 reino de los muertos como una prisin bien fortificada con fuertes portones
, \line \up0 \expndtw0\charscalex103 dentro de la cual estn confinados los
muertos. En Mateo \up0 \expndtw0\charscalex102 16:18 Cristo \par\pard\qj \li
1418\ri1210\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex107 promete que su igles
ia nunca ser avasallada o conquistada por la muerte, \up0 \expndtw0\charscalex106
dado que l mismo es el conquistador de la muerte. La muerte nunca puede \up0 \ex
pndtw0\charscalex105 destruir a la iglesia de Cristo. Aunque los miembros de la
iglesia deben morir \up0 \expndtw0\charscalex101 de uno en uno, la iglesia conti
nuar existiendo por toda la eternidad. \par\pard\qj \li1418\ri1210\sb262\sl-278\s
lmult0 \up0 \expndtw0\charscalex104 Hay un pasaje del Nuevo Testamento, sin emba
rgo, en que la palabra Hades \line \up0 \expndtw0\charscalex104 es usada, no slo
como una designacin del reino de los muertos, sino como \line \up0 \expndtw0\char
scalex103 una descripcin del lugar de tormento en el estado intermedio: la parbola
del \line \up0 \expndtw0\charscalex112 rico y Lzaro en Lucas 16:19-31. No se dic
e que Lzaro entr al Hades \line \up0 \expndtw0\charscalex105 cuando muri, sino que
fue "llevado por los ngeles al seno de Abraham" (v. \line \up0 \expndtw0\charscal
ex107 22). Sin embargo, se dice del rico despus de su muerte, que: "en el Hades \
line \up0 \expndtw0\charscalex105 alz sus ojos, estando en tormento. . . \u8220?A
qu el Hades representa el lugar del \line \up0 \expndtw0\charscalex113 tormento y
sufrimiento despus de la muerte, en tanto que "el seno de \line \up0 \expndtw0\
charscalex107 Abraham" es un lugar o condicin de existencia feliz (vase tambin v. 2
5). \line \up0 \expndtw0\charscalex111 Como se indic previamente, este cambio en

el significado de Hades es \line \up0 \expndtw0\charscalex102 paralelo al cambio

similar obrado en los escritos judos de ese perodo. \par\pard\qj \li1418\ri1217\s
b264\sl-276\slmult0 \up0 \expndtw0\charscalex104 Uno podra objetar que esta es un
a parbola y que uno no va a las parbolas \up0 \expndtw0\charscalex104 para obtener
enseanza doctrinal directa respecto a las condiciones despus \up0 \expndtw0\chars
calex108 de la muerte. Aunque esto es cierto, hay que reconocer que la parbola no
\up0 \expndtw0\charscalex111 tendra sentido si en realidad no hubiera diferencia
entre la suerte de los \up0 \expndtw0\charscalex110 buenos y la de los malos de
spus de la muerte. El eje de la parbola gira \up0 \expndtw0\charscalex101 sobre la
miseria futura del rico y la consolacin futura de Lzaro. \par\pard\qj \li1418\sb0
\sl-273\slmult0 \par\pard\qj\li1418\ri1212\sb14\sl-273\slmult0 \up0 \expndtw0\ch
arscalex104 En esta parbola, entonces, Hades es el lugar o la condicin del sufrimi
ento y \line \up0 \expndtw0\charscalex104 castigo de los injustos. Debe notarse
adems que la parbola no describe las \line \up0 \expndtw0\charscalex107 condicione
s que sern prevalentes despus de la resurreccin. En los \line \up0 \expndt
w0\charscalex107 versculos 27-28 el rico se refiere a sus cinco hermanos que toda
va viven \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276
\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 82 \par\pard\sect\sectd\fs24\paperw11900\paperh16840
\pard\sb0\sl-240{\bkmkstart Pg83}{\bkmkend Pg83}\par\pard\qj \li1418\sb0\sl-275\
slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\sl
mult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb93\sl275\slmult0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf24\f25\fs24 sobre la
tierra-esta situacin sera imposible si la resurreccin ya hubiese \up0 \expndtw0\cha
rscalex105 ocurrido (vase tambin v. 31). Llegamos entonces a la conclusin que tanto
\up0 \expndtw0\charscalex104 los sufrimientos asociados con el Hades como las b
endiciones asociadas con \up0 \expndtw0\charscalex107 el seno de Abraham, segn se
las describe en esta parbola, ocurren en el \up0 \expndtw0\charscalex101 estado
intermedio. \par\pard\qj \li1418\ri1219\sb261\sl-280\slmult0 \up0 \expndtw0\char
scalex103 Para resumir, qu podemos aprender del estado intermedio en el uso bblico
\line \up0 \expndtw0\charscalex103 de los conceptos del Seol y del Hades? Podemo
s notar los siguientes puntos: \par\pard\qj \li1418\ri1208\sb4\sl-276\slmult0 \u
p0 \expndtw0\charscalex108 (1) Las personas no dejan de existir totalmente despus
de la muerte, sino \up0 \expndtw0\charscalex111 que van a "un reino de los muer
tos". (2) En este reino de los muertos los \up0 \expndtw0\charscalex107 malos pe
rmanecern con la muerte como su pastor. El Nuevo Testamento \up0 \expndtw0\charsc
alex109 aade el detalle que despus de la muerte los malos sufrirn tormento, ya \up0
\expndtw0\charscalex106 antes de la resurreccin del cuerpo (Lc. 16:19-31). (3) E
l pueblo de Dios, sin \up0 \expndtw0\charscalex104 embargo, sabiendo que Cristo
no fue abandonado en el reino de los muertos, \up0 \expndtw0\charscalex104 tiene
la firme esperanza de que l tambin ser liberado del poder de Seol. El \up0 \expndt
w0\charscalex105 Nuevo Testamento nuevamente lleva esta esperanza un paso ms adel
ante \up0 \expndtw0\charscalex108 cuando sugiere que despus de la muerte los buen
os son consolados (Lc. \up0 \expndtw0\charscalex110 16:25). En cada caso notamos
que el Nuevo Testamento complementa y \up0 \expndtw0\charscalex101 ampla las ens
eanzas del Antiguo Testamento. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\
qj\li1418\ri1212\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex104 Lo que el Nuevo
Testamento dice respecto al Hades, sin embargo, de ningn \up0 \expndtw0\charscal
ex103 modo agota su enseanza respecto al estado intermedio. Nos volvemos ahora \u
p0 \expndtw0\charscalex103 a algunos pasajes especficos que echan luz adicional s
obre este tema. \par\pard\qj \li1418\ri1209\sb265\sl-275\slmult0 \up0 \expndtw0\
charscalex103 El Nuevo Testamento dice poco respecto a la condicin de los malos d
espus \line \up0 \expndtw0\charscalex107 de la muerte y de la resurreccin, dado qu
e su preocupacin principal es el \line \up0 \expndtw0\charscalex104 futuro del pu
eblo de Dios. Como vimos, la parbola del rico y Lzaro muestra \line \up0 \expndtw0
\charscalex106 al rico sufriendo tormentos en el Hades despus de la muerte. El pa
saje del \line \up0 \expndtw0\charscalex107 Nuevo Testamento que quiz ms clarament
e trata del estado de los malos \line \up0 \expndtw0\charscalex112 durante el es
tado intermedio es 2 Pedro 2:9: "Sabe el Seor sacar a los \line \up0 \expndtw0\ch
arscalex111 piadosos de la prueba, a los culpables en cambio sabe idos castigand

o, \line \up0 \expndtw0\charscalex110 guardndolos para el da del juicio" (NBE). Pe

dro ha estado explicando la \line \up0 \expndtw0\charscalex109 severidad del jui
cio divino sobre los ngeles que pecaron, sobre el mundo \line \up0 \expndtw0\char
scalex107 antiguo y sobre So doma y Gomorra. Segn el versculo 4 Dios arroj a los \l
ine \up0 \expndtw0\charscalex108 ngeles que pecaron al infierno (en griego tortor
ys) para ser guardados all \line \up0 \expndtw0\charscalex104 hasta el juicio. En
el versculo 9 Pedro habla respecto a los hombres injustos. \line \up0 \expndtw0\
charscalex109 A stos, dice l, Dios sabe cmo reservados para el da de juicio mientras
\line \up0 \expndtw0\charscalex106 contina castigndolos. El trmino griego aqu emple
ado, kolazomenous, es \line \up0 \expndtw0\charscalex106 un participio presente
del verbo kolazu \up0 \expndtw0\charscalex106 (castigar). El tiempo presente del
\par\pard\ql \li1418\sb4\sl-277\slmult0\tx9274 \up0 \expndtw0\charscalex111 par
ticipio transmite la idea de que este castigo es continuado \tab \up0 \expndtw0\
charscalex108 (ntese la \par\pard\qj \li1418\ri1211\sb3\sl-277\slmult0 \up0 \expn
dtw0\charscalex103 traduccin de la NBE, citada arriba). Las palabras eis hemeran
kryseos, hasta \line \up0 \expndtw0\charscalex109 o para el da del juicio, nos di
cen que lo que ha sido descrito aqu no es el \line \up0 \expndtw0\charscalex108 c
astigo final de los injustos, sino un castigo que precede al da del juicio.36 \li
ne \up0 \expndtw0\charscalex105 Tampoco es posible sostener que el castigo
del que aqu se habla es \line \up0 \expndtw0\charscalex108 administrado so
lamente durante esta vida presente, dado que las palabras \line \up0 \expndtw0\c
harscalex106 "para el da del juicio" claramente extienden el castigo hasta aquel
da. Este \line \up0 \expndtw0\charscalex103 pasaje, por lo tanto, confirma lo que
hemos aprendido de la parbola del rico y \line \up0 \expndtw0\charscalex103 Lzaro
, y nos dice que los impos reciben un castigo continuado \up0 \expndtw0
\charscalex100 (cuya \par\pard\ql \li1418\sb3\sl-278\slmult0 \up0 \expndtw0\char
scalex101 naturaleza no se describe aqu) entre su muerte y el da del juicio. \par\
pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par
\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb56\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 83 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg84}{\bkmkend Pg84}\par\
pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\p
ard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\par
d\qj\li1418\ri1216\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupe
rsub\cf24\f25\fs24 Y ahora pasamos a preguntar, qu ensea el Nuevo Testamento respec
to a \up0 \expndtw0\charscalex107 la condicin de los creyentes muertos (o, para u
sar la expresin bblica, los \up0 \expndtw0\charscalex112 "muertos en Cristo") entr
e la muerte y la resurreccin? Hay tres pasajes \up0 \expndtw0\charscalex101 impor
tantes que se presentan para nuestra consideracin aqu. \par\pard\qj \li1418\sb0\sl
-275\slmult0 \par\pard\qj\li1418\ri1208\sb11\sl-275\slmult0 \up0 \expndtw0\chars
calex104 El primero de stos contiene las palabras de Jess al malhechor arrepentido
. \line \up0 \expndtw0\charscalex109 Para entender su intencin, debemos considera
r la oracin del malhechor \line \up0 \expndtw0\charscalex102 tanto como la promes
a de Jess: "Y dijo [el malhechor] a Jess: 'Acurdate de \line \up0 \expndtw0\charsca
lex106 m cuando vengas en tu reino'. Entonces Jess le dijo: 'de cierto te digo que
\line \up0 \expndtw0\charscalex106 hoy estars conmigo en el paraso' " \up0 \e
xpndtw0\charscalex100 (Le. \up0 \expndtw0\charscalex104 23:42-43). Anteriormente
este \par\pard\qj \li1418\ri1211\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex1
08 malhechor haba regaado a su compaero en maldad y haba expresado \line \up0 \expnd
tw0\charscalex105 penitencia por sus errores. Ahora se vuelve a Jess en fe y anti
cipacin. Por \line \up0 \expndtw0\charscalex108 haber sido presumiblemente criado
en la fe juda, el malhechor crea en un \line \up0 \expndtw0\charscalex109 Mesas qu
e vendra algn da, tal vez al fin del mundo, para establecer un \line \up0 \expndtw0
\charscalex105 reino glorioso. Convencido ahora que Jess era el Mesas, se volvi a e
ste y \line \up0 \expndtw0\charscalex112 le pidi: "Acurdate de mi cuando vengas en
tu reino". El malhechor no \line \up0 \expndtw0\charscalex103 esperaba ser reco
rdado hasta algn momento en un futuro muy distante. Pero \line \up0 \expndtw0\cha
rscalex102 la respuesta de Jess le prometi ms de lo que l haba pedido: "Hoy estars \l
ne \up0 \expndtw0\charscalex102 conmigo en el paraso". \par\pard\qj \li1418\sb0\s
l-275\slmult0 \par\pard\qj\li1418\ri1208\sb10\sl-275\slmult0 \up0 \expndtw0\char

scalex102 La palabra paraso es usada solamente aqu y en otros dos pasajes del Nuev
o \line \up0 \expndtw0\charscalex107 Testamento: 2 Corintios 12:4 y Apocalipsis
2:7. En el pasaje de 2 Corintios, \line \up0 \expndtw0\charscalex105 Pablo nos d
ice que fue llevado al paraso en una visin; la expresin paraso \line \up0 \expndtw0\
charscalex103 es paralela al tercer cielo del versculo 2. Aqu, por lo tanto, paraso
significa el \line \up0 \expndtw0\charscalex102 cielo, el reino de los muertos
bienaventurados y la morada especial de Dios.38 \line \up0 \expndtw0\charscalex1
05 En Apocalipsis 2:7 leemos respecto al rbol de la vida que est en el paraso \line
\up0 \expndtw0\charscalex104 de Dios-aqu tambin el paraso se refiere al cielo, aun
que ms al estado final \line \up0 \expndtw0\charscalex111 que al estado intermedi
o. Llegamos entonces a la conclusin que Jess \line \up0 \expndtw0\charscalex109 pr
ometi al malhechor arrepentido que estara con Cristo en la \line
\up0 \expndtw0\charscalex110 bienaventuranza celestial ese mismo da. Esta promes
a, huelga decir, no \line \up0 \expndtw0\charscalex110 exclua que Jess recordara a
l malhechor en el momento de su segunda \line \up0 \expndtw0\charscalex104 venid
a, cuando viniera cierta y definitivamente en su reino, pero afirmaba que \line
\up0 \expndtw0\charscalex109 ya en ese da, inmediatamente despus de su mue
rte, el malhechor \line \up0 \expndtw0\charscalex101 arrepentido compartira el
gozo celestial con Cristo. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\
li1418\ri1219\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103 Estas palabras de
Jess nos dan un vistazo breve pero memorable del estado \up0 \expndtw0\charscale
x108 del pueblo de Dios despus de la muerte. Ciertamente el "sueo del alma" \up0 \
expndtw0\charscalex105 queda aqu excluido porque, cul sera el sentido de decir estas
palabras si \up0 \expndtw0\charscalex102 el malhechor despus de su muerte estuvi
era totalmente inconsciente de estar \up0 \expndtw0\charscalex102 con Cristo en
el paraso? \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb1
0\sl-275\slmult0 \up0 \expndtw0\charscalex105 Otro pasaje significativo respecto
al estado intermedio aparece en Filipenses \up0 \expndtw0\charscalex108 1:21-23
: "Porque para m el vivir es Cristo y el morir es ganancia. Ms si el \up0 \expndtw
0\charscalex106 vivir en la carne resulta para m en beneficio de la obra, no s ent
onces qu \up0 \expndtw0\charscalex106 escoger. Porque de ambas cosas estoy puesto
en estrecho, teniendo deseo \up0 \expndtw0\charscalex101 de partir y estar con
Cristo, lo cual es muchsimo mejor". \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\
pard\qj\li1418\ri1219\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex108 En el versc
ulo 20 Pablo haba expresado su confianza de que Cristo sera \line \up0 \expndtw0\c
harscalex106 magnificado en su cuerpo, ya fuese a travs de la vida o de la muerte
. En el \line \up0 \expndtw0\charscalex106 versculo 21 l hace la osada afirmacin de
que para l el vivir es Cristo y el \par\pard\ql \li10248\sb0\sl-276\slmult0 \par
\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 84 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg85}{\bkmkend Pg85}\par\
pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\p
ard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\par
d\qj\li1418\ri1215\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex109 \ul0\nosupe
rsub\cf24\f25\fs24 morir es ganancia. Por qu llama Pablo aqu a la muerte ganancia?
Uno \up0 \expndtw0\charscalex104 podra decir que l est pensando solamente en el da d
e la resurreccin, sin \up0 \expndtw0\charscalex106 decir nada respecto al estado
intermedio. Sin embargo, el versculo 23 echa \up0 \expndtw0\charscalex101 ms luz s
obre el asunto. All l dice: \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\l
i1418\ri1208\sb13\sl-274\slmult0\fi72 \up0 \expndtw0\charscalex104 \u8220?. . .
teniendo deseo de partir y estar con Cristo, lo cual es muchsimo mejor". \line \u
p0 \expndtw0\charscalex101 Analysai \up0 \expndtw0\charscalex111 (partir) es u
n infinitivo aoristo, que describe la experiencia \line \up0 \expndtw0\cha
rscalex103 momentnea de la muerte. Vinculado a analysai por medio de un solo artcu
lo \line \up0 \expndtw0\charscalex104 est el infinitivo presente, einai (estar).
El nico artculo vincula dos infinitivos, \line \up0 \expndtw0\charscalex106 de mo
do tal que las acciones descritas por estos infinitivos deben ser \lin
e \up0 \expndtw0\charscalex104 consideradas como dos aspectos de la misma cosa,
algo as como dos caras \line \up0 \expndtw0\charscalex111 de una misma moneda.41
Lo que Pablo est diciendo aqu es que en el \line \up0 \expndtw0\charscalex101 mome

nto de partir o morir, en ese mismo momento l estar con Cristo. \par\pard\qj \li14
18\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1208\sb11\sl-275\slmult0 \up0 \expnd
tw0\charscalex106 Pablo no nos dice aqu exactamente cmo estar l con Cristo. Si estuv
iese \line \up0 \expndtw0\charscalex112 refirindose solamente a la resurreccin del
ltimo da, l podra haberlo \line \up0 \expndtw0\charscalex105 dejado en claro--vase s
u alusin nada ambigua a la resurreccin del cuerpo \line \up0 \expndtw0\charscalex1
04 en 3:20-21. Aqu, sin embargo, l simplemente est pensando en el momento \line \up
0 \expndtw0\charscalex108 de su muerte. En el momento en que muera, dice Pablo,
estar con Cristo. \line \up0 \expndtw0\charscalex105 Esta condicin, aade, ser "muchsi
mo mejor" que la presente, rechazando \line \up0 \expndtw0\charscalex104 clarame
nte el pensamiento que despus de la muerte l entrar en un estado \line \up0 \expndt
w0\charscalex104 de sueo del alma o de inexistencia. Porque, cmo podra el sueo del al
ma \line \up0 \expndtw0\charscalex106 o la inexistencia ser "muchsimo mejor" que
el estado presente, en el cual l \line \up0 \expndtw0\charscalex101 tiene una com
unin consciente, aunque sea imperfecta, con Cristo? \par\pard\qj \li1418\sb0\sl-2
76\slmult0 \par\pard\qj\li1418\ri1208\sb9\sl-276\slmult0 \up0 \expndtw0\charscal
ex102 Nuevamente cae algo de luz sobre el estado intermedio--no mucha luz, pero
lo \up0 \expndtw0\charscalex112 suficiente para darnos consuelo. En realidad se
podra decir que hay un \up0 \expndtw0\charscalex108 sorprendente paralelo entre l
o que Pablo dice aqu y lo que Jess le dijo al \up0 \expndtw0\charscalex104 malhech
or arrepentido: " 'Con Cristo'-esto es todo lo que Pablo sabe respecto \up0 \exp
ndtw0\charscalex117 al estado intermedio. Y esto no va ms all de lo que Jess le dij
o al \up0 \expndtw0\charscalex101 malhechor que estaba muriendo (Lc. 23:43)".43
\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1209\sb10\sl-275\s
lmult0 \up0 \expndtw0\charscalex110 Y nos dirigimos ahora al tercer pasaje signi
ficativo del Nuevo Testamento \line \up0 \expndtw0\charscalex104 respecto al est
ado intermedio, 2 Corintios 5:6-8. Para comprender totalmente \line \up0 \expndt
w0\charscalex104 estos versculos, sin embargo, debemos comenzar al principio del
captulo. El \line \up0 \expndtw0\charscalex101 versculo \up0 \expndtw0\charscalex1
10 1 dice: "Porque sabemos que si nuestra morada terrestre, este \line \up0 \ex
pndtw0\charscalex102 tabernculo, se deshiciere, tenemos de Dios un edificio, una
casa no hecha de \line \up0 \expndtw0\charscalex102 manos, eterna, en los cielos
". Parecera claro que al hablar de nuestra morada \line \up0 \expndtw0\charscalex
113 terrestre, "este tabernculo" que ha de ser destruido, Pablo se refiere al \li
ne \up0 \expndtw0\charscalex111 presente modo de existir sobre la tierra, lleno
de tribulacin y sufrimiento \line \up0 \expndtw0\charscalex105 (vase 4:7-17), un m
odo tan temporal que puede ser comparado con vivir en \line \up0 \expndtw0\chars
calex104 una tienda de campaa o tabernculo. El principal problema de interpretacin
\line \up0 \expndtw0\charscalex108 que hay aqu es el de determinar qu quiere decir
"un edificio de Dios, una \line \up0 \expndtw0\charscalex102 casa no hecha de m
anos". Han habido, por lo general, tres puntos de vista: (1) \line \up0 \expndtw
0\charscalex110 El edificio de Dios se refiere a un cierto tipo de cuerpo interm
edio entre el \line \up0 \expndtw0\charscalex104 cuerpo presente y el cuerpo de
la resurreccin: al morir los creyentes reciben \line \up0 \expndtw0\charscalex104
este cuerpo intermedio, pero en la Parusa este cuerpo intermedio ser \l
ine \up0 \expndtw0\charscalex104 reemplazado y superado por el cuerpo de la resu
rreccin.44 (2) El edificio de \line \up0 \expndtw0\charscalex107 Dios es el cuerp
o de la resurreccin que recibiremos en la Parusa.45 (3) El \line \up0 \expndtw0\ch
arscalex107 edificio de Dios describe la gloriosa existencia del creyente en el
cielo con \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-2
76\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex10
0 \ul0\nosupersub\cf1\f2\fs24 85 \par\pard\sect\sectd\fs24\paperw11900\paperh168
40\pard\sb0\sl-240{\bkmkstart Pg86}{\bkmkend Pg86}\par\pard\ql \li1418\sb0\sl-28
7\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\
slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\s
lmult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf24\f25\fs24 Cristo durante
el estado intermedio. \par\pard\qj \li1418\ri1211\sb263\sl-276\slmult0 \up0 \ex
pndtw0\charscalex109 No necesitamos dedicar mucho tiempo al primer punto de vist
a, ya que "el \up0 \expndtw0\charscalex103 edificio de Dios" del que se habla es
eterno, en tanto que el cuerpo intermedio \up0 \expndtw0\charscalex103 que tien

e en mente esta interpretacin sera solamente temporal. Adems, no \up0 \expndtw0\cha

rscalex103 hay referencia en la Biblia a tal "cuerpo intermedio". El nico contras
te del que \up0 \expndtw0\charscalex105 Pablo se ocupa en 1 Corintios 15 es el q
ue hay entre el cuerpo presente y el \up0 \expndtw0\charscalex101 cuerpo de la r
esurreccin. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1209\sb
8\sl-276\slmult0 \up0 \expndtw0\charscalex105 Esto nos deja con una eleccin entre
(2) el cuerpo de la resurreccin y (3) la \line \up0 \expndtw0\charscalex104 glor
iosa existencia de los creyentes despus de la muerte en el estado \line
\up0 \expndtw0\charscalex105 intermedio. No cabe duda que es sumamente difcil ha
cer una eleccin entre \line \up0 \expndtw0\charscalex107 estos dos. Hay elementos
en este versculo y en este captulo que sin duda \line \up0 \expndtw0\charscalex11
0 sugieren la idea del cuerpo de la resurreccin: por ejemplo, la idea de ser \lin
e \up0 \expndtw0\charscalex107 revestido con nuestra habitacin celestial (v. 2),
y la afirmacin que cuando \line \up0 \expndtw0\charscalex105 estemos vestidos, lo
que es mortal ser absorbido por la vida-una afirmacin \line \up0 \expndtw0\charsc
alex108 que nos recuerda las imgenes sugeridas en 1 Corintios 15:54: "Porque es \
line \up0 \expndtw0\charscalex106 necesario que esto corruptible se vista de inc
orrupcin y esto mortal se vista \line \up0 \expndtw0\charscalex108 de inmortalida
d". Por otra parte, hay elementos en el captulo que parecen \line \up0 \expndtw0\
charscalex107 apuntar al estado intermedio: por ejemplo, se dice que la casa no
hecha de \line \up0 \expndtw0\charscalex110 manos est en los cielos. No hemos de
pensar que nuestros cuerpos de \line \up0 \expndtw0\charscalex107 resurreccin nos
estn reservados en algn rincn del cielo, verdad? Otra \line \up0 \expndtw0\charscal
ex104 dificultad con la segunda interpretacin es el tiempo presente del
verbo \line \up0 \expndtw0\charscalex103 "tenemos" (echomen) del versculo 1. Si
Pablo hubiese estado pensando en el \line \up0 \expndtw0\charscalex103 cuerpo de
resurreccin, por qu no dijo, "tendremos"? \par\pard\qj \li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\ri1209\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex104 Si b
ien es posible presentar una argumentacin plausible ya sea a favor de la \line \u
p0 \expndtw0\charscalex107 interpretacin (2) o de la (3), ninguna de las dos es t
otalmente satisfactoria. \line \up0 \expndtw0\charscalex104 Por ello es sumament
e notable el anlisis que hace Calvino de los versculos \line \up0 \expndtw0\charsc
alex104 en cuestin. Luego de haber presentado algunas de las dificultade
s del \line \up0 \expndtw0\charscalex104 pasaje, Cal vino dice en su comentario
sobre \up0 \expndtw0\charscalex101 2 Corintios: \up0 \expndtw-1\charscalex100
\u8220?. \up0 \expndtw0\charscalex104 . Prefiero \par\pard\qj \li1418\ri1215\sb7
\sl-273\slmult0 \up0 \expndtw0\charscalex103 entenderlo como significando que la
condicin bendita del alma despus de la \line \up0 \expndtw0\charscalex107 muerte
es el comienzo de esta edificacin y que la gloria de la resurreccin \line \up0 \ex
pndtw0\charscalex111 final es la consumacin de ella".47 La interpretacin de Calvin
o, en otras \line \up0 \expndtw0\charscalex108 palabras, combina la \up0 \expndt
w0\charscalex111 (2) y la \up0 \expndtw0\charscalex105 (3) mencionadas anteri
ormente. El "estado \par\pard\qj \li1418\ri1209\sb5\sl-276\slmult0 \up0 \expndtw
0\charscalex106 intermedio" y "el cuerpo de resurreccin", son aqu entendidos no co
mo una \up0 \expndtw0\charscalex106 alternativa sino como una complementacin. Est
e punto de vista respecto al \up0 \expndtw0\charscalex104 pasaje es, a mi parece
r, el que hace mayor justicia a las palabras de Pablo, y \up0 \expndtw0\charscal
ex103 nos ayuda a comprender el futuro del creyente como una experiencia unitari
a, \up0 \expndtw0\charscalex105 aunque dividida en dos fases por la resurreccin.
Ambas fases, sin embargo, \up0 \expndtw0\charscalex101 comprenden una experienci
a de gloria celestial. \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li14
18\ri1208\sb12\sl-274\slmult0 \up0 \expndtw0\charscalex104 El versculo 1, entonce
s, nos dice lo que pasa inmediatamente despus de la \line \up0 \expndtw0\charscal
ex104 muerte: Cuando el tabernculo terrestre en el cual ahora vivimos es destruid
o \line \up0 \expndtw0\charscalex107 o disuelto \up0 \expndtw0\charscalex111 (el
aoristo de katalythe) sugiere el momento en que la muerte \line \up0 \expndtw0\
charscalex110 sucede), tenemos, no en algn momento futuro sino inmediatamente, un
\line \up0 \expndtw0\charscalex111 edificio de Dios. Es decir, que tan pronto c
omo nosotros que estamos en \line \up0 \expndtw0\charscalex112 Cristo morimos, e
ntramos en una gloriosa existencia celestial que no es \line \up0 \expndtw0\char

scalex104 temporal como nuestra presente existencia sino permanente y eterna. Si

bien \line \up0 \expndtw0\charscalex102 la primera fase de esta existencia ser i
ncompleta, aguardando la resurreccin \par\pard\ql \li10248\sb0\sl-276\slmult0 \pa
r\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \u
p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 86 \par\pard\sect\sectd\
fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg87}{\bkmkend Pg87}\par
\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\
pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pa
rd\qj\li1418\ri1211\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex110 \ul0\nosup
ersub\cf24\f25\fs24 del cuerpo de la Parusa, todo este modo de ser, desde el mome
nto de la \up0 \expndtw0\charscalex111 muerte hasta la resurreccin y luego por to
da la eternidad, ser glorioso, \up0 \expndtw0\charscalex101 mucho preferible que
nuestra presente existencia. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\q
j\li1418\ri1207\sb10\sl-276\slmult0 \up0 \expndtw0\charscalex104 En los versculos
siguientes Pablo procede a desarrollar lo que ha dicho en el \up0 \expndtw0\cha
rscalex108 versculo 1. En el versculo 2, l enfatiza que, dado que esta vida present
e \up0 \expndtw0\charscalex103 est llena de aflicciones, nosotros los creyentes a
nhelamos ser revestidos con \up0 \expndtw0\charscalex106 nuestra habitacin celest
ial-ntese que Pablo aqu combina las figuras de la \up0 \expndtw0\charscalex103 hab
itacin y del vestido. El versculo 3, "pues as seremos hallados vestidos, y \up0 \ex
pndtw0\charscalex109 no desnudos", nos lleva a preguntar qu habr querido decir Pab
lo aqu al \up0 \expndtw0\charscalex109 hablar de la desnudez. Muchos expositores,
particularmente aquellos que \up0 \expndtw0\charscalex102 consideran que el "ed
ificio de Dios" es el cuerpo de la resurreccin, interpretan \up0 \expndtw0\charsc
alex103 la desnudez del versculo 3 como referencia a la existencia incorprea queco
n \up0 \expndtw0\charscalex109 la segunda interpretacin es el tiempo presen
te del verbo "tenemos" \up0 \expndtw0\charscalex103 (echomen) del versculo 1.
Si Pablo hubiese estado pensando en el cuerpo de \up0 \expndtw0\charscalex101 re
surreccin, por qu no dijo, "tendremos"? \par\pard\qj \li1418\ri1209\sb261\sl-280\sl
mult0 \up0 \expndtw0\charscalex104 Si bien es posible presentar una argumentacin
plausible ya sea a favor de la \line \up0 \expndtw0\charscalex107 interpretacin (
2) o de la (3), ninguna de las dos es totalmente satisfactoria. \line \up0 \expn
dtw0\charscalex104 Por ello es sumamente notable el anlisis que hace Calvino de l
os versculos \line \up0 \expndtw0\charscalex104 en cuestin. Luego de haber pr
esentado algunas de las dificultades del \line \up0 \expndtw0\charscalex104
pasaje, Calvino dice en su comentario sobre \up0 \expndtw0\charscalex104
2 Corintios: \up0 \expndtw-1\charscalex100 \u8220?. \up0 \expndtw0\charscalex10
4 . Prefiero \par\pard\qj \li1418\ri1214\sb0\sl-280\slmult0 \up0 \expndtw0\char
scalex103 entenderlo como significando que la condicin bendita del alma despus de
la \line \up0 \expndtw0\charscalex107 muerte es el comienzo de esta edificacin y
que la gloria de la resurreccin \line \up0 \expndtw0\charscalex104 final es la
consumacin de ella". La interpretacin de Calvino, en otras \line \up0 \ex
pndtw0\charscalex104 palabras, combina la \up0 \expndtw0\charscalex104 (2) y la
\up0 \expndtw0\charscalex104 (3) mencionadas anteriormente. El "estado \par\p
ard\qj \li1418\ri1209\sb0\sl-276\slmult0 \up0 \expndtw0\charscalex106 intermedio
" y "el cuerpo de resurreccin", son aqu entendidos no como una \up0 \expndtw0\char
scalex106 alternativa sino como una complementacin. Este punto de vista respecto
al \up0 \expndtw0\charscalex104 pasaje es, a mi parecer, el que hace mayor justi
cia a las palabras de Pablo, y \up0 \expndtw0\charscalex103 nos ayuda a comprend
er el futuro del creyente como una experiencia unitaria, \up0 \expndtw0\charscal
ex105 aunque dividida en dos fases por la resurreccin. Ambas fases, sin embargo,
\up0 \expndtw0\charscalex101 comprenden una experiencia de gloria celestial. \pa
r\pard\qj \li1418\ri1208\sb247\sl-278\slmult0 \up0 \expndtw0\charscalex104 El ve
rsculo 1, entonces, nos dice lo que pasa inmediatamente despus de la \up0 \expndtw
0\charscalex104 muerte: Cuando el tabernculo terrestre en el cual ahora vivimos e
s destruido \up0 \expndtw0\charscalex108 o disuelto \up0 \expndtw0\charscalex113
(el aoristo de katalythlf sugiere el momento en que la muerte \up0 \expndtw0\ch
arscalex110 sucede), tenemos, no en algn momento futuro sino inmediatamente, un \
up0 \expndtw0\charscalex111 edificio de Dios. Es decir, que tan pronto como noso
tros que estamos en \up0 \expndtw0\charscalex112 Cristo morimos, entramos en una

gloriosa existencia celestial que no es \up0 \expndtw0\charscalex104 temporal c

omo nuestra presente existencia sino permanente y eterna. Si bien \up0 \expndtw0
\charscalex102 la primera fase de esta existencia ser incompleta, aguardando la r
esurreccin \up0 \expndtw0\charscalex110 del cuerpo de la Parusa, todo este modo de
ser, desde el momento de la \up0 \expndtw0\charscalex111 muerte hasta la resurr
eccin y luego por toda la eternidad, ser glorioso, \up0 \expndtw0\charscalex101 mu
cho preferible que nuestra presente existencia. \par\pard\qj \li1418\ri1213\sb26
5\sl-275\slmult0 \up0 \expndtw0\charscalex104 En los versculos siguientes Pablo p
rocede a desarrollar lo que ha dicho en el \line \up0 \expndtw0\charscalex108 ve
rsculo 1. En el versculo 2, l enfatiza que, dado que esta vida presente \line \up0
\expndtw0\charscalex103 est llena de aflicciones, nosotros los creyentes anhelamo
s ser revestidos con \line \up0 \expndtw0\charscalex106 nuestra habitacin celesti
al-ntese que Pablo aqu combina las figuras de la \line \up0 \expndtw0\charscalex10
3 habitacin y del vestido. El versculo 3, "pues as seremos hallados vestidos, y \pa
r\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \p
ar\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe
rsub\cf1\f2\fs24 87 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\s
l-240{\bkmkstart Pg88}{\bkmkend Pg88}\par\pard\qj \li1418\sb0\sl-260\slmult0 \pa
r\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\
pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1212\sb166\sl-260\slmult
0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf24\f25\fs24 no desnudos", nos l
leva a preguntar qu habr querido decir Pablo aqu al \up0 \expndtw0\charscalex101 ha
blar de la desnudez. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418
\ri1209\sb11\sl-276\slmult0 \up0 \expndtw0\charscalex104 Muchos expositores, par
ticularmente aquellos que consideran que el "edificio \line \up0 \expndtw0\chars
calex103 de Dios" es el cuerpo de la resurreccin, interpretan la desnudez del ver
sculo \line \up0 \expndtw0\charscalex107 3 como referencia a la existencia incorpr
ea que precede a la resurreccin. \line \up0 \expndtw0\charscalex104 Entonces se e
ntienden las palabras de Pablo como una manera de decir que \line \up0 \expndtw0
\charscalex110 a l le disgusta pensar en tal estado incorpreo. Pero este disgusto
sera \line \up0 \expndtw0\charscalex105 inconsistente con lo' que l dice en Filipe
nses 1:23 y tambin con lo que dice \line \up0 \expndtw0\charscalex103 en el verscu
lo 8 de este captulo. Pero cuando entendemos que el "edificio de \line \up0 \expn
dtw0\charscalex104 Dios" se refiere a ese modo celestial de existir que comienza
inmediatamente \line \up0 \expndtw0\charscalex103 despus de la muerte y que culm
ina en el cuerpo de la resurreccin, entonces \line \up0 \expndtw0\charscalex104 p
odemos interpretar esta desnudez como una referencia a la falta de plenitud \lin
e \up0 \expndtw0\charscalex104 de la gloria de este modo celestial de existencia
. En este sentido aun nuestra \line \up0 \expndtw0\charscalex105 vida presente
est caracterizada por nuestra desnudez, a diferencia de \line \up0 \expnd
tw0\charscalex105 nuestro revestimiento eventual con la gloria celestial. En el
versculo 4 Pablo \line \up0 \expndtw0\charscalex105 indica que gemimos con an
gustia mientras estamos todava en nuestro \line \up0 \expndtw0\charscalex108
tabernculo terrestre, no porque deseamos quedar desnudos sino porque \line \up0
\expndtw0\charscalex108 deseamos ser revestidos con nuestra habitacin celestial.
Anhelamos esta \line \up0 \expndtw0\charscalex106 existencia celestial futura, p
ara que la mortalidad de nuestro presente modo \line \up0 \expndtw0\charscalex10
2 de ser pueda ser absorbida por la gloriosa y eterna vida que nos espera. \par\
pard\qj \li1418\ri1216\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex107 Esto no
s lleva a los versculos 6 al 8: "As que vivimos confiados siempre, y \line \up0 \e
xpndtw0\charscalex102 sabiendo que en tanto que estamos en el cuerpo, estamos au
sentes del Seor \par\pard\ql \li1418\sb2\sl-278\slmult0\tx1907\tx7086 \up0 \expnd
tw0\charscalex100 (7) \tab \up0 \expndtw0\charscalex105 (porque por fe andamo
s, no por vista); \tab \up0 \expndtw0\charscalex104 (8) pero confiamos, y
ms \par\pard\qj \li1418\ri1174\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex105 q
uisiramos estar ausentes del cuerpo, y presentes al Seor". Por qu dice \line \up0 \e
xpndtw0\charscalex107 Pablo que mientras estamos presentes en el cuerpo estamos
ausentes del \line \up0 \expndtw0\charscalex107 Seor? Porque en la vida presente
"por fe andamos, no por vista"; es decir, \line \up0 \expndtw0\charscalex111 nue
stra presente comunin con el Seor, si bien es buena, todava deja \line \up0 \expndt

w0\charscalex107 mucho que desear. Por eso Pablo procede a decir, "ms quisiramos e
star \line \up0 \expndtw0\charscalex108 ausentes del cuerpo, y presentes al Seor"
. Aqu l no est hablando de la \line \up0 \expndtw0\charscalex108 resurreccin sino de
lo que sucede inmediatamente despus de la muerte. \line \up0 \expndtw0\charscale
x107 Esto es claro en primer lugar, de las palabras "ausentes del cuerpo" (ek to
u \line \up0 \expndtw0\charscalex113 somatos); si l hubiese tenido la intencin de
hablar respecto a nuestra \line \up0 \expndtw0\charscalex105 existencia en el cu
erpo de la resurreccin debera haber dicho, "ausentes de \line \up0 \expndtw0\chars
calex104 este cuerpo".49 Esto es evidente, adems, por los tiempos de los verbos q
ue \line \up0 \expndtw0\charscalex104 emplea. Encontramos dos aoristos en el ver
sculo 8: El aoristo (estar ausente \line \up0 \expndtw0\charscalex105 de la casa)
y endemaseai (estar en casa). El aoristo en el griego sugiere una \line \up0 \e
xpndtw0\charscalex107 accin momentnea, como una foto instantnea. Mientras que los t
iempos \line \up0 \expndtw0\charscalex105 presentes de los mismos verbos del ver
sculo 6 describen un continuo "estar-\line \up0 \expndtw0\charscalex104 en-casa"
en el cuerpo, y una continuada ausencia-de-casa respecto al Seor, \line \up0 \exp
ndtw0\charscalex104 los infinitivos aoristos del versculo \up0 \expndtw0\char
scalex104 8 indican un suceso momentneo y \par\pard\qj \li1418\ri1213\sb0\sl
-277\slmult0 \up0 \expndtw0\charscalex108 definitivo. Qu ser esto? Existe una sola
respuesta: la muerte, que es la \line \up0 \expndtw0\charscalex112 transicin inme
diata del estar presente en el cuerpo al estar ausente del \line \up0 \expndtw0\
charscalex105 cuerpo. En el mismo momento en que esto suceda, dice Pablo, comenz
ar a \line \up0 \expndtw0\charscalex104 estar presente con el Seor. La palabra pro
s (en la frase pros ton kyrion, "con \line \up0 \expndtw0\charscalex105 el Seor"
) sugiere una comunin muy estrecha con el Seor, dando a \line \up0 \expn
dtw0\charscalex105 entender que la comunin con Cristo que ser experimentada despus
de la \line \up0 \expndtw0\charscalex110 muerte ser ms rica que la que se experime
ntaba aqu en la tierra. En el \line \up0 \expndtw0\charscalex104 momento de la mu
erte, en otras palabras, Pablo espera estar presente con el \par\pard\ql \li1024
8\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li1024
8\sb56\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
88 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg89}{\bkmkend Pg89}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\
sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb
0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expndtw0\charscal
ex101 \ul0\nosupersub\cf24\f25\fs24 Seor. \par\pard\qj \li1418\ri1212\sb262\sl-27
7\slmult0 \up0 \expndtw0\charscalex104 Pablo no nos dice exactamente cmo ex
perimentaremos esta comunin \line \up0 \expndtw0\charscalex103 cercana con Cris
to despus de la muerte. No tenemos ninguna descripcin de \line \up0 \expndtw0\char
scalex108 la naturaleza de esta comunin; no podemos formarnos una imagen de la \l
ine \up0 \expndtw0\charscalex108 misma. Al no estar ms presentes en este cuerpo,
seremos librados de los \line \up0 \expndtw0\charscalex111 sufrimientos, las imp
erfecciones y los pecados que persiguen a esta vida \line \up0 \expndtw0\charsca
lex112 presente. Pero nuestra glorificacin no ser completa hasta que la \
line \up0 \expndtw0\charscalex112 resurreccin del cuerpo se lleva a cabo. Por lo
tanto, la condicin de los \line \up0 \expndtw0\charscalex111 creyentes durante el
estado intermedio, como lo ensea Calvino, es una \line \up0 \expndtw0\charscalex
101 condicin incompleta, de anticipacin, de bienaventuranza provisional. \par\pard
\qj \li1418\ri1210\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex104 La Biblia
no tiene una doctrina independiente del estado intermedio. Su \line \up
0 \expndtw0\charscalex103 enseanza respecto a este estado nunca debe ser separada
de su enseanza \line \up0 \expndtw0\charscalex104 respecto a la resurreccin del c
uerpo y la renovacin de la tierra. Por lo tanto, \line \up0 \expndtw0\charscalex1
04 como lo indica Berkouwer, el creyente debe tener, no una "doble expectativa"
\line \up0 \expndtw0\charscalex105 respecto al futuro, sino una "expectativa nica
".50 Nosotros aspiramos a una \line \up0 \expndtw0\charscalex106 existencia eter
na y gloriosa con Cristo despus de la muerte, una existencia \line \up0 \expndtw0
\charscalex113 que culminar en la resurreccin. Por lo tanto, el estado intermedio
y la \line \up0 \expndtw0\charscalex104 resurreccin deben ser considerados como d
os aspectos de una expectacin \line \up0 \expndtw0\charscalex101 unitaria. \up0 \

expndtw0\charscalex106 51 Al mismo tiempo, la enseanza bblica respecto al

estado \line \up0 \expndtw0\charscalex110 intermedio es de gran significado. Lo
s creyentes que han muerto son "los \line \up0 \expndtw0\charscalex109 muertos e
n Cristo" (1 Ts. 4:16); ya sea que vivan o mueran, son del Seor \line \up0 \expnd
tw0\charscalex100 (Ro. \up0 \expndtw0\charscalex105 14:8). Ni la vida ni la
muerte, ni ninguna otra cosa creada podr \line \up0 \expndtw0\charscalex1
01 separarlos del amor de Dios, que es en Cristo Jess (Ro. 8:38-39). \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb10\sl-275\slmult0 \up0
\expndtw0\charscalex105 Esta enseanza debe traernos gran consuelo. Segn las imgenes
dadas en \line \up0 \expndtw0\charscalex107 2 Corintios 5:6-8, nuestra vida pre
sente es en realidad un estar ausente del \line \up0 \expndtw0\charscalex105 Seor
, un tipo de peregrinacin. La muerte para el cristiano es, sin embargo, \line \up
0 \expndtw0\charscalex117 un regreso al hogar. Es el fin de la peregrinacin; es e
l regreso de su \line \up0 \expndtw0\charscalex101 verdadero hogar. \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0 \up0
\expndtw0\charscalex104 Cristo dentro del lapso de vida de aquellos que lo escuc
haban. Aclarado esto, \line \up0 \expndtw0\charscalex110 procedemos ahora a cons
iderar otro grupo de pasajes en los Evangelios \line \up0 \expndtw0\charscalex10
3 sinpticos que ensean que la Parusa puede todava estar muy distante en el \line \up
0 \expndtw0\charscalex113 tiempo. Han quedado registradas en el Nuevo Tes
tamento ciertas \line \up0 \expndtw0\charscalex104 afirmaciones especficas de
Jess que indican que ciertas cosas deben \line \up0 \expndtw0\charscalex10
4 todava suceder antes de que l regrese. En Mateo 24:14, por ejemplo, Jess \line \u
p0 \expndtw0\charscalex113 dice: "Y ser predicado este evangelio del reino en tod
o el mundo, para \line \up0 \expndtw0\charscalex109 testimonio a todas las nacio
nes; y entonces vendr el fin". Las palabras "y \line \up0 \expndtw0\charscalex103
entonces" (en griego, kai tote) significan que un perodo de tiempo debe pasar \l
ine \up0 \expndtw0\charscalex105 antes de la Parusa posiblemente un perodo de tiem
po muy largo. El mismo \line \up0 \expndtw0\charscalex107 sentido tienen las pal
abras que Jess habl en la casa de Simn el leproso \line \up0 \expndtw0\charscalex10
6 despus de haber sido ungido por una mujer cuyo nombre no se menciona: \line \up
0 \expndtw0\charscalex109 "Siempre tendris a los pobres con vosotros, y cuando qu
eris les podris \line \up0 \expndtw0\charscalex105 hacer bien; pero a m no me tendri
s. De cierto os digo que dondequiera que \line \up0 \expndtw0\charscalex104 se p
redique este evangelio, en todo el mundo, tambin se contar lo que sta \line \up0 \e
xpndtw0\charscalex107 ha hecho para memoria de ella" (Mr. 14:7, 9). Estas palabr
as nos dicen que \line \up0 \expndtw0\charscalex107 habr un perodo de tiempo en qu
e Jess estar ausente de sus discpulos \line \up0 \expndtw0\charscalex104 durante el
cual el evangelio ser predicado por todo el mundo. Otro dicho que \par\pard\ql \
li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\
li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2
\fs24 89 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmk
start Pg90}{\bkmkend Pg90}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\l
i1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1
418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1213\sb117\sl-270\slmult0 \up0 \exp
ndtw0\charscalex110 \ul0\nosupersub\cf24\f25\fs24 ensea una venida "retrasada"39
es Marcos 13:7 "Mas cuando oigis de \up0 \expndtw0\charscalex110 guerras y de rum
ores de guerras, no os turbis, porque es necesario que \up0 \expndtw0\charscalex1
01 suceda as; pero an no es el fin". \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\ri1211\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex111 Varias de
las parbolas de Jess transmiten un pensamiento similar. La \line \up0 \expndtw0\c
harscalex104 parbola de las diez minas es introducida por Lucas con las
siguientes \line \up0 \expndtw0\charscalex104 palabras: "Oyendo ellos estas co
sas, prosigui Jess y dijo una parbola, por \line \up0 \expndtw0\charscalex106 cuant
o estaba cerca de Jerusaln, y ellos pensaban que el reino de Dios se \line \up0 \
expndtw0\charscalex106 manifestara inmediatamente" (Lc. \up0 \expndtw0\charscalex
106 19:11). El punto de esta parbola, que \par\pard\qj \li1418\ri1208\sb5\sl-276\
slmult0 \up0 \expndtw0\charscalex108 relata la historia de un noble que fue a un
pas lejano y luego regres para \line \up0 \expndtw0\charscalex107 arreglar cuenta
s con sus siervos, es que un largo perodo de tiempo puede \line \up0 \expndtw0\ch

arscalex105 transcurrir antes de que regrese el Seor. La misma intencin

tiene la \line \up0 \expndtw0\charscalex105 parbola de los talentos, que hace el
punto antes mencionado ms explcito: \line \up0 \expndtw0\charscalex113 "Despus de
mucho tiempo vino el seor de aquellos siervos, y arregl \line \up0 \expndtw0\chars
calex106 cuentas con ellos" (Mt. 25:19). El mismo captulo contiene la parbola de l
as \line \up0 \expndtw0\charscalex111 diez vrgenes que incluyen las bien conocida
s palabras, "y tardndose el \line \up0 \expndtw0\charscalex104 esposo, cabecearon
todas y se durmieron" (Mt. 25:5). El eje de esta parbola \line \up0 \expndtw0\ch
arscalex105 tambin gira sobre el retraso del novio y la conducta de las vrgenes du
rante \line \up0 \expndtw0\charscalex107 ese retraso. Una idea similar se subray
a en la parbola del siervo infiel (Lc. \line \up0 \expndtw0\charscalex103 12:41-4
8). Cuando uno de los siervos dice: "Mi seor tarda en venir" (v. 45), el \line \u
p0 \expndtw0\charscalex109 mismo queda revelado como malo e infiel, pero la verd
ad es que sin duda \line \up0 \expndtw0\charscalex104 habr un "atraso". En otra o
casin Jess indic que, si bien los huspedes de \line \up0 \expndtw0\charscalex104 la
boda no ayunarn mientras el novio est con ellos, llegarn los das en que \line \up0 \
expndtw0\charscalex105 el novio ser quitado de entre ellos, y entonces ellos ayun
arn (Mr. 2:19-20). \line \up0 \expndtw0\charscalex103 Adems, entre las parbolas
que aparecen en Mateo \up0 \expndtw0\charscalex103 13, las siguientes \par
\pard\qj \li1418\ri1212\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex103 sugieren
la posibilidad de un largo perodo de tiempo antes del fin: la parbola \line \up0
\expndtw0\charscalex108 del trigo y la cizaa (que sugiere que los creyentes vivirn
al lado de los no \line \up0 \expndtw0\charscalex104 creyentes durante mucho ti
empo), de la semilla de mostaza (que sugiere que \line \up0 \expndtw0\charscalex
107 el pequeo grupo ahora reunido alrededor de Jess con el tiempo llegar a \line \u
p0 \expndtw0\charscalex104 ser un grupo muy grande), y de la levadura (que sugie
re que el reino de Dios, \line \up0 \expndtw0\charscalex107 que durante los das d
e Jess estaba escondido, prevalecer algn da tan \line \up0 \expndtw0\charscalex103 p
oderosamente que no habr soberana que le sirva de rival).40 En base a las \line \u
p0 \expndtw0\charscalex108 parbolas y dichos recin mencionados, podemos llegar a l
a conclusin de \line \up0 \expndtw0\charscalex107 que Jess ciertamente dio lugar a
la posibilidad de que su Segunda Venida \line \up0 \expndtw0\charscalex101 pudi
era no ocurrir hasta que pasara un perodo considerable de tiempo. \par\pard\qj \l
i1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1175\sb10\sl-275\slmult0 \up0 \ex
pndtw0\charscalex113 En los sinpticos, sin embargo, hay un tercer grupo de pasaje
s, los que \line \up0 \expndtw0\charscalex103 enfatizan la incertidumbre de tiem
po de la Parusa. Ya hemos tomado nota de \line \up0 \expndtw0\charscalex103 Marco
s 13:32 (y Mt. 24:36): "Pero de aquel da y de la hora nadie sabe, ni aun \line \u
p0 \expndtw0\charscalex105 los ngeles que estn en el cielo, ni el Hijo, sino el Pa
dre". Jess concluye la \line \up0 \expndtw0\charscalex107 parbola de las diez vrgen
es, a la cual recin hemos hecho referencia, con \line \up0 \expndtw0\charscalex10
6 estas palabras: "Velad, pues, porque no sabis el da ni la hora" (Mt. 25:13). \li
ne \up0 \expndtw0\charscalex110 Un pasaje de Marcos subraya la incertidumbre de
la hora: "Mirad, velad y \line \up0 \expndtw0\charscalex111 orad; porque no sabis
cundo ser el tiempo. . . Velad, pues, porque no \line \up0 \expndtw0\charscalex10
4 sabis cundo vendr el seor de la casa; si al amanecer, o a la medianoche, \line \up
0 \expndtw0\charscalex104 o al canto del gallo, o a la maana; para que cuando ven
ga de repente, no os \line \up0 \expndtw0\charscalex106 halle durmiendo. Y lo qu
e a vosotros digo, a todos lo digo: velad" (Mr. 13:33-\line \up0 \expndtw0\chars
calex113 37). En otra ocasin Jess utiliz la figura de los siervos que esperan el \l
ine \up0 \expndtw0\charscalex110 regreso de su seor: "Estn ceidos vuestros lomos, y
vuestras lmparas \line \up0 \expndtw0\charscalex107 encendidas; y vosotros sed s
emejantes a hombres que aguardan a que su \par\pard\ql \li10248\sb0\sl-276\slmul
t0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmu
lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 90 \par\pard\sect\
sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg91}{\bkmkend Pg9
1}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0
\par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \
par\pard\qj\li1418\ri1208\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex105 \ul0
\nosupersub\cf24\f25\fs24 seor regrese de las bodas, para que cuando lleg

ue y llame, le abran \up0 \expndtw0\charscalex110 enseguida" (Le. 12:35-36).

Un poco ms adelante, en el mismo discurso, \up0 \expndtw0\charscalex111 Jess util
iza la figura de la venida de un ladrn: "Pero sabed esto, que si \up0 \expndtw0\c
harscalex113 supiese el padre de familia a qu hora el ladrn habra de venir, velara \
up0 \expndtw0\charscalex104 ciertamente y no dejara minar su casa. Vosotro
s, pues, tambin, estad \up0 \expndtw0\charscalex104 preparados, porque a la ho
ra que no pensis, el Hijo del Hombre vendr" (Le. \up0 \expndtw0\charscalex101 12:3
9-40; Cf. Mt. 24:43-44). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\ri1210\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex103 De estos dichos apr
endemos que nadie puede saber el momento exacto de la \line \up0 \expndtw0\chars
calex104 Parusa. La Segunda Venida ocurrir en una hora en que no la esperamos. El
\line \up0 \expndtw0\charscalex106 carcter inesperado de la Segunda Venida,
sin embargo, significa que \line \up0 \expndtw0\charscalex104 debemos de e
star siempre esperndola. Jesucristo mismo indica ciertas \line \up0 \expndt
w0\charscalex105 seales de su venida, como veremos en el prximo captulo. La vigilan
cia en \line \up0 \expndtw0\charscalex107 espera de su venida, por lo tanto, inc
luye el estar alerta a aquellas seales. \line \up0 \expndtw0\charscalex105 Pero,
por sobre todo, estar en vigilia significa estar listos-estar siempre listos \li
ne \up0 \expndtw0\charscalex111 para el regreso de Cristo. Ladd tiene una observ
acin til al respecto: "la \line \up0 \expndtw0\charscalex105 palabra que se traduc
e 'velad' en estos versculos [versculos como aquellos \line \up0 \expndtw0\charsca
lex102 recin citados] no significa 'estar buscando' sino significa 'estar despier
tos'. No \line \up0 \expndtw0\charscalex108 denota una actitud intelectual sino
una calidad moral de presteza espiritual \line \up0 \expndtw0\charscalex107 para
el regreso del Seor. 'Vosotros, pues, tambin, estad preparados' (Lc. \line \up0 \
expndtw0\charscalex109 12:40). La incertidumbre respecto a la hora de la Parusa s
ignifica que los \line \up0 \expndtw0\charscalex104 hombres deben estar espiritu
almente despiertos y listos para encontrarse con \line \up0 \expndtw0\charscalex
101 el Seor cuando quiera que l venga". \par\pard\qj \li1418\sb0\sl-276\slmult0 \p
ar\pard\qj\li1418\ri1217\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex105 La fig
ura del ladrn que Jess utiliza tambin subraya el nfasis recin \line \up0 \exp
ndtw0\charscalex104 notado. Parecera totalmente incongruente comparar el regreso
de Jess con \line \up0 \expndtw0\charscalex107 la venida de un ladrn. Pero el punt
o de la comparacin es precisamente lo \line \up0 \expndtw0\charscalex105 inespera
do de la llegada del ladrn. Uno nunca sabe cundo el ladrn puede \line \up0 \expndtw
0\charscalex103 entrar en su casa; por lo tanto uno debe tomar ciertas precaucio
nes. De modo \line \up0 \expndtw0\charscalex108 similar, dado que no se sabe cund
o regresar, se debe vivir siempre listo \line \up0 \expndtw0\charscalex101 para d
icho regreso. \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1209
\sb12\sl-274\slmult0 \up0 \expndtw0\charscalex110 Resumamos ahora lo que hemos a
prendido de los Evangelios sinpticos \line \up0 \expndtw0\charscalex103 respecto
a la expectativa de la Segunda Venida. Es evidente que Jess no fij \line \up0 \exp
ndtw0\charscalex110 una fecha para su regreso; en consecuencia, no debemos habla
r de una \line \up0 \expndtw0\charscalex104 equivocacin o "error de perspectiva"
de parte suya. Con todo, es posible que \line \up0 \expndtw0\charscalex107 algun
os de sus discpulos o seguidores erraran al comprenderlo, pensando \line \up0 \ex
pndtw0\charscalex103 que haba fijado una fecha para su Parusa. El apstol Juan, de h
echo, nos da \line \up0 \expndtw0\charscalex110 un ejemplo de tal mal entendido:
"Volvindose Pedro, vio que le segua el \line \up0 \expndtw0\charscalex104 discpulo
a quien amaba Jess. . . \up0 \expndtw0\charscalex104 .Cuando Pedro le vio, dijo
a Jess: 'Seor \par\pard\qj \li1418\ri1207\sb7\sl-273\slmult0 \up0 \expndtw0\charsc
alex108 y qu de ste?' Jess le dijo: 'Si quiero que l quede hasta que yo venga, \line
\up0 \expndtw0\charscalex105 qu a ti? Sgueme t'. Este dicho se extendi entonces entre
los hermanos, \line \up0 \expndtw0\charscalex106 que aquel discpulo no morira. Pe
ro Jess no le dijo que no morira sino: 'Si \line \up0 \expndtw0\charscalex104 quie
ro que l quede hasta que yo venga, \up0 \expndtw0\charscalex106 qu a ti?'
" Un. \up0 \expndtw0\charscalex101 21:20-23). \par\pard\qj \li1418\ri1211\sb5\
sl-276\slmult0 \up0 \expndtw0\charscalex110 Aparentemente haba creyentes en ese t
iempo que pensaban que Jess \line \up0 \expndtw0\charscalex106 haba dicho que l reg
resara antes de que Juan hubiese muerto. Pero Juan \line \up0 \expndtw0\charscale

x105 mismo indica que Jess no haba dicho semejante cosa. Si este tipo de error \li
ne \up0 \expndtw0\charscalex105 fue posible, se puede suponer que algunos d
e los que oyeron a Jess \line \up0 \expndtw0\charscalex105 ensear, interpreta
ron errneamente sus palabras dndoles el significado de \line \up0 \expndtw0\charsc
alex104 que l haba fijado una fecha precisa para su Segunda Venida. Pero como ha \
par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0
\par\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 91 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0
\sl-240{\bkmkstart Pg92}{\bkmkend Pg92}\par\pard\ql \li1418\sb0\sl-287\slmult0 \
par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \pa
r\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0
\expndtw0\charscalex101 \ul0\nosupersub\cf24\f25\fs24 sido demostrado, Jess no h
izo tal cosa. \par\pard\qj \li1418\ri1204\sb262\sl-277\slmult0 \up0 \expndtw0\ch
arscalex112 Lo que Jess hizo, no obstante, fue ensear que durante la vida de sus \
line \up0 \expndtw0\charscalex102 oyentes l vendra en su gloria real (M. 16:28); es
tas palabras se referan a su \line \up0 \expndtw0\charscalex104 resurreccin que se
ra un preludio y una garanta de su Parusa. Jess por lo \line \up0 \expndtw0\charscal
ex112 tanto ense la certeza de su Parusa, pero sin damos la fecha exacta. \line \up
0 \expndtw0\charscalex108 Algunos de sus dichos dan lugar a que pase una conside
rable cantidad de \line \up0 \expndtw0\charscalex106 tiempo antes de su regreso.
Pero dado que la fecha exacta de la Parusa es \line \up0 \expndtw0\charscalex104
desconocida, se requiere una vigilancia constante. Esta vigilancia no significa
\line \up0 \expndtw0\charscalex103 una espera inactiva, sino que requiere el us
o diligente de nuestros dones en el \line \up0 \expndtw0\charscalex103 servicio
del reino de Cristo. \par\pard\qj \li1418\ri1206\sb263\sl-277\slmult0 \up0 \expn
dtw0\charscalex104 Fijamos ahora nuestra atencin en la cuestin de la expectativa d
e la Parusa \up0 \expndtw0\charscalex102 en los escritos paulinos. Sin duda es ci
erto que "la expectativa de la venida del \up0 \expndtw0\charscalex109 Seor y tod
o lo que la acompaa es uno de los motivos ms poderosos y \up0 \expndtw0\charscalex
109 centrales de la predicacin de Pablo".42 No solamente dedica Pablo \u
p0 \expndtw0\charscalex111 exposiciones separados a este tema, sino que con frec
uencia se refiere \up0 \expndtw0\charscalex109 tambin de modo incidental a la Seg
unda Venida de Cristo al ocuparse de \up0 \expndtw0\charscalex104 algn otro tema.
Para Pablo la esperanza de la aparicin de Cristo es una de \up0 \expndtw0\charsc
alex101 las caractersticas del cristiano. \par\pard\qj \li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\ri1218\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex109 Per
o ahora nuevamente debemos considerar la cuestin del tiempo de la \up0 \expndtw0\
charscalex106 Parusa en los escritos paulinos. Como notamos anteriormente, hay qu
ienes \up0 \expndtw0\charscalex107 piensan que Pablo ense que la Parusa ocurrira den
tro del lapso de una \up0 \expndtw0\charscalex105 generacin, quiz aun antes de
su muerte, pero que obviamente l se \up0 \expndtw0\charscalex101 equivoc. E
s este un anlisis correcto de los escritos de Pablo? \par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0 \up0 \expndtw0\charsc
alex110 Debemos concordar con Ridderbos en que es difcil dudar que no slo la \line
\up0 \expndtw0\charscalex109 primitiva iglesia cristiana, sino tambin Pablo en l
as epstolas que nos han \line \up0 \expndtw0\charscalex109 llegado, no contaban
con un desarrollo de siglos del presente orden \line \up0 \expndtw0\cha
rscalex108 mundia1.43 Ciertos pasajes como el que citamos a continuacin confirman
\line \up0 \expndtw0\charscalex105 este juicio: "Porque ahora est ms cerca de nos
otros nuestra salvacin que \line \up0 \expndtw0\charscalex105 cuando cremos. La no
che est avanzada y se acerca el da" (Ro. 13:11-12); \line \up0 \expndtw0\charscale
x103 "Pero esto os digo, hermanos: que el tiempo es corto, resta, pues, que los
que \line \up0 \expndtw0\charscalex103 tienen esposa sean como si no la tuviesen
" (1 Co. 7:29); "El seor est cerca" \line \up0 \expndtw0\charscalex101 (Fil. 4:5).
\par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1211\sb7\sl-277\s
lmult0 \up0 \expndtw0\charscalex106 Algunos de los estudiosos del Nuevo Testamen
to que se han destacado en \up0 \expndtw0\charscalex109 las ltimas dcadas sostiene
n que hubo un cambio en el pensamiento de \up0 \expndtw0\charscalex109 Pablo res
pecto a este punto. En algunas de sus primeras epstolas, segn \up0 \expndtw0\chars
calex106 dicen, l anticipaba una pronta Parusa-tan pronta, en realidad, q

ue l \up0 \expndtw0\charscalex103 esperaba estar todava vivo cuando regresase el

Seor. Pero en sus epstolas \up0 \expndtw0\charscalex111 ms tardas, se afirma, Pablo
ya no tena esta expectativa; en su lugar l \up0 \expndtw0\charscalex105 anticipaba
que morira antes de regresar Cristo, y que la Parusa ocurrira en \up0 \expndtw0\ch
arscalex107 algn momento posterior. Algunos de estos estudiosos llegan a afirmar
que \up0 \expndtw0\charscalex101 Pablo corrigi as un error anterior. \par\pard\qj
\li1418\ri1213\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex110 Analicemos algu
nos de estos puntos de vista. Segn Alberto Schweitzer, \line \up0 \expndtw0\chars
calex108 Pablo primero esperaba una pronta Parusa, pero cuando esta expectativa \
line \up0 \expndtw0\charscalex104 demostr ser una ilusin, l ense, ya en sus ms tempra
as epstolas, que \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb
0\sl-276\slmult0 \par\pard\ql\li10248\sb52\sl-276\slmult0 \up0 \expndtw-3\charsc
alex100 \ul0\nosupersub\cf1\f2\fs24 92 \par\pard\sect\sectd\fs24\paperw11900\pap
erh16840\pard\sb0\sl-240{\bkmkstart Pg93}{\bkmkend Pg93}\par\pard\qj \li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\s
l-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\
sb93\sl-275\slmult0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf24\f25\fs24 l
os creyentes participan en la muerte y en la resurreccin de Cristo de un \line \u
p0 \expndtw0\charscalex102 modo mstico, y por lo tanto, se puede decir de ellos q
ue estn en Cristo.44 Ya \line \up0 \expndtw0\charscalex103 en 1930 Geerhardus Vos
tom nota de los puntos de vista de los peritos de su \line \up0 \expndtw0\charsc
alex102 tiempo que pensaban que Pablo haba cambiado de una temprana expectativa \
line \up0 \expndtw0\charscalex106 de estar todava vivo en la Parusa a una reconsid
eracin de sus conceptos \line \up0 \expndtw0\charscalex105 respecto a la resurrec
cin ocasionada por una conviccin ms tarda de que \line \up0 \expndtw0\charscalex108
morira antes de la Parusa.;5 En un libro originalmente publicado en 1946, \line \u
p0 \expndtw0\charscalex106 Oscar Cullmann ense que, en tanto que en 1 Tesalonicens
es 4:15 Pablo \line \up0 \expndtw0\charscalex110 haba dicho que l todava estara vivo
cuando regresase el Seor, en las \line \up0 \expndtw0\charscalex104 epstolas post
eriores \up0 \expndtw0\charscalex110 (2 Co. 5:1ss y Fil. \up0 \expndtw0\charscal
ex110 1:23) l afirmaba que la Parusa \par\pard\ql \li1418\sb4\sl-277\slmult0 \up0
\expndtw0\charscalex101 ocurrira slo despus de su muerte.46 \par\pard\qj \li1418\ri
1209\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex108 Este supuesto cambio en e
l pensamiento de Pablo ha sido presentado en \line \up0 \expndtw0\charscalex103
mayor detalle por C. H. Dodd. Segn Dodd, Pablo en su primera epstola a los \line \
up0 \expndtw0\charscalex103 tesalonicenses, su carta ms antigua, crea que la Segun
da Venida estaba tan \line \up0 \expndtw0\charscalex106 cercana que afirm que nos
otros (refirindose no slo a s mismo sino a los \line \up0 \expndtw0\charscalex107 c
reyentes de Tesalnica) nos encontraramos con el Seor en el aire (1 Ts. \line \up0 \
expndtw0\charscalex106 4:17).47 En 1 Corintios, escrita unos siete aos ms tarde, P
ablo expresa la \line \up0 \expndtw0\charscalex112 conviccin de que l y por lo men
os algunos de sus conversos corintios \line \up0 \expndtw0\charscalex104 todava e
staran vivos en la Parusa.48 Despus de 1 Corintios, sin embargo, \line \up0 \expndt
w0\charscalex112 ya no volvemos a or a Pablo expresar esta confiada expectacin. En
2 \line \up0 \expndtw0\charscalex111 Corintios, escrita poco tiempo despus,
de \up0 \expndtw0\charscalex113 1 Corintios, expresa el \par\pard\qj \li1418
\ri1213\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex109 pensamiento de que l posi
blemente muriera antes de la Parusa. En sus \up0 \expndtw0\charscalex104 epstolas
posteriores el pensamiento del inminente retorno del Seor se \up0 \expnd
tw0\charscalex107 desvanece. El nfasis recae ahora en las exhortaciones ticas y en
nuestra \up0 \expndtw0\charscalex105 presente participacin en Cristo; existe
por lo tanto algo as como una \up0 \expndtw0\charscalex101 transformacin d
e la escatologa en misticismo.49 \par\pard\qj \li1418\ri1211\sb264\sl-276\slmult0
\up0 \expndtw0\charscalex108 Otros intrpretes han hallado evidencia de est
e tipo de cambio en el \line \up0 \expndtw0\charscalex103 pensamiento de Pa
blo. 50 Qu hemos de decir al respecto? Parece bastante \line \up0 \expndtw0\charsc
alex105 evidente que Pablo por cierto esperaba que Cristo regresara muy pronto.
En \line \up0 \expndtw0\charscalex108 realidad, parece razonable tambin creer que
Pablo mismo esperaba estar \line \up0 \expndtw0\charscalex109 vivo en ese tiemp
o. Pero esto no significa que Pablo no haya dejado lugar \line \up0 \expndtw0\ch

arscalex109 para ninguna otra posibilidad, ni que haya fijado una fecha "dentro
de esta \line \up0 \expndtw0\charscalex102 generacin" para la Parusa como parte de
su autorizada enseanza. Pablo no \line \up0 \expndtw0\charscalex102 estaba inter
esado en fijar fechas; su gran preocupacin era ensear la certeza \line \up0 \expnd
tw0\charscalex104 del regreso de Cristo y la importancia de estar siempre listos
para tal regreso. \line \up0 \expndtw0\charscalex104 Decir que Pablo esperaba e
star todava vivo en la Parusa es una cosa; pero \line \up0 \expndtw0\charscalex112
decir que l definitivamente ense que la Parusa ocurrira antes de su \line \up0 \expnd
tw0\charscalex101 muerte es totalmente otra! \par\pard\qj \li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\ri1209\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex113
El argumento de que Pablo cambi de opinin respecto al tiempo de la \line \up0 \ex
pndtw0\charscalex105 Parusa entre sus epstolas tempranas y posteriores tamb
in carece de \line \up0 \expndtw0\charscalex111 fundamento. Por una parte, en 1
Tesalonicenses que, segn se supone, \line \up0 \expndtw0\charscalex108 represent
a la posicin ms antigua de Pablo, l ya entretiene la posibilidad \line \up0 \expndt
w0\charscalex106 que algunos, incluyndose a s mismo, pudieran morir antes del regr
eso del \line \up0 \expndtw0\charscalex111 Seor Jess: "Porque no nos ha puesto Dio
s para ira, sino para alcanzar \line \up0 \expndtw0\charscalex108 salvacin por me
dio de nuestro Seor Jesucristo, quien muri por nosotros \line \up0 \expndtw0\chars
calex103 para que ya sea que velemos, o que durmamos, vivamos juntamente con l (1
\line \up0 \expndtw0\charscalex100 Ts. \up0 \expndtw0\charscalex103 5:9-10). A
dems, Pablo no da indicacin en \up0 \expndtw0\charscalex103 2 Corintios \up0
\expndtw0\charscalex100 (que \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard
\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \ex
pndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 93 \par\pard\sect\sectd\fs24\p
aperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg94}{\bkmkend Pg94}\par\pard\
qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\q
j\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\
li1418\ri1214\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\
cf24\f25\fs24 supuestamente presenta su posicin posterior) de haber cambiado de o
pinin \line \up0 \expndtw0\charscalex104 desde que escribi 1 Corintios (la que sup
uestamente representa su posicin \line \up0 \expndtw0\charscalex101 anterior). \p
ar\pard\ql \li1418\sb276\sl-287\slmult0\tx10338 \up0 \expndtw0\charscalex105 Pero
qu de aquellos pasajes que utilizan la palabra "nosotros" en \tab \up0
\expndtw-3\charscalex100 1 \par\pard\ql \li1418\sb0\sl-279\slmult0\tx4316\tx662
3\tx9023 \up0 \expndtw0\charscalex108 Tesalonicenses y en \tab \up0 \expndtw0\
charscalex110 1 Corintios? En \tab \up0 \expndtw0\charscalex105 1 Tesalonicen
ses \tab \up0 \expndtw0\charscalex107 4:17 Pablo, \par\pard\qj \li1418\ri1208\s
b0\sl-276\slmult0 \up0 \expndtw0\charscalex106 escribiendo acerca de la Parusa, d
ice lo siguiente: "Luego nosotros los que \line \up0 \expndtw0\charscalex108 viv
imos, los que hayamos quedado, seremos arrebatados juntamente con \line \up0 \ex
pndtw0\charscalex106 ellos [aquellos que han sido recientemente levantados de en
tre los muertos] \line \up0 \expndtw0\charscalex108 en las nubes para recibir al
Seor en el aire. . . "Y en 1 Corintios 15:51-52, \line \up0 \expndtw0\charscalex
106 hablando acerca de lo que suceder cuando Cristo regrese, Pablo dice: "No \lin
e \up0 \expndtw0\charscalex104 todos dormiremos; pero todos seremos transformado
s. . . Porque se tocar la \line \up0 \expndtw0\charscalex105 trompeta, y los muer
tos sern resucitados incorruptibles, y nosotros seremos \line \up0 \expndtw0\char
scalex103 transformados". Transmiten estos pasajes la certeza que Pablo espera es
tar \line \up0 \expndtw0\charscalex106 todava vivo cuando Cristo regrese? No hay
nada de esto. Ellos expresan la \line \up0 \expndtw0\charscalex106 posibilidad q
ue Pablo y algunos de sus lectores puedan todava estar vivos, \line \up0 \expndtw
0\charscalex111 pero no la certeza. Pablo en estos versculos est escribiendo acerc
a de \line \up0 \expndtw0\charscalex111 aquellos que todava estaran vivos
cuando suceda la Parusa, \line \up0 \expndtw0\charscalex103 distinguindolo
s de aquellos que ya habrn muerto para ese entonces, pero l \line \up0 \expndtw0\c
harscalex105 no dice, ni tampoco sabe, quienes sern aquellos que todava estarn vivo
s. \line \up0 \expndtw0\charscalex111 Cualquier creyente del tiempo de Pablo has
ta hoy en da podra usar un \line \up0 \expndtw0\charscalex110 lenguaje similar sin
sugerir que l est seguro de que estar vivo todava \line \up0 \expndtw0\charscalex10

1 cuando regrese el Seor. 52 \par\pard\qj \li1418\ri1208\sb268\sl-276\slmult0 \up

0 \expndtw0\charscalex112 Es tambin evidente que Pablo ense la incalculabilidad de
la hora del \line \up0 \expndtw0\charscalex111 regreso de Cristo. Ridderbos
lo dice de esta manera: "Uno debera \line \up0 \expndtw0\charscalex113 cier
tamente tener bien en claro que en Pablo est ausente todo tipo de \line \up0 \exp
ndtw0\charscalex104 computacin de la hora de la Parusa . . . "53 Como prueba de es
to debemos \line \up0 \expndtw0\charscalex105 observar que Pablo, como Jess antes
que l, habla de la venida del Da del \line \up0 \expndtw0\charscalex102 Seor como
la de un ladrn: "Porque vosotros sabis perfectamente que el da \line \up0 \expndtw0
\charscalex111 del Seor vendr as como ladrn en la noche; que cuando digan: Paz y \li
ne \up0 \expndtw0\charscalex105 seguridad, entonces vendr sobre ellos destru
ccin repentina, como los \line \up0 \expndtw0\charscalex102 dolores a la mujer
encinta, y no escaparn. Mas vosotros, hermanos, no estis \line \up0 \expndtw0\cha
rscalex105 en tinieblas, para que aquel da os sorprenda como ladrn" (1 Ts. 5:2--4)
. Lo \line \up0 \expndtw0\charscalex105 que quiere transmitir a travs de la figur
a del ladrn es, como hemos visto, la \line \up0 \expndtw0\charscalex104 incertidu
mbre respecto a la hora de la Parusa. Cuando Pablo aade que sus \line \up0 \expndt
w0\charscalex106 lectores no estn en la oscuridad y que por lo tanto el da del Seor
no debe \line \up0 \expndtw0\charscalex108 sorprenderlos como un ladrn, l quiere
decir que si uno est siempre listo \line \up0 \expndtw0\charscalex112 espiritualm
ente para el regreso de Cristo, no se ver perturbado por ese \line \up0 \expndtw0
\charscalex104 regreso aunque suceda en un momento inesperado. Pal Mienar sugiere
otro \line \up0 \expndtw0\charscalex103 significado de la figura del ladrn: el l
adrn trata de empobrecerlo a uno. Si los \line \up0 \expndtw0\charscalex107 valor
es principales de uno son "los tesoros en la tierra" de los cuales Jess \line \up
0 \expndtw0\charscalex104 una vez habl (Mt. 6:19), el regreso de Cristo sin duda
lo empobrecer a uno, \line \up0 \expndtw0\charscalex111 dado que lo que era valio
so habr sido eliminado. Pero si uno ha estado \line \up0 \expndtw0\charscalex103
preparando para s mismo "tesoros en el cielo" y buscando "las cosas que son \line
\up0 \expndtw0\charscalex105 de arriba", el regreso de Cristo no ser equivalente
a la llegada de un ladrn, \line \up0 \expndtw0\charscalex106 ya que ese regreso
lo har a uno ms rico de lo que era antes. La figura del \line \up0 \expndtw0\chars
calex108 ladrn, por lo tanto, subraya tanto la incertidumbre de la hora de la Par
usa \line \up0 \expndtw0\charscalex106 como la necesidad de estar siempre listo e
spiritualmente para el regreso del \line \up0 \expndtw0\charscalex101 Seor. \par\
pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par
\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers
ub\cf1\f2\fs24 94 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl240{\bkmkstart Pg95}{\bkmkend Pg95}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\
pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pa
rd\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1216\sb103\sl-273\slmult0
\up0 \expndtw0\charscalex109 \ul0\nosupersub\cf24\f25\fs24 Al resumir ahora lo q
ue aprendemos de Pablo respecto a la Parusa, debe \up0 \expndtw0\charscalex109 qu
edar en claro que no debemos acusarlo de haber cometido un error de \up0 \expndt
w0\charscalex109 juicio respecto a la hora del regreso de Cristo. Como Jess, Pabl
o ense \up0 \expndtw0\charscalex106 que, si bien la hora de la Segunda Venida no e
s segura, la certeza de dicha \up0 \expndtw0\charscalex102 venida es segura. El
creyente debe vivir en una expectativa constante y alegre \up0 \expndtw0\charsca
lex108 del regreso de Cristo; si bien l no sabe la hora exacta del mismo, siempre
\up0 \expndtw0\charscalex101 deber estar listo para tal regreso. \par\pard\qj \l
i1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1207\sb11\sl-275\slmult0 \up0 \ex
pndtw0\charscalex104 Es muy significativo, sin embargo, que aunque los e
scritores del Nuevo \line \up0 \expndtw0\charscalex113 Testamento no tratan
de fijar la fecha exacta de la Parusa, ellos \line \up0 \expndtw0\charsc
alex107 frecuentemente hablan de su cercana. Pablo lo hizo a menudo. Ya hemos \li
ne \up0 \expndtw0\charscalex104 notado 1 Corintios 7:29 que habla de la brevedad
del tiempo; Romanos 13:11 \line \up0 \expndtw0\charscalex104 que dice que el da
est cerca; y Filipenses 4:5 en donde Pablo afirma que el \line \up0 \expndtw0\cha
rscalex106 Seor est cerca. Podramos notar, adems, Romanos 16:20 en que Pablo \line \
up0 \expndtw0\charscalex103 dice que Dios pronto aplastar a Satans bajo los pies d

e su pueblo. De modo \line \up0 \expndtw0\charscalex102 similar, el escritor de

los Hebreos escribe lo siguiente: "Porque an un poquito, \line \up0 \expndtw0\cha
rscalex113 y el que ha de venir vendr, y no tardar" (10:37). Santiago nos dice no
\line \up0 \expndtw0\charscalex105 solamente que la venida del Seor est cerca (5:8
) sino tambin que el Juez \line \up0 \expndtw0\charscalex106 ya "est delante de la
puerta" (5:9). Pedro dice que el fin de todas las cosas \line \up0 \expndtw0\ch
arscalex109 est cerca (1 P. 4:7). Y el libro de Apocalipsis comienza afirmando qu
e su \line \up0 \expndtw0\charscalex105 propsito es: "manifestar a sus siervos de
Dios las cosas que deben suceder \line \up0 \expndtw0\charscalex102 pronto" (1:
1); y termina con la afirmacin: "El que da testimonio de estas cosas \line \up0 \
expndtw0\charscalex102 dice: Ciertamente vengo en breve" (22:20). \par\pard\qj \
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1211\sb9\sl-276\slmult0 \up0 \ex
pndtw0\charscalex103 Afirmaciones de este tipo no deben interpretarse suponiendo
que intentan fijar \line \up0 \expndtw0\charscalex112 una fecha para la Parusa.
Para los escritores del Nuevo Testamento, la \line \up0 \expndtw0\charscalex102
cercana de la Parusa no es tanto un asunto de cercana cronolgica como de \line \up0
\expndtw0\charscalex108 una cercana de la "historia de la salvacin". En u
n captulo anterior \line \up0 \expndtw0\charscalex104 notbamos que, segn el N
uevo Testamento, las bendiciones de la era \line \up0 \expndtw0\charscalex
103 presente son la garanta y el anticipo de bendiciones mayores por venir. 55 La
\line \up0 \expndtw0\charscalex104 primera venida de Cristo garantiza la certez
a de su segunda venida. El hecho \line \up0 \expndtw0\charscalex107 de que el re
greso de Cristo sea tan seguro hace que en un sentido siempre \line \up0 \expndt
w0\charscalex106 est cerca. Nosotros ya gustamos de los poderes, gozos y privileg
ios del fin \line \up0 \expndtw0\charscalex109 de los tiempos, y por lo tanto an
helamos con ansias el cumplimiento de la \line \up0 \expndtw0\charscalex105 rede
ncin de Cristo. Habiendo gustado de las primicias del Espritu, estamos \line \up0
\expndtw0\charscalex111 ahora tanto ms ansiosos por disfrutar lo que nos espera.
La escatologa \line \up0 \expndtw0\charscalex112 inaugurada y la escatologa fu
tura, por lo tanto, estn juntas en el \line \up0 \expndtw0\charscalex103 c
onocimiento del creyente. La primera no es slo garanta de la segunda, sino \line \
up0 \expndtw0\charscalex109 que, dado que la primera ha venido ya, la segunda es
t tambin siempre \line \up0 \expndtw0\charscalex101 cercana en la expectativa del
creyente. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb1
0\sl-275\slmult0 \up0 \expndtw0\charscalex105 Existe un pasaje del Nuevo Testame
nto que parece hablar explcitamente de \line \up0 \expndtw0\charscalex104 un retr
aso en la Parusa, 2 Pedro 3:3-4. Pero en este caso son los burladores \line \up0
\expndtw0\charscalex106 que hablan del retraso: "En los postreros das vendrn burla
dores, andando \line \up0 \expndtw0\charscalex102 segn sus propias concupiscencia
s y diciendo; 'Dnde est la promesa de su \line \up0 \expndtw0\charscalex107 advenim
iento? Porque desde el da en que los padres durmieron, todas las \line \up0 \expn
dtw0\charscalex104 cosas permanecen as como desde el principio de la creacin". Est
a, en otras \line \up0 \expndtw0\charscalex108 palabras, no era una cuestin prese
ntada por ansiosos creyentes, sino por \line \up0 \expndtw0\charscalex106 burlad
ores que estaban intentando desacreditar la palabra de Dios. La \line \
up0 \expndtw0\charscalex106 respuesta de Pedro es significativa: "Mas, oh amados
, no ignoris esto: que \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10
248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\sl-276\slmult0 \up0 \expndtw-3\
charscalex100 \ul0\nosupersub\cf1\f2\fs24 95 \par\pard\sect\sectd\fs24\paperw119
00\paperh16840\pard\sb0\sl-240{\bkmkstart Pg96}{\bkmkend Pg96}\par\pard\qj \li14
18\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418
\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\r
i1213\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf24\f25\
fs24 para el Seor un da es como mil aos, y mil aos como un da. El Seor no \line \up0
expndtw0\charscalex105 retarda su promesa, segn algunos la tienen por tar
danza, sino que es \line \up0 \expndtw0\charscalex109 paciente para con nosotr
os, no queriendo que ninguno perezca, sino que \line \up0 \expndtw0\charscalex10
6 todos procedan al arrepentimiento" (vv.8-9). La intencin de la respuesta de \li
ne \up0 \expndtw0\charscalex106 Pedro es la siguiente: Dios no est deteniendo el
regreso de Cristo, como si \line \up0 \expndtw0\charscalex103 se hubiese olvidad

o de su promesa, sino que est esperando con el propsito \line \up0 \expndtw0\chars
calex107 de poder revelar mejor su amor, su compasin, y su paciencia para con los
\line \up0 \expndtw0\charscalex110 pecadores. La palabra griega aqu empleada mak
rothymei, significa tener \line \up0 \expndtw0\charscalex106 paciencia o ser suf
rido. Al posponer el regreso de Cristo Dios est creando \line \up0 \expndtw0\chars
calex110 lugar para el arrepentimiento y la conversin, ya que no desea que nadie
\line \up0 \expndtw0\charscalex104 perezca! En lugar de hablar del "retraso" de
la Parusa, por lo tanto, debemos \line \up0 \expndtw0\charscalex114 dar gracias a
Dios por esta manifestacin de su amor, y ser tanto ms \line \up0 \expndtw0\charsc
alex102 diligentes en llevar el evangelio a aquellos que todava no lo hayan odo. \
par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1212\sb1\sl-280\slm
ult0 \up0 \expndtw0\charscalex104 Debe de haber en la iglesia de hoy en da una vi
va expectativa de la Parusa, \line \up0 \expndtw0\charscalex104 como la hubo e
n la iglesia primitiva. \up0 \expndtw0\charscalex104 Qu tiene de significati
vo esta \par\pard\qj \li1418\ri1212\sb0\sl-276\slmult0 \up0 \expndtw0\charscale
x108 expectativa? Los crticos del cristianismo frecuentemente gustan decir que \l
ine \up0 \expndtw0\charscalex110 esta expectativa lleva a un tipo poco productiv
o de ultra mundanalidad-un \line \up0 \expndtw0\charscalex106 pasivo estar en es
pera de la vida venidera, con el consecuente descuido de \line \up0 \expndtw0\ch
arscalex105 nuestras responsabilidades en el mundo presente. Es cierto esto? Segn
la \line \up0 \expndtw0\charscalex105 Biblia, no. Herman Ridderbos, al escribir
sobre la predicacin y la enseanza \line \up0 \expndtw0\charscalex110 de Pablo, dic
e lo siguiente: "El motivo escatolgico, el conocimiento de la \line \up0 \expndtw
0\charscalex109 venida del Seor como algo cercano, no tiene un significado negati
vo sino \line \up0 \expndtw0\charscalex108 positivo para la vida en el presente.
No relativiza la responsabilidad de esa \line \up0 \expndtw0\charscalex106 vida
sino que ms bien la eleva". 58 Lo que l dice de Pablo puede tambin \line \up0 \exp
ndtw0\charscalex107 decirse de todo el Nuevo Testamento. Qu dicen los escritores d
el Nuevo \line \up0 \expndtw0\charscalex109 Testamento acerca del significado prc
tico de la expectativa de la Parusa \line \up0 \expndtw0\charscalex101 para la fe
y para la vida? \par\pard\qj \li1418\ri1207\sb268\sl-276\slmult0 \up0 \expndtw0
\charscalex104 Lo ms comn es el nfasis en que nuestra expectativa del regreso del S
eor \line \up0 \expndtw0\charscalex105 debe servimos como incentivo para una vida
consagrada. As Pablo nos dice \line \up0 \expndtw0\charscalex103 en Romanos 13 q
ue la cercana de aquel regreso debe motivamos a desechar \line \up0 \expndtw0\cha
rscalex102 las obras de las tinieblas y a vestimos las armas de la luz, a no hac
er provisin \line \up0 \expndtw0\charscalex103 para la carne sino a conducimos de
un modo correcto como los que andan de \line \up0 \expndtw0\charscalex106 da (vv
. 12-14). En Tito 2:11-13 Pablo subraya el hecho de que nuestra vida \line \up0
\expndtw0\charscalex104 entre las dos venidas de Cristo significa que debemos re
nunciar las pasiones \line \up0 \expndtw0\charscalex111 mundanas y vivir vidas s
obrias, rectas y santas en este mundo presente. \line \up0 \expndtw0\charscalex1
09 Pedro, en su primera epstola, nos dice que el colocar totalmente nuestras \lin
e \up0 \expndtw0\charscalex103 esperanzas en la gracia que nos llega en la revel
acin de Cristo significa para \line \up0 \expndtw0\charscalex103 nosotros una bsqu
eda diligente del auto dominio, la obediencia, y la santidad \line \up0 \expndtw
0\charscalex106 (1 P. 1:13-15). Y en su segunda carta l lo formula de esta manera
: "Puesto \line \up0 \expndtw0\charscalex102 que todas estas cosas han de ser de
shechas, cmo no debis vosotros andar \line \up0 \expndtw0\charscalex111 en santa y
piadosa manera de vivir, esperando y apresurndoos para la \line \up0 \expndtw0\ch
arscalex112 venida del da de Dios. . . !" (2 P. 11, 12). El apstol Juan, en su pri
mera \line \up0 \expndtw0\charscalex104 epstola, despus de decimos que cuando
Cristo aparezca en su gloria \line \up0 \expndtw0\charscalex105 nosotros s
eremos como l, nos dice: "Y todo aquel que tiene esta esperanza \line \up0 \expnd
tw0\charscalex101 en l, se purifica a s mismo, as como l es puro" (1 Jn. 3:3). \par\
pard\qj \li1418\ri1210\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex105 Nuestra
anticipacin de la segunda venida debe afectar la calidad de nuestra \line \up0 \
expndtw0\charscalex105 vida de varias maneras diferentes. La aparicin futura de n
uestro Seor debe \par\pard\ql \li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb
0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmult0 \up0 \expndtw-3\charsc

alex100 \ul0\nosupersub\cf1\f2\fs24 96 \par\pard\sect\sectd\fs24\paperw11900\pap

erh16840\pard\sb0\sl-240{\bkmkstart Pg97}{\bkmkend Pg97}\par\pard\qj \li1418\sb0
\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\s
l-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1215\
sb166\sl-260\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf24\f25\fs24
movilizarnos para ser fieles al encargo que Dios nos ha dado, como lo hizo \line
\up0 \expndtw0\charscalex100 Timoteo \up0 \expndtw0\charscalex108 (1 Ti. \up0
\expndtw0\charscalex104 6:14). Si seguimos permaneciendo en Cristo, estare
mos \par\pard\qj \li1418\ri1209\sb8\sl-275\slmult0 \up0 \expndtw0\charscalex105
confiados y no seremos avergonzados ante l cuando aparezca (1 Jn. 2:28). \line \u
p0 \expndtw0\charscalex106 El darse cuenta de que cuando el Seor venga l revelar lo
s propsitos de \line \up0 \expndtw0\charscalex106 nuestros corazones significa
que no debemos hacer juicios prematuros \line \up0 \expndtw0\charscalex106
respecto a otros (1 Co. 4:5). El ser fieles y sabios administradores de lo que
\line \up0 \expndtw0\charscalex107 Dios haya puesto a nuestro cuidado es otro mo
do de mostrar que estamos \line \up0 \expndtw0\charscalex105 listos para el regr
eso del Seor (Lc. 12:41-48). La intencin de las parbolas \line \up0 \expndtw0\chars
calex111 de los talentos y de las minas es que estar listo para el regreso de Cr
isto \line \up0 \expndtw0\charscalex107 significa trabajar diligentemente para l
con los dones y capacidades que l \line \up0 \expndtw0\charscalex103 nos ha dado
(Mt. 25:14-30; Lc. 19:11-27). Ya la luz de la descripcin del juicio \line \up0 \e
xpndtw0\charscalex103 final que se encuentra en Mateo \up0 \expndtw0\charsc
alex103 25:31-46, la mejor manera de estar \par\pard\qj \li1418\ri1218\sb1\
sl-280\slmult0 \up0 \expndtw0\charscalex104 preparado para la segunda venida
es ir mostrando un continuo amor a \up0 \expndtw0\charscalex101 aquellos
que son hermanos de Cristo. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\q
j\li1418\ri1220\sb13\sl-273\slmult0 \up0 \expndtw0\charscalex104 Nuestra expecta
tiva del regreso del Seor, por lo tanto, debe ser un incentivo \up0 \expndtw0\cha
rscalex109 constante a vivir por Cristo y por su reino y a buscar las cosas que
son de \up0 \expndtw0\charscalex105 arriba, no las cosas que son de la tierra. P
ero la mejor manera de buscar las \up0 \expndtw0\charscalex101 cosas de arriba e
s estar ocupados a favor del Seor aqu y ahora. \par\pard\ql \li1822\ri1553\sb296\s
l-360\slmult0\tx5127 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf4\f5\fs33 CA
PITULO 10: LA EXPECTATIVA DE LA SEGUNDA \line\tab \up0 \expndtw0\charscalex103 V
ENIDIDA \par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\sb0\sl-277\s
lmult0 \par\pard\qj\li1418\ri1214\sb95\sl-277\slmult0 \up0 \expndtw0\charscalex1
06 \ul0\nosupersub\cf24\f25\fs24 En el centro mismo de nuestra consideracin de la
"escatologa csmica" se \up0 \expndtw0\charscalex107 encuentra la Segunda Venida d
e Cristo. Cristo ha venido para inaugurar su \up0 \expndtw0\charscalex107 reino,
pero l volver para introducir la consumacin de dicho reino. Si bien \up0 \expndtw0
\charscalex103 hay un sentido en que el reino de Dios ya est presente, como hemos
visto en \up0 \expndtw0\charscalex112 un captulo anterior, hay otro sentido en q
ue el mismo todava est en el \up0 \expndtw0\charscalex109 futuro. Ahora estamos vi
viendo entre las dos venidas. Con gozo miramos \up0 \expndtw0\charscalex110 haci
a atrs, hacia su primera venida, y con anticipacin miramos hacia el \up0 \expndtw0
\charscalex101 futuro esperando su regreso prometido. \par\pard\qj \li1418\ri120
9\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex105 La expectativa del Segundo
Advenimiento de Cristo es uno de los ms \line \up0 \expndtw0\charscalex1
04 importantes aspectos de la escatologa del Nuevo Testamento--tanto, en
\line \up0 \expndtw0\charscalex104 realidad, que la fe de la iglesia del Nuevo T
estamento est dominada por esa \line \up0 \expndtw0\charscalex105 expectativa. Ca
da libro del Nuevo Testamento nos dirige hacia el regreso de \line \up0 \expndtw
0\charscalex104 Cristo y nos insta a vivir de tal manera que estemos siempre lis
tos para aquel \line \up0 \expndtw0\charscalex108 regreso. Esta nota suena repet
idamente en los Evangelios. Se nos ensea \line \up0 \expndtw0\charscalex109 que e
l Hijo del Hombre vendr con sus ngeles en la gloria del Padre (Mt. \line \up0 \exp
ndtw0\charscalex110 16:27); Jess le dijo al sumo sacerdote que este vera al Hijo d
el Hombre \line \up0 \expndtw0\charscalex105 sentado a la diestra del poder de D
ios y viniendo con las nubes del cielo (Mr. \line \up0 \expndtw0\charscalex107 1
4:62). Con frecuencia Jess dijo a sus oyentes que esperaran su regreso, \line \up

0 \expndtw0\charscalex105 dado que l vendra en una hora inesperada (Mt. 24:42,44;

Le. 12:40). Habl \line \up0 \expndtw0\charscalex104 de la bienaventuranza de aque
llos siervos a quienes l encuentre fieles en su \line \up0 \expndtw0\charscalex10
0 venida \up0 \expndtw0\charscalex100 (Le. \up0 \expndtw0\charscalex111 12:37,43
). Despus de describir algunas de las seales que \line \up0 \expndtw0\charscalex11
1 precederan su venida, el Seor dijo: "Cuando estas cosas comiencen a \line \up0 \
expndtw0\charscalex108 suceder, erguos y levantad vuestra cabeza porque vuestra r
edencin est \line \up0 \expndtw0\charscalex104 cerca". (Le. 21:28). Y en su discur
so de despedida Jess dijo a sus discpulos \par\pard\ql \li10248\sb0\sl-276\slmult0
\par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb72\sl-276\slmult
0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 97 \par\pard\sect\se
ctd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg98}{\bkmkend Pg98}
\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \
par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \pa
r\pard\qj\li1418\ri1210\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex106 \ul0\n
osupersub\cf24\f25\fs24 que despus de haber dejado la tierra, l volvera nuevamente
y los tomara \up0 \expndtw0\charscalex101 consigo Un. 14:3). \par\pard\qj \li1418
\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\sb11\sl-276\slmult0 \up0 \expndtw
0\charscalex105 Una nota similar resuena en el libro de Hechos. A los discpulos q
ue miraban \up0 \expndtw0\charscalex103 cmo Jess ascenda al cielo, los ngeles les di
jeron: "Este mismo Jess, que \up0 \expndtw0\charscalex103 ha sido tomado de vosot
ros al cielo, as vendr como le habis visto ir al cielo" \up0 \expndtw0\charscalex10
5 (Hch. 1:11). Y se relata que Pablo les dijo a los atenienses que Dios juzgara \
up0 \expndtw0\charscalex107 algn da al mundo por aquel varn a quien l haba levantado
de entre los \up0 \expndtw0\charscalex101 muertos, el Seor Jesucristo (Hch. 17:31
). \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1212\sb1\sl-280
\slmult0 \up0 \expndtw0\charscalex103 Las epstolas de Pablo revelan un fuerte sen
tido de la cercana y de la certeza \up0 \expndtw0\charscalex106 del regreso del S
eor: "Porque vosotros sabis perfectamente que el da del \up0 \expndtw0\charscalex10
1 Seor vendr as como el ladrn en la noche" (1 Ts. 5:2); \par\pard\qj \li1418\ri1212\
sb263\sl-277\slmult0 \up0 \expndtw0\charscalex106 "El Seor est cerca" (Fil. 4:5).
Pablo exhorta a los corintios a ser cautos en \line \up0 \expndtw0\charscalex108
sus juicios, dado que el Seor vuelve: "As que, no juzguis nada antes de \line \up0
\expndtw0\charscalex108 tiempo, hasta que venga el Seor, el cual aclarar tambin lo
oculto de las \line \up0 \expndtw0\charscalex106 tinieblas" (1 Co. 4:5). En Tit
o 2:13 l describe a los cristianos como aquellos \line \up0 \expndtw0\charscalex1
05 que estn "aguardando la esperanza bienaventurada y la manifestacin \lin
e \up0 \expndtw0\charscalex105 gloriosa de nuestro gran Dios y Salvador Jesucris
to". Y en Romanos 8:19, l \line \up0 \expndtw0\charscalex102 nos dice que "el anh
elo ardiente de la creacin es el aguardar la manifestacin \line \up0 \expndtw0\cha
rscalex102 de los hijos de Dios". \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\p
ard\qj\li1418\ri1208\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex104 Este agudo
sentido de la expectativa del Segundo Advenimiento de Cristo se \line \up0 \exp
ndtw0\charscalex105 encuentra, adems, en las epstolas universales. El escritor de
Hebreos dice \line \up0 \expndtw0\charscalex107 que: "Cristo fue ofrecido una so
la vez para llevar los pecados de muchos; y \line \up0 \expndtw0\charscalex105 a
parecer por segunda vez, sin relacin con el pecado, para salvar a los que \line \u
p0 \expndtw0\charscalex110 esperan" (Heb. 9:28). Santiago hace resonar la misma
nota cuando dice: \line \up0 \expndtw0\charscalex105 "Tened tambin vosotros pacie
ncia, y afirmad vuestros corazones; porque la \line \up0 \expndtw0\charscalex106
venida del Seor se acerca" (Stg. 5:8). Pedro enfatiza tanto la seguridad del \li
ne \up0 \expndtw0\charscalex104 regreso de Jess como la falta de certeza respecto
al momento en que ha de \line \up0 \expndtw0\charscalex104 ocurrir: "Y cuando
aparezca el Prncipe de los pastores, vosotros \up0 \expndtw0\charscalex10
0 [los \par\pard\qj \li1418\ri1212\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex1
02 ancianos] recibiris la corona incorruptible de gloria" (1 P. 5:4); "Pero el da
del \line \up0 \expndtw0\charscalex102 Seor vendr como ladrn en la noche" (2 P. 3:1
0). Juan insta a sus lectores a \line \up0 \expndtw0\charscalex105 permanecer e
n Cristo para que cuando l aparezca ellos puedan tener \line \up0 \expnd
tw0\charscalex100 confianza \up0 \expndtw0\charscalex105 (1 Jn. \up0 \expndtw0\

charscalex105 2:28); afirma adems que cuando Cristo se manifieste \par\par

d\qj \li1418\ri1218\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex105 nuevamente,
nosotros seremos semejantes a l, porque le veremos tal como \up0 \expndtw0\charsc
alex101 l es (1 Jn. 3:2). \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li
1418\ri1209\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex103 Un agudo sentido par
ecido de la expectacin del regreso del Seor resuena a \line \up0 \expndtw0\charsca
lex105 lo largo del libro del Apocalipsis: "He aqu que viene con las nubes y todo
ojo \line \up0 \expndtw0\charscalex109 lo ver" (Ap. 1:7). "He aqu, yo vengo pront
o"; le dice Jess a la iglesia de \line \up0 \expndtw0\charscalex107 Filadelfia, "
retn lo que tienes para que ninguno tome tu gloria" (3:11). Y en \line \up0 \expn
dtw0\charscalex105 Apocalipsis 22:20, el penltimo versculo del Nuevo Testamento, l
eemos: "El \line \up0 \expndtw0\charscalex106 que da testimonio de estas cosas d
ice: 'ciertamente vengo en breve'. Amn; \line \up0 \expndtw0\charscalex101 s, ven,
Seor Jess". \par\pard\qj \li1418\ri1221\sb261\sl-280\slmult0 \up0 \expndtw0\chars
calex107 Esta misma viva expectativa del regreso de Cristo debera caracterizar a
la \line \up0 \expndtw0\charscalex106 iglesia de Jesucristo de hoy en da. Si esta
expectativa ya no est presente, \line \up0 \expndtw0\charscalex103 hay algo que
est radicalmente mal. Es el siervo infiel en la parbola de Jess \par\pard\ql \li102
48\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li102
48\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
98 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg99}{\bkmkend Pg99}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418
\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\s
b0\sl-260\slmult0 \par\pard\qj\li1418\ri1218\sb166\sl-260\slmult0 \up0 \expndtw0
\charscalex106 \ul0\nosupersub\cf24\f25\fs24 que dice: "Mi Seor tarda en venir" (
Lc. 12:45). Puede haber varias razones \up0 \expndtw0\charscalex101 para la prdid
a de este sentido de la expectativa. \par\pard\qj \li1418\sb0\sl-276\slmult0 \pa
r\pard\qj\li1418\ri1214\sb11\sl-276\slmult0 \up0 \expndtw0\charscalex112 Puede
ser que la iglesia de hoy en da est tan atrapada por las \line \up0 \e
xpndtw0\charscalex106 preocupaciones materiales y seculares que el inters en la S
egunda Venida \line \up0 \expndtw0\charscalex103 ya va reducindose al segundo pla
no. Puede ser que muchos cristianos ya no \line \up0 \expndtw0\charscalex105 cre
en en un regreso literal de Cristo. Puede ser que muchos que s creen en \line \up
0 \expndtw0\charscalex108 un regreso literal de Cristo han proyectado dicho even
to tan hacia el futuro \line \up0 \expndtw0\charscalex112 distante que ya no viv
e en la anticipacin de dicho regreso. Sean cuales \line \up0 \expndtw0\charscalex
106 fueren las razones, la prdida de una anticipacin vital y viva de la Segunda \l
ine \up0 \expndtw0\charscalex112 Venida de Cristo es seal de una enfermedad espir
itual muy seria en la \line \up0 \expndtw0\charscalex112 iglesia. Si bien puede
haber diferencias entre nosotros respecto a varios \line \up0 \expndtw0\charscal
ex113 aspectos de la escatologa, todo cristiano debera esperar con ansias el \line
\up0 \expndtw0\charscalex113 regreso de Cristo y debera vivir a la luz de esa ex
pectativa cada da de \line \up0 \expndtw0\charscalex101 nuevo. \par\pard\qj \li14
18\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb10\sl-275\slmult0 \up0 \expnd
tw0\charscalex106 Damos entonces por sentado que la iglesia debe vivir a
la luz de esta \up0 \expndtw0\charscalex107 expectativa, pero ni bien comenz
amos a preguntar respecto al tiempo de la \up0 \expndtw0\charscalex103 Parusa o d
e la Segunda Venida de Cristo, nos enfrentamos con un problema. \up0 \expndtw0\c
harscalex112 Este es el problema del llamado "retraso de la Parusa". Segn aquellos
\up0 \expndtw0\charscalex107 estudiosos del Nuevo Testamento que hablan de tal
retraso, Jess, Pablo y \up0 \expndtw0\charscalex105 toda la iglesia primitiva
esperaban el regreso de Jess muy pronto. Sin \up0 \expndtw0\charscalex104 e
mbargo, dicen estos peritos, parece obvio que Cristo y Pablo estaban \
up0 \expndtw0\charscalex103 equivocados, ya que l no vino pronto-en realidad, no
ha regresado an. Este, \up0 \expndtw0\charscalex106 entonces, es nuestro problema
: Por qu predijo Cristo su pronto regreso, y \up0 \expndtw0\charscalex101 por qu es
que l no ha regresado todava? \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\q
j\li1418\ri1215\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex110 Alberto Schweit
zer fue el primero en acuar la expresin "el retraso de la \up0 \expndtw0\charscale
x107 Parusa".l Segn su punto de vista, ms ampliamente explicado en el \up

0 \expndtw0\charscalex104 Apndice, Jesucristo mismo esperaba que la Parusa ocurrie

se y que el reino \up0 \expndtw0\charscalex104 escatolgico viniese antes de q
ue los discpulos hubiesen terminado su \up0 \expndtw0\charscalex102 predicac
in en las ciudades de Israel (vase Mt. 10:23). Cuando los discpulos \up0 \expndtw0\
charscalex108 regresaron y esto no sucedi, Jess se dio cuenta de que se
haba \up0 \expndtw0\charscalex112 equivocado-y este fue el "primer retraso de l
a Parusa". Entonces Jess \up0 \expndtw0\charscalex104 comenz a pensar que deba traer
el reino a travs de su propio sufrimiento y \up0 \expndtw0\charscalex109 de su m
uerte, pero estaba equivocado aun en esto, y fue as que l muri \up0 \expndtw0\chars
calex101 como un hombre totalmente desilusionado. \par\pard\qj \li1418\sb0\sl-27
4\slmult0 \par\pard\qj\li1418\ri1207\sb12\sl-274\slmult0 \up0 \expndtw0\charscal
ex102 Schweitzer representa el punto de vista que ha llegado a ser conocido como
la \line \up0 \expndtw0\charscalex107 escatologa consistente, como tambin lo hace
n Fritz Buri y Martn Werner. \line \up0 \expndtw0\charscalex105 Segn esta escuela,
Jess estaba equivocado y no slo respecto del tiempo \line \up0 \expndtw0\charscal
ex105 de su Parusa, sino tambin respecto a todo el marco escatolgico en el cual \li
ne \up0 \expndtw0\charscalex106 l haba colocado su reino. En trminos simples, lo qu
e pas durante la vida \line \up0 \expndtw0\charscalex106 de Jesucristo demuestra
que no ha de haber ninguna Parusa o futuro reino \line \up0 \expndtw0\charscalex1
08 escatolgico. Para estos telogos, toda la historia del cristianismo se
\line \up0 \expndtw0\charscalex111 transforma en una desescatologizacin del crist
ianismo. En lugar de vivir \line \up0 \expndtw0\charscalex113 durante un corto nt
erin entre dos venidas de Cristo, la iglesia se ve a s \line \up0 \expndtw0\chars
calex106 misma ahora en trnsito por una larga lnea de continuidad histrica. Segn \li
ne \up0 \expndtw0\charscalex103 Werner, el vaco creado por el retraso de la Parusa
ha sido ahora llenado por \line \up0 \expndtw0\charscalex103 la historia del do
gma cristiano. No esperamos una Segunda Venida; este \par\pard\ql \li10248\sb0\s
l-276\slmult0 \par\pard\ql\li10248\sb0\sl-276\slmult0 \par\pard\ql\li10248\sb73\
sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 99 \par
\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg100}{
\bkmkend Pg100}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\s
l-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl260\slmult0 \par\pard\qj\li1418\ri1220\sb166\sl-260\slmult0 \up0 \expndtw0\chars
calex115 \ul0\nosupersub\cf24\f25\fs24 concepto, tornado de la apocalptica juda, n
o es parte integral de la fe \up0 \expndtw0\charscalex101 cristiana y por lo tan
to, debera ser abandonada. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\l
i1418\ri1211\sb11\sl-276\slmult0 \up0 \expndtw0\charscalex108 Otros telogos recie
ntes, menos radicales que aquellos que acabamos de \line \up0 \expndtw0\charscal
ex103 mencionar, todava esperan la Segunda Venida de Cristo, pero concuerdan en \
line \up0 \expndtw0\charscalex106 que Jess se equivoc al predecir su pronto
regreso. Oscar Cullmann \line \up0 \expndtw0\charscalex104 pertenece a este
grupo. Corno hemos visto, aun cuando enfatiza el hecho de \line \up0 \expndtw0\c
harscalex107 que el gran punto central de la historia ya ha sucedido, l todava esp
era el \line \up0 \expndtw0\charscalex113 regreso de Cristo. Pero Cullmann afirm
a que la expectativa de la iglesia \line \up0 \expndtw0\charscalex104 primitiva
respecto a la cercana de dicho regreso (un asunto de dcadas, y no \line \up0 \expn
dtw0\charscalex105 de siglos) fue un "error de perspectiva" que puede ser explic
ado, "del mismo \line \up0 \expndtw0\charscalex103 modo en que explicamos la apr
esurada determinacin de la fecha del fin de la \line \up0 \expndtw0\charscalex106
guerra una vez que est presente la conviccin de que la batalla decisiva ya \line
\up0 \expndtw0\charscalex104 ha tornado lugar". Otro telogo que representa este p
unto de vista es Werner \par\pard\qj \li1418\ri1211\sb4\sl-276\slmult0 \up0 \exp
ndtw0\charscalex106 G. Kmmel, quien especficamente afirma que Jess estaba equivocad
o en \up0 \expndtw0\charscalex104 este punto: "Jess no slo proclama en trminos ms bi
en generales la futura \up0 \expndtw0\charscalex107 venida del reino de Dios, si
no tambin su inminencia. Lo que es ms: . . . l \up0 \expndtw0\charscalex107 enfatiz
esto tan concretamente que lo limit al tiempo de vida de la \up0 \exp
ndtw0\charscalex104 generacin de sus oyentes. . . Es perfectamente evidente que e
sta prediccin \up0 \expndtw0\charscalex109 de Jess no se cumpli y es por lo tanto i
mposible aseverar que Jess no \up0 \expndtw0\charscalex101 estaba equivocado resp

ecto a esto". \par\pard\qj \li1418\ri1211\sb264\sl-277\slmult0 \up0 \expndtw0\ch

arscalex106 El problema que enfrentamos aqu, entonces, es el de saber s
i Cristo \line \up0 \expndtw0\charscalex104 realmente predijo que l vendra de nue
vo en el lapso de una generacin y, si \line \up0 \expndtw0\charscalex105 es as, po
r qu no se cumpli tal prediccin. La expresin misma, "retraso de \line \up0 \expndtw0
\charscalex105 la Parusa", sugiere que algo anduvo mal con los clculos. Hubo realme
nte \line \up0 \expndtw0\charscalex104 tal retraso? Esper tambin el apstol Pablo que
Cristo regresara durante el \line \up0 \expndtw0\charscalex105 curso de su vida
? Estuvo equivocado tambin l entonces? Estuvo toda la \line \up0 \expndtw0\charscale
x107 iglesia primitiva bajo la errnea idea de que la Parusa iba a ocurrir en unas
\line \up0 \expndtw0\charscalex101 pocas dcadas? \par\pard\qj \li1418\sb0\sl-276\
slmult0 \par\pard\qj\li1418\ri1210\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex1
07 Consideraremos el problema en primer lugar en el marco de los Evangelios \lin
e \up0 \expndtw0\charscalex108 sinpticos. Ya hemos notado que muchos expert
os neotestamentarios \line \up0 \expndtw0\charscalex105 interpretan ciertas a
firmaciones de Jess como implicaciones de que l \line \up0 \expndtw0\charsc
alex109 regresara dentro del lapso de una generacin. En el comienzo mismo de \line
\up0 \expndtw0\charscalex103 nuestro anlisis deberamos observar que los sinpticos
registran tres tipos de \line \up0 \expndtw0\charscalex104 dichos respecto al fu
turo del reino: (1) Hay tres dichos que parecen hablar de \line \up0 \expndtw0\c
harscalex107 un regreso inminente; (2) hay otra serie de dichos que hablan de un
retraso \line \up0 \expndtw0\charscalex106 ms bien que de una inminencia, y (3)
hay otro grupo de dichos y parbolas \line \up0 \expndtw0\charscalex105 que enfati
zan la incertidumbre respecto al momento de la Segunda Venida.6 \line \up0 \expn
dtw0\charscalex107 Ms adelante consideraremos estos pasajes ms en detalle, pero ya
a esta \line \up0 \expndtw0\charscalex104 altura se hace obvio que hablar solam
ente del primer grupo de dichos y dejar \line \up0 \expndtw0\charscalex101 los t
ros dos es ser culpable de una crasa simplificacin exagerada. \par\pard\qj \li141
8\ri1218\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex107 Examinemos cada uno d
e estos grupos de pasajes. Los tres textos que se \line \up0 \expndtw0\charscale
x102 dice que ensean un regreso de Cristo en el lapso de la generacin de los que \
line \up0 \expndtw0\charscalex102 entonces vivan (los "pasajes de inminencia") so
n los siguientes: Marcos 9:1 (y \line \up0 \expndtw0\charscalex102 sus paralelos
, Mateo \up0 \expndtw0\charscalex102 16:28; Lucas \up0 \expndtw0\charscalex102 9
:27), Marcos \up0 \expndtw0\charscalex100 13:30 \up0 \expndtw0\charscalex102 (y
sus paralelos, \par\pard\qj \li1418\ri1213\sb17\sl-260\slmult0 \up0 \expndtw0\ch
arscalex105 Mateo 24:34; Lucas 21:32) y Mateo 10:23. Estos son textos difciles y
hemos \line \up0 \expndtw0\charscalex104 de considerarlos cuidadosamente. Pero a
ntes de hacerla, debemos notar que \par\pard\ql \li10127\sb0\sl-276\slmult0 \par
\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb75\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 100 \par\pard\sect\sectd\
fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg101}{\bkmkend Pg101}\p
ar\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \pa
r\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\
pard\qj\li1418\ri1207\sb88\sl-276\slmult0 \up0 \expndtw0\charscalex109 \ul0\nosu
persub\cf24\f25\fs24 en medio de lo que se ha dado en llamar su "discurso apocalp
tico", Jess \line \up0 \expndtw0\charscalex109 dice claramente, "Pero de aquel da
y de la hora [del tiempo de la Parusa] \line \up0 \expndtw0\charscalex113 nadie s
abe, ni aun los ngeles que estn en los cielos, ni el Hijo, sino el \line \up0 \exp
ndtw0\charscalex107 Padre" (Mr. 13:32; cf. Mt. 24:36). Si estas palabras tienen
algn significado, \line \up0 \expndtw0\charscalex113 entonces significan que Cris
to mismo no conoca el da ni la hora de su \line \up0 \expndtw0\charscalex104 regre
so. Puede ser que no estemos seguros respecto a cmo esta afirmacin \line \up0 \exp
ndtw0\charscalex104 puede ser reconciliada con la deidad de Cristo o con la omni
sciencia del Hijo, \line \up0 \expndtw0\charscalex108 pero no puede haber dudas
respecto a lo que Cristo est aqu diciendo. Si \line \up0 \expndtw0\charscalex109 C
risto mismo, entonces, segn su propia admisin, no saba la hora de su \line \up0 \ex
pndtw0\charscalex103 regreso, ninguna otra afirmacin suya puede ser interpretada
de tal modo que \line \up0 \expndtw0\charscalex113 indique el tiempo exacto de s
u regreso. Y esto incluye aquellos pasajes \line \up0 \expndtw0\charscalex104 di

fciles a los que recin hemos hecho referencia. La insistencia en que estos \line \
up0 \expndtw0\charscalex102 pasajes demandan una Parusa dentro del marco de la ge
neracin de aquellos \line \up0 \expndtw0\charscalex107 que eran contemporneos de J
ess est claramente en discordancia con la \line \up0 \expndtw0\charscalex105 negac
in que Jess mismo hace de su conocimiento del tiempo de su \line \up0 \
expndtw0\charscalex101 regreso. \par\pard\qj \li1418\ri1214\sb264\sl-276\slmult0
\up0 \expndtw0\charscalex103 En Marcos 9:1 leemos lo siguiente: "[Jess] les dijo
: De cierto os digo que hay \line \up0 \expndtw0\charscalex103 algunos de los qu
e estn aqu, que no gustarn de la muerte hasta que hayan \line \up0 \expndtw0\charsc
alex105 visto el reino de Dios venido en poder". El pasaje paralelo en Lucas con
cluye \line \up0 \expndtw0\charscalex106 con las siguientes palabras: "Hasta que
vean el reino de Dios" (Le. 9:27), en \line \up0 \expndtw0\charscalex105 tanto
que el pasaje paralelo en Mateo termina de la siguiente manera: "hasta \line \up
0 \expndtw0\charscalex101 que hayan visto al Hijo del Hombre viniendo en su rein
o" (Mt. 16:28). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri12
07\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex102 Como podra esperarse, las int
erpretaciones de este pasaje varan muchsimo. \line \up0 \expndtw0\charscalex103 Ha
y aquellos que sostienen que Jess estaba aqu hablando de su Parusa, y \line \up0 \e
xpndtw0\charscalex108 que por lo tanto estaba prediciendo su regreso dentro del
lapso de vida de \line \up0 \expndtw0\charscalex107 algunos de sus oyentes.7 Por
las razones dichas arriba, esta interpretacin \line \up0 \expndtw0\charscalex102
debe ser rechazada. Otros intrpretes sugieren que Jess estaba hablando de \line \
up0 \expndtw0\charscalex103 la transfiguracin, que es el prximo evento registrado
en los tres sinpticos.8 \line \up0 \expndtw0\charscalex115 Otro punto de vista ba
stante comn es que Jess se refiere aqu a su \line \up0 \expndtw0\charscalex105 resu
rreccin, junto con el posterior derramamiento del Espritu; 9 algunos de \line \up0
\expndtw0\charscalex106 los que mantienen este punto de vista lo vincul
an particularmente con \line \up0 \expndtw0\charscalex105 Romanos 1:4, "decl
arado Hijo de Dios con poder, segn el Espritu de \line \up0 \expndtw0\cha
rscalex103 santidad, por la resurreccin de entre los muertos". Otro punto de vist
a similar \line \up0 \expndtw0\charscalex105 a los recin mencionados es el de N.
B. Stonehouse: Jess estaba hablando \line \up0 \expndtw0\charscalex105 de su acti
vidad sobrenatural como Seor resucitado en el establecimiento de \line \up0 \expn
dtw0\charscalex104 su iglesia. Estn tambin aquellos que entienden las palabras de
Jess como \line \up0 \expndtw0\charscalex109 referencia a manifestaciones del rei
no de Dios tales como Pentecosts, el \line \up0 \expndtw0\charscalex112 juicio so
bre Jerusaln, o el poderoso avance del evangelio en el mundo \line \up0 \expndtw0
\charscalex104 pagano. Y hay expertos que interpretan que el pasaje apunta a la
destruccin \line \up0 \expndtw0\charscalex104 de Jerusaln y a la posterior expulsin
de los judos de Palestina, preparando \line \up0 \expndtw0\charscalex103 as el ca
mino para la formacin del nuevo Israel que consistira tanto de judos \line \up0 \ex
pndtw0\charscalex103 como de gentiles. \par\pard\qj \li1418\sb0\sl-275\slmult0 \
par\pard\qj\li1418\ri1215\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex109 La in
terpretacin ms aceptable de este pasaje difcil es, en mi opinin, la \line \up0 \expn
dtw0\charscalex103 ofrecida por H. N. Ridderbos. Si bien su punto de vista tiene
mucho en comn \line \up0 \expndtw0\charscalex105 con muchas de las sugerencias r
ecin enumeradas, l va mucho ms all de \line \up0 \expndtw0\charscalex105 las mismas
. Antes de ocuparse especficamente del pasaje que hemos \line \up0 \expnd
tw0\charscalex105 discutido, en su obra The Coming of the Kindgom (La Venida del
Reino) l \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-27
6\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 101 \par\pard\sect\sectd\fs24\paperw11900\paperh168
40\pard\sb0\sl-240{\bkmkstart Pg102}{\bkmkend Pg102}\par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-27
5\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1207\sb93
\sl-275\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf24\f25\fs24 indic
a que hay dos lneas en las predicciones propias de Jess respecto a su \up0 \expndt
w0\charscalex102 futuro: una que apunta a su futura muerte y resurreccin y la otr
a que apunta a \up0 \expndtw0\charscalex103 su regreso final en gloria, y que es
tas dos lneas no deben ser separadas sino \up0 \expndtw0\charscalex102 mantenidas

en unin, 13 Con respecto a Marcos 9:1 y los paralelos sinpticos, \up0 \expndtw0\c
harscalex102 l hace los siguientes comentarios: \par\pard\qj \li1418\ri1214\sb261
\sl-280\slmult0 \up0 \expndtw0\charscalex102 (1) No podemos eliminar la Parusa de
la expectativa indicada en las palabras: \up0 \expndtw0\charscalex107 "hasta qu
e hayan visto el reino de Dios venido con poder", o "ver al Hijo del \up0 \expnd
tw0\charscalex105 hombre viniendo en su reino". Esto se debe a que hay una clara
referencia a \up0 \expndtw0\charscalex110 la Parusa en el contexto precedente en
los tres relatos evanglicos, y es \up0 \expndtw0\charscalex104 imposible interp
retar las palabras de Jess de modo tal que no tengan \up0 \expndtw0\cha
rscalex101 ninguna referencia a su regreso en gloria. \par\pard\qj \li1418\ri121
8\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex103 (2) Sin embargo, tambin es ig
ualmente insostenible decir que estas palabras \line \up0 \expndtw0\charscalex10
7 no apuntan a nada ms que a la Parusa. Entre el tiempo en que Jess dijo \line \up0
\expndtw0\charscalex103 estas palabras y la Parusa vendra el gran acontecimiento
de la resurreccin. \line \up0 \expndtw0\charscalex106 En esa resurreccin tambin, el
Hijo del Hombre vendra en su dignidad real \line \up0 \expndtw0\charscalex101 (d
. Mi. 28:18). \par\pard\qj \li1418\ri1214\sb260\sl-280\slmult0 \up0 \expndtw0\ch
arscalex105 (3) En la mente de los discpulos, sin embargo, la resurreccin de Crist
o y su \up0 \expndtw0\charscalex104 Parusa se vinculaban. Ellos aparentemente pen
saban que la resurreccin de \up0 \expndtw0\charscalex101 Cristo no ocurrira hasta
el ltimo da (d. Mr. 9:9-11). \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\
li1418\ri1210\sb13\sl-273\slmult0 \up0 \expndtw0\charscalex112 (4) Las palabras
de Cristo, por lo tanto, con tpica abreviacin proftica, \line \up0 \expndtw0\chars
calex107 enlazan su resurreccin con su Parusa. El vaticina que muchos de los que \
line \up0 \expndtw0\charscalex104 estn vivos en el momento en que l dice estas pal
abras sern testigos de su \line \up0 \expndtw0\charscalex102 resurreccin, que es e
n un sentido una venida de reino de Dios con poder. \par\pard\qj \li1418\sb0\sl280\slmult0 \par\pard\qj\li1418\ri1211\sb2\sl-280\slmult0 \up0 \expndtw0\charsca
lex105 (5) A la resurreccin de Cristo le seguir su Parusa, pero de un modo que l \up
0 \expndtw0\charscalex104 no explica plenamente. La resurreccin de Cristo s
er la garanta de la \up0 \expndtw0\charscalex101 seguridad de la Parusa. \par\p
ard\qj \li1418\ri1212\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex108 Pasamos
ahora a considerar el segundo de estos "pasajes de inminencia", \up0 \expndtw0\c
harscalex108 Marcos 13:30, que dice: "Os digo de veras, que no pasar esta generac
in \up0 \expndtw0\charscalex104 antes de que todas estas cosas hayan sucedido" (N
VI). El pasaje paralelo en \up0 \expndtw0\charscalex105 Mateo (24:34) es virtual
mente idntico con el de Marcos; y el paralelo lucano \up0 \expndtw0\charscalex105
(21:32) tiene una formulacin un poco diferente: "No pasar esta generacin \up0 \exp
ndtw0\charscalex101 hasta que todas estas cosas hayan sucedido" (NVI). \par\pard
\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1208\sb7\sl-277\slmult0 \up
0 \expndtw0\charscalex112 Una vez ms, los estudiosos bblicos estn divididos
respecto a la \line \up0 \expndtw0\charscalex102 interpretacin de este pasaje.
El mayor problema es con el significado de "esta \line \up0 \expndtw0\charscale
x104 generacin" y con las palabras "antes de que todas estas cosas hay
an \line \up0 \expndtw0\charscalex111 sucedido". Hay dos posibilidades en lo que
respecta a "esta generacin": \line \up0 \expndtw0\charscalex110 podra referirse a
la generacin de la gente que viva en el tiempo en que \line \up0 \expndtw0\charsc
alex108 Jess dijo estas palabras, o podra entenderse de un modo ms cualitativo \lin
e \up0 \expndtw0\charscalex102 que temporal, describiendo o al pueblo judo o a lo
s incrdulos rebeldes desde \line \up0 \expndtw0\charscalex102 el tiempo en que Cr
isto est hablando hasta el tiempo de su regreso. \par\pard\qj \li1418\ri1209\sb26
1\sl-280\slmult0 \up0 \expndtw0\charscalex107 Entre aquellos que sostienen la pr
imera interpretacin de "esta generacin" \line \up0 \expndtw0\charscalex107 estn Osc
ar Cullmann y Werner Kmmel; ambos creen que el "todas estas \par\pard\ql \li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 1
02 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg103}{\bkmkend Pg103}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\
sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb93\sl-275\slmult0\fi0 \up0 \expn

dtw0\charscalex106 \ul0\nosupersub\cf24\f25\fs24 cosas" mencionado por Jess i

ncluye la Parusa, y ambos hablan por \line \up0 \expndtw0\charscalex109 con
siguiente de un cierto "error de perspectiva" de parte de Jess.15 Este \line \up0
\expndtw0\charscalex103 modo de entender las palabras de Jess presupone que l est
aba fijando una \line \up0 \expndtw0\charscalex108 fecha para su regreso, y vist
o que en Marcos 13:32 (y en M. 24:36) Jess \line \up0 \expndtw0\charscalex104 clar
amente afirma no saber el da ni la hora de su regreso, esta interpretacin \line \u
p0 \expndtw0\charscalex107 debe ser rechazada. Otros que sostienen que "esta gen
eracin" significa la \line \up0 \expndtw0\charscalex108 generacin contempornea de
Jess ven en "todas estas cosas" una \line \up0 \expndtw0\charscalex103 re
ferencia a la destruccin de Jerusaln ya los sufrimientos que acompaarn \line \up0 \e
xpndtw0\charscalex104 dicha destruccin, pero reconocen que la destruccin de Jerusa
ln es un tipo \line \up0 \expndtw0\charscalex104 del fin del mundo. An otros que c
omparten el mismo punto de vista respecto \line \up0 \expndtw0\charscalex111 al
significado de "esta generacin" sostienen que "todas estas cosas" se \line \up0 \
expndtw0\charscalex106 refiere a las seales del fin descritas en Marcos 13:5-23 c
on exclusin de la \line \up0 \expndtw0\charscalex103 Parusa misma; el nfasis entonc
es recae en que la gente que viva durante el \line \up0 \expndtw0\charscalex107 t
iempo en que Jess hablaba veran todas estas seales precursoras de su \line \up0 \ex
pndtw0\charscalex101 venida, sin ver la venida misma. \par\pard\qj \li1418\ri121
3\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex108 Entre aquellos que interpret
an "esta generacin" de un modo cualitativo en \line \up0 \expndtw0\charscalex108
vez de temporal est F. W. Grosheide, quien piensa que "esta generacin" \line \up0
\expndtw0\charscalex106 significa la raza humana en general, de la cual
entonces se dice que \line \up0 \expndtw0\charscalex103 permanecer hasta la P
arusa.18 Otros que del mismo modo entienden "todas \line \up0 \expndtw0\charscale
x108 estas cosas" corno una afirmacin que incluye la Parusa, interpretan "esta \li
ne \up0 \expndtw0\charscalex111 generacin" corno una referencia a los judos que co
ntinuarn existiendo \line \up0 \expndtw0\charscalex106 hasta el fin; esta profeca,
entonces es entendida de tal modo que incluye la \line \up0 \expndtw0\charscale
x111 esperanza de la salvacin de judos hasta el ltimo da.19 Hay otros que \line \up0
\expndtw0\charscalex105 interpretan del mismo modo la expresin "esta gener
acin" o sea corno \line \up0 \expndtw0\charscalex106 referencia al pueblo judo
en la continuacin de su existencia hasta el fin del \line \up0 \expndtw0\charscal
ex104 mundo, pero que enfatizan no la posibilidad de su salvacin sino ms bien su \
line \up0 \expndtw0\charscalex104 rebelda y su rechazo del Mesas; de all, entonces,
que la profeca sirve ms \line \up0 \expndtw0\charscalex111 como una severa adv
ertencia que como una esperanza de futuras \line \up0 \expndtw0\charscalex
104 revelaciones de la gracia divina. Este ltimo grupo de intrpretes se divide en
\line \up0 \expndtw0\charscalex113 dos clases: los que sostienen que "todas esta
s cosas" incluye todas las \line \up0 \expndtw0\charscalex111 seales precursoras
del fin con exclusin de la Parusa misma, y los que \line \up0 \expndtw0\charscalex
101 mantienen que "todas estas cosas" incluye tambin la Parusa. \par\pard\qj \li14
18\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1206\sb8\sl-276\slmult0 \up0 \expndt
w0\charscalex115 En nuestro esfuerzo por tratar de llegar a una conclusin respect
o a la \line \up0 \expndtw0\charscalex107 interpretacin de este pasaje difcil, hay
dos cosas que deberan tenerse en \line \up0 \expndtw0\charscalex102 mente. Prime
ro, que el propsito de Jess al decir estas palabras no es de dar \line \up0 \expnd
tw0\charscalex107 una fecha exacta para su regreso (vase v. 32), sino ms bien de i
ndicar la \line \up0 \expndtw0\charscalex104 certeza del mismo. Este punto es su
brayado en el prximo versculo: "El cielo \line \up0 \expndtw0\charscalex111 y la t
ierra pasarn, pero mis palabras no pasarn" (Mr. 13:31). Segundo, \line \up0 \expnd
tw0\charscalex104 parece cosa arbitraria y sin fundamento imponer algn tipo de li
mitacin a las \line \up0 \expndtw0\charscalex108 palabras "hasta que todas es
tas cosas hayan sucedido"-dado que tal \line \up0 \expndtw0\charscalex109 l
imitacin realmente hace que Jess diga: "antes de que algunas de estas \line \up0 \
expndtw0\charscalex103 cosas hayan sucedido". Si bien es cierto que el discurso
registrado en Marcos \line \up0 \expndtw0\charscalex103 13 encuentra su ocasin en
una prediccin de la destruccin del templo (v. 2), \line \up0 \expndtw0\charscalex
105 el discurso mismo incluye la prediccin de cosas tales como guerras

y \line \up0 \expndtw0\charscalex109 rumores de guerras (v. 7), terremotos y ha

mbres (v. 8), la persecucin por \line \up0 \expndtw0\charscalex105 causa del Evan
gelio (vv. 12, 13) una tribulacin "cual nunca ha habido desde \line \up0 \expndtw
0\charscalex107 el principio ni la habr" (v. 19), portentos en los cielos (v. 24)
y la venida del \line \up0 \expndtw0\charscalex107 Hijo del Hombre en las nubes
con gran poder y gloria (v. 26). Cuando ms \par\pard\ql \li10127\sb0\sl-276\slmu
lt0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slm
ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 103 \par\pard\sec
t\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg104}{\bkmkend
Pg104}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slm
ult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmul
t0 \par\pard\qj\li1418\ri1218\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex106
\ul0\nosupersub\cf24\f25\fs24 adelante en el discurso (v. 30) Jess dice: "Os digo
de veras que no pasar \up0 \expndtw0\charscalex105 esta generacin antes de qu
e todas estas cosas hayan sucedido", una \up0 \expndtw0\charscalex106 comp
rensin de estas palabras que excluya algunos de estos puntos recin \up0 \expndtw0\
charscalex101 mencionados parece forzada. \par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\ri1207\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex107 De
all que yo llegue a la conclusin de que el "todas estas cosas" abarca a \line \up0
\expndtw0\charscalex103 todos los sucesos escatolgicos que Jess acaba de enumerar
, incluyendo su \line \up0 \expndtw0\charscalex108 regreso en las nubes del ciel
o. Lo que Jess quiere enfatizar es que todos \line \up0 \expndtw0\charscalex106 e
stos acontecimientos seguramente sucedern, aunque los cielos y la tierra \line \u
p0 \expndtw0\charscalex104 pasen, estas palabras se cumplirn infaliblemente. Qu es,
entonces, lo que \line \up0 \expndtw0\charscalex104 Cristo quiere decir con
"esta generacin"? Debe notarse que la palabra \line \up0 \expndtw0\charsca
lex101 "generacin" \up0 \expndtw0\charscalex107 (genea), segn se utiliza comnme
nte en los Evangelios \line \up0 \expndtw0\charscalex106 sinpticos puede tener
tanto un significado cualitativo como temporal:" 'Esta \line \up0 \expndtw0\cha
rscalex105 generacin' debe ser entendido temporalmente, pero hay siempre una crtic
a \line \up0 \expndtw0\charscalex106 calificadora. Es as que leemos de una genera
cin 'adltera' (Mr. 8:38), o de \line \up0 \expndtw0\charscalex110 una generacin 'ma
la' (M. 12:45; Lc. 11:29), o de una generacin 'mala y \line \up0 \expndtw0\charsca
lex109 adltera' (Mt. 12:39; 16:4), o de una generacin 'incrdula y perversa' (Mt. \l
ine \up0 \expndtw0\charscalex107 17:17, cf. Le. 9:41; Mr. 9:9)".22 Podemos encon
trar un uso paralelo de esta \line \up0 \expndtw0\charscalex108 expresin en Mateo
23:35-36. All Jess indica que sobre el apstata judo \line \up0 \expndtw0\charscalex
108 vendr: "toda la sangre justa que se ha derramado sobre la tierra, desde la \l
ine \up0 \expndtw0\charscalex104 sangre de Abel el justo hasta la sangre de Zaca
ras", aadiendo, "de cierto os \line \up0 \expndtw0\charscalex111 digo que todo est
o vendr sobre esta generacin". "Esta generacin" no \line \up0 \expndtw0\charscalex1
04 puede aqu restringirse a los judos que viven en el tiempo en que Jess dice \line
\up0 \expndtw0\charscalex104 estas palabras, ya que el contexto se refiere tant
o a pecados pasados (v. 35) \line \up0 \expndtw0\charscalex104 como a pecados fu
turos ("He aqu yo os envo profetas y sabios y escribas; y \line \up0 \expndtw0\cha
rscalex113 de ellos, a unos mataris y crucificaris, y a otros azotaris en vuestras
\line \up0 \expndtw0\charscalex101 sinagogas y perseguiris de ciudad en ciudad",
v. 34). \par\pard\qj \li1418\ri1212\sb264\sl-277\slmult0 \up0 \expndtw0\charscal
ex105 Vemos entonces, que por "esta generacin" Jess entiende al rebelde,
\line \up0 \expndtw0\charscalex110 apstata e incrdulo pueblo judo, segn se ha revela
do en el pasado, se \line \up0 \expndtw0\charscalex110 muestra en el presente
y continuar mostrndose en el futuro. Esta \line \up0 \expndtw0\charscalex1
05 generacin incrdula y mala, aunque rechace a Cristo ahora, continuar \line
\up0 \expndtw0\charscalex102 existiendo hasta el da de su regreso, y recin entonc
es recibir el juicio que le \line \up0 \expndtw0\charscalex104 corresponde. Inter
pretada de esta manera, la afirmacin de Jess llega como \line \up0 \expndtw0\chars
calex108 cierre lgico de un discurso que comenz con la proclamacin de la
\line \up0 \expndtw0\charscalex101 destruccin de Jerusaln como castigo por la tes
tarudez de Israel. 23 \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li141
8\ri1219\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex108 El tercero de los llam

ados "pasajes de inminencia" es Mateo 10:23, que no \up0 \expndtw0\charscalex106

tiene paralelos en los otros sinpticos: "Cuando os persigan en esta ciudad, \up0
\expndtw0\charscalex103 huid a la otra; porque de cierto os digo, que no acabari
s de recorrer todas las \up0 \expndtw0\charscalex103 ciudades de Israel, antes q
ue venga el Hijo del Hombre". \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\
qj\li1418\ri1210\sb13\sl-274\slmult0 \up0 \expndtw0\charscalex102 Como puede esp
erarse, hay una gran diferencia de opinin en lo que respecta \line \up0 \expndtw0
\charscalex107 al significado de este pasaje. La interpretacin de Alberto
Schweitzer, \line \up0 \expndtw0\charscalex104 conocida como escatologa consist
ente, debe ser rechazada puesto que est \line \up0 \expndtw0\charscalex110 relaci
onada con un punto de vista de Jess que lo deja como un hombre \line \up0 \expndt
w0\charscalex107 engaado y desilusionado. Otros expertos entienden las pal
abras: "no \line \up0 \expndtw0\charscalex104 acabaris de recorrer todas las ciu
dades de Israel" como una indicacin de la \line \up0 \expndtw0\charscalex109 misin
de predicacin de los doce discpulos a las ciudades de Israel (que \line \up0 \exp
ndtw0\charscalex109 dur mucho ms tiempo que el de la gira de predicacin narrada en
Mateo \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\s
lmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u
l0\nosupersub\cf1\f2\fs24 104 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\
pard\sb0\sl-240{\bkmkstart Pg105}{\bkmkend Pg105}\par\pard\qj \li1418\sb0\sl-273
\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\s
lmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1219\sb103\s
l-273\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf24\f25\fs24 10)
, y las palabras "antes que venga el Hijo del Hombre" como una referencia \line
\up0 \expndtw0\charscalex102 a la Parusa. Dado que la Parusa no ocurri cuando Jess d
ijo que sucedera, \line \up0 \expndtw0\charscalex103 estos expertos no vacilan en
hablar de un error, ya sea de parte de Mate025 o \line \up0 \expndtw0\charscale
x103 de parte de Cristo mismo. \up0 \expndtw0\charscalex103 26 Tambin este
punto de vista debe ser \par\pard\qj \li1418\ri1214\sb2\sl-280\slmult0 \up0
\expndtw0\charscalex105 rechazado, ya que sugiere que Jess estaba fijando
una fecha para su \line \up0 \expndtw0\charscalex102 regreso---precisamente
lo que l mismo dijo que no poda hacer (Mt. 24:36). \par\pard\qj \li1418\ri1216\sb2
64\sl-276\slmult0 \up0 \expndtw0\charscalex103 Otros, sin embargo, si bien estn d
e acuerdo en que "recorrer las ciudades de \up0 \expndtw0\charscalex112 Israel"
se refiere a la predicacin de los discpulos de Jess a los judos \up0 \expndtw0\chars
calex110 durante todo el curso de su apostolado, opinan que "la venida del Hijo
del \up0 \expndtw0\charscalex107 Hombre" puede ser interpretada de tal manera qu
e apunte, no a la Parusa, \up0 \expndtw0\charscalex114 sino a algn suceso en el fu
turo cercano: ya sea la aparicin del Cristo \up0 \expndtw0\charscalex104 resucita
do a los discpulos con la Gran Comisin, o el progreso del evangelio \up0 \expndtw0
\charscalex101 que revela el reino de Cristo o la destruccin de Jerusaln. \par\par
d\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1209\sb8\sl-276\slmult0 \u
p0 \expndtw0\charscalex106 Hay an otros que estn convencidos que las palabras: "an
tes que venga el \line \up0 \expndtw0\charscalex102 Hijo del Hombre" no pueden s
ignificar nada menos que el regreso de Cristo en \line \up0 \expndtw0\charscalex
103 las nubes del cielo. Pero estos difieren de Plummer, Kmmel y Cullmann al no \
line \up0 \expndtw0\charscalex111 restringir el significado de "recorrer las ciu
dades de Israel" a la misin de \line \up0 \expndtw0\charscalex108 predicacin de lo
s doce, sino optando por una comprensin menos literal y \line \up0 \expndtw0\char
scalex112 ms figurativa de estas palabras, o sea como la descripcin de algo que \l
ine \up0 \expndtw0\charscalex106 continuar hasta la Parusa. Estos estudiosos, sin
embargo, difieren entre s \line \up0 \expndtw0\charscalex109 respecto a la interp
retacin precisa de esta expresin. Herman Ridderbos \line \up0 \expndtw0\charscalex
104 insiste que "recorrer todas las ciudades de Israel" no se refiere a la misin
de \line \up0 \expndtw0\charscalex110 los discpulos sino a su fuga; l por lo tanto
entiende que Jess aqu est \line \up0 \expndtw0\charscalex110 anunciando que, si bi
en aquellos que proclaman el evangelio continuarn \line \up0 \expndtw0\charscalex
113 siendo perseguidos hasta el ltimo, habr siempre un lugar al cual ellos \line \
up0 \expndtw0\charscalex110 puedan huir.30 Grosheide, Schniewind y Ladd, sin emb
argo, ven en esta \line \up0 \expndtw0\charscalex105 expresin una referencia a

la obra misionera. Grosheide ve aqu a los \line \up0 \expndtw0\charscale

x106 discpulos como representantes de toda la iglesia; para l el pasaje significa
\line \up0 \expndtw0\charscalex105 que la iglesia debe continuar predicando
el evangelio hasta que Jess \line \up0 \expndtw0\charscalex105 regrese-las
"ciudades de Israel" significan, para l, lugares en los que vive la \line \up0 \e
xpndtw0\charscalex109 gente que, aunque es nominalmente cristiana, est en realida
d alejada de \line \up0 \expndtw0\charscalex105 Dios.31 Schniewind y Ladd entien
den "recorrer las ciudades de Israel" como \line \up0 \expndtw0\charscalex104 un
a descripcin de la misin continua de la iglesia a Israel, que seguir hasta \line \u
p0 \expndtw0\charscalex101 la Parusa, y que resultar en la salvacin de muchos judos.
\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1206\sb8\sl-276\s
lmult0 \up0 \expndtw0\charscalex107 En nuestro esfuerzo por tratar de lleg
ar a una conclusin respecto al \up0 \expndtw0\charscalex103 significado de e
ste pasaje debemos recordar que las instrucciones de Jess a \up0 \expndtw0\charsc
alex106 sus discpulos, segn el detalle de Mateo 10, incluan dichos que abarcaban \u
p0 \expndtw0\charscalex110 actividades futuras posteriores a su ascensin,33 y aun
afirmaciones que \up0 \expndtw0\charscalex107 seran aplicables a los miembros de
su iglesia a lo largo de la historia.34 Lo \up0 \expndtw0\charscalex109 que fue
dicho anteriormente respecto a la abreviacin proftica35 tambin \up0 \expndtw0\char
scalex107 debe ser recordado: al hablar a sus discpulos, Jess frecuenteme
nte \up0 \expndtw0\charscalex110 relacionaba asuntos que estaban en el futuro ce
rcano con eventos de un \up0 \expndtw0\charscalex111 futuro lejano y distante, c
omo lo hicieron frecuentemente los profetas del \up0 \expndtw0\charscalex106 Ant
iguo Testamento. En otras palabras, lo que Jess dijo aqu respecto a la \up0 \expnd
tw0\charscalex104 persecucin en el futuro inmediato igualmente podra tener relevan
cia para el \up0 \expndtw0\charscalex101 pueblo de Dios tambin en el futuro dista
nte. \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\sl
mult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb56\sl-276\s
lmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 105 \par\pard\s
ect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg106}{\bkmken
d Pg106}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\s
lmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\ri1209\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex112
\ul0\nosupersub\cf24\f25\fs24 Si tenemos estas cosas en mente, podemos decir qu
e Mateo 10:23 nos \line \up0 \expndtw0\charscalex105 ensea primero, que la iglesi
a de Jesucristo no slo debe continuar teniendo \line \up0 \expndtw0\charscalex107
una preocupacin por Israel sino que debe continuar presentndole el \line
\up0 \expndtw0\charscalex112 evangelio a Israel hasta que Jesucristo vuelva. En
otras palabras, Israel \line \up0 \expndtw0\charscalex103 continuar su existenci
a hasta el tiempo de la Parusa, 36 y continuar siendo \line \up0 \expndtw0\charsca
lex102 objeto de evangelismo. Esto significa que en el futuro tanto como en el p
asado \line \up0 \expndtw0\charscalex104 una gran cantidad de judos persistir en s
u rechazo del evangelio; para ellos \line \up0 \expndtw0\charscalex104 el regres
o de Cristo significar no salvacin sino juicio. Visto que la oposicin \line \up0 \e
xpndtw0\charscalex102 al evangelio continuar, tambin puede esperarse que contine la
persecucin \line \up0 \expndtw0\charscalex108 de aquellos que traen el evangelio
. Pero la conversin de los judos a la fe \line \up0 \expndtw0\charscalex107 cristi
ana tambin continuar hasta la Parusa, ya que Dios continuar \line \up0 \exp
ndtw0\charscalex104 reuniendo a sus escogidos de entre los israelitas. L
os tres "pasajes de \line \up0 \expndtw0\charscalex106 inminencia", por lo ta
nto, de ninguna manera requieren que se los interprete \line \up0 \expndtw0\char
scalex101 como una enseanza del regreso de \par\pard\ql \li2038\sb270\sl-391\slmu
lt0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf58\f59\fs33 CAPITULO 11: LOS
SIGNOS DE LOS TIEMPOS \par\pard\qj \li1418\ri1213\sb265\sl-275\slmult0 \up0 \exp
ndtw0\charscalex107 \ul0\nosupersub\cf24\f25\fs24 Comnmente la expresin "los signo
s de los tiempos" se usa para describir \up0 \expndtw0\charscalex112 ciertos aco
ntecimientos o situaciones que se dice preceden o sealan la \up0 \expndtw0\charsc
alex106 segunda venida de Cristo. En este concepto la orientacin primaria de esto
s \up0 \expndtw0\charscalex104 signos es hacia el futuro, particularmente
hacia los acontecimientos que \up0 \expndtw0\charscalex101 rodean la Parusa. \

par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb10\sl-275\sl

mult0 \up0 \expndtw0\charscalex106 Debe notarse, sin embargo, que en el nico pasa
je en el cual reemplea esta \up0 \expndtw0\charscalex102 expresin en la Biblia, l
os "signos de los tiempos" se refieren primariamente no \up0 \expndtw0\charscale
x106 a lo que hay todava en el futuro sino a lo que Dios ha hecho en el pasado y
\up0 \expndtw0\charscalex106 est revelando en el presente:\u8221?... sabis disting
uir el aspecto del cielo, mas \up0 \expndtw0\charscalex101 las seales de los tiemp
os no podis!" (Mt. 16:3). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\ri1214\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex110 Las palabras griega
s aqu empleadas son ta semeia ton kairon. Si bien la \line \up0 \expndtw0\charsca
lex109 palabra semeian puede tener una variedad de significados,
aqu \line \up0 \expndtw0\charscalex106 probablemente designa "una significativa
seal dada por Dios, que indica lo \line \up0 \expndtw0\charscalex104 que Dios ha
hecho o est haciendo o que est a punto de hacer". Kairos, que \line \up0 \expndtw0
\charscalex109 comnmente significa un punto en el tiempo o un perodo de tiempo, de
be \line \up0 \expndtw0\charscalex105 referirse aqu a un perodo de actividad divin
a que debera haber llevado a la \line \up0 \expndtw0\charscalex104 gente a quien
Jess hablaba (fariseos y saduceos) a una decisin de fe en l, \line \up0 \expndtw0\c
harscalex104 pero que obviamente, no lo haban hecho. Los fariseos y los
saduceos \line \up0 \expndtw0\charscalex104 acababan de pedirle a Jess que se a
utenticara dndoles una seal del cielo. \line \up0 \expndtw0\charscalex104 Jess les
contest con las palabras del versculo \up0 \expndtw0\charscalex104 3, recin
citadas. Les \par\pard\qj \li1418\ri1211\sb4\sl-277\slmult0 \up0 \expndtw0\char
scalex103 reprendi por no ser capaces de discernir los signos que el Mesas anuncia
do \line \up0 \expndtw0\charscalex114 por los profetas, estaba de veras en medio
de ellos. Jess ya le haba \line \up0 \expndtw0\charscalex103 indicado a Juan el B
autista cules eran algunas de estas seales: "Los ciegos \line \up0 \expndtw0\chars
calex103 ven, los cojos andan, los leprosos son limpiados, los sordos oyen, los
muertos \line \up0 \expndtw0\charscalex103 son resucitados y a los pobres es anu
nciado el Evangelio" (Mt. 11:5). En base \line \up0 \expndtw0\charscalex111 a es
tos "signos de los tiempos" los lderes judos deberan haberse dado \line \up0 \expnd
tw0\charscalex103 cuenta de que el suceso grande y decisivo de la historia ya ha
ba ocurrido con \line \up0 \expndtw0\charscalex103 la venida del Mesas. Su negativ
a a discernir estos signos era su condenacin. \par\pard\qj \li1418\ri1208\sb261\s
l-280\slmult0 \up0 \expndtw0\charscalex108 Es cierto, por supuesto, que los "sig
nos de los tiempos" respecto a los que \line \up0 \expndtw0\charscalex102 hablab
a Jess tambin apuntaban hacia el futuro. Si estos lderes continuaban \par\pard\ql \
li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb248\sl-276\slmult0 \up0 \expnd
tw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 106 \par\pard\sect\sectd\fs24\pap
erw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg107}{\bkmkend Pg107}\par\pard\
qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\q
j\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\
li1418\ri1214\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\
cf24\f25\fs24 negndose a reconocer a Jess como Mesas, a ellos y a sus seguidores le
s \line \up0 \expndtw0\charscalex111 esperaba el juicio futuro. Admitimos que es
tos signos apuntaban hacia el \line \up0 \expndtw0\charscalex104 futuro. Pero su
referencia primaria no era hacia el futuro sino hacia el pasado \line \up0 \exp
ndtw0\charscalex101 y el presente. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\
pard\qj\li1418\ri1218\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex105 Uno de los
problemas que debemos considerar en relacin con los signos de \up0 \expndtw0\cha
rscalex101 los tiempos, segn se los entiende tradicionalmente, es este: \par\pard
\qj \li1418\ri1209\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex102 Si estos si
gnos apuntan a ciertos sucesos que todava deben ocurrir antes que \up0 \expndtw0\
charscalex103 Jess regrese, cmo podemos estar siempre listos para dicho regreso? No
\up0 \expndtw0\charscalex104 lleva consigo una consideracin de estos signos el pe
ligro de proyectar hacia \up0 \expndtw0\charscalex111 el futuro distante el regr
eso de Cristo, de manera tal que no necesitamos \up0 \expndtw0\charscalex103 pre
ocuparnos de estar siempre listos? No se debe acaso la ausencia de una \up0 \expn
dtw0\charscalex105 viva expectativa de la Parusa entre muchos cristianos a un nfas
is excesivo \up0 \expndtw0\charscalex101 en la doctrina acerca de los signos de

los tiempos? \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\

sb10\sl-275\slmult0 \up0 \expndtw0\charscalex113 Uno de tales conceptos errneos e
s el de pensar que los signos de los \line \up0 \expndtw0\charscalex104 tiempos
se refieren exclusivamente al fin del mundo, como si los mismos slo \line \up0 \e
xpndtw0\charscalex104 tuvieran vigencia en el perodo inmediatamente previo a la P
arusa. Que este \line \up0 \expndtw0\charscalex107 es obviamente un modo errneo de
entender estos signos se ve en primer \line \up0 \expndtw0\charscalex110 lugar
en el uso que Jess hace de la expresin en Mateo 16:3, donde los \line \up0 \expndt
w0\charscalex105 signos de los tiempos claramente se refieren al pasado y al pre
sente, en vez \line \up0 \expndtw0\charscalex110 del futuro. Es obvio tambin por
el hecho de que tanto Jess como Pablo \line \up0 \expndtw0\charscalex108 hablaron
de estos signos cuando se dirigieron a sus contemporneos. Por \line \up0 \expndtw
0\charscalex106 cierto que Jess y Pablo no estaban hablando por sobre las cabezas
de sus \line \up0 \expndtw0\charscalex104 oyentes o lectores cuando se referan a
estos signos! En el llamado "discurso \line \up0 \expndtw0\charscalex108 en el
Monte de los Olivos", registrado en Mateo 24, Marcos 13 y Lucas 21, \line \up0 \
expndtw0\charscalex112 Jess menciona a varios signos que tenan su cumplimiento ini
cial en el \line \up0 \expndtw0\charscalex106 momento de la destruccin del templo
de Jerusaln; dado que este discurso \line \up0 \expndtw0\charscalex109 ejemplifi
ca el principio de la abreviacin proftica, sin embargo, los signos \line \up0 \exp
ndtw0\charscalex102 mencionados tendrn un cumplimiento futuro en el tiempo de la
Parusa. Entre \line \up0 \expndtw0\charscalex111 tanto, todos los signos de los t
iempos descritos en el Nuevo Testamento \line \up0 \expndtw0\charscalex103 carac
terizan a todo el perodo entre la primera y segunda venida de Cristo, y a \line \
up0 \expndtw0\charscalex108 cada dcada de dicho perodo. 2 Estos signos de los tiem
pos, por lo tanto, \line \up0 \expndtw0\charscalex101 llaman a la iglesia a esta
r velando constantemente. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\l
i1418\ri1209\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex111 Otro modo errneo de
entender estos signos es pensar en ellos slo en \line \up0 \expndtw0\charscalex1
06 trminos de sucesos anormales, espectaculares o catastrficos. Segn este \line \up
0 \expndtw0\charscalex103 punto de vista, que tiene afinidades con el errneo punt
o de vista previamente \line \up0 \expndtw0\charscalex103 analizado, los signos
son vistos como interrupciones espectaculares del curso \line \up0 \expndtw0\cha
rscalex105 normal de la historia que llaman la atencin a s mismas de u
n modo \line \up0 \expndtw0\charscalex107 irresistible. Pero si los signos del
regreso de Cristo son de este tipo, cmo \line \up0 \expndtw0\charscalex107 podemos
estar continuamente velando? Jess mismo advirti en contra de \line \up0 \expndtw0
\charscalex103 este modo de entender los signos cuando dijo a los fariseos: "El
reino de Dios \line \up0 \expndtw0\charscalex106 no vendr con advertencia, ni dirn
: Helo aqu, o helo all, porque he aqu el \line \up0 \expndtw0\charscalex110 reino d
e Dios est entre vosotros" (Lc. 17:20-21). El comentario que hace \line \up0 \exp
ndtw0\charscalex106 Berkouwer respecto a este pasaje va al grano: "Las palabras
que Cristo usa \line \up0 \expndtw0\charscalex104 no estn dirigidas en contra
de 'ver' los signos, sino en contra de una \line \up0 \expndtw0\charsc
alex114 expectativa del reino orientada hacia lo espectacular y lo inslito, y que
\line \up0 \expndtw0\charscalex101 descuide, por lo tanto, el elemento de la de
cisin personal". \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb
0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charsc
alex100 \ul0\nosupersub\cf1\f2\fs24 107 \par\pard\sect\sectd\fs24\paperw11900\pa
perh16840\pard\sb0\sl-240{\bkmkstart Pg108}{\bkmkend Pg108}\par\pard\qj \li1418\
sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb
0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri12
12\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex115 \ul0\nosupersub\cf24\f25\fs2
4 Hace falta aqu una palabra adicional de advertencia. Los signos \line
\up0 \expndtw0\charscalex103 espectaculares estn especficamente asociados con el r
eino de Satans; por \line \up0 \expndtw0\charscalex111 lo tanto podran llevar a se
rias equivocaciones. Se dice que la venida del \line \up0 \expndtw0\charscalex10
2 inicuo suceder: "con gran poder y seales y prodigios mentirosos" (2 Ts. 2:9). \l
ine \up0 \expndtw0\charscalex109 Y de la bestia que sale de la tierra descrita e
n Apocalipsis 13 se dice que: \line \up0 \expndtw0\charscalex103 "hace grandes s

eales, de tal manera que aun hace descender fuego del cielo \line \up0 \expndtw0\
charscalex105 a la tierra delante de los hombres. Y engaa a los moradores de la t
ierra con \line \up0 \expndtw0\charscalex102 las seales que se le ha permitido ha
cer en presencia de la bestia" (vv. 13-14). \line \up0 \expndtw0\charscalex106 P
or lo tanto, en vez de andar buscando signos espectaculares, el pueblo de \line
\up0 \expndtw0\charscalex107 Dios debe estar alerta para discernir los si
gnos del regreso de Cristo \line \up0 \expndtw0\charscalex106 primeramente e
n los procesos no espectaculares de la historia. No se niega \line \up0 \expndtw
0\charscalex103 aqu que pueda haber signos catastrficos como terremotos, pero el l
imitar los \line \up0 \expndtw0\charscalex103 signos a la categora de lo anormal
e inslito es un error. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li141
8\ri1216\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex105 El tercer modo equivoca
do de comprender los signos de los tiempos es el de \up0 \expndtw0\charscalex111
tratar de usarlos como una manera de fijar la hora exacta del regreso de \up0 \
expndtw0\charscalex106 Cristo. Se han hecho intentos tales a lo largo de toda la
historia cristiana. En \up0 \expndtw0\charscalex109 1818, por ejemplo, despus de
un perodo de dos aos de estudio bblico, \up0 \expndtw0\charscalex103 William Mille
r lleg a la conclusin de que Cristo regresara en algn momento \up0 \expndtw0\charsca
lex109 entre el 21 de marzo de 1843 y el 21 de marzo de 1844. Cristo mismo, sin
\up0 \expndtw0\charscalex105 embargo, conden todo intento de este tipo cuando dij
o que nadie conoce el \up0 \expndtw0\charscalex104 da o la hora de su regreso, ni
siquiera el Hijo (Mr. 13:32; Mt. 24:36). Si Cristo \up0 \expndtw0\charscalex103
mismo no supo el da, quines somos nosotros para tratar de saber ms que \up0 \expndt
w0\charscalex109 Cristo? Los signos de los tiempos nos hablan de la certeza de l
a segunda \up0 \expndtw0\charscalex101 venida, pero no divulgan su fecha precisa
. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1208\sb8\sl-276\
slmult0 \up0 \expndtw0\charscalex108 El cuarto modo errneo de entender estos sign
os culmina en un intento de \line \up0 \expndtw0\charscalex107 construir una a
genda exacta de sucesos futuros. Este intento ha sido \line \up0 \expndt
w0\charscalex105 caracterstico de muchos movimientos sectarios de orientacin escat
olgica; \line \up0 \expndtw0\charscalex106 contina siendo caracterstica de ciertos
tipos de dispensacionalismo. Pero, \line \up0 \expndtw0\charscalex105 como lo in
dic Charles Hodge hace muchos aos, este no es el propsito de \line \up0 \expndtw0\c
harscalex106 la profeca bblica: "El primer punto a considerarse [en la interpretac
in de la \line \up0 \expndtw0\charscalex105 profeca] es la verdadera intencin de la
profeca, y cmo esa intencin debe \line \up0 \expndtw0\charscalex105 averiguarse. L
a profeca es muy diferente de la historia. No tiene la intencin \line \up0 \expndt
w0\charscalex109 de damos un conocimiento del futuro anlogo al que la historia no
s da del \line \up0 \expndtw0\charscalex103 pasado". Como ejemplo, Hodge nota qu
e aunque fueron muchas las profecas \line \up0 \expndtw0\charscalex103 que fueron
hechas por los profetas del Antiguo Testamento respecto al primer \line \up0 \e
xpndtw0\charscalex107 advenimiento de Cristo, nadie supo exactamente como se cum
pliran estas \line \up0 \expndtw0\charscalex103 profecas hasta que Cristo haba lleg
ado: "Cristo era realmente un rey, pero el \line \up0 \expndtw0\charscalex105 mu
ndo nunca haba visto un rey as, y era como ningn hombre lo esperaba; \line \up0 \ex
pndtw0\charscalex111 l era sacerdote, pero el nico sacerdote que vivi en cuyo sacer
docio l \line \up0 \expndtw0\charscalex104 mismo fue la vctima; l estableci un reino
, pero un reino que no era de este \line \up0 \expndtw0\charscalex101 mundo". \p
ar\pard\qj \li1418\ri1210\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex115 Sera
posible responder que la razn por la cual muchos de los \line \up0 \ex
pndtw0\charscalex107 contemporneos de Cristo no lo reconocieron como aquel que cu
mplira las \line \up0 \expndtw0\charscalex112 profecas del Nuevo Testamento respec
to al Mesas era que ellos no lo \line \up0 \expndtw0\charscalex105 miraban con lo
s ojos de la fe. Sin duda esto es cierto. Pero tambin es cierto \line \up0 \expnd
tw0\charscalex104 que muchos de aquellos que s creyeron en Cristo tuvieron dificu
ltades en ver \line \up0 \expndtw0\charscalex104 cmo l cumpla las predicciones del
Antiguo Testamento. Por ejemplo, Juan \par\pard\ql \li10127\sb0\sl-276\slmult0 \
par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 108 \par\pard\sect\sec
td\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg109}{\bkmkend Pg109

}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0

\par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\ri1209\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex113 \ul0\n
osupersub\cf24\f25\fs24 el Bautista, el heraldo de Jess, que antes lo haba present
ado como el \line \up0 \expndtw0\charscalex104 Mesas prometido, comenz ms tarde a t
ener sus dudas. Despus de haber \line \up0 \expndtw0\charscalex105 sido encarcela
do, envi a sus discpulos a Jess para preguntarle: "Eres t \line \up0 \expndtw0\charsc
alex106 aquel que haba de venir, o esperaremos a otro?" (M. 11:3). Por qu tena \line
\up0 \expndtw0\charscalex106 ahora Juan sus dudas? Porque l se haba imaginado al M
esas que haba \line \up0 \expndtw0\charscalex105 presentado como alguien que corta
ra los rboles que no daban frutos y que \line \up0 \expndtw0\charscalex105 quemara
la paja en fuego que nunca se apaga (M. 3:10,12), en tanto que el \line \up0 \exp
ndtw0\charscalex106 Jess del que l oa no haca ninguna de estas cosas. Jess
contest \line \up0 \expndtw0\charscalex104 llamando la atencin a sus milagros
de sanidad y a su predicacin del \line \up0 \expndtw0\charscalex112 evang
elio a los pobres (vv. 4, 5), cosas que Isaas haba profetizado del \line \up0 \exp
ndtw0\charscalex105 Mesas (Is. 35:5, 6; 61:1). Juan esperaba que Jess cumpliera en
su primera \line \up0 \expndtw0\charscalex104 venida las actividades de juicio
que llevara a cabo en su segunda venida; no \line \up0 \expndtw0\charscalex114 fu
e hasta recibir la correccin de Cristo que l se dio cuenta de que las \line \up0 \
expndtw0\charscalex109 actividades de sanar y predicar del Mesas deberan llevarse
a cabo en su \line \up0 \expndtw0\charscalex110 primera venida. En otras palabra
s, Juan confundi la segunda venida de \line \up0 \expndtw0\charscalex110 Cristo c
on la primera; aunque l crea que todas las profecas del Antiguo \line \up0 \expndtw
0\charscalex106 Testamento respecto al Mesas se cumpliran, no entenda correctamente
la \line \up0 \expndtw0\charscalex101 manera en que estas se cumpliran. \par\par
d\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1211\sb9\sl-276\slmult0 \u
p0 \expndtw0\charscalex103 Si creyentes como Juan el Bautista pudieron tener pro
blemas con este tipo de \line \up0 \expndtw0\charscalex107 predicciones acerca d
e la primera venida de Jess, qu garanta tenemos \line \up0 \expndtw0\charscalex109 a
hora de que los creyentes no tendrn dificultades similares con las \lin
e \up0 \expndtw0\charscalex104 predicciones acerca de la segunda venida de
Cristo? Nosotros tenemos \line \up0 \expndtw0\charscalex105 confianza en que
todas las predicciones respecto al regreso de Cristo y el fin \line \up0 \expnd
tw0\charscalex109 del mundo se cumplirn, pero no sabemos exactamente cmo
sern \line \up0 \expndtw0\charscalex101 cumplidas. \par\pard\qj \li1418\ri1209\sb
264\sl-276\slmult0 \up0 \expndtw0\charscalex109 Tanto Ridderbos como Berkouwer s
on muy crticos de lo que ellos llaman \line \up0 \expndtw0\charscalex109 "escatol
oga periodstica"-ese intento de entender las predicciones \line \up0 \
expndtw0\charscalex113 escatolgicas de la Biblia como si nos dieran un cierto tip
o de "noticiero \line \up0 \expndtw0\charscalex104 periodstico" del orden exacto
de los sucesos del fin de los tiempos. Segn el \line \up0 \expndtw0\charscalex102
primero de los nombrados, querer llegar a un orden tal de los sucesos sobre la
\line \up0 \expndtw0\charscalex105 base de los datos bblicos es un mal uso de la
Biblia.1 Segn el segundo, la \line \up0 \expndtw0\charscalex109 creencia que la pr
oclamacin escatolgica del Nuevo Testamento tiene la \line \up0 \expndtw0\charscale
x108 intencin de dar un relato ms o menos exacto de los sucesos futuros est \line \
up0 \expndtw0\charscalex105 basada en una seria falta de comprensin del propsito d
e tal proclamacin. \line \up0 \expndtw0\charscalex111 De hecho, los intentos de c
onstruir semejantes relatos del futuro llevan a \line \up0 \expndtw0\charscalex1
13 menudo a no ver lo que quieren decir los escritores bblicos. Como dice \line \
up0 \expndtw0\charscalex107 Berkouwer: "Las construcciones producidas por l
o que hemos llamado \line \up0 \expndtw0\charscalex103 escatologa periodstica p
ueden parecer proveer una respuesta adecuada a la \line \up0 \expndtw0\charscale
x108 teora del retraso de la Parusa, pero sus efectos negativos pasan muchas \line
\up0 \expndtw0\charscalex104 veces desapercibidos. Debido a su preocupacin
con la guerra, con los \line \up0 \expndtw0\charscalex104 fenmenos caticos
de la historia, entra la incertidumbre y se pierde el \line \up0 \expnd
tw0\charscalex101 corazn de la verdadera proclamacin escatolgica". \par\pard\qj \li
1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1218\sb1\sl-280\slmult0 \up0 \expn

dtw0\charscalex103 Habiendo observado algunas de las comprensiones errneas de los

signos de \line \up0 \expndtw0\charscalex103 los tiempos, pasamos a pregunt
ar, \up0 \expndtw0\charscalex103 Cmo hemos de pensar nosotros \par\pard\ql \li
1418\sb2\sl-278\slmult0\tx4666 \up0 \expndtw0\charscalex109 respecto a estos sig
nos? \tab \up0 \expndtw0\charscalex112 Cul es su funcin correcta? En primer lugar \
par\pard\qj \li1418\ri1212\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex104 consi
deraremos los signos de los tiempos en forma general; slo despus de \up0 \expndtw0
\charscalex101 haber hecho esto nos ocuparemos de los diversos signos por separa
do. \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slm
ult0 \par\pard\ql\li10127\sb53\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0
\nosupersub\cf1\f2\fs24 109 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pa
rd\sb0\sl-240{\bkmkstart Pg110}{\bkmkend Pg110}\par\pard\qj \li1418\sb0\sl-276\s
lmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1215\sb88\sl-2
76\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf24\f25\fs24 (1) Aunque
por lo general pensamos que los signos de los tiempos apuntan \line \up0 \expnd
tw0\charscalex104 hacia el futuro, estos signos apuntan primeramente hacia todo
lo que Dios ha \line \up0 \expndtw0\charscalex104 hecho en el pasado. Este, como
hemos visto anteriormente, fue el significado \line \up0 \expndtw0\charscalex10
3 primario de los signos de los tiempos a los que Jess se refiri en Mateo 16:3: \l
ine \up0 \expndtw0\charscalex109 "Sabis distinguir el aspecto del cielo, mas las s
eales de los tiempos no \line \up0 \expndtw0\charscalex103 podis!" Los signos de l
os tiempos revelan que la gran victoria de Cristo ya se \line \up0 \expndtw0\cha
rscalex104 ha logrado, y que por lo tanto el cambio decisivo en la historia ya h
a ocurrido. \line \up0 \expndtw0\charscalex107 Revelan que Dios est actuando en e
l mundo, cumpliendo sus promesas y \line \up0 \expndtw0\charscalex110 llevando a
cumplimiento la consumacin final de la redencin. Revelan el \line \up0 \expndtw0\
charscalex109 significado central de la historia: El Seor gobierna y est cumpliend
o sus \line \up0 \expndtw0\charscalex101 propsitos. \par\pard\qj \li1418\ri1210\s
b261\sl-280\slmult0 \up0 \expndtw0\charscalex109 Discernir los signos de los
tiempos, por lo tanto, tiene implicaciones \line \up0 \expndtw0\charscale
x106 importantes para nuestra conducta diaria. Significa que debemos est
ar: \line \up0 \expndtw0\charscalex104 "aprovechando bien el tiempo porque los da
s son malos" (Ef. 5:16). Significa \line \up0 \expndtw0\charscalex104 "andar com
o hijos de luz" (Ef. \up0 \expndtw0\charscalex104 5:8). En Romanos 13, Pablo ape
la a sus \par\pard\qj \li1418\ri1209\sb0\sl-280\slmult0 \up0 \expndtw0\charscale
x102 lectores a mostrar por medio de su manera de andar que ellos saben qu hora \
up0 \expndtw0\charscalex113 es en el reloj de Dios: "Y esto, conociendo el tiemp
o, que es ya hora de \up0 \expndtw0\charscalex109 levantamos del sueo; porque aho
ra est ms cerca de nosotros nuestra \up0 \expndtw0\charscalex107 salvacin que cuand
o cremos. La noche est avanzada y se acerca el da. \up0 \expndtw0\charscalex105 Des
echemos, pues, las obras de las tinieblas y vistamos las armas de la luz. \up0 \
expndtw0\charscalex101 Andemos como de da... \u8220?(vv. 11-13). \par\pard\qj \li
1418\ri1210\sb244\sl-276\slmult0 \up0 \expndtw0\charscalex107 (2) Los signos de
los tiempos apuntan tambin hacia el fin de la historia, en \line \up0 \expndtw0\c
harscalex107 particular hacia el regreso de Cristo. Como ya hemos visto, estos s
ignos no \line \up0 \expndtw0\charscalex104 nos dicen la hora exacta en qu
e Cristo regresar ni cuando sucedern \line \up0 \expndtw0\charscalex105 aquel
los acontecimientos que acompaan dicho regreso, pero nos aseguran \line \up0 \exp
ndtw0\charscalex111 que estas cosas ciertamente ocurrirn. Jess ms de una v
ez us \line \up0 \expndtw0\charscalex103 expresiones tales como "y entonces vend
r el fin", despus de haber indicado \line \up0 \expndtw0\charscalex108 cules seran a
lgunos de los signos (Mi. 24:14, 29, 30). Pablo les dijo a los \line \up0 \expnd
tw0\charscalex107 tesalonicenses que: "No vendr el fin sin que antes venga la apo
stasa y se \line \up0 \expndtw0\charscalex112 manifiesta el hombre de pecado, el
hijo de perdicin" (2 Ts. 2:3). As los \line \up0 \expndtw0\charscalex105 signos de
los tiempos tambin apuntan hacia el futuro. Pero apuntan hacia el \line \up0 \ex
pndtw0\charscalex104 futuro sobre la base de lo que Dios ya ha hecho en el pasad
o. La predicacin \line \up0 \expndtw0\charscalex106 escatolgica da testimonio del
futuro desde el punto de vista de la salvacin \line \up0 \expndtw0\charscalex101

que ya ha venido. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri

1180\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex106 Los signos de los tiempos,
por lo tanto, apuntan tanto hacia el pasado como \line \up0 \expndtw0\charscalex
104 hacia el futuro. Subrayan la tensin entre el "ya" y el "todava no" en que vive
\line \up0 \expndtw0\charscalex104 la iglesia neotestamentaria: ya nos baamos en
la luz de la victoria de Cristo, \line \up0 \expndtw0\charscalex108 disfrutamos
de las primicias del Espritu, somos nuevas criaturas en Cristo-\line \up0 \expnd
tw0\charscalex110 pero no somos todava lo que hemos de ser, y por lo tanto ansios
amente \line \up0 \expndtw0\charscalex102 miramos hacia el futuro esperando el g
lorioso regreso de nuestro Seor. \par\pard\qj \li1418\ri1213\sb264\sl-276\slmult0
\up0 \expndtw0\charscalex104 (3) Los signos de los tiempos revelan la anttesis c
ontinua en la historia entre \line \up0 \expndtw0\charscalex105 el reino de Dios
y los poderes del mal. De acuerdo a la parbola de la cizaa \line \up0 \expndtw0\c
harscalex114 que cont Jess, el trigo y la cizaa crecen el uno junto al otro hasta l
a \line \up0 \expndtw0\charscalex102 cosecha en el fin del mundo. Esto significa
que podemos esperar que contine \line \up0 \expndtw0\charscalex111 la lucha entr
e las fuerzas de Dios y las fuerzas de Satans a travs de la \line \up0 \expndtw0\c
harscalex105 historia del mundo. Los signos de los tiempos dan un continuo testi
monio de \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-27
6\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 110 \par\pard\sect\sectd\fs24\paperw11900\paperh168
40\pard\sb0\sl-240{\bkmkstart Pg111}{\bkmkend Pg111}\par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-27
5\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb93
\sl-275\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf24\f25\fs24 esta
lucha. Algunos de los signos, en particular el signo de la predicacin del \up0 \e
xpndtw0\charscalex109 evangelio a las naciones, indican que el poder de Dios est
obrando en el \up0 \expndtw0\charscalex105 mundo y que su reino est creciendo. Ot
ros signos, sin embargo, tales como \up0 \expndtw0\charscalex107 la presencia de
fuerzas anticristianas, el crecimiento de la apostasa y de la \up0 \expndtw0\cha
rscalex104 desobediencia y los repetidos casos de guerras y rumores de guerras i
ndican \up0 \expndtw0\charscalex106 la presencia de los poderes del mal. As los s
ignos de los tiempos revelan la \up0 \expndtw0\charscalex104 presencia continua
tanto de la gracia y la paciencia de Dios como de la ira de \up0 \expndtw0\chars
calex103 Dios. Estos signos nos dicen, en otras palabras, que aquel a quien espe
ramos \up0 \expndtw0\charscalex103 vendr como Salvador y tambin como Juez. \par\pa
rd\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb10\sl-275\slmult0
\up0 \expndtw0\charscalex110 (4) Los signos de los tiempos demandan decisin. Jess
reprendi a sus \line \up0 \expndtw0\charscalex106 contemporneos porque ellos no di
scernan correctamente los signos de los \line \up0 \expndtw0\charscalex105 tiempo
s. Por medio de estos signos Dios contina llamando a los hombres a \line \up0 \ex
pndtw0\charscalex104 creer en su Hijo y ser salvos. Al incrdulo que no presta ate
ncin a los signos \line \up0 \expndtw0\charscalex110 de los tiempos, por lo
tanto, estos slo le sirven para aumentar su \line \up0 \expndtw0\charscale
x106 condenacin. Pero aunque los incrdulos no hacen caso a estos signos, los \line
\up0 \expndtw0\charscalex106 creyentes prestan atencin a los mismos. Cuando lo h
acen, estos signos se \line \up0 \expndtw0\charscalex103 transforman para ellos
en anuncios alegres: indicaciones de que el Seor est \line \up0 \expndtw0\charscal
ex110 en su trono y que su regreso est cercano.18 Por ello, aun cuando ve los \li
ne \up0 \expndtw0\charscalex108 signos desagradables (como ser apostasa, falsos p
rofetas y falsos cristos, \line \up0 \expndtw0\charscalex114 persecucin y tribula
cin), el creyente no se desanima. El sabe que las \line \up0 \expndtw0\charscalex
107 fuerzas anticristianas estn siempre bajo el control de Dios y nunca pueden \l
ine \up0 \expndtw0\charscalex111 derrotar el propsito final de Dios. El sabe tamb
in que aun estos signos \line \up0 \expndtw0\charscalex103 desagradables deben se
r esperados y que son indicaciones de que el regreso \line \up0 \expndtw0\charsc
alex101 de Cristo est en camino. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\par
d\qj\li1418\ri1210\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex110 (5) Los sign
os de los tiempos demandan una constante vigilancia. Como \line \up0 \expndtw0\c
harscalex110 hemos visto, tanto Jess como Pablo indicaron que ciertas cosas deban

\line \up0 \expndtw0\charscalex102 suceder antes de la Parusa. Pero ambos ensean t

ambin que la hora exacta \line \up0 \expndtw0\charscalex104 de la Parusa es descon
ocida. Esto significa, entonces, que es necesaria una \line \up0 \expndtw0\chars
calex106 vigilancia continua a la espera de la Parusa. No hay entonces contradicc
in \line \up0 \expndtw0\charscalex103 entre el observar los signos de los tiempos
y el estar constantemente listos; la \line \up0 \expndtw0\charscalex108 natural
eza misma de los signos requiere dicha vigilancia. Como dijo Jess: \line \up0 \ex
pndtw0\charscalex109 "Velad pues, porque no sabis a qu hora ha de venir vuestro Seo
r" (M. \line \up0 \expndtw0\charscalex101 24:42). \par\pard\qj \li1418\sb0\sl-277
\slmult0 \par\pard\qj\li1418\ri1214\sb7\sl-277\slmult0 \up0 \expndtw0\charscalex
110 Anteriormente se hizo la observacin que uno de los conceptos errneos \line \up
0 \expndtw0\charscalex109 respecto a los signos de los tiempos es pensar que ell
os hacen referencia \line \up0 \expndtw0\charscalex105 exclusivamente al tiempo
del fin. A partir del desarrollo de los significados de \line \up0 \expndtw0\cha
rscalex105 los signos que recin hemos dado, es evidente que estos signos han esta
do \line \up0 \expndtw0\charscalex106 presentes a lo largo de la era cristiana.
Estuvieron presentes en los tiempos \line \up0 \expndtw0\charscalex103 en que el
Nuevo Testamento fue redactado, han estado presentes durante los \line \up0 \ex
pndtw0\charscalex111 siglos intermedios, y estn presentes ahora. Es as que los sig
nos de los \line \up0 \expndtw0\charscalex102 tiempos tienen una relevancia cont
inua para la iglesia de Cristo Jess. \par\pard\qj \li1418\ri1210\sb265\sl-275\slm
ult0 \up0 \expndtw0\charscalex105 Es muy comn, en particular en los crculos dispen
sacionalistas, decir que la \line \up0 \expndtw0\charscalex103 Segunda Venida de
Cristo es "inminente". Si por "inminencia" se entiende que \line \up0 \expndtw0
\charscalex105 ningn evento predicho debe ocurrir antes que Cristo regrese, este
punto de \line \up0 \expndtw0\charscalex108 vista nos trae dificultades-ya que,
como hemos visto, el Nuevo Testamento \line \up0 \expndtw0\charscalex105 ensea q
ue ciertas cosas deben indudablemente suceder antes que se \par\pard\ql
\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql
\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f
2\fs24 111 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bk
mkstart Pg112}{\bkmkend Pg112}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\
qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb93\sl-275\slmult0 \up0 \
expndtw0\charscalex106 \ul0\nosupersub\cf24\f25\fs24 cumpla la Parusa. Los di
spensacionalistas pretribulacionales dividen la \line \up0 \expndtw0\charscal
ex106 Segunda Venida de Cristo en dos fases. En la primera fase, frecuentemente
\line \up0 \expndtw0\charscalex108 llamada "el arrebato de sus santos" Cristo sa
ca a su iglesia de la tierra y la \line \up0 \expndtw0\charscalex108 lleva al ci
elo, para celebrar "las bodas del Cordero". Durante los siete aos \line \up0 \exp
ndtw0\charscalex112 siguientes, todas las seales comnmente aceptadas como s
ignos \line \up0 \expndtw0\charscalex105 culminantes de los tiempos ocurrirn
en la tierra: la gran tribulacin, la \line \up0 \expndtw0\charscalex109 ap
aricin del anticristo, etc. Despus de este perodo de siete aos Cristo \line \up0 \ex
pndtw0\charscalex103 regresa a la tierra para la segunda fase de su Segunda Veni
da, "la venida con \line \up0 \expndtw0\charscalex103 sus santos". En un captulo
subsiguiente este concepto de la Segunda Venida \line \up0 \expndtw0\charscalex1
04 de Cristo ser examinado ms en profundidad y criticado. Por el momento es \line
\up0 \expndtw0\charscalex114 suficiente notar que de acuerdo a este punto de vis
ta no hace falta que \line \up0 \expndtw0\charscalex110 ninguno de los sucesos p
redichos ocurra antes que Cristo venga por sus \line \up0 \expndtw0\charscalex10
1 santos. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1209\sb9
\sl-276\slmult0 \up0 \expndtw0\charscalex104 Como mostraremos ms adelante, no hay
una slida base bblica para dividir \line \up0 \expndtw0\charscalex103 la Segunda
Venida de Cristo en estas dos fases. Con todo, aunque los signos \line \up0 \exp
ndtw0\charscalex103 de los tiempos estn ciertamente presentes a travs de la histor
ia de la iglesia \line \up0 \expndtw0\charscalex107 cristiana, parecera que antes
que Cristo regrese algunos de ellos asumirn \line \up0 \expndtw0\charscalex108 u
na forma ms intensa de la que han tenido en el pasado. Estos signos se \line \up0
\expndtw0\charscalex108 harn ms claros y se movern hacia una cierta culminacin. La

apostasa \line \up0 \expndtw0\charscalex104 ser mucho ms general, la persecucin y el

sufrimiento se transformarn en \line \up0 \expndtw0\charscalex105 "la gran tribu
lacin", y las fuerzas anticristianas culminarn en "el hombre de \line \up0 \expndt
w0\charscalex105 pecado". Como veremos cuando analicemos los signos individuales
ms de \line \up0 \expndtw0\charscalex106 cerca, la Biblia ciertamente apunta hac
ia una culminacin final de los signos \line \up0 \expndtw0\charscalex101 de los t
iempos. \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1209\sb12\
sl-274\slmult0 \up0 \expndtw0\charscalex110 Por lo tanto decir que ninguno de lo
s sucesos predichos tiene que ocurrir \line \up0 \expndtw0\charscalex106 antes d
el regreso de Cristo es decir demasiado. Debemos estar preparados \line \up0 \ex
pndtw0\charscalex106 para la posibilidad que la Parusa puede estar todava distante
en el futuro y \line \up0 \expndtw0\charscalex107 los datos del Nuevo Testament
o dan lugar a esa posibilidad. Por otra parte, \line \up0 \expndtw0\charscalex11
0 afirmar con certeza que la Parusa est todava distante es tambin decir \line \up0 \
expndtw0\charscalex111 demasiado. La hora exacta de la Parusa nos es desconocida.
Tampoco \line \up0 \expndtw0\charscalex104 sabemos exactamente cmo se intensific
arn los signos de los tiempos. Esta \line \up0 \expndtw0\charscalex101 incertidum
bre significa que debemos estar siempre preparados. \par\pard\qj \li1418\sb0\sl276\slmult0 \par\pard\qj\li1418\ri1212\sb9\sl-276\slmult0 \up0 \expndtw0\charsca
lex107 En lugar de decir que la Parusa es inminente, entonces, digamos que est \up
0 \expndtw0\charscalex106 pendiente.21 Seguramente vendr, pero no sabemos con exa
ctitud cundo \up0 \expndtw0\charscalex107 vendr. Es por eso que debemos vivir en u
na expectativa constante y estar \up0 \expndtw0\charscalex111 siempre listos par
a el regreso del Seor. Las palabras del siguiente lema \up0 \expndtw0\charscalex1
09 expresan bien lo que debemos hacer: "Vive como si Cristo hubiera muerto \up0
\expndtw0\charscalex101 ayer, resucitara esta maana, y volviera maana". \par\pard\
ql \li1994\sb269\sl-391\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf5
0\f51\fs34 CAPITULO 12: LOS SIGNOS EN PARTICULAR \par\pard\qj \li1418\ri1215\sb2
61\sl-280\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf14\f15\fs24 En
el captulo anterior hemos considerado los signos de los tiempos en \up
0 \expndtw0\charscalex109 general, y llegamos a ciertas conclusiones respecto a
los mismos. En este \up0 \expndtw0\charscalex109 captulo analizaremos los signos
de los tiempos en particular, tal como las \up0 \expndtw0\charscalex101 Escritur
as los exponen. \par\pard\ql \li1418\sb255\sl-287\slmult0 \up0 \expndtw0\charsca
lex104 Si bien es difcil elaborar un panorama sistemtico de estos signos, puede se
r \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb247\sl-276\slm
ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 112 \par\pard\sec
t\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg113}{\bkmkend
Pg113}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slm
ult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmul
t0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expndtw0\charscalex101 \ul0\nos
upersub\cf14\f15\fs24 til agrupados bajo los tres encabezamientos siguientes: \pa
r\pard\ql \li1778\sb263\sl-276\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosuper
sub\cf60\f61\fs22 (1)\ul0\nosupersub\cf26\f27\fs24 Signos \ul0\nosupersub\cf14\
f15\fs24 que muestran la gracia de \ul0\nosupersub\cf26\f27\fs24 Dios; \par\pard
\ql \li2498\sb3\sl-278\slmult0 \up0 \expndtw0\charscalex101 a.\ul0\nosupersub\cf
14\f15\fs24 La proclamacin del evangelio a todas las naciones. \par\pard\ql \li
2498\sb2\sl-278\slmult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf26\f27\fs
24 b.\ul0\nosupersub\cf14\f15\fs24 La salvacin de la plenitud de Israel. \par\p
ard\ql \li1778\sb4\sl-276\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\
cf60\f61\fs22 (2)\ul0\nosupersub\cf26\f27\fs24 Signos \ul0\nosupersub\cf14\f15\
fs24 que \ul0\nosupersub\cf26\f27\fs24 indican \ul0\nosupersub\cf14\f15\fs24 opo
sicin a \ul0\nosupersub\cf26\f27\fs24 Dios; \par\pard\ql \li2498\sb1\sl-256\slmul
t0 \up0 \expndtw0\charscalex101 a.\ul0\nosupersub\cf14\f15\fs24 La tribulacin.
\par\pard\ql \li2498\sb10\sl-274\slmult0 \up0 \expndtw0\charscalex101 \ul0\nosup
ersub\cf26\f27\fs24 b.\ul0\nosupersub\cf14\f15\fs24 La apostasa. \par\pard\ql \
li2498\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf26\f27\
fs24 c.\ul0\nosupersub\cf14\f15\fs24 El anticristo. \par\pard\ql \li1778\sb4\s
l-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf60\f61\fs22 (3)\ul
0\nosupersub\cf26\f27\fs24 Signos \ul0\nosupersub\cf14\f15\fs24 que \ul0\nosup

ersub\cf26\f27\fs24 indican \ul0\nosupersub\cf14\f15\fs24 el \ul0\nosupersub\cf2

6\f27\fs24 juicio divino: \par\pard\ql \li2498\sb3\sl-278\slmult0 \up0 \expndtw0
\charscalex101 a.\ul0\nosupersub\cf14\f15\fs24 Las guerras. \par\pard\ql \li24
98\sb1\sl-256\slmult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf26\f27\fs24
b.\ul0\nosupersub\cf14\f15\fs24 Los terremotos. \par\pard\ql \li2498\sb10\sl274\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf26\f27\fs24 c.\ul0\no
supersub\cf14\f15\fs24 Las hambres. \par\pard\qj \li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\ri1214\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex104 Co
n anterioridad se not que los signos de los tiempos revelan tanto la gracia \up0
\expndtw0\charscalex106 de Dios como su juicio. La gracia de Dios se manifiesta
en la oportunidad de \up0 \expndtw0\charscalex102 salvacin por medio de Cristo Je
ss que se extiende a la humanidad durante la \up0 \expndtw0\charscalex107 era que
media entre la primera y la segunda venida de Cristo. Los primeros \up0 \expndt
w0\charscalex101 dos signos que sern analizados caen bajo este rubro. \par\pard\q
j \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1220\sb9\sl-276\slmult0\fi0 \
up0 \expndtw0\charscalex103 Consideremos primeramente el signo de la proclamacin
\ul0\nosupersub\cf30\f31\fs22 del \ul0\nosupersub\cf14\f15\fs24 evan\ul0\nosuper
sub\cf26\f27\fs24 gelio \ul0\nosupersub\cf14\f15\fs24 a \ul0\nosupersub\cf26\f27
\fs24 todas \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf14\f15\fs24 las
\ul0\nosupersub\cf26\f27\fs24 naciones. \ul0\nosupersub\cf14\f15\fs24 Hay antic
ipaciones de este signo en el Antiguo Testamento. Los \line \up0 \expndtw0\chars
calex100 profetas del Antiguo Testamento ya vaticina\ul0\nosupersub\cf16\f17\fs2
4 ron que, cuando fuesen introducidos \line \up0 \expndtw0\charscalex103 los das
postreros, el Espritu sera derramado sobre toda carne (\ul0\nosupersub\cf61\f62\fs
21 Jl. \ul0\nosupersub\cf20\f21\fs24 2:28), \ul0\nosupersub\cf16\f17\fs24 y que
\line \up0 \expndtw0\charscalex100 los confines de la tierra veran la salvacin de
Dios (Is. \ul0\nosupersub\cf20\f21\fs24 52:10). \ul0\nosupersub\cf16\f17\fs24 Is
aas predijo que \line \up0 \expndtw0\charscalex105 Dios dara su siervo no solament
e por pacto al pueblo sino tambin por luz de \line \up0 \expndtw0\charscalex102 l
as naciones \ul0\nosupersub\cf20\f21\fs24 (42:6), \ul0\nosupersub\cf16\f17\fs24
y que toda carne vera la gloria del Seor \ul0\nosupersub\cf20\f21\fs24 (40:8). \ul
0\nosupersub\cf16\f17\fs24 Yen Isaas \line \up0 \expndtw0\charscalex106 \ul0\nosu
persub\cf20\f21\fs24 45:22 \ul0\nosupersub\cf16\f17\fs24 leemos lo siguiente: "M
irad a m, y sed salvos, todos los trminos de la \line \up0 \expndtw0\charscalex112
tierra". Pasajes de este tipo fueron citados por los Apstoles cuando ellos \line
\up0 \expndtw0\charscalex110 quisieron probar que el evangelio era tanto para l
os gentiles como para los \line \up0 \expndtw-1\charscalex100 judos. \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1221\sb10\sl-275\slmult0\fi0 \
up0 \expndtw0\charscalex113 En el as llamado discurso del monte de los Olivos, Cr
isto ense que el \line \up0 \expndtw0\charscalex109 evangelio deba ser predicado a
todas las naciones antes de que llegase la \line \up0 \expndtw0\charscalex109 Pa
rusa: "Y ser predicado este evangelio del reino en todo el mundo, para \line \up0
\expndtw0\charscalex108 testimonio a todas las naciones; y entonces vendr el fin"
(Mi. \ul0\nosupersub\cf20\f21\fs24 24:14; \ul0\nosupersub\cf16\f17\fs24 cf. Mr.
\line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf20\f21\fs24 13:10). \par\p
ard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1220\sb7\sl-277\slmult0\
fi0 \up0 \expndtw0\charscalex112 \ul0\nosupersub\cf16\f17\fs24 Dado que en el gr
iego el vocablo naciones est precedido por un artculo \up0 \expndtw0\charscalex104
determinante (pasin tois ethnesin), es correcto traducir como lo hace la versin
\up0 \expndtw0\charscalex100 recin citada: "a todas las naciones". Jesucristo no
quiere decir aqu que hasta la \up0 \expndtw0\charscalex106 ltima persona de la tie
rra se convertir antes de la Parusa, dado que de las \up0 \expndtw0\charscalex105
Escrituras es evidente que esto nunca suceder. Tampoco quiere Jess decir \up0 \exp
ndtw0\charscalex103 que cada individuo de la tierra debe or el evangelio antes de
que l regrese. Lo \up0 \expndtw0\charscalex109 que s dice es que el evangelio deb
e ser predicado en todo el mundo como \up0 \expndtw0\charscalex100 testimonio (e
is martyrion) a todas las naciones. \par\pard\qj \li1418\ri1214\sb261\sl-280\slm
ult0 \up0 \expndtw0\charscalex104 Qu quiere decir "testimonio a todas las naciones
"? La idea parece ser que el \line \up0 \expndtw0\charscalex103 evangelio ser par
a todas las naciones un testimonio que demanda decisin. El \line \up0 \expndtw0\c

harscalex103 evangelio debe transformarse en una fuerza que debe ser tenida en c
uenta por \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-2
76\slmult0 \par\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex10
0 \ul0\nosupersub\cf1\f2\fs24 113 \par\pard\sect\sectd\fs24\paperw11900\paperh16
840\pard\sb0\sl-240{\bkmkstart Pg114}{\bkmkend Pg114}\par\pard\qj \li1418\sb0\sl
-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-2
76\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1222\sb8
8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf16\f17\fs24
las naciones del mundo. Esto no quiere decir que cada miembro de cada nacin \up0
\expndtw0\charscalex104 oir el evangelio, sino ms bien que el evangelio ser una par
te tan importante \up0 \expndtw0\charscalex104 en la vida de cada nacin que no po
dr ser pasado por alto. El evangelio debe \up0 \expndtw0\charscalex104 incitar a
la fe, pero si es rechazado testificar en contra de aquellos que lo han \up0 \exp
ndtw0\charscalex100 rechazado. La predicacin del evangelio a toda nacin, por lo ta
nto, subrayar la \up0 \expndtw0\charscalex100 responsabilidad de cada nacin con re
specto a ese evangelio.\ul0\super\cf33\f34\fs24 2 \par\pard\qj \li1418\ri1213\sb
264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf16\f17\fs2
4 La predicacin misionera del evangelio a todas las naciones es, en realidad, el
\up0 \expndtw0\charscalex106 ms destacado y caracterstico signo de los tiempos. Da
a la era presente su \up0 \expndtw0\charscalex100 propsito y significado primari
os. El perodo entre la primera y la segunda venida \up0 \expndtw0\charscalex100 d
e Cristo es el perodo misionero por \ul0\nosupersub\cf26\f27\fs24 excelencia. \ul
0\nosupersub\cf16\f17\fs24 Este es un tiempo de gracia, un \up0 \expndtw1\charsc
alex100 tiempo en el que Dios invita e insta a todos los hombres a ser salvos. E
n la Gran \up0 \expndtw0\charscalex104 Comisin, de hecho, \ul0\nosupersub\cf14\f1
5\fs24 este signo toma la forma de un mandato: "Por tanto, id, y \up0 \expndtw0\
charscalex110 haced discpulos a todas las naciones" (Mt. \ul0\nosupersub\cf2\f3\f
s24 28:19). \ul0\nosupersub\cf14\f15\fs24 La promesa que sigue \up0 \expndtw0\ch
arscalex105 indica que este mandato misionero debe ser llevado a cabo a lo largo
de esta \up0 \expndtw0\charscalex102 era: "Y he aqu yo estoy con vosotros todos
los das, hasta el fin del mundo" (v. \up0 \expndtw0\charscalex102 \ul0\nosupersub
\cf2\f3\fs24 20).4 \ul0\nosupersub\cf14\f15\fs24 Este signo de los tiempos, por
lo tanto, debera ser un gran incentivo para \up0 \expndtw0\charscalex109 la misin.
Pone ante cada generacin posterior al Pentecosts el solemne \up0 \expndtw0\charsc
alex101 deber de llevar el evangelio a toda nacin. \par\pard\qj \li1417\sb0\sl-27
6\slmult0 \par\pard\qj\li1417\ri1212\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\chars
calex104 Este signo mira tanto hacia atrs como hacia adelante. Mira hacia atrs, ha
cia \line \up0 \expndtw0\charscalex111 la muerte y la resurreccin de Cristo como
la prueba de la misericordiosa \line \up0 \expndtw0\charscalex104 intervencin de
Dios en la historia humana y como base objetiva sobre la cual \line \up0 \expndt
w0\charscalex108 se puede hacer ahora la oferta del evangelio. Tambin mira hacia
el futuro, \line \up0 \expndtw0\charscalex103 hacia la Parusa: "Y entonces vendr e
l fin". Pero es importante notar que este \line \up0 \expndtw0\charscalex103 sig
no no nos permite fijar una fecha precisa para la Segunda Venida de Cristo. \lin
e \up0 \expndtw0\charscalex105 Quin puede estar seguro cundo se habr cumplido con la
predicacin del \line \up0 \expndtw0\charscalex105 evangelio como testimonio a to
das las naciones? Un ejemplo concreto: nadie \line \up0 \expndtw0\charscalex105
negara que el evangelio del reino se ha transformado en un testimonio, en el \lin
e \up0 \expndtw0\charscalex104 sentido ms arriba descrito, ante los Estados Unido
s de Amrica. Pero quin \line \up0 \expndtw0\charscalex107 puede decir si el evangel
io ya ha llegado a ser en este tiempo un testimonio \line \up0 \expndtw0\charsca
lex112 ante cada nacin de todas las Amricas, norte, centro y sur? A cuntos \line \up
0 \expndtw0\charscalex104 idiomas y dialectos debe ser traducida la Biblia, o pa
rtes de la Biblia, antes de \line \up0 \expndtw0\charscalex112 que la meta sea l
ograda? Cuntos miembros de una nacin deben ser \line \up0 \expndtw0\charscalex105 e
vangelizados antes de que se pueda decir que el evangelio ha llegado a ser \line
\up0 \expndtw0\charscalex102 un testimonio a toda esa nacin? Qu es lo que, en la p
rctica, constituye una \line \up0 \expndtw0\charscalex102 nacin? \par\pard\qj \li1
417\ri1210\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex105 Debemos admitir con
humildad que solamente Dios sabr cundo esta seal \up0 \expndtw0\charscalex105 se h

aya cumplido completamente.\ul0\super\cf45\f46\fs24 5\ul0\nosupersub\cf14\f15\fs

24 El hecho de que el evangelio est siendo \up0 \expndtw0\charscalex102 predicad
o por todo el mundo es un signo que nos asegura que Cristo ha venido \up0 \expnd
tw0\charscalex108 y que volver, pero no nos dice exactamente cundo volver. Entretan
to la \up0 \expndtw0\charscalex104 iglesia debe continuar proclamando fielme
nte el evangelio por el mundo, \up0 \expndtw0\charscalex105 sabiendo que la
tarea misionera continuar siendo la caracterstica sin par de \up0 \expndtw0\chars
calex101 esta era hasta la Parusa. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\p
ard\qj\li1418\ri1215\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex108 Seguid
amente centramos nuestra atencin en el signo de la \ul0\nosupersub\cf26\f27\fs24
salvacin \ul0\nosupersub\cf14\f15\fs24 de la \line \up0 \expndtw0\charscalex105 \
ul0\nosupersub\cf26\f27\fs24 plenitud \ul0\nosupersub\cf14\f15\fs24 de Israel. E
n cierto sentido, la proclamacin continua del evangelio a \line \up0 \expndtw0\ch
arscalex110 Israel es simplemente un aspecto del signo que acabamos de considera
r \line \up0 \expndtw0\charscalex107 anteriormente, dado que Israel ciertame
nte se halla incluida entre "las \par\pard\ql \li10127\sb0\sl-276\slmult0 \
par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 114 \par\pard\sect\sec
td\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg115}{\bkmkend Pg115
}\par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\sb0\sl-276\slmult0
\par\pard\qj\li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\sb0\sl-276\slmult0 \p
ar\pard\qj\li1417\ri1213\sb88\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 \u
l0\nosupersub\cf14\f15\fs24 naciones". Que el evangelio debe continuar siendo pr
esentado a Israel hasta \line \up0 \expndtw0\charscalex109 que Cristo regrese es
algo que queda sobreentendido en las palabras que \line \up0 \expndtw0\charscal
ex113 Jess dice a sus discpulos en Mateo \ul0\nosupersub\cf36\f37\fs25 10:23: \ul0
\nosupersub\cf14\f15\fs24 "De cierto os digo, que no \line \up0 \expndtw0\charsc
alex103 acabaris de recorrer todas las ciudades de Israel, antes que venga el Hij
o del \line \up0 \expndtw0\charscalex105 Hombre",6 Pero visto que Pablo dedica u
na atencin especial al problema de \line \up0 \expndtw0\charscalex102 la salvacin
de Israel en Romanos \up0 \expndtw0\charscalex102 9-:-11, podemos conside
rar aparte la \par\pard\ql \li1418\sb1\sl-256\slmult0 \up0 \expndtw0\charscale
x102 salvacin de la plenitud de Israel como otro signo especfico de los tiempos. \
par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1212\sb5\sl-280\slm
ult0 \up0 \expndtw0\charscalex106 En Romanos 11:25-26a Pablo escribe: "Porq
ue no quiero que ignoris, \up0 \expndtw0\charscalex105 hermanos, este misteri
o, no sea que presumis de sabios: el endurecimiento \up0 \expndtw0\charscalex113
parcial que sobrevino a Israel, durar hasta que entre la totalidad de los \up0 \e
xpndtw0\charscalex101 gentiles y as todo Israel se salvar... \u8220?(BJer). \par\p
ard\qj \li1418\ri1213\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex109 Existe g
ran diferencia de opinin entre los intrpretes bblicos en cuanto al \up0 \expndtw0\c
harscalex106 significado de la clusula\u8221?... y as todo Israel se salvar". Hay p
rincipalmente \up0 \expndtw0\charscalex101 tres interpretaciones de esta clusula.
\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1212\sb37\sl-260\
slmult0 \up0 \expndtw0\charscalex105 (1) Muchos intrpretes entienden que estas pa
labras significan que la nacin \line \up0 \expndtw0\charscalex103 de Israel glo
balmente \up0 \expndtw0\charscalex105 (aunque sin incluir necesariamente cad
a miembro \par\pard\qj \li1418\ri1213\sb7\sl-276\slmult0\fi0 \up0 \expndtw0\cha
rscalex108 individual de la misma) se convertir una vez que la plenitud de los ge
ntiles \line \up0 \expndtw0\charscalex109 haya sido recogida en el reino de Dios
. Dentro del marco de este punto de \line \up0 \expndtw0\charscalex104 vista, si
n embargo, debemos reconocer algunas variantes. (a) Los expositores \line \up0 \
expndtw0\charscalex103 dispensacionalistas relacionan su interpretacin de es
tas palabras con un \line \up0 \expndtw0\charscalex106 programa especfico para
el futuro de Israel. Despus de que la iglesia gentil \line \up0 \expndtw0\charsc
alex103 haya sido arrebatada de la tierra, ensean ellos, Dios nuevamente prestar s
u \line \up0 \expndtw0\charscalex109 atencin a Israel. El endurecimiento parcial
de Israel ser quitado, e Israel \line \up0 \expndtw0\charscalex103 como nacin se c
onvertir, ya sea justamente antes del regreso de Cristo o en \line \up0 \expndtw0
\charscalex104 el momento mismo de su regreso. Despus de esto Cristo gobernar sobr

e la \line \up0 \expndtw0\charscalex105 nacin convertida-reunida ahora en su

antigua tierra-desde un trono en \line \up0 \expndtw0\charscalex105 Jerusaln
durante un perodo de mil aos? \up0 \expndtw0\charscalex105 (b) Otros estu
diosos, \par\pard\qj \li1417\ri1218\sb4\sl-277\slmult0\fi0 \up0 \expndtw0\charsc
alex108 premilenialistas pero no dispensacionalistas en su punto de vista,8 tamb
in \line \up0 \expndtw0\charscalex106 esperan la futura conversin de Israel como n
acin.\ul0\super\cf45\f46\fs24 9\ul0\nosupersub\cf14\f15\fs24 (c) Y quedan an otro
s \line \up0 \expndtw0\charscalex104 intrpretes que sin ser premilenialistas
ni dispensacionalistas, igualmente \line \up0 \expndtw0\charscalex104 esperan
una futura conversin de la totalidad de Israel, \ul0\nosupersub\cf16\f17\fs24 en
tiende que la misma \line \up0 \expndtw0\charscalex105 se refiere a la salvacin d
e todos los elegidos, no slo de entre los judos sino \line \up0 \expndtw0\charscal
ex104 tambin de entre los gentiles, a lo largo de la historia. En este punto de v
ista el \line \up0 \expndtw0\charscalex102 significado de la palabra \ul0\nosupe
rsub\cf26\f27\fs24 Israel \ul0\nosupersub\cf16\f17\fs24 no queda limitado a los
judos; adems, el tiempo \line \up0 \expndtw0\charscalex100 en que este grupo de es
cogidos ser llevado a la salvacin no est limitado al fin \line \up0 \expndtw0\chars
calex100 de la historia o al perodo inmediatamente previo a la Parusa. \par\pard\q
j \li1418\ri1222\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupers
ub\cf2\f3\fs24 (3) \ul0\nosupersub\cf16\f17\fs24 Una tercera interpretacin de la
clusula en cuestin se entiende como una \line \up0 \expndtw0\charscalex102 descrip
cin de la salvacin del nmero total de los elegidos de entre los judos a \line \up0 \
expndtw0\charscalex106 lo largo de la historia.\ul0\super\cf33\f34\fs24 12\u
l0\nosupersub\cf16\f17\fs24 Este punto de vista concuerda con la segund
a \line \up0 \expndtw0\charscalex107 interpretacin en su modo de entender las pal
abras "todo Israel", a saber, no \line \up0 \expndtw0\charscalex103 como una des
ignacin de la nacin de Israel como totalidad que debe ser salva \line \up0 \expndt
w0\charscalex104 al fin de los tiempos, sino como una referencia al nmero de los
escogidos que \line \up0 \expndtw0\charscalex106 han de ser salvos a lo la
rgo de la historia. Pero difiere de la segunda \line \up0 \expndtw0\char
scalex100 interpretacin en su restriccin del significado de la palabra \ul0\nosupe
rsub\cf26\f27\fs24 Israel \ul0\nosupersub\cf16\f17\fs24 a los judos. \par\pard\ql
\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb8\sl-276\slmult0 \up0 \expndtw
0\charscalex103 La interpretacin de las palabras: "Y as todo Israel se salvar" que
hace mayor \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl276\slmult0 \par\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex1
00 \ul0\nosupersub\cf1\f2\fs24 115 \par\pard\sect\sectd\fs24\paperw11900\paperh1
6840\pard\sb0\sl-240{\bkmkstart Pg116}{\bkmkend Pg116}\par\pard\qj \li1418\sb0\s
l-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1227\sb
166\sl-260\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf16\f17\fs2
4 justicia a los datos bblicos es la tercera. Las razones en que e basa este juic
io \up0 \expndtw0\charscalex100 se clarificarn al pasar ahora al anlisis del pasaj
e en cuestin. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1221\
sb11\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex107 Para entender Romanos 11:25
-26a correctamente debemos en primer lugar \line \up0 \expndtw0\charscalex100 co
nsiderar con cuidado el contexto. El problema que ocupa a Pablo en Romanos \line
\up0 \expndtw0\charscalex104 9-11 es el difcil problema de la incredulida
d de Israel. Si bien Pablo se \line \up0 \expndtw0\charscalex103 denomina
a s mismo apstol de los gentiles, l mismo es israelita. Por lo tanto, \line \up0 \e
xpndtw0\charscalex100 el hecho de que la mayora de sus compatriotas israelitas no
estn respondiendo \line \up0 \expndtw0\charscalex110 al evangelio con fe, sino q
ue lo estn rechazando, le causa "gran tristeza y \line \up0 \expndtw0\charscalex1
10 continuo dolor en el corazn" (Ro. 9:2). Pablo est tan conmovido por este \line
\up0 \expndtw0\charscalex104 asunto que dice que l mismo podra desear ser anatema
y separado de Cristo \line \up0 \expndtw0\charscalex102 por amor a sus hermanos
(v. \ul0\nosupersub\cf2\f3\fs24 3), \ul0\nosupersub\cf16\f17\fs24 si de este mod
o pudiera llevarlos a la salvacin. \line \up0 \expndtw0\charscalex103 La pregunta
que le preocupa est expresada en sus trminos ms definidos en \line \up0 \expndtw0\
charscalex100 Romanos 11:1: "Digo, pues: Ha desechado Dios a su pueblo?" \par\par

d\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1208\sb8\sl-276\slmult0 \u

p0 \expndtw0\charscalex104 En estos tres captulos Pablo lucha hasta llegar
a una respuesta a esta \line \up0 \expndtw0\charscalex100 inquietante preg
unta. En el captulo 9 Pablo destaca el hecho de que el aparente \line \up0 \expnd
tw0\charscalex104 rechazo de Israel no es \ul0\nosupersub\cf62\f63\fs24 completo
. \ul0\nosupersub\cf16\f17\fs24 Aqu la respuesta a su pregunta se reduce a \line
\up0 \expndtw0\charscalex103 lo siguiente: "No todos los que descienden de Israe
l \ul0\nosupersub\cf20\f21\fs24 son israelitas" \ul0\nosupersub\cf2\f3\fs24 (9:6
). \ul0\nosupersub\cf20\f21\fs24 O sea, \line \up0 \expndtw0\charscalex103 si bi
en es cierto que muchos israelitas estn perdidos, los verdaderos israelitas \line
\up0 \expndtw0\charscalex105 no estn perdidos sino que son salvos. Dios
cumple soberanamente su \line \up0 \expndtw0\charscalex108 propsito para con aq
uellos que son hijos de la promesa. Desde el principio \line \up0 \expndtw0\char
scalex109 mismo de la historia de Israel hubo una discriminacin soberana dentro d
e \line \up0 \expndtw0\charscalex105 Israel: no en Ismael sino en Isaac ser conta
da la simiente de Abraham (v. \ul0\nosupersub\cf2\f3\fs24 7); \line \up0 \expndt
w0\charscalex102 \ul0\nosupersub\cf20\f21\fs24 no es Esa, sino Jacob el elegido e
n quien se perpetuar la lnea del pacto y se \line \up0 \expndtw0\charscalex106 cum
pliran las promesas del pacto (vv. \ul0\nosupersub\cf24\f25\fs24 10-12). \ul0\nos
upersub\cf20\f21\fs24 El resto del captulo \ul0\nosupersub\cf24\f25\fs24 9 \ul0\n
osupersub\cf20\f21\fs24 destaca \line \up0 \expndtw0\charscalex105 dos pensamien
tos: \ul0\nosupersub\cf44\f45\fs22 (1) \ul0\nosupersub\cf20\f21\fs24 Dios no es
injusto al conceder misericordia a algunos y \line \up0 \expndtw0\charscalex104
no a otros, dado que su misericordia es totalmente inmerecida; \ul0\nosupersub\c
f2\f3\fs24 (2) \ul0\nosupersub\cf20\f21\fs24 con todo, la \line \up0 \expndtw0\c
harscalex100 actividad soberana de Dios en la historia no cancela la responsabil
idad humana. \line \up0 \expndtw0\charscalex102 Cuando Pablo en este captulo enfr
enta la pregunta de por qu tantos judos no \line \up0 \expndtw0\charscalex107 se
salvasen en la pasada, su respuesta se formula en trminos de la \line
\up0 \expndtw0\charscalex100 responsabilidad humana: \par\pard\qj \li1418\ri1221
\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex107 "Israel que iba tras una ley
de justicia, no la alcanz. Por qu? Porque iban \up0 \expndtw0\charscalex100 tras el
la no por fe, sino como por obras de la ley" (vv. \ul0\nosupersub\cf24\f25\fs24
31, 32). \par\pard\ql \li1418\sb275\sl-287\slmult0\tx3297 \up0 \expndtw0\charsca
lex102 \ul0\nosupersub\cf20\f21\fs24 En el captulo \tab \up0 \expndtw0\charscal
ex103 \ul0\nosupersub\cf63\f64\fs25 10 \ul0\nosupersub\cf20\f21\fs24 Pablo pas
a a mostrar que el rechazo de una porcin \par\pard\qj \li1418\ri1214\sb3\
sl-275\slmult0\fi0 \up0 \expndtw0\charscalex103 sustancial de Israel no es \ul0\
nosupersub\cf26\f27\fs24 arbitrario. \ul0\nosupersub\cf20\f21\fs24 Aqu l desarroll
a ms ampliamente la idea \up0 \expndtw0\charscalex113 de que los israelitas que s
e han perdido son responsables por su propio \up0 \expndtw0\charscalex109 rechaz
o del evangelio. "Porque ignorando la justicia de Dios, y procurando \up0 \expnd
tw0\charscalex111 establecer la suya propia, no se han sujetado a la justicia de
Dios" \ul0\nosupersub\cf24\f25\fs24 (10:3). \up0 \expndtw0\charscalex102 \ul0\n
osupersub\cf20\f21\fs24 Nuevamente se enfatiza el pensamiento de que el camino d
e salvacin de Dios \up0 \expndtw0\charscalex100 no es el camino de las obras, sin
o el camino de la fe: "Si confesares con tu boca \up0 \expndtw0\charscalex109 qu
e Jess es el Seor, y creyeres en tu corazn que Dios le levant de los \up0 \expndtw0\
charscalex100 muertos, sers salvo" \ul0\nosupersub\cf2\f3\fs24 (10:9). \ul0\nosup
ersub\cf20\f21\fs24 Los israelitas que rechazan el camino de Dios para \up0 \exp
ndtw0\charscalex103 la salvacin al negarse a creer, por lo tanto, no pueden culpa
r a Dios del hecho \up0 \expndtw0\charscalex104 de perderse, sino que slo pueden
culparse a s mismos. La importancia de la \up0 \expndtw0\charscalex100 responsabi
lidad humana est subrayada por el ltimo versculo del captulo, que \up0 \expndtw0\cha
rscalex104 es una cita de Isaas \ul0\nosupersub\cf24\f25\fs24 65:2: \ul0\nosupers
ub\cf20\f21\fs24 "Pero acerca de Israel dice: todo el da extend mis \up0 \expndtw0
\charscalex100 manos a un pueblo rebelde y contradictor" (v. \ul0\nosupersub\cf2
\f3\fs24 21). \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\
sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscal
ex100 \ul0\nosupersub\cf1\f2\fs24 116 \par\pard\sect\sectd\fs24\paperw11900\pape

rh16840\pard\sb0\sl-240{\bkmkstart Pg117}{\bkmkend Pg117}\par\pard\qj \li1418\sb

0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\
sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1213
\sb98\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf20\f21\f
s24 Un versculo del captulo \ul0\nosupersub\cf37\f38\fs25 10 \ul0\nosupersub\cf20\
f21\fs24 que merece atencin especial es el versculo \ul0\nosupersub\cf24\f25\fs24
12: \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24 "Porque no
hay diferencia entre judo y griego, pues el mismo que es Seor de \line \up0 \expnd
tw0\charscalex102 todos, es rico para con todos los que le invocan". Lo que Pabl
o destaca aqu es \line \up0 \expndtw0\charscalex102 que, en lo que se \ul0\nosupe
rsub\cf26\f27\fs24 refiere \ul0\nosupersub\cf20\f21\fs24 a \ul0\nosupersub\cf26\
f27\fs24 la obtencin \ul0\nosupersub\cf20\f21\fs24 de \ul0\nosupersub\cf26\f27\fs
24 la salvacin, \ul0\nosupersub\cf20\f21\fs24 no hay distincin entre el \line \up0
\expndtw0\charscalex102 judo y el griego. De ser as, parecera que se descartase to
do futuro perodo de \line \up0 \expndtw0\charscalex104 tiempo en el cual solament
e los judos fuesen salvos, o en el cual los judos se \line \up0 \expndtw0\charscal
ex107 salven de un modo diferente de aquel por el cual se salvan los griegos o l
os \line \up0 \expndtw0\charscalex100 gentiles. \par\pard\qj \li1418\sb0\sl-276\
slmult0 \par\pard\qj\li1418\ri1213\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex1
03 En el captulo \ul0\nosupersub\cf24\f25\fs24 11 \ul0\nosupersub\cf20\f21\fs24 P
ablo demuestra que el rechazo de Israel no es \ul0\nosupersub\cf26\f27\fs24 ni a
bsoluto ni \line \up0 \expndtw0\charscalex106 irrestricto.\ul0\nosupersub\cf20\f
21\fs24 En este captulo l procede a indicar, de un modo ya anticipado en \line \u
p0 \expndtw0\charscalex113 \ul0\nosupersub\cf36\f37\fs25 10:19, \ul0\nosupersub\
cf20\f21\fs24 que el modo de actuar de Dios para con los judos y para con los \li
ne \up0 \expndtw0\charscalex103 gentiles est estrechamente relacionado. Los verscu
los \ul0\nosupersub\cf36\f37\fs25 1 \ul0\nosupersub\cf20\f21\fs24 al \ul0\nosupe
rsub\cf36\f37\fs25 10 \ul0\nosupersub\cf20\f21\fs24 del captulo \ul0\nosupersub\c
f36\f37\fs25 11 \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24
resumen nuevamente las ideas desarrolladas previamente: si bien Dios parece \li
ne \up0 \expndtw0\charscalex104 haber abandonado o rechazado a su pueblo, en rea
lidad siempre ha habido, y \line \up0 \expndtw0\charscalex107 todava hay, un rema
nente elegido por gracia que cree y es salvo (v. \ul0\nosupersub\cf2\f3\fs24 5).
\ul0\nosupersub\cf20\f21\fs24 Los \line \up0 \expndtw0\charscalex104 escogidos
entre Israel han obtenido la salvacin en tanto que otros entre ellos \line \up0 \
expndtw0\charscalex108 han sido endurecidos (v. \ul0\nosupersub\cf2\f3\fs24 7).
\ul0\nosupersub\cf20\f21\fs24 El evangelio, en otras palabras, tiene un efecto \
line \up0 \expndtw0\charscalex102 doble sobre los israelitas: algunos han sido s
alvos por medio de l, en tanto que \line \up0 \expndtw0\charscalex102 otros han s
ido endurecidos. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1
211\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103 Pero ahora en el versculo \u
l0\nosupersub\cf24\f25\fs24 11 \ul0\nosupersub\cf20\f21\fs24 Pablo introduce un
pensamiento nuevo. A travs \line \up0 \expndtw0\charscalex107 de la trasgresin de
muchos israelitas, la salvacin ha llegado a los gentiles, \line \up0 \expndtw0\ch
arscalex110 para provocar a los israelitas "a celos". O sea, la falta de la mayo
ra de los \line \up0 \expndtw0\charscalex106 israelitas a aceptar a Cristo ha sid
o usada por Dios para traer salvacin a los \line \up0 \expndtw0\charscalex106 gen
tiles. Pero la salvacin de los gentiles, a su vez, est ahora siendo usada \line \u
p0 \expndtw0\charscalex112 por Dios para volver celosos a los judos y para traerl
os de este modo de \line \up0 \expndtw0\charscalex103 regreso a l. El versculo \ul
0\nosupersub\cf36\f37\fs25 12 \ul0\nosupersub\cf20\f21\fs24 introduce una amplia
cin de este pensamiento: "Y \line \up0 \expndtw0\charscalex105 si su cada ha sido
una riqueza para el mundo, y su mengua, riqueza para los \line \up0 \expndtw0\ch
arscalex103 gentiles; qu no ser su plenitud!" (BJer). La palabra \ul0\nosupersub\cf
26\f27\fs24 plenitud \ul0\nosupersub\cf20\f21\fs24 (griego, \ul0\nosupersub\cf26
\f27\fs24 pleroma) \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf20\f21\f
s24 debe ser entendida aqu en un sentido escatolgico: la plenitud del nmero de \lin
e \up0 \expndtw0\charscalex107 aquellos que han de ser salvos hasta que llegue e
l fin de la historia. \ul0\nosupersub\cf26\f27\fs24 Plenitud \line \up0 \expndtw
0\charscalex111 \ul0\nosupersub\cf20\f21\fs24 aparece aqu en obvio contraste con

el remanente del cual se habla en el \line \up0 \expndtw0\charscalex105 versculo

\ul0\nosupersub\cf14\f15\fs24 5; \ul0\nosupersub\cf20\f21\fs24 la promesa de Dio
s a Israel ser todava cumplida en la salvacin \line \up0 \expndtw1\charscalex100 de
la plenitud de Israel. Se dice adems que la salvacin de la plenitud de Israel \li
ne \up0 \expndtw0\charscalex100 traer riquezas inimaginadas al mundo entero. \par
\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1214\sb38\sl-260\slmul
t0\tx3003 \up0 \expndtw0\charscalex102 El versculo \tab \up0 \expndtw0\charscale
x105 \ul0\nosupersub\cf36\f37\fs25 15 \ul0\nosupersub\cf20\f21\fs24 tiene la
misma intencin: "Porque si su exclusin es la \line\up0 \expndtw0\charscalex
101 reconciliacin del mundo, \up0 \expndtw0\charscalex103 qu ser su admisin; si
no vida de entre los \par\pard\qj \li1418\ri1211\sb6\sl-277\slmult0 \up0 \ex
pndtw0\charscalex107 muertos?" Aqu la \ul0\nosupersub\cf26\f27\fs24 exclusin \u
l0\nosupersub\cf20\f21\fs24 de Israel es contrastada con su \ul0\nosupersu
b\cf26\f27\fs24 admisin; \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\f
s24 nuevamente pensamos en una conversin de muchsimos ms israelitas de los \up0 \ex
pndtw0\charscalex104 que pudieran ser descritos como nada ms que un pequeo remanen
te. "Vida \up0 \expndtw0\charscalex102 de entre los muertos" no se refiere a una
resurreccin literal; estas palabras son \up0 \expndtw0\charscalex109 usadas prob
ablemente como una figura para describir la feliz sorpresa que \up0 \expndtw0\ch
arscalex105 tendremos cuando los judos que han sido rebeldes vuelvan al Seor. No h
ay \up0 \expndtw0\charscalex108 necesidad, sin embargo, de limitar esta \ul0\nos
upersub\cf26\f27\fs24 admisin \ul0\nosupersub\cf20\f21\fs24 a un perodo de la hist
oria \up0 \expndtw0\charscalex113 cercano al fin de los tiempos; la admisin por p
arte de Dios de todos los \up0 \expndtw0\charscalex113 israelitas creyentes a tr
avs de la historia es por cierto "vida de entre los \up0 \expndtw0\charscalex100
muertos", y ser as por toda la eternidad. \par\pard\ql \li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb56\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos
upersub\cf1\f2\fs24 117 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\s
b0\sl-240{\bkmkstart Pg118}{\bkmkend Pg118}\par\pard\qj \li1418\sb0\sl-275\slmul
t0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb93\sl-275\s
lmult0\fi0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf14\f15\fs24 Pablo proc
ede ahora, en los versculos 17-24, a desarrollar la figura del olivo. \line \up0
\expndtw0\charscalex105 Ramas judas han sido desgajadas del olivo y ramas
gentiles han sido \line \up0 \expndtw0\charscalex108 injertadas; si los judos
, empero, no persisten en su incredulidad, las ramas \line \up0 \expndtw0\charsc
alex106 judas podrn ser reinsertadas en el rbol. Lo significativo aqu es que Pablo \
line \up0 \expndtw0\charscalex103 habla no de dos olivos, sino de uno solo; los
judos y los gentiles no solamente \line \up0 \expndtw0\charscalex102 son salvos d
el mismo modo (por la fe), sino que tambin, cuando son salvados, \line \up0 \expn
dtw0\charscalex110 pasan a formar parte del mismo organismo vivo, llamado aqu oli
vo. Todo \line \up0 \expndtw0\charscalex102 pensamiento de un futuro por separad
o, de una clase de salvacin separada, o \line \up0 \expndtw0\charscalex109 de un
organismo espiritual por separado para los judos salvos queda aqu \line \up0 \expn
dtw0\charscalex104 excluido. \ul0\nosupersub\cf2\f3\fs24 SU \ul0\nosupersub\cf14\
f15\fs24 salvacin es aqu descrita en trminos de llegar a ser uno con la \line \up0
\expndtw0\charscalex107 totalidad de los salvos del pueblo de Dios, y no en trmin
os de un programa \line \up0 \expndtw0\charscalex110 aparte para judos! Tambin se
debe tomar nota que Pablo no dice que el \line \up0 \expndtw0\charscalex109 rein
serto de las ramas judas necesariamente ha de seguir al injerto de las \line \up0
\expndtw0\charscalex108 ramas gentiles; no hay razones para excluir la posibili
dad de que las ramas \line \up0 \expndtw0\charscalex102 gentiles y las ramas juda
s pueden ser injertadas en el olivo simultneamente. \par\pard\qj \li1418\ri1218\s
b261\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex109 Llegamos ahora a Romanos 11
:25-26a, donde leemos (segn la Biblia de \up0 \expndtw0\charscalex106 Jerusaln) \u
l0\nosupersub\cf24\f25\fs24 Pues no quiero \ul0\nosupersub\cf26\f27\fs24 que \ul
0\nosupersub\cf24\f25\fs24 ignoris, \ul0\nosupersub\cf26\f27\fs24 hermanos, este
\ul0\nosupersub\cf24\f25\fs24 misterio, no \ul0\nosupersub\cf26\f27\fs24 sea que
\up0 \expndtw0\charscalex107 \ul0\nosupersub\cf24\f25\fs24 presumis de sabios: \

ul0\nosupersub\cf26\f27\fs24 el endurecimiento parcial que sobrevino \ul0\nosupe

rsub\cf24\f25\fs24 a \ul0\nosupersub\cf26\f27\fs24 Israel, durar \up0 \expndtw-1\
charscalex100 \ul0\nosupersub\cf24\f25\fs24 hasta \ul0\nosupersub\cf26\f27\fs24
que entre la totalidad \ul0\nosupersub\cf24\f25\fs24 de \ul0\nosupersub\cf26\f27
\fs24 los gentiles, \ul0\nosupersub\cf25\f26\fs26 y \ul0\nosupersub\cf24\f25\fs2
4 as \ul0\nosupersub\cf26\f27\fs24 todo Israel \ul0\nosupersub\cf24\f25\fs24 se \
ul0\nosupersub\cf26\f27\fs24 salvar... \par\pard\qj \li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\ri1210\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex106 \u
l0\nosupersub\cf14\f15\fs24 Un "misterio" es algo que previamente estuvo escondi
do, pero que ahora ha \line \up0 \expndtw0\charscalex108 sido revelado. Pablo ha
llegado a discernir un cierto mtodo en el modo de \line \up0 \expndtw0\charscale
x103 actuar que tiene Dios para con judos y gentiles: la cada de Israel ha llevado
a \line \up0 \expndtw0\charscalex105 la salvacin de los gentiles, y la salvacin d
e los gentiles est moviendo a los \line \up0 \expndtw0\charscalex102 judos a celos
. Esta interdependencia entre la salvacin de los gentiles y de los \line \up0 \ex
pndtw0\charscalex103 judos es el misterio al cual Pablo se refiere aqu-un misterio
que ahora ha sido \line \up0 \expndtw0\charscalex105 revelado. A travs de las pa
labras: "No sea que presumis de sabios", Pablo \line \up0 \expndtw0\charscalex105
est advirtiendo a los gentiles que no deben exaltarse por sobre los judos no \lin
e \up0 \expndtw0\charscalex105 creyentes, tal como lo haba hecho previamente en
los versculos \up0 \expndtw0\charscalex100 18-24. \par\pard\qj \li1418\ri1215\sb5
\sl-276\slmult0 \up0 \expndtw0\charscalex108 Cuando l afirma especficamente que Is
rael ha estado experimentando un \up0 \expndtw0\charscalex110 "endurecimiento p
arcial", lo que realmente est diciendo es que ese \up0 \expndtw0\charscal
ex102 endurecimiento que ha impedido a muchos israelitas a aceptar el evangelio,
ha \up0 \expndtw0\charscalex100 sido en el pasado, es ahora en el presente, y s
er en el futuro \ul0\nosupersub\cf26\f27\fs24 solamente parcial. \up0 \expndtw0\c
harscalex110 \ul0\nosupersub\cf14\f15\fs24 Por esta razn hay judos que han sido sa
lvados, estn siendo salvados y \up0 \expndtw0\charscalex101 continuarn siendo salv
ados hasta el fin de los tiempos. \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\p
ard\qj\li1418\ri1212\sb12\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex107 Qu quier
e decir aqu Pablo cuando habla de la "plenitud" \ul0\nosupersub\cf26\f27\fs24 (pl
eroma) \ul0\nosupersub\cf14\f15\fs24 de los \line \up0 \expndtw0\charscalex105 g
entiles? Como dijimos anteriormente al hablar de \ul0\nosupersub\cf26\f27\fs24 p
lenitud \ul0\nosupersub\cf14\f15\fs24 en su aplicacin a \line \up0 \expndtw0\char
scalex108 los judos (v. 12), tambin aqu \ul0\nosupersub\cf26\f27\fs24 plenitud \ul0
\nosupersub\cf14\f15\fs24 debe ser comprendida de un modo \line \up0 \expndtw0\c
harscalex106 escatolgico.: el nmero total de los gentiles que Dios quiere salvar.
Cuando \line \up0 \expndtw0\charscalex105 ese nmero total de los gentiles haya si
do reunido, ser el fin de la era. Debe \line \up0 \expndtw0\charscalex107 quedar
bien en claro que esta reunin de la plenitud de los gentiles no toma \line \up0 \
expndtw0\charscalex112 lugar nicamente al fin de los tiempos, sino que contina a l
o largo de la \line \up0 \expndtw0\charscalex101 historia de la iglesia. \par\pa
rd\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1216\sb14\sl-273\slmult0
\up0 \expndtw0\charscalex112 Pero cmo debemos interpretar ahora la expresin "y as to
do Israel se \line \up0 \expndtw0\charscalex102 salvar"? Calvino, como hemos vist
o, pens que estas palabras se referan a la \line \up0 \expndtw0\charscalex103 salv
acin del nmero total de los escogidos a lo largo de la historia, no slo de \line \u
p0 \expndtw0\charscalex103 entre los judos sino tambin de entre los gentiles. La d
ificultad con esta \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\cha
rscalex100 \ul0\nosupersub\cf1\f2\fs24 118 \par\pard\sect\sectd\fs24\paperw11900
\paperh16840\pard\sb0\sl-240{\bkmkstart Pg119}{\bkmkend Pg119}\par\pard\qj \li14
18\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418
\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\r
i1212\sb103\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf14
\f15\fs24 interpretacin, empero, es la siguiente: en Romanos 9-11 el trmino \ul0\n
osupersub\cf26\f27\fs24 Israel \line \up0 \expndtw0\charscalex102 \ul0\nosupersu
b\cf14\f15\fs24 ocurre 11 veces; en cada uno de los 10 casos aparte de 11:26 en
que se usa el \line \up0 \expndtw0\charscalex102 trmino, el mismo apunta inequvoca

mente a los judos para distinguidos de los \line \up0 \expndtw0\charscalex100 gen
tiles. \up0 \expndtw0\charscalex104 Qu razn hay para aceptar aqu un significa
do diferente del \line \up0 \expndtw0\charscalex104 trmino? Por qu cambiara Pablo
repentinamente del significado natural del \line \up0 \expndtw0\charscalex102 trm
ino \ul0\nosupersub\cf26\f27\fs24 Israel \ul0\nosupersub\cf14\f15\fs24 a un sign
ificado figurativo y ms amplio? No es precisamente la \line \up0 \expndtw0\charsca
lex102 razn de Romanos 11:25-26a decir algo respecto a ambos, judos y gentiles? \p
ar\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb11\sl-275\slm
ult0\fi0 \up0 \expndtw0\charscalex104 La interpretacin ms comn, como ya hemos visto
, entiende que este pasaje \up0 \expndtw0\charscalex110 apunta a una conversin en
gran escala de la nacin de Israel justamente \up0 \expndtw0\charscalex104 antes,
o en el mismo momento, del regreso de Cristo, despus del ingreso de \up0 \expndt
w0\charscalex103 la plenitud de los gentiles. A mi parecer, hay dos objeciones b
astante serias en \up0 \expndtw0\charscalex103 interpretar "y as todo Israel se s
alvar" de este modo: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\
ri1212\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex103 (1) La idea de que la sal
vacin del pueblo de Israel, segn se la describe aqu, \up0 \expndtw0\charscalex108 o
curriera solamente en el perodo final no hace justicia a la palabra \ul0\nosupers
ub\cf26\f27\fs24 todo \ul0\nosupersub\cf14\f15\fs24 en \up0 \expndtw0\charscalex
105 "todo Israel". \up0 \expndtw0\charscalex108 Significa "todo Israel" solamente
la ltima generacin de los \up0 \expndtw0\charscalex105 israelitas? Esta ltima gene
racin ser apenas un fragmento del nmero total \up0 \expndtw0\charscalex105 de los j
udos que han vivido sobre esta tierra. Cmo puede un fragmento tal \up0 \expndtw0\ch
arscalex100 con justicia ser llamado "todo Israel"? \par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\ch
arscalex111 (2) El texto no dice, "Y \ul0\nosupersub\cf26\f27\fs24 entonces \ul0
\nosupersub\cf14\f15\fs24 todo Israel se salvar". Si Pablo hubiese \up0 \expndtw0
\charscalex109 deseado trasmitir este pensamiento, podra haber usado una palabra
que \up0 \expndtw0\charscalex106 significa "entonces" (como ser \ul0\nosupersub\
cf26\f27\fs24 tote \ul0\nosupersub\cf14\f15\fs24 o \ul0\nosupersub\cf26\f27\fs24
epeita). \ul0\nosupersub\cf14\f15\fs24 Pero us la palabra \ul0\nosupersub\cf28\f
29\fs24 houtos \ul0\nosupersub\cf14\f15\fs24 que \up0 \expndtw0\charscalex102 de
scribe no un ordenamiento temporal, sino un concepto causal y que significa \up0
\expndtw0\charscalex113 as, de \ul0\nosupersub\cf26\f27\fs24 este modo. \ul0\
nosupersub\cf14\f15\fs24 En otras palabras, Pablo no est diciendo: "El \u
p0 \expndtw0\charscalex104 endurecimiento parcial que sobrevino a Israel durar ha
sta que sea reunida la \up0 \expndtw0\charscalex103 totalidad de los gentiles, y
\ul0\nosupersub\cf26\f27\fs24 entonces \ul0\nosupersub\cf14\f15\fs24 (despus de
que todo esto haya sucedido) \up0 \expndtw0\charscalex102 todo Israel ser salvo".
Sino lo que l est diciendo es esto: "El endurecimiento \up0 \expndtw0\charscalex1
04 parcial que sobrevino a Israel durar hasta que sea reunida la totalidad de los
\up0 \expndtw0\charscalex101 gentiles, y as [de este modo] todo Israel se salvar"
. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb10\sl-275
\slmult0\fi0 \up0 \expndtw0\charscalex107 De qu modo? Del modo que Pablo ha estado
describiendo en la primera \up0 \expndtw0\charscalex110 parte del captulo: (a) p
or medio de la incredulidad de muchos \ul0\nosupersub\cf20\f21\fs24 israelitas l
a \up0 \expndtw0\charscalex103 salvacin llega a los gentiles, y (b) por medio de
la salvacin de los gentiles los \up0 \expndtw0\charscalex100 israelitas son movid
os a celos. Esto ha venido sucediendo en el pasado, sucede \up0 \expndtw0\charsc
alex100 ahora y continuar sucediendo. \par\pard\qj \li1418\sb0\sl-276\slmult0 \pa
r\pard\qj\li1418\ri1212\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex103 Yo inter
preto que este pasaje, entonces, significa que Dios cumple su promesa \line \up0
\expndtw0\charscalex115 a Israel de la siguiente manera: Si bien Israel ha sido
endurecido en su \line \up0 \expndtw0\charscalex108 incredulidad, este endure
cimiento siempre ha sido y continuar siendo \line \up0 \expndtw0\charscalex
104 solamente un endurecimiento parcial, nunca un endurecimiento total. En otras
\line \up0 \expndtw0\charscalex103 palabras, Israel continuar volvindose al Seor h
asta la Parusa, en tanto que \line \up0 \expndtw0\charscalex105 al mismo tiempo l
a plenitud de los gentiles va siendo reunida. Y de este modo \line \up0 \expndtw
0\charscalex104 todo Israel ser salvo: no slo la ltima generacin de los israelitas,

sino todos \line \up0 \expndtw0\charscalex103 los verdaderos israelitas-todos aq

uellos que no son simplemente de \ul0\nosupersub\cf26\f27\fs24 Israel \ul0\nosup
ersub\cf20\f21\fs24 sino \line \up0 \expndtw0\charscalex107 que son Israel, para
usar el lenguaje de Romanos 9:6. Otro modo de decirlo \line \up0 \expndtw0\char
scalex106 sera: \ul0\nosupersub\cf26\f27\fs24 todo Israel \ul0\nosupersub\cf20\f2
1\fs24 en Romanos \ul0\nosupersub\cf2\f3\fs24 11:26 \ul0\nosupersub\cf20\f21\fs2
4 significa la totalidad de los escogidos de \line \up0 \expndtw0\charscalex102
entre Israel. La salvacin de todo Israel, por ende, no ocurre exclusivamente en \
line \up0 \expndtw0\charscalex102 el tiempo final, sino que sucede a lo largo de
la era que media entre la primera y \par\pard\ql \li10127\sb0\sl-276\slmult0 \p
ar\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb52\sl-276\slmult0 \
up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 119 \par\pard\sect\sect
d\fs24\paperw11900\paperh16840{\shp
{\*\shpinst\shpleft0\shptop0\shpright11900\shpbottom16840\shpwr3\shpfblwtxt0\shp
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a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028

a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028
a28a0028a28a0028a28a0028a28a0028a28a0028a28a0028a28a00ffd9}}}}}\pard\sb0\sl-240{
\bkmkstart Pg120}{\bkmkend Pg120}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pa
rd\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard
\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1212\sb103\sl-273\slmult0 \u
p0 \expndtw1\charscalex100 \ul0\nosupersub\cf20\f21\fs24 la segunda venida de Cr
isto-ms an, desde el tiempo del llamado de Abraham. \line \up0 \expndtw0\charscale

x107 \ul0\nosupersub\cf26\f27\fs24 Todo Israel, \ul0\nosupersub\cf20\f21\fs24 po

r lo tanto, difiere del remanente escogido del que se habla en \line \up0 \expnd
tw0\charscalex108 \ul0\nosupersub\cf24\f25\fs24 11:5, \ul0\nosupersub\cf20\f21\f
s24 pero slo como la suma total de todos los remanentes durante toda la \line \up
0 \expndtw0\charscalex100 historia. \par\pard\qj \li1418\sb0\sl-270\slmult0 \par
\pard\qj\li1418\ri1216\sb20\sl-270\slmult0\fi0 \up0 \expndtw0\charscalex107 Podra
ser til indicar por medio de dos diagramas lo que esta interpretacin \up0 \expndt
w0\charscalex113 significa. Lo que Pablo quiere decir cuando escribe, "Y as todo
Israel se \up0 \expndtw0\charscalex100 salvar" no es esto: \par\pard\ql \li1418\s
b0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0
\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\s
l-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl287\slmult0 \par\pard\ql\li1418\sb87\sl-287\slmult0 \up0 \expndtw0\charscalex100
Sino esto: \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\sb0\sl-2
80\slmult0 \par\pard\qj\li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\sb0\sl-280
\slmult0 \par\pard\qj\li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\sb0\sl-280\s
lmult0 \par\pard\qj\li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1213\sb139\s
l-280\slmult0 \up0 \expndtw0\charscalex103 Como apoyo de esta interpretacin se pu
eden proponer adems las siguientes \up0 \expndtw0\charscalex100 consideraciones a
dicionales: \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\s
b8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf2\f3\fs24 (
1) \ul0\nosupersub\cf20\f21\fs24 El punto principal de la discusin previa de Pabl
o en Romanos \ul0\nosupersub\cf2\f3\fs24 11 \ul0\nosupersub\cf20\f21\fs24 ha sid
o de \line \up0 \expndtw0\charscalex104 indicar que Dios, que en tiempos pasados
trat casi exclusivamente con Israel \line \up0 \expndtw0\charscalex108 en lo que
respecta a traer la salvacin a su pueblo, ahora trata con judos y \line \up0 \exp
ndtw0\charscalex104 gentiles conjuntamente. Este punto es destacado de un modo n
otable a travs \line \up0 \expndtw0\charscalex107 de la figura del olivo, del cua
l se han desgajado algunas ramas naturales, al \line \up0 \expndtw0\charscalex10
7 cual se le han injertado algunas ramas silvestres, tras lo cual algunas de las
\line \up0 \expndtw0\charscalex112 ramas naturales han vuelto a ser injertadas.
No hay dos olivos (uno para \line \up0 \expndtw0\charscalex108 gentiles y otro
para judos), sino un solo olivo. El modo en que los judos se \line \up0 \expndtw0\
charscalex103 salvan ahora, en otras palabras, no debe ser separado del modo en
el, cual los \line \up0 \expndtw0\charscalex109 gentiles se salvan, dado que
Dios ahora se ocupa de ambos grupos \line \up0 \expndtw1\charscalex100 c
onjuntamente. i se hace que el versculo 26 se refiera a un tiempo de salvacin \lin
e \up0 \expndtw0\charscalex103 para los judos que fuere separado (por ser subsigu
iente) del tiempo en que los \line \up0 \expndtw0\charscalex100 gentiles son sal
vos es ir a contrapelo del nfasis principal del captulo. \par\pard\qj \li1418\ri12
15\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex103 (2) La reunin de la plenitud
, o del nmero total, de los gentiles se lleva a cabo \up0 \expndtw0\charscalex103
durante toda la historia, no solamente al fin de los tiempos. Por qu habra de \up0
\expndtw0\charscalex100 ser diferente la reunin de la plenitud de los judos? \par
\pard\ql \li1418\sb275\sl-287\slmult0\tx6798 \up0 \expndtw0\charscalex102 (3) L
os versculos que siguen a Romanos \tab \up0 \expndtw0\charscalex102 11:26 a
poyan la interpretacin \par\pard\qj \li1418\ri1215\sb16\sl-260\slmult0 \up0 \ex
pndtw0\charscalex105 propuesta arriba. La cita compuesta tomada de Isaas 59:20 y
27:9 que sigue \line \up0 \expndtw0\charscalex100 inmediatamente \up0 \expndtw0\
charscalex105 ("Vendr de Sion el Libertador, que apartar de Jacob la \par\pard\qj
\li1418\ri1213\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex105 impiedad. Y este
ser mi pacto con ellos, cuando yo quite sus pecados"), que \line \up0 \expndtw0\c
harscalex104 muchas veces es aplicada por los escritores dispensacionalistas a l
a Segunda \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb268\sl
-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 120 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg121}{\
bkmkend Pg121}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl
-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-2
75\slmult0 \par\pard\qj\li1418\ri1214\sb93\sl-275\slmult0 \up0 \expndtw0\charsca
lex104 \ul0\nosupersub\cf20\f21\fs24 Venida de Cristo, no requiere que se la int

erprete de ese modo, sino que tiene \line \up0 \expndtw0\charscalex108 muy buen
sentido si se la ve como una descripcin de la primera venida de \line \up0 \expnd
tw0\charscalex105 Cristo y del perdn de los pecados que sigue a esa venida. Lo qu
e es ms, si \line \up0 \expndtw0\charscalex104 esta cita hubiese querido ser una
descripcin de la Segunda Venida de Cristo, \line \up0 \expndtw0\charscalex104 hub
iramos esperado que el profeta dijera: "Vendr del cielo el Libertador" (en \line \
up0 \expndtw0\charscalex105 vez de "de Sion"). Lo que es especialmente significa
tivo aqu, empero, es que \line \up0 \expndtw0\charscalex102 los versculos 30 y 31,
en los cuales Pablo resume el argumento del captulo, l \line \up0 \expndtw0\chars
calex105 no habla en trminos de lo que pasar en el futuro sino en trminos de lo que
\line \up0 \expndtw0\charscalex103 est sucediendo ahora: "Porque as como vosotros
[los gentiles] en otro tiempo \line \up0 \expndtw0\charscalex105 fuisteis desob
edientes a Dios, pero ahora se os ha mostrado misericordia por \line \up0 \expnd
tw0\charscalex107 razn de la desobediencia de ellos, as tambin ahora estos [los judo
s] han \line \up0 \expndtw0\charscalex103 sido desobedientes, para que por la mi
sericordia mostrada a vosotros, tambin \line \up0 \expndtw0\charscalex100 a ellos
ahora les sea mostrada misericordia" (BAm). \par\pard\qj \li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\ri1208\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103
Debe agregarse que la interpretacin de Romanos 11:26a recin propuesta no \line \u
p0 \expndtw0\charscalex105 excluye la posibilidad de que haya en el futuro una c
onversin de los judos al \line \up0 \expndtw0\charscalex105 cristianismo en gran e
scala, pero deja espacio para la misma. De hecho, por \line \up0 \expndtw0\charsc
alex107 qu no podra haber ms de una de tales conversiones de judos a Cristo en \line
\up0 \expndtw0\charscalex113 gran escala en el futuro? No hay nada en el pasaje
que pueda excluir tal \line \up0 \expndtw0\charscalex103 conversin futura o tale
s conversiones futuras, en tanto que uno no insista que \line \up0 \expndtw0\cha
rscalex105 el pasaje apunta solamente hacia el futuro, o que describe una conver
sin de \line \up0 \expndtw0\charscalex107 Israel que ocurrira despus de que el nmero
total de los gentiles haya sido \line \up0 \expndtw0\charscalex100 reunido. \pa
r\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1212\sb7\sl-277\slmul
t0 \up0 \expndtw0\charscalex105 Puede notarse tambin que ha habido conversiones d
e judos en gran escala \line \up0 \expndtw0\charscalex102 en el pasado. Un caso o
curri en el primer siglo despus de Cristo, en el cual la \line \up0 \expndtw0\char
scalex107 iglesia comenz como una iglesia judeocristiana. Otro ejemplo es el reci
ente \line \up0 \expndtw0\charscalex107 movimiento "Judos para Jess" en los Estado
s Unidos. En un artculo de la \line \up0 \expndtw0\charscalex108 seccin Religin, de
l nmero de junio 12 de 1972 de la revista Time, bajo el \line \up0 \expndtw0\char
scalex102 ttulo de "Judos para Jess", se hacen las siguientes afirmaciones: "El cap
elln \line \up0 \expndtw0\charscalex106 judo, Rabino Shlome Cunin, de la Universid
ad de California en Los ngeles, \line \up0 \expndtw0\charscalex105 estima que los
jvenes judos se estn convirtiendo al cristianismo a razn de \par\pard\qj \li1419\ri
1216\sb0\sl-280\slmult0\tx2559 \up0 \expndtw0\charscalex104 6.000 a \tab \up0 \
expndtw0\charscalex105 7.000 por ao. El evangelista cristiano-judo Abe Schn
eider de \line\up0 \expndtw0\charscalex104 California, dice que ha notado ms con
versos en los ltimos nueve meses que \line \up0 \expndtw0\charscalex100 en los pr
evios 23 aos juntos",18 Si tales conversiones en gran escala de judos \up0 \expndt
w0\charscalex107 al cristianismo han sucedido en el pasado, hay alguna razn por la
cual no \up0 \expndtw0\charscalex100 puedan volver a repetirse? \par\pard\qj \l
i1419\ri1208\sb244\sl-277\slmult0 \up0 \expndtw0\charscalex100 El signo de la sa
lvacin de la plenitud de Israel, interpretado de esta manera, no \line \up0 \expn
dtw0\charscalex106 hace posible fijar con exactitud la fecha de la Segunda Venid
a de Cristo. Nos \line \up0 \expndtw0\charscalex103 dice, en cambio, que los
judos continuarn convirtindose al cristianismo \line \up0 \expndtw0\charscale
x105 durante toda la era que media entre la primera y la segunda venida de Crist
o, \line \up0 \expndtw0\charscalex107 mientras la plenitud del nmero de los genti
les est siendo reunida. En tales \line \up0 \expndtw0\charscalex103 conversiones
judas, en consecuencia, debemos ver una seal de la seguridad \line \up0 \expndtw0\
charscalex104 del regreso de Cristo. Entretanto, este signo debe hacemos ver la
urgencia de \line \up0 \expndtw0\charscalex108 la misin de la iglesia a los judos.
En un mundo en que todava hay mucho \line \up0 \expndtw0\charscalex109 antisemit

ismo, no olvidemos nunca que Dios no ha rechazado a su antiguo \line \up0 \expnd
tw0\charscalex100 pueblo de pacto, y que l todava tiene su propsito para con Israel
. \par\pard\ql \li1419\sb255\sl-287\slmult0 \up0 \expndtw0\charscalex106 Conside
remos a continuacin algunos signos que indican oposicin a Dios: a \par\pard\ql \li
10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li
10127\sb71\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\f
s24 121 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmks
tart Pg122}{\bkmkend Pg122}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\
li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li
1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1214\sb103\sl-273\slmult0\fi0 \up0
\expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24 saber, tribulacin, apostasa
y anticristo. Tomemos primeramente el signo de la \up0 \expndtw0\charscalex102
tribulacin-obviamente una indicacin de oposicin al reino de Dios por parte de \up0
\expndtw0\charscalex106 sus enemigos. Este signo ya haba sido predicho por los pr
ofetas del Antiguo \up0 \expndtw0\charscalex100 Testamento-tanto por Jeremas como
por Daniel: \par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1212\
sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex105 Ah, cuan grande es aquel da!
Tanto, que no hay otro semejante a l; tiempo \line \up0 \expndtw0\charscalex103 d
e angustia para Jacob, pero de ella ser librado. (Jer. 30:7). Y ser tiempo de \lin
e \up0 \expndtw0\charscalex104 angustia, cual nunca fue desde que hubo gente has
ta entonces; pero en aquel \line \up0 \expndtw0\charscalex102 tiempo ser libertad
o t pueblo, todos los que se hallan escritos en El Libro (Dn. \line \up0 \expndtw
0\charscalex100 12:1b). \par\pard\qj \li1417\sb0\sl-273\slmult0 \par\pard\qj\li1
417\ri1215\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex110 En estos pasajes, el
futuro "tiempo de angustia" est relacionado de modo \up0 \expndtw0\charscalex109
particular con Israel. Si esto significa que la tribulacin futura aqu predicha \u
p0 \expndtw0\charscalex108 deba quedar limitada al pueblo de Israel o no, es un
asunto que deberemos \up0 \expndtw0\charscalex100 considerar despus. \par\pard\qj
\li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1213\sb7\sl-277\slmult0 \up0 \
expndtw0\charscalex108 Cuando nos preguntamos qu es lo que el Nuevo Testamento no
s ensea \up0 \expndtw0\charscalex102 respecto al signo de la tribulacin, debemos m
irar en primer lugar al as llamado \up0 \expndtw0\charscalex102 discurso del mont
e de los Olivos-el discurso escatolgico de Jess que se halla \up0 \expndtw0\charsc
alex106 en Mateo 24:3-51, Marcos 13:3-37 y Lucas 21:5-36. Este es, no obstante,
un \up0 \expndtw0\charscalex102 pasaje muy difcil de interpretar. Lo que lo hace
tan difcil es que algunas partes \up0 \expndtw0\charscalex100 del discurso se ref
ieren obviamente a la destruccin de Jerusaln que est en el \up0 \expndtw0\charscale
x108 futuro cercano, en tanto que otras partes se refieren a acontecimientos que
\up0 \expndtw0\charscalex100 acompaarn la Parusa al fin de los tiempos. \par\pard\
qj \li1418\ri1212\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex112 El marco
del discurso es el siguiente: cuando los discpulos de Jess le \line \up0 \expnd
tw0\charscalex110 sealaron los edificios del templo, l respondi: "De cierto os digo
, que no \line \up0 \expndtw0\charscalex103 quedar aqu piedra sobre piedra, que no
sea derribada" (Mt. 24:2). Ms tarde, \line \up0 \expndtw0\charscalex105 cuando J
ess se hubo sentado en el monte de los Olivos, los discpulos se le \line \up0 \exp
ndtw0\charscalex105 acercaron y le dijeron: "Dinos, cundo sern estas cosas, y qu seal
habr \line \up0 \expndtw0\charscalex104 de tu venida, y del fin del siglo?" (v.
3) Ntese que en la versin que Mateo da \line \up0 \expndtw0\charscalex108 del disc
urso del monte de los Olivos, a diferencia del relato que aparece en \line \up0
\expndtw0\charscalex104 Marcos y Lucas, la pregunta de los discpulos abarca dos t
emas: (1) Cundo \line \up0 \expndtw0\charscalex103 sern estas cosas? (del griego, t
auta)-una referencia obvia a la destruccin del \line \up0 \expndtw0\charscalex106
templo que Jess haba acabado de predecir; y (2) Cul ser el signo de tu \line \up0 \e
xpndtw0\charscalex105 venida (griego, parusa) y del fin del siglo-una referencia
a la Segunda Venida \line \up0 \expndtw0\charscalex110 de Cristo. Podemos correc
tamente llegar a la conclusin, entonces, que el \line \up0 \expndtw0\charscalex10
0 discurso tratar de ambos temas. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pa
rd\qj\li1418\ri1214\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex103 Al ir leyend
o el discurso, sin embargo, encontramos que hay aspectos de estos \line \up0 \ex
pndtw0\charscalex111 dos temas que estn entremezclados; asuntos que tienen que ve

r con la \line \up0 \expndtw0\charscalex109 destruccin de Jerusaln (simbolizada po

r la destruccin del templo) estn \line \up0 \expndtw0\charscalex108 mezclados con
asuntos que tienen que ver con el fin del mundo-tanto que a \line \up0 \expndtw0
\charscalex109 veces es difcil determinar si Jess se est refiriendo a lo uno o a lo
otro, o \line \up0 \expndtw0\charscalex103 quizs a ambos. Es obvio que el mtodo d
e enseanza que Jess emplea aqu \line \up0 \expndtw0\charscalex107 es el de la abrev
iacin proftica, en el cual se habla de acontecimientos que \line \up0 \expndtw0\ch
arscalex109 estn muy distantes en el futuro de y de los que estn en el futuro cerc
ano \line \up0 \expndtw0\charscalex103 como si estuvieran muy prximos los unos de
los otros. Este fenmeno ha sido \line \up0 \expndtw0\charscalex113 comparado a l
o que ocurre cuando uno mira a montaas que estn a la \line \up0 \expndtw0\charscal
ex104 distancia: picos que estn a muchos kilmetros de distancia pueden ser vistos
\par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos
upersub\cf1\f2\fs24 122 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\s
b0\sl-240{\bkmkstart Pg123}{\bkmkend Pg123}\par\pard\ql \li1418\sb0\sl-287\slmul
t0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0
\par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf20\f21\fs24 como si estuviesen ju
ntos. \par\pard\qj \li1418\ri1211\sb263\sl-276\slmult0\fi0 \up0 \expndtw0\charsc
alex107 Esta abreviacin proftica es caracterstica de los profetas del Anti
guo \line \up0 \expndtw0\charscalex105 Testamento. Ya hemos visto ejemplos d
e esta caracterstica en el primer \line \up0 \expndtw0\charscalex104 captulo.
Por ejemplo, Joel aade a su prediccin del derramamiento del \line \up0 \
expndtw0\charscalex103 Espritu detalles acerca de portentos en los cielos que no
se cumplirn hasta la \line \up0 \expndtw0\charscalex103 Parusa. Isaas ve la destruc
cin de Babilonia y del Da Final del Seor como si \line \up0 \expndtw0\charscalex105
fueran un solo da de visitacin divina. Y Sofonas se refiere tanto a un da de \line
\up0 \expndtw0\charscalex100 juicio para Jud en el futuro inmediato como a una ca
tstrofe escatolgica final. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li
1418\ri1214\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex107 En el discurso d
el monte de los Olivos, por lo tanto, Jess est proclamando \up0 \expndtw0\charscal
ex102 acontecimientos del futuro distante que estn en relacin estrecha con aquello
s \up0 \expndtw0\charscalex100 del futuro cercano. La destruccin de Jerusaln que e
st en el futuro cercano es \up0 \expndtw0\charscalex104 un tipo del fin del mundo
; de all la mezcla. El pasaje, por lo tanto, no se ocupa \up0 \expndtw0\charscale
x102 exclusivamente ni de la destruccin de Jerusaln ni del fin del mundo; se ocupa
\up0 \expndtw0\charscalex102 de ambos-a veces del ltimo en trminos del anterior.
\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb10\sl-275\s
lmult0\fi0 \up0 \expndtw0\charscalex104 Debemos hacer un comentario adicional. E
n este discurso Jess parece estar \up0 \expndtw0\charscalex102 describiendo acont
ecimientos relacionados con su Segunda Venida en trminos \up0 \expndtw0\charscale
x111 del pueblo de Israel y de la vida de Judea. Estos detalles, no obstante, no
\up0 \expndtw0\charscalex108 deben ser interpretados con un literalismo estrict
o. Herman Ridderbos hace \up0 \expndtw0\charscalex100 algunas observaciones tiles
al respecto: \par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1211
\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex104 ... El profeta pinta el fu
turo con los colores y las lneas que toma prestados del \up0 \expndtw0\charscalex
106 mundo que le es conocido, es decir, de su propio ambiente ... Vemos que los
\up0 \expndtw0\charscalex106 profetas pintan el futuro con la paleta de su propi
a experiencia y proyectan el \up0 \expndtw0\charscalex103 cuadro dentro de su pr
opio horizonte geogrfico. Esto se ve en los profetas del \up0 \expndtw0\charscale
x107 Antiguo Testamento de muchsimas maneras. Y en nuestra opinin, esta es \up0 \e
xpndtw0\charscalex100 tambin la explicacin de la descripcin que Jess hace del futuro
. El sigue muy \up0 \expndtw0\charscalex106 estrechamente el Antiguo Testamen
to, y no slo est ausente al fin la \up0 \expndtw0\charscalex104 perspectiv
a temporal, mas tambin el horizonte geogrfico en el cual se \up0 \expndt
w0\charscalex102 enmarcan los acontecimientos escatolgicos queda limitado en algu
nos lugares \up0 \expndtw0\charscalex102 al pas de Judea o a las ciudades de Isra
el. \par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1215\sb10\sl-2

75\slmult0 \up0 \expndtw0\charscalex102 Esta consideracin nos ayuda a contestar l

a pregunta formulada anteriormente. \line \up0 \expndtw0\charscalex112 Si bien l
a tribulacin, la persecucin, el sufrimiento y las dificultades aqu \line \up0 \expn
dtw0\charscalex103 predichas son descritos en trminos que tienen que ver con Pale
stina y con los \line \up0 \expndtw0\charscalex103 judos, los mismos no se deben
interpretar como si solamente tuvieran que ver \line \up0 \expndtw0\charscalex10
4 con los judos. Jess estaba describiendo acontecimientos futuros en trminos \line
\up0 \expndtw0\charscalex102 que fuesen comprensibles para sus oyentes, en trmino
s de colores locales, de \line \up0 \expndtw0\charscalex105 lo tnico y de lo geog
rfico. No es permitido, entonces, que apliquemos estas \line \up0 \expndtw0\chars
calex102 predicciones solamente a los judos, o que limitemos su ocurrencia solame
nte a \line \up0 \expndtw0\charscalex100 Palestina. \par\pard\qj \li1418\sb0\sl276\slmult0 \par\pard\qj\li1418\ri1212\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\cha
rscalex106 En el discurso del monte de los Olivos Jess habla de la tribulacin como
un \line \up0 \expndtw0\charscalex105 signo de los tiempos que debe ser esperad
o por su pueblo durante el perodo \line \up0 \expndtw0\charscalex104 que va de su
primera a su segunda venida. As, por ejemplo, l dice en Mateo \line \up0 \expndtw
0\charscalex107 24:9-10: "Entonces os entregarn a tribulacin, y os matarn,
y seris \line \up0 \expndtw0\charscalex105 aborrecidos de todas las gentes por
causa de mi nombre. Muchos tropezarn \line \up0 \expndtw0\charscalex105 entonces
y se entregarn unos a otros, y unos a otros se aborrecern". Si \par\pard\ql \li101
27\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li101
27\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
123 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstar
t Pg124}{\bkmkend Pg124}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1
418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li141
8\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1214\sb103\sl-273\slmult0\fi0 \up0 \e
xpndtw0\charscalex110 \ul0\nosupersub\cf20\f21\fs24 tenemos en cuenta que el con
texto inmediato (v. 14) Jess predice que el \up0 \expndtw0\charscalex103 evangeli
o del reino ser predicado por todo el mundo-predicacin que contina \up0 \expndtw0\c
harscalex103 hasta el fin-es obvio que la tribulacin de la que se habl anteriormen
te no est \up0 \expndtw0\charscalex100 limitada al perodo inmediatamente previo a
la Parusa. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb1
1\sl-275\slmult0 \up0 \expndtw0\charscalex105 Otras afirmaciones de Jess indi
can que l previ los sufrimientos y la \line \up0 \expndtw0\charscalex105 tr
ibulacin que le esperaban a su pueblo en el futuro. Las palabras respecto a \line
\up0 \expndtw0\charscalex107 este tema que aparecen en el Sermn del Mont
e son bien conocidas: \line \up0 \expndtw0\charscalex102 "Bienaventurados los
que padecen persecucin por causa de la justicia, porque \line \up0 \expndtw0\cha
rscalex103 de ellos es el reino de los cielos. Bienaventurados sois cuando por m
i causa os \line \up0 \expndtw0\charscalex105 vituperen y os persigan, y digan t
oda clase de mal contra vosotros, mintiendo. \line \up0 \expndtw0\charscalex102
Gozaos y alegraos, porque vuestro galardn es grande en los cielos; porque as \line
\up0 \expndtw0\charscalex106 persiguieron a los profetas que fueron antes de vo
sotros" (M. 5:10-12). En el \line \up0 \expndtw0\charscalex102 as llamado discurso
del Aposento Alto que aparece en el Evangelio segn San \line \up0 \expndtw0\char
scalex106 Juan, Jess dice: "Si a m me han perseguido, tambin a vosotros
os \line \up0 \expndtw0\charscalex100 perseguirn" \up0 \expndtw0\charscalex112 (
15:20); "En el mundo tendris afliccin; pero confiad, yo he \line \up0 \expndtw0\ch
arscalex105 vencido al mundo" (16:33). Este tipo de dichos tambin describe la tri
bulacin \line \up0 \expndtw0\charscalex100 como un signo de los tiempos que es co
ntinuado o recurrente. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li14
18\ri1210\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 Pero tambin encontr
amos que Jess, en el discurso del monte de los Olivos, \line \up0 \expndtw0\chars
calex107 habla de una tribulacin final que le espera a su pueblo-una tribulacin de
la \line \up0 \expndtw0\charscalex109 cual los sufrimientos que acompaaran la des
truccin de Jerusaln seran \line \up0 \expndtw0\charscalex102 solamente un anticipo.
Ntese la intensidad de la siguiente descripcin: "Porque \line \up0 \expndtw0\char
scalex103 habr entonces gran tribulacin (thlipsis megale), cual no la ha habido de
sde el \line \up0 \expndtw0\charscalex111 principio del mundo hasta ahora, ni la

habr. Y si aquellos das no fuesen \line \up0 \expndtw0\charscalex107 acortados, n

adie sera salvo; mas por causa de los escogidos, aquellos das \line \up0 \expndtw0
\charscalex104 sern acortados" (M. 24:21-22). Aunque el marco de estas palabras ti
enen un \line \up0 \expndtw0\charscalex108 caracterstico sabor judo en carcter y am
biente ("Orad, pues, que vuestra \line \up0 \expndtw0\charscalex102 huida no sea
en invierno ni de da de reposo" v. 20), las palabras "ni la habr" y \line \up0 \e
xpndtw0\charscalex102 la referencia al acortamiento de los das por causa de los e
scogidos indican que \line \up0 \expndtw0\charscalex106 Jess est prediciendo una t
ribulacin tan grande que sobrepasar cualquier \line \up0 \expndtw0\charscalex107 t
ribulacin similar que la haya precedido. En otras palabras, Jess est aqu \line \up0
\expndtw0\charscalex102 mirando ms all de la tribulacin que les espera a los judos e
n el tiempo de la \line \up0 \expndtw0\charscalex100 destruccin de Jerusaln, hacia
la tribulacin final que ocurrir al fin de esta era. \line \up0 \expndtw0\charscal
ex103 Esto se ve en los versculos 29 y 30 donde Jess pasa a indicar que esta "gran
\line \up0 \expndtw0\charscalex112 tribulacin" preceder inmediatamente a
su Segunda Venida: "E \line \up0 \expndtw0\charscalex109 inmediatamente d
espus de la tribulacin de aquellos das, el sol se \line \up0 \expndtw0\cha
rscalex106 oscurecer, y la luna no dar su resplandor, y las estrellas caern del cie
lo, y \line \up0 \expndtw0\charscalex104 las potencias de los cielos sern conmovi
das. Entonces aparecer la seal del \line \up0 \expndtw0\charscalex103 Hijo del Hom
bre en el cielo, y entonces lamentarn todas las tribus de la tierra, \line \up0 \
expndtw0\charscalex103 y vern al Hijo del Hombre viniendo sobre las nubes del cie
lo, con poder y gran \line \up0 \expndtw0\charscalex100 gloria". \par\pard\qj \l
i1418\ri1214\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex109 Llegamos, entonce
s, a la conclusin de que el signo de la tribulacin no se \line \up0 \expndtw0\char
scalex105 limita al fin de los tiempos, sino que caracteriza a toda la era que m
edia entre \line \up0 \expndtw0\charscalex102 las dos venidas de Cristo. Debido
a la continua oposicin del mundo al reino de \line \up0 \expndtw0\charscalex105 D
ios, los cristianos deben esperar sufrir tribulacin y persecucin de un tipo u \lin
e \up0 \expndtw0\charscalex106 otro durante toda esta era. Sin embargo, tomando
como punto de partida las \line \up0 \expndtw0\charscalex108 palabras de Jess que
aparecen en Mateo 24:21-30, parecera que habra \line \up0 \expndtw0\charscalex103
tambin una tribulacin final y culminante inmediatamente antes del regreso de \par
\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \pa
r\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper
sub\cf1\f2\fs24 124 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\s
l-240{\bkmkstart Pg125}{\bkmkend Pg125}\par\pard\qj \li1418\sb0\sl-270\slmult0 \
par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \pa
r\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1217\sb117\sl-270\slmu
lt0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24 Cristo. Esta tr
ibulacin no ser bsicamente diferente de las tribulaciones \up0 \expndtw0\cha
rscalex110 anteriores que el pueblo de Dios ha tenido que sufrir, pero ser una fo
rma \up0 \expndtw0\charscalex100 intensificada de esas tribulaciones previas. \p
ar\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb10\sl-276\slm
ult0\fi0 \up0 \expndtw0\charscalex110 No hay indicacin en las palabras de Jess que
hagan pensar que la gran \line \up0 \expndtw0\charscalex103 tribulacin que l pred
ice se limitar a los judos, y que los cristianos gentiles o \line \up0 \expndtw0\c
harscalex100 la iglesia a diferencia de los judos, no tendrn que pasar por ella. E
ste punto de \line \up0 \expndtw0\charscalex106 vista, que los dispensacionalist
as acostumbran ensear, no tiene base en las \line \up0 \expndtw0\charscalex102 Es
crituras. Porque si la tribulacin, como acabamos de ver, debe ser sufrida por \li
ne \up0 \expndtw0\charscalex102 los cristianos a lo largo de toda la era, \up0 \
expndtw0\charscalex102 Qu razn existe para limitar la \par\pard\qj \li1418\ri1212\s
b4\sl-276\slmult0 \up0 \expndtw0\charscalex108 tribulacin final a los judos? Qu razn
hay para limitar los escogidos, por \up0 \expndtw0\charscalex108 cuya causa los
das de la tribulacin final sern acortados (Mt. 24:22), a los \up0 \expndtw0\charsca
lex100 escogidos entre los judos? No sugiere acaso la referencia posterior que Jess
\up0 \expndtw0\charscalex107 hace a la reunin de escogidos de los "cuatro viento
s, desde un extremo del \up0 \expndtw0\charscalex110 cielo hasta el otro" (v. 32
) que l est pensando aqu en todo el verdadero \up0 \expndtw0\charscalex100 pueblo d

e Dios, y no slo en los escogidos entre los judos?21 \par\pard\qj \li1418\ri1211\s

b264\sl-277\slmult0 \up0 \expndtw0\charscalex106 Como sucedi con los otros signos
de los tiempos ya analizados, tampoco el \line \up0 \expndtw0\charscalex102 sig
no de la tribulacin nos permite fijar la fecha de la Segunda Venida de Cristo \li
ne \up0 \expndtw0\charscalex106 con exactitud. El pueblo de Dios debe sufrir tri
bulacin durante toda esta era; \line \up0 \expndtw0\charscalex103 cundo llegar esa
forma final e intensificada de dicha tribulacin es algo difcil \line \up0 \expndtw
0\charscalex106 de precisar. Quizs para algunos cristianos que viven en el mundo
de hoy ya \line \up0 \expndtw0\charscalex104 haya comenzado la Gran Tribulacin. G
uillermo Hendriksen sugiere que no es \line \up0 \expndtw0\charscalex108 necesar
io que la Gran Tribulacin se desate sobre todo el mundo al mismo \line \up0 \expn
dtw0\charscalex102 tiempo, sino que ya pueda estar siendo experimentada por cris
tianos que estn \line \up0 \expndtw0\charscalex114 siendo perseguidos por su
fe en pases controlados por gobiernos \line \up0 \expndtw0\charscalex100 ant
icristianos. \par\pard\qj \li1418\ri1215\sb261\sl-280\slmult0 \up0 \expndtw0\cha
rscalex102 De cualquier modo, este signo debe ponemos en guardia. Cuando los cri
stianos \line \up0 \expndtw0\charscalex107 sufren tribulacin o persecucin, esto de
be ser reconocido como signo de la \line \up0 \expndtw0\charscalex107 cercana de
l regreso de Cristo. La pregunta es, \up0 \expndtw0\charscalex107 es nuest
ra fe lo \par\pard\ql \li1418\sb2\sl-278\slmult0 \up0 \expndtw0\charscalex100
suficientemente fuerte como para soportar la tribulacin? \par\pard\qj \li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0 \up0 \expndtw0\ch
arscalex105 Otro signo de los tiempos que indica oposicin a Dios y a su reino es
el signo \line \up0 \expndtw0\charscalex107 de la apostasa. Antes de considerar l
as referencias del Nuevo Testamento, \line \up0 \expndtw0\charscalex112 debemos
notar que las apostasas de la era del Nuevo Testamento eran \line \up0 \expndtw0\
charscalex109 frecuentemente anticipadas en la dispensacin del Antiguo Testamento
. El \line \up0 \expndtw0\charscalex103 Antiguo Testamento, en realidad, registr
a una triste sucesin de apostasas del \line \up0 \expndtw0\charscalex105 servicio
de Dios. Ya durante el viaje por el desierto hubo una apostasa en tal \line \up0
\expndtw0\charscalex106 escala que toda una generacin de israelitas muri en el des
ierto sin que les \line \up0 \expndtw0\charscalex106 fuera permitido entrar en l
a tierra prometida. Durante el tiempo de los Jueces \line \up0 \expndtw0\charsca
lex103 una apostasa segua a la otra con regularidad casi montona. Tanto la historia
\line \up0 \expndtw0\charscalex102 posterior del reino del Norte como la del re
ino del Sur, segn la encontramos en \line \up0 \expndtw0\charscalex111 los libro
s histricos y profticos del Antiguo Testamento, son relatos \line \up0 \ex
pndtw0\charscalex110 desilusionantes de una creciente apostasa que finalmen
te lleva a la \line \up0 \expndtw0\charscalex100 deportacin de ambos reinos. \
par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1214\sb1\sl-280\slm
ult0\fi0 \up0 \expndtw0\charscalex108 En el Nuevo Testamento, sin embargo, encon
tramos predicciones que nos \line \up0 \expndtw0\charscalex103 hablan de una apo
stasa continuada o recurrente de la verdadera adoracin de \line \up0 \expndtw0\cha
rscalex103 Dios durante la historia de la iglesia y tambin de una apostasa final q
ue \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmu
lt0 \par\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\
nosupersub\cf1\f2\fs24 125 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\par
d\sb0\sl-240{\bkmkstart Pg126}{\bkmkend Pg126}\par\pard\qj \li1418\sb0\sl-260\sl
mult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmu
lt0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1217\sb166\sl-2
60\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf20\f21\fs24 preceder la
Parusa. En el discurso del monte de los Olivos omos a Cristo \up0 \expndtw0\chars
calex100 referirse a la apostasa en los siguientes trminos: \par\pard\qj \li1418\s
b0\sl-280\slmult0 \par\pard\qj\li1418\ri1173\sb4\sl-280\slmult0 \up0 \expndtw0\c
harscalex105 Muchos tropezarn entonces, y se entregarn unos a otros, y unos a otro
s se \line \up0 \expndtw0\charscalex103 aborrecern. Y muchos falsos profetas se l
evantarn y engaarn a muchos; y \line \up0 \expndtw0\charscalex105 por haberse multi
plicado la maldad, el amor de muchos se enfriar (Mt. 24:10-\line \up0 \expndtw-1\
charscalex100 12). \par\pard\qj \li1418\ri1214\sb260\sl-280\slmult0\fi0 \up0 \ex
pndtw0\charscalex103 Porque se levantarn falsos Cristos, y falsos profetas, y harn

grandes seales \up0 \expndtw0\charscalex103 y prodigios, de tal manera que engaarn

, si fuera posible, aun a los escogidos \up0 \expndtw0\charscalex100 (Mt. 24:24)
. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb8\sl-276\
slmult0 \up0 \expndtw0\charscalex100 Ya que, como hemos visto, Jess habla en este
discurso tanto de la destruccin \up0 \expndtw0\charscalex105 que pende sobre Jer
usaln como de la del fin de los tiempos, a veces de esta \up0 \expndtw0\charscale
x110 ltima en trminos de la anterior-podemos llegar a la conclusin que estas \up0 \
expndtw0\charscalex108 palabras describen apostasas que se asocian con ambos acon
tecimientos \up0 \expndtw0\charscalex102 recin mencionados. La apostasa es, por lo
tanto y sin duda alguna, uno de los \up0 \expndtw0\charscalex102 "signos de los
tiempos". \par\pard\qj \li1418\ri1213\sb264\sl-277\slmult0\fi0 \up0 \expndtw0\c
harscalex103 Pero el resto del Nuevo Testamento nos aclara que la apostasa no se
limita al \line \up0 \expndtw0\charscalex104 fin de los tiempos. Esto se ve en q
ue el escritor de Hebreos habla de gente de \line \up0 \expndtw0\charscalex102 s
u propio tiempo que caa en la apostasa (6:6) o que menospreciaba al Hijo de \line
\up0 \expndtw0\charscalex104 Dios (10:29), y Pedro describe a aquellos que despus
de haber escapado de \line \up0 \expndtw0\charscalex107 las contaminaciones del
mundo por el conocimiento de Cristo, se enredaron \line \up0 \expndtw0\charscal
ex109 otra vez en ellas y fueron vencidos (2 p. 2:20). El apstol Juan por su part
e \line \up0 \expndtw0\charscalex104 habla con tristeza de ciertas personas que
"salieron de nosotros, pero no eran \line \up0 \expndtw0\charscalex100 de nosotr
os", (1 Jn. 2:19). \par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\r
i1212\sb19\sl-270\slmult0 \up0 \expndtw0\charscalex103 Pablo en sus epstolas a Ti
moteo especficamente relaciona a la apostasa con \up0 \expndtw0\charscalex106 los l
timos das o con los tiempos postreros: Pero el Espritu dice claramente \up0 \expnd
tw0\charscalex100 que en los postreros tiempos algunos apostatarn de la fe... (1
Ti. 4:1). \par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1216\sb1
0\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106 Tambin debes saber esto: qu
e en los postreros das vendrn tiempos \up0 \expndtw0\charscalex112 peligroso
s. Porque habr hombres amadores de s mismos, avaros, \up0 \expndtw0\charsc
alex108 vanagloriosos, soberbios, blasfemos, desobedientes a los padres, ingrato
s, \up0 \expndtw0\charscalex103 impos, sin afecto natural, implacables, calumniad
ores, intemperantes, crueles, \up0 \expndtw0\charscalex102 aborrecedores de 10 b
ueno, traidores, impetuosos, infatuados, amadores de los \up0 \expndtw0\charscal
ex105 deleites ms que de Dios, que tendrn apariencia de piedad, pero negarn la \up0
\expndtw0\charscalex100 eficacia de ella (2 Ti. 3:1-5). \par\pard\ql \li1417\sb
255\sl-287\slmult0\tx5726 \up0 \expndtw0\charscalex106 Pero como vimos anteri
ormente, \tab \up0 \expndtw0\charscalex108 23 expresiones tales como "los da
s \par\pard\qj \li1417\ri1214\sb3\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex10
2 postreros", son utilizadas comnmente por los escritores del Nuevo Testamento \u
p0 \expndtw0\charscalex104 para describir no slo el periodo inmediatamente previo
a la Parusa, sino todo \up0 \expndtw0\charscalex113 el perodo entre la primera y
la segunda venida de Cristo. A la luz de los \up0 \expndtw0\charscalex100 pasaje
s recin citados, por lo tanto, podemos decir que la apostasa es un signo \up0 \exp
ndtw0\charscalex100 que aparece durante toda la era presente. \par\pard\qj \li14
17\sb0\sl-270\slmult0 \par\pard\qj\li1417\ri1216\sb20\sl-270\slmult0 \up0 \expnd
tw0\charscalex104 Hay, sin embargo, un pasaje especfico del Nuevo Testamento que
apunta sin \line \up0 \expndtw0\charscalex105 ambigedades a una apostasa final que
ocurrir inmediatamente antes de la \line \up0 \expndtw0\charscalex104 Parusa. Pas
amos ahora a la segunda epstola de Pablo a los tesalonicenses: \par\pard\ql \li10
127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10
127\sb74\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs2
4 126 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmksta
rt Pg127}{\bkmkend Pg127}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li
1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li14
18\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\sb88\sl-276\slmult0 \up0 \expnd
tw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24 "Pero con respecto a la venida [
parusia] de nuestro Seor Jesucristo, y nuestra \line \up0 \expndtw0\charscalex106
reunin con l, os rogamos, hermanos, que no os dejis mover fcilmente de \line \up0 \
expndtw0\charscalex104 vuestro modo de pensar, ni os conturbis, ni por espritu, ni

por palabra, ni por \line \up0 \expndtw0\charscalex105 carta, como si fuera nue
stra, en el sentido de que el da del Seor est cerca. \line \up0 \expndtw0\charscale
x103 Nadie os engae en ninguna manera; porque no vendr sin que antes venga la \lin
e \up0 \expndtw0\charscalex100 apostasa, y se manifieste el hombre de pecado, el
hijo de perdicin" (2:1-3). \par\pard\qj \li1418\ri1215\sb264\sl-276\slmult0 \up0
\expndtw0\charscalex103 Parece evidente que los tesalonicenses tenan la opinin que
"el da del Seor" \up0 \expndtw0\charscalex107 o la Parusa ya estaba en proceso de
venir.24 En consecuencia, muchos de \up0 \expndtw0\charscalex104 ellos haban deja
do de trabajar y vivan en el ocio (2 Ts. 3:11). Pablo, por eso, \up0 \expndtw0\ch
arscalex103 tena que corregidos indicndoles que ciertas cosas deban suceder antes q
ue \up0 \expndtw0\charscalex108 tuviese lugar el regreso de Cristo: llegara la gr
an apostasa y el hombre de \up0 \expndtw0\charscalex100 pecado sera revelado. \par
\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1211\sb12\sl-274\slmul
t0\fi0 \up0 \expndtw0\charscalex104 La palabra apostasa es derivada del verbo aph
istemi que al ser utilizada en el \line \up0 \expndtw0\charscalex102 intransitiv
o significa "caer" o "hacerse apstata". En el uso que se hace en 2 Ts. \line \up0
\expndtw0\charscalex104 2:3, la palabra apostasa est precedida por un artc
ulo determinante: la \line \up0 \expndtw0\charscalex106 apostasa o la rebelin. T
anto el artculo determinante como la afirmacin de \line \up0 \expndtw0\charscalex1
03 que este suceso debe preceder a la Parusa indican que lo que aqu se predice \li
ne \up0 \expndtw0\charscalex102 es una apostasa final y culminante inmediatamente
previa al fin de los tiempos. \line \up0 \expndtw0\charscalex110 Se debe notar,
sin embargo, que esta apostasa ser una intensificacin y \line \up0 \expndtw0\chars
calex100 culminacin de una rebelin que ya ha comenzado, puesto que en el versculo 7
\line \up0 \expndtw0\charscalex102 Pablo dice, "Porque ya est en accin el misteri
o de la iniquidad". Podemos ver \line \up0 \expndtw0\charscalex103 un paralelo,
por eso, entre este signo y el signo de la tribulacin: ambos se ven \line \up0 \e
xpndtw0\charscalex106 durante toda la era presente, pero llegan a una forma culm
inante y final en el \line \up0 \expndtw0\charscalex100 momento previo al regres
o de Cristo. \par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1211\
sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 El hecho de que esta seal sea
llamada una "cada" o una "apostasa" sugiere \line \up0 \expndtw0\charscalex106 qu
e se tratar de una rebelin en contra de la fe cristiana segn esta ha sido \line \up
0 \expndtw0\charscalex102 conocida o profesada. Podemos, por lo tanto, dar por s
entado que aquellos que \line \up0 \expndtw0\charscalex106 apostatan estn asociad
os al menos exteriormente con el pueblo de Dios. La \line \up0 \expndtw0\charsca
lex104 apostasa ocurrir entre las filas de los miembros de la iglesia visible. Aqu
ellos \line \up0 \expndtw0\charscalex102 que son verdaderos creyentes no se apos
tatarn Un. 10:27-29; 1 P. 1:3-5); pero \line \up0 \expndtw0\charscalex102 muchos
que hayan hecho una profesin externa de la fe lo harn. \par\pard\qj \li1418\ri1212
\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex108 Como ha sucedido con los
otros signos de los tiempos, este tampoco es un \line \up0 \expndtw0\charscalex1
14 signo que nos permita fijar la fecha de la Segunda Venida de Cristo con \line
\up0 \expndtw0\charscalex104 exactitud. Ciertamente ha habido apostasa en la igl
esia desde los tiempos del \line \up0 \expndtw0\charscalex109 Nuevo Testamento;
y es innegable que hay apostasa en la iglesia tambin \line \up0 \expndtw0\charscal
ex104 ahora. Que hoy en da, en muchos pases europeos, pases que han conocido \line
\up0 \expndtw0\charscalex104 el evangelio hace siglos, la gente permanezca aleja
da de la iglesia en grandes \line \up0 \expndtw0\charscalex104 cantidades-segura
mente esto es apostasa. Que muchos lderes llamados \line \up0 \expndtw0\cha
rscalex102 cristianos, tanto en Europa como en Amrica, niegan enseanzas cardinales
de \line \up0 \expndtw0\charscalex107 la Biblia tales como la resurreccin corpor
al de Cristo y todava profesen ser \line \up0 \expndtw0\charscalex102 telogos cris
tianos-ciertamente esto es apostasa. Que predicadores proclaman \line \up0 \expnd
tw0\charscalex105 mitos en vez de hechos, filosofa existencialista en lugar de te
ologa cristiana, \line \up0 \expndtw0\charscalex103 humanismo en lugar de la verd
ad del evangelio, ciertamente esto es apostasa. \line \up0 \expndtw0\charscalex10
3 Sin embargo, \up0 \expndtw0\charscalex103 quin puede decir con certeza cund
o y cmo llegar la \par\pard\qj \li1418\ri1217\sb1\sl-280\slmult0\fi0 \up0 \exp
ndtw0\charscalex103 apostasa final? Puede venir muy pronto, o todava puede estar a

muchos aos \line \up0 \expndtw0\charscalex103 de distancia-debemos estar siempre

preparados, orando por la gracia para \par\pard\ql \li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 127 \par\pard\sect\se
ctd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg128}{\bkmkend Pg12
8}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0
\par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \
par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosuper
sub\cf20\f21\fs24 poder continuar firmes en la fe. \par\pard\qj \li1418\ri1211\s
b263\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 Debemos notar que el signo
de la apostasa est relacionado con la aparicin \line \up0 \expndtw0\charscalex100 d
el hombre de pecado. Es evidente en las palabras de Pablo que aparecen en 2 \lin
e \up0 \expndtw0\charscalex105 Ts. 2 que la gran apostasa acompaar la revelacin del
hombre de pecado: \line \up0 \expndtw0\charscalex109 "No vendr sin que antes veng
a la apostasa, y se manifieste el hombre de \line \up0 \expndtw0\charscalex104 pe
cado" (v. 3). Pablo une estos dos signos con la conjuncin y, sugiriendo que \line
\up0 \expndtw0\charscalex105 el hombre de pecado surgir de la apostasa. A
dems parecera que la \line \up0 \expndtw0\charscalex104 apostasa misma se ver int
ensificada por la aparicin del hombre de pecado: \line \up0 \expndtw0\charscalex1
02 "En cuanto a ese malvado, vendr con la ayuda de Satans; llegar con mucho \line \
up0 \expndtw0\charscalex109 poder, y con seales y milagros falsos. Y usar toda cla
se de maldad para \line \up0 \expndtw0\charscalex103 engaar a los que van a la co
ndenacin, porque no quisieron aceptar y amar la \line \up0 \expndtw0\charscalex10
8 verdad para recibir la salvacin" (vv. 9-10, VP). En consecuencia, podemos \line
\up0 \expndtw0\charscalex105 esperar que esta apostasa final llegue a ser peor d
espus de la aparicin del \line \up0 \expndtw0\charscalex100 hombre de pecado. \par
\pard\qj \li1418\ri1210\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 El
tercer signo de oposicin a Dios y el ms llamativo es el signo del anticristo. \li
ne \up0 \expndtw0\charscalex110 Como en el caso de los dos signos previo
s, tambin este tiene sus \line \up0 \expndtw0\charscalex102 antecedentes en e
l Antiguo Testamento. La mayor parte de estos antecedentes \line \up0 \expndtw0\
charscalex112 se encuentra en el libro de Daniel. Es as, por ejemplo, que del "pe
queo \line \up0 \expndtw0\charscalex107 cuerno" que aparece en el sueo de las cuat
ro bestias de Daniel se dice: "Y \line \up0 \expndtw0\charscalex106 hablar palabr
as contra el Altsimo, y a los santos del Altsimo quebrantar, y \line \up0 \expndtw0
\charscalex106 pensar en cambiar los tiempos y la ley... \up0 \expndtw0\charscale
x106 \u8220?(7:25). Si bien hubo un claro \par\pard\qj \li1418\ri1214\sb5\sl-275
\slmult0\fi0 \up0 \expndtw0\charscalex103 cumplimiento de esta prediccin en los h
echos de Antoco Epfanes, el rey sirio \up0 \expndtw0\charscalex109 que oprimi a los
judos y abati sus leyes en el ao 168 a. de C. (vase 1 \up0 \expndtw0\charscalex108
Macabeos 1:49), muchos intrpretes ven en estas palabras una descripcin \up0 \expnd
tw0\charscalex105 anticipada del anticristo del que habla el Nuevo Testamento. S
i la descripcin \up0 \expndtw0\charscalex106 que Pablo hace del "hombre de pecado
" en 2 Tesalonicenses 2 es un retrato \up0 \expndtw0\charscalex103 del anticrist
o, como piensan la mayora de los exegetas, podemos sin duda ver \up0 \expndtw0\ch
arscalex103 muchos puntos de semejanza entre dicho hombre y la figura descrita e
n Daniel \up0 \expndtw0\charscalex104 7:25. Ambas figuras hablan palabras en con
tra del Altsimo, y ambas tratan de \up0 \expndtw0\charscalex100 "quebrantar" (o "
perseguir", NBE) a los santos del Altsimo. \par\pard\ql \li1418\sb276\sl-287\slmu
lt0\tx7166 \up0 \expndtw0\charscalex103 Aun ms vvidas son las palabras de D
aniel \tab \up0 \expndtw0\charscalex103 11:36, que aparecen en la \par\pard\
qj \li1418\ri1212\sb3\sl-275\slmult0 \up0 \expndtw0\charscalex100 descripcin del
"rey del norte": "Y el rey har su voluntad, y se ensoberbecer, y \line \up0 \expnd
tw0\charscalex114 se engrandecer sobre todo dios; y contra el Dios de los dioses
hablar \line \up0 \expndtw0\charscalex102 maravillas". Aunque es ampliamente reco
nocido que la descripcin que aparece \line \up0 \expndtw0\charscalex104 en este c
aptulo (vv. 20-39) corresponde a Antoco Epfanes, que profanara el \line \up0 \expndt
w0\charscalex106 templo de Jerusaln y demandara ser adorado como un dios,
muchos \line \up0 \expndtw0\charscalex111 estudiosos estn de acuerdo en que las
palabras del versculo 36 pueden \line \up0 \expndtw0\charscalex105 tambin aplicar

se al anticristo del cual habla el Nuevo Testamento. Edward J. \line \up0 \expnd
tw0\charscalex102 Young, por ejemplo, afirma que la descripcin del versculo 36 no
es aplicable a \line \up0 \expndtw0\charscalex102 Antoco Epfanes, sino que tiene u
na referencia exclusiva al anticristo. \par\pard\qj \li1418\sb0\sl-275\slmult0 \
par\pard\qj\li1418\ri1212\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex104 Hay
dos pasajes en el libro de Daniel que hablan de una "abominacin \line
\up0 \expndtw0\charscalex102 desoladora", o "abominacin de la desolacin" (BJer). U
na de ellas ocurre en la \line \up0 \expndtw0\charscalex100 descripcin de Antoco E
pfanes que aparece en el captulo 11: "Y se levantarn \line \up0 \expndtw0\charscale
x111 de su parte tropas que profanarn el santuario y la fortaleza, y quitarn el \l
ine \up0 \expndtw0\charscalex100 continuo sacrificio y pondrn la abominacin desola
dora" (Dn. 11:31). \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb77\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 1
28 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg129}{\bkmkend Pg129}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li141
8\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\
sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1211\sb117\sl-270\slmult0\fi0 \up0 \exp
ndtw0\charscalex111 \ul0\nosupersub\cf20\f21\fs24 El otro pasaje se encuentra en
el captulo 12: "Y desde el tiempo que sea \up0 \expndtw0\charscalex104 quitado
el continuo sacrificio hasta la abominacin desoladora, habr mil \up0 \expn
dtw0\charscalex100 doscientos noventa das" (12:11). \par\pard\qj \li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\ri1212\sb15\sl-273\slmult0 \up0 \expndtw0\charsca
lex102 "La abominacin desoladora" de la que se habla en estos pasajes es entendid
a \line \up0 \expndtw0\charscalex110 por la mayora de los intrpretes como una refe
rencia a la profanacin del \line \up0 \expndtw0\charscalex104 templo de Jerusaln p
or parte de Antoco Epfanes. Antoco por cierto profan \line \up0 \expndtw0\charscalex
106 el templo cuando lo consagr al dios griego Zeus; quit el sacrificio continuo,
\line \up0 \expndtw0\charscalex103 sustituyendo por ello y por otros sacri
ficios judos los sacrificios paganos \line \up0 \expndtw0\charscalex104 (incl
uyendo el de cerdos); hasta coloc un altar pagano encima del altar de los \line \
up0 \expndtw0\charscalex100 holocaustos \up0 \expndtw-1\charscalex100 (vase \up0
\expndtw0\charscalex104 1 Macabeos 1:45-46,54; \up0 \expndtw0\charscalex104 2
Macabeos 6:2). La misma \par\pard\qj \li1418\ri1210\sb6\sl-275\slmult0 \up0
\expndtw0\charscalex109 expresin usada en la versin Septuaginta de los pasajes de
Daniel recin \up0 \expndtw0\charscalex106 citados, bdelygma eremoseos (literalmen
te, "abominacin de la desolacin"), \up0 \expndtw0\charscalex104 aparece en el orig
inal griego de 1 Macabeos 1:54. En la Biblia de Jerusaln el \up0 \expndtw0\charsc
alex100 pasaje dice as: "El da quince del mes de Kisln del ao ciento cuarenta y cinc
o \up0 \expndtw0\charscalex100 levantaron sobre el altar la abominacin de la deso
lacin" . \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb10\
sl-275\slmult0\fi0 \up0 \expndtw0\charscalex108 Es significativo ahora notar que
nuestro Seor se refiere a estos pasajes de \line \up0 \expndtw0\charscalex105 Da
niel en su as llamado discurso del monte de los Olivos: "Por tanto, cuando \line
\up0 \expndtw0\charscalex105 veis en el lugar santo la abominacin desoladora (bdel
ygma tes eremoseos) \line \up0 \expndtw0\charscalex104 de que habl el profeta Dan
iel... entonces los que estn en Judea, huyan a los \line \up0 \expndtw0\charscale
x109 montes" (Mt. 24:15-16; cf. Mr. 13:14). Cuando Jess dijo estas palabras, la \
line \up0 \expndtw0\charscalex104 profanacin del templo por Antoco Epfanes ya haba s
ucedido. Sin embargo, \line \up0 \expndtw0\charscalex104 Jess dijo: "Cuando vean
esto, huyan a las montaas". Obviamente, haba de \line \up0 \expndtw0\charscalex103
haber un segundo cumplimiento de la profeca respecto al sacrilegio desolador, \l
ine \up0 \expndtw0\charscalex107 aparte del cumplimiento que ya se haba efectuado
cuando Jess dijo estas \line \up0 \expndtw0\charscalex108 palabras. Este segun
do cumplimiento tendra lugar en el tiempo de la \line \up0 \expndtw0\char
scalex106 destruccin de Jerusaln en el ao 70 d. de c., cuando el emperador romano \
line \up0 \expndtw0\charscalex102 Tito y sus legiones entraran en la ciudad santa
con emblemas que contenan la \line \up0 \expndtw0\charscalex104 imagen del emper
ador-imagen que fue adorada por los romanos de aquel da. \line \up0 \expndtw0\cha
rscalex103 Cuando los judos vieran esta "abominacin desoladora", deberan recordar l

as \line \up0 \expndtw0\charscalex100 palabras de Jess y huir a las montaas. \par\

pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb10\sl-275\slmult
0\fi0 \up0 \expndtw0\charscalex105 Pero como hemos visto anteriormente en el dis
curso del monte de los Olivos, \up0 \expndtw0\charscalex103 Jess se refiere a dos
cosas: a la destruccin de Jerusaln que est pendiente \up0 \expndtw0\charscalex112
y al fin de los tiempos, siendo la primera un tipo del segundo. De all que \up0 \
expndtw0\charscalex102 podemos esperar que habr un tercer gran cumplimiento de la
prediccin sobre \up0 \expndtw0\charscalex102 "la abominacin desoladora" o "sacril
egio desolador" que aparece en la profeca \up0 \expndtw0\charscalex109 de Daniel.
Este cumplimiento final llegar al fin de los tiempos, e incluir al \up0 \expndtw0
\charscalex105 anticristo quien, en las palabras de 2 Tesalonicenses 2:4 "se lev
antar contra \up0 \expndtw0\charscalex104 todo lo que se llama dios o es objeto d
e culto, tanto que se sienta en el templo \up0 \expndtw0\charscalex100 de Dios,
como Dios, hacindose pasar por Dios". \par\pard\qj \li1418\sb0\sl-276\slmult0 \pa
r\pard\qj\li1418\ri1211\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106 Lleg
amos entonces a la conclusin que la enseanza del Nuevo Testamento \up0 \expndtw0\c
harscalex109 con respecto al anticristo ciertamente tiene sus antecedentes en el
Antiguo \up0 \expndtw0\charscalex104 Testamento, y que tanto Antoco Epfanes como
Tito fueron tipos del anticristo \up0 \expndtw0\charscalex109 que vendr. Ya hay a
qu entonces un importante aspecto de la enseanza \up0 \expndtw0\charscalex108 bblic
a respecto al anticristo que ha pasado a primer plano: si bien habr un \up0 \expn
dtw0\charscalex108 anticristo culminante al fin de los tiempos, puede ha
ber precursores o \up0 \expndtw0\charscalex100 anticipaciones del anticristo a
ntes de que ste aparezca. \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\l
i10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw
-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 129 \par\pard\sect\sectd\fs24\paper
w11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg130}{\bkmkend Pg130}\par\pard\qj
\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li
1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\sb72\sl-276\slmult0\fi0 \up0
\expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24 En realidad, Jess tambin des
cribe a ciertos precursores del anticristo cuando \line \up0 \expndtw0\charscale
x105 dice a sus discpulos, en el mismo discurso del monte de los Olivos al cual s
e \line \up0 \expndtw0\charscalex105 ha hecho referencia anteriormente: "Entonce
s, si alguno os dijere: Mirad, aqu \line \up0 \expndtw0\charscalex102 est el Crist
o, o mirad, all est, no lo creis. Porque se levantarn falsos cristos \line \up0 \exp
ndtw0\charscalex100 (pseudochristoi), y falsos profetas (pseudoprophmai), y harn
grandes seales y \line \up0 \expndtw0\charscalex104 prodigios, de tal manera que
engaarn, si fuere posible, aun a los escogidos" \line \up0 \expndtw0\charscalex100
(Mt. 24:23-24). \par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1
213\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex105 El trmino "falsos Cri
stos" sugiere que los engaadores que Jess aqu \line \up0 \expndtw0\charscale
x103 describe pretendern ser Cristo mismo-ntese la descripcin ms vvida de los \line \
up0 \expndtw0\charscalex106 mismos en 24:5: "Porque vendrn muchos en mi nombre, d
iciendo: Yo soy el \line \up0 \expndtw0\charscalex103 Cristo ... "El detalle adi
cional que estos falsos Cristos harn "grandes seales y \line \up0 \expndtw0\charsc
alex105 prodigios" de modo tal que engaarn a la gente, pareciera anticip
ar la \line \up0 \expndtw0\charscalex107 descripcin que hace Pablo del anticrist
o como aquel que vendra "con gran \line \up0 \expndtw0\charscalex104 poder y seale
s y prodigios mentirosos" (2 Ts. 2:9). Por medio de estos falsos \line \up0 \exp
ndtw0\charscalex108 milagros estos "seudo-Cristos" tratarn de alejar aun a
los verdaderos \line \up0 \expndtw0\charscalex109 creyentes' del verdadero Cr
isto. Las palabras de Jess sugieren que habr \line \up0 \expndtw0\charscalex104 es
tos falsos Cristos durante toda la era que media entre su primera y segunda \lin
e \up0 \expndtw0\charscalex102 venida. La verdad es que podemos, sin mucha dific
ultad, encontrar ejemplos de \line \up0 \expndtw0\charscalex113 tales impostores
en el mundo de hoy en da. En la medida en que estos \line \up0 \expndtw0\charsca
lex102 hombres dicen ser Cristo, ellos son ciertamente "anticristos" de cierto t
ipo. Pero \line \up0 \expndtw0\charscalex112 dado que Jess habla de ellos en plur
al, podemos pensar en ellos como \line \up0 \expndtw0\charscalex100 precursores

del anticristo final que todava ha de llegar. \par\pard\qj \li1417\ri1214\sb264\s

l-277\slmult0\fi0 \up0 \expndtw0\charscalex109 Qu es lo que dice el Nuevo Testamen
to respecto al anticristo mismo? El \line \up0 \expndtw0\charscalex104 trmino ant
icristo (antichristos) aparece solamente en las epstolas de Juan (1 \line \up0 \e
xpndtw0\charscalex102 Jn. 2:18, 22; 4:3; 2 Jn. 7). El significado original del p
refijo griego anti es "en vez \line \up0 \expndtw0\charscalex100 de" o "en lugar
de".27 Sobre esta base antichristos significa un Cristo sustituto o \line \up0
\expndtw0\charscalex105 un Cristo rival. Sin embargo, dado que el anticristo segn
se lo describe en el \line \up0 \expndtw0\charscalex106 Nuevo Testamento es
tambin el adversario jurado de Cristo, podemos \line \up0 \expndtw0\charsca
lex100 combinar ambas ideas: el anticristo es a la vez un Cristo rival y un adve
rsario de \line \up0 \expndtw0\charscalex100 Cristo. \par\pard\qj \li1417\sb0\sl
-276\slmult0 \par\pard\qj\li1417\ri1213\sb8\sl-276\slmult0 \up0 \expndtw0\charsc
alex113 En 1 Juan 4:2-3 el trmino anticristo es obviamente usado en un sentido \l
ine \up0 \expndtw0\charscalex106 impersonal: "En esto conoced el Espritu de Dios:
Todo espritu que confiese \line \up0 \expndtw0\charscalex114 que Jesucristo ha v
enido en la carne, es de Dios, y todo espritu que no \line \up0 \expndtw0\charsca
lex104 confiese que Jesucristo ha venido en carne no es de Dios; y este es el es
pritu \line \up0 \expndtw0\charscalex103 del anticristo, el cual vosotros habis odo
que viene, y que ahora ya est en el \line \up0 \expndtw0\charscalex100 mundo". L
a hereja ms importante que Juan estaba combatiendo en su primera \line \up0 \expnd
tw0\charscalex103 carta era la de un gnosticismo incipiente. Uno de los errores
de estos gnsticos \line \up0 \expndtw0\charscalex105 antiguos era la negacin de la
verdadera encarnacin de Cristo. Dado que se \line \up0 \expndtw0\charscalex103 p
ensaba que la materia era mala, se enseaba que Dios no poda entrar en un \line \up
0 \expndtw0\charscalex103 verdadero cuerpo humano, y que Cristo, en consecuencia
, slo tuvo un cuerpo \line \up0 \expndtw0\charscalex103 aparente (o doctico) mient
ras estuvo en la tierra. Esto, a los ojos de Juan, era \line \up0 \expndtw0\char
scalex108 una hereja tan perniciosa que le sustraa el corazn mismo al evangelio. Si
\line \up0 \expndtw0\charscalex105 Cristo no haba asumido una verdadera naturale
za humana con un verdadero \line \up0 \expndtw0\charscalex104 cuerpo humano, ent
onces el hombre no habra tenido un verdadero mediador, \line \up0 \expndtw0\chars
calex108 ni se haba hecho expiacin por nosotros, y nosotros todava estaramos en \lin
e \up0 \expndtw0\charscalex108 nuestros pecados. Por esta razn Juan dice que la n
egacin de que Cristo \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li1012
7\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\ch
arscalex100 \ul0\nosupersub\cf1\f2\fs24 130 \par\pard\sect\sectd\fs24\paperw1190
0\paperh16840\pard\sb0\sl-240{\bkmkstart Pg131}{\bkmkend Pg131}\par\pard\qj \li1
418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li141
8\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\
ri1212\sb117\sl-270\slmult0\fi0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf2
0\f21\fs24 hubiese venido en la carne (o sea, habiendo asumido un verdadero cuer
po \up0 \expndtw0\charscalex102 humano) es el espritu del anticristo. Debe notars
e, sin embargo, que aqu Juan \up0 \expndtw0\charscalex100 habla del anticristo slo
en trminos impersonales. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\ri1209\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex102 Juan expresa el mis
mo pensamiento de un modo ms personal en 1 Juan 2:22: \line \up0 \expndtw0\charsc
alex109 "Quin es el mentiroso, sino el que niega que Jess es el Cristo? Este es \li
ne \up0 \expndtw0\charscalex103 anticristo (ha antichristos], el que niega al Pa
dre y al Hijo". Aqu se piensa en el \line \up0 \expndtw0\charscalex109 anticristo
como una persona, ya que se usa el artculo determinante con el \line \up0 \expnd
tw0\charscalex102 sustantivo. Pero se piensa en l como una persona que ya est pres
ente en los \line \up0 \expndtw0\charscalex100 das de Juan-en realidad, como algu
ien que representa a un grupo de personas. \line \up0 \expndtw0\charscalex105 La
hereja aqu llamada anticristiana es aquella que propone un abismo \line
\up0 \expndtw0\charscalex105 insalvable entre un Jess simplemente humano y un Cr
isto divino, doctico (y \line \up0 \expndtw0\charscalex100 por lo tanto no humano
). \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1214\sb14\sl-27
3\slmult0\fi0 \up0 \expndtw0\charscalex110 La misma intencin aparece en un pasaje
de la segunda epstola de Juan: \line \up0 \expndtw0\charscalex105 "Porque muchos

engaadores han salido por el mundo, que no confiesen que \line \up0 \expndtw0\ch
arscalex114 Jesucristo ha venido en la carne. Quien esto hace es el engaador y el
\line \up0 \expndtw0\charscalex100 anticristo \up0 \expndtw0\charscalex104 (ha
antichristos)" \up0 \expndtw0\charscalex102 (2 Jn. \up0 \expndtw0\charscalex108
7). Juan habla nuevamente en trminos \par\pard\qj \li1418\ri1212\sb7\sl-273\slm
ult0 \up0 \expndtw0\charscalex113 personales: el anticristo. Pero de nuevo,
como en el pasaje citado \up0 \expndtw0\charscalex105 anteriormente, el an
ticristo es un trmino utilizado para describir una cantidad \up0 \expndtw0\charsc
alex106 de gente que sostiene esta hereja fatal-gente que est ya en el mundo en el
\up0 \expndtw0\charscalex100 tiempo en que Juan escribe. \par\pard\qj \li1418\s
b0\sl-275\slmult0 \par\pard\qj\li1418\ri1207\sb11\sl-275\slmult0\fi0 \up0 \expnd
tw0\charscalex102 En 1 Juan 2:18, sin embargo, Juan habla tanto del anticristo q
ue todava vendr \line \up0 \expndtw0\charscalex111 como de anticristos que ya estn
presentes ahora: "Hijitos, ya es el ltimo \line \up0 \expndtw0\charscalex105 tiem
po; y segn vosotros osteis que el anticristo viene, as ahora han surgido \line \up0
\expndtw0\charscalex103 muchos anticristos; por esto conocemos que es el ltimo t
iempo". Las palabras \line \up0 \expndtw0\charscalex107 "y segn vosotros osteis qu
e el anticristo viene" indican que Juan por cierto \line \up0 \expndtw0\charscal
ex104 esperaba, junto con la primitiva iglesia cristiana, un anticristo personal
al fin de \line \up0 \expndtw0\charscalex107 los tiempos. Es posible que l tuvie
ra conocimiento de la enseanza paulina \line \up0 \expndtw0\charscalex102 respect
o al "hombre de pecado" que aparece en 2 Tesalonicenses 2, que haba \line \up0 \e
xpndtw0\charscalex100 sido escrita mucho tiempo antes. El conocera tambin las ensea
nzas respecto \line \up0 \expndtw0\charscalex105 a este futuro adversario de Dio
s y de Cristo que se encuentran en Daniel y en \line \up0 \expndtw0\charscalex10
4 las palabras de Cristo mismo. Por lo tanto, no es correcto dar la impresin que
\line \up0 \expndtw0\charscalex104 Juan de ningn modo espera un futuro anticristo
; en este pasaje l recuerda a \line \up0 \expndtw0\charscalex114 sus lectores alg
o que ellos ya conocen: "y segn vosotros osteis que el \line \up0 \expndtw0\charsc
alex104 anticristo viene". Pero Juan tambin ve muchos anticristos en su
mundo \line \up0 \expndtw0\charscalex110 contemporneo: falsos maestros que niega
n que Cristo haya venido en la \line \up0 \expndtw0\charscalex106 carne. Uno pod
ra llamar a estos falsos maestros heraldos del anticristo final. \line \up0 \expn
dtw0\charscalex108 Dado que Juan ve a estos "muchos anticristos" ya en el mundo,
l llega a la \line \up0 \expndtw0\charscalex105 conclusin que ya estamos ahora, e
n esta era presente, en "la hora postrera". \line \up0 \expndtw0\charscalex105 P
or ende, nosotros podemos esperar seguir encontrando poderes y personas \line \u
p0 \expndtw0\charscalex103 anticristianas en cada era de la iglesia de Jesucrist
o hasta su Segunda Venida. \line \up0 \expndtw0\charscalex105 En consecuencia, e
ste signo de los tiempos, como los anteriores, es un signo \line \up0 \expndtw0\
charscalex102 que marca toda la era de la iglesia que media entre las dos venida
s de Cristo, y \line \up0 \expndtw0\charscalex106 que tiene relevancia para la i
glesia de hoy en da. Debemos estar en guardia \line \up0 \expndtw0\charscalex104
constantemente contra los anticristos y contra las enseanzas y prcticas \l
ine \up0 \expndtw0\charscalex100 anticristianas. \par\pard\ql \li1418\sb276\sl-2
87\slmult0 \up0 \expndtw0\charscalex102 En resumen, damos por hecho que el pensa
miento de un nico anticristo futuro \par\pard\ql \li10127\sb0\sl-276\slmult0 \par
\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb71\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 131 \par\pard\sect\sectd\
fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg132}{\bkmkend Pg132}\p
ar\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \pa
r\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\ri1210\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex104 \ul0\
nosupersub\cf20\f21\fs24 no es muy prominente en las epstolas de Juan; su nfasis r
ecae mayormente \line \up0 \expndtw0\charscalex102 sobre anticristos e ideas ant
icristianas que ya estn presentes en su tiempo. Sin \line \up0 \expndtw0\charscal
ex103 embargo, no sera correcto decir que Juan no da lugar en su pensamiento a un
\line \up0 \expndtw0\charscalex107 futuro anticristo personal, visto que l todava
espera un anticristo que ha de \line \up0 \expndtw0\charscalex100 venir. \par\p
ard\qj \li1418\ri1212\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex103 Encontra

mos la enseanza neotestamentaria ms clara respecto al futuro \line \up0 \e

xpndtw0\charscalex103 anticristo en los escritos paulinos, en el as llamado "pequ
eo Apocalipsis" de 2 \line \up0 \expndtw0\charscalex105 Tesalonicenses. Si bien e
l trmino anticristo no es utilizado en este pasaje, la \line \up0 \expndtw0\chars
calex105 mayora de los intrpretes, como ya se ha mencionado, identifican al "hombr
e \line \up0 \expndtw0\charscalex109 de pecado" de Pablo con el anticristo de Ju
an. En 2 Tesalonicenses 2:1-12 \line \up0 \expndtw0\charscalex107 Pablo les est d
iciendo a sus lectores, muchos de los cuales piensan que la \line \up0 \expndtw0
\charscalex103 Segunda Venida de Cristo ya est en proceso, que primerame
nte deben \line \up0 \expndtw0\charscalex114 suceder ciertas cosas antes que ll
egue "el da del Seor". Uno de estos \line \up0 \expndtw0\charscalex106 sucesos es
la gran apostasa o rebelin, como hemos visto anteriormente. El \line \up0 \expndtw
0\charscalex111 otro suceso, al cual ahora prestamos nuestra atencin, es la apari
cin del \line \up0 \expndtw0\charscalex100 "hombre de pecado". \par\pard\ql \li14
18\sb275\sl-287\slmult0 \up0 \expndtw0\charscalex100 Hay varias cosas que se dic
en respecto al hombre de pecado en este pasaje: \par\pard\qj \li1418\ri1214\sb25
9\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex102 (1) Surgir de la gran apostasa o
rebelin. Ntese cmo estas dos cosas estn \up0 \expndtw0\charscalex104 vinculadas en
el versculo 3: "Nadie os engae de ninguna manera; porque no \up0 \expndtw0\charsca
lex106 vendr [el da del Seor] sin que antes venga la apostasa, y se manifieste el \u
p0 \expndtw0\charscalex100 hombre de pecado". \par\pard\qj \li1418\ri1213\sb5\sl
-274\slmult0\fi0 \up0 \expndtw0\charscalex102 (2) Ser una persona. La descripcin d
ada en este captulo no puede referirse a \line \up0 \expndtw0\charscalex107 otra
cosa que no sea una determinada persona. El es llamado el hombre de \line \up0 \
expndtw0\charscalex110 pecado, el hijo de perdicin (v. 3), el cual se opone (ha a
ntikeimenos) y se \line \up0 \expndtw0\charscalex103 levanta contra todo lo que
se llama Dios o es objeto de culto (v. 4). Se dice que \line \up0 \expndtw0\char
scalex107 l se sienta en el templo de Dios (v. 4), que algo ahora lo retiene, y q
ue ser \line \up0 \expndtw0\charscalex111 revelado a su debido tiempo (v. 6). Ade
ms se dice que el Seor Jess lo \line \up0 \expndtw0\charscalex109 matar con el esprit
u de su boca (v. 8). Si bien Pablo dice que "ya est en \line \up0 \expndtw0\chars
calex103 accin el misterio de la iniquidad" \up0 \expndtw-1\charscalex100 (v
. \up0 \expndtw0\charscalex104 7) en el mundo de su tiempo, l \par\pard\qj
\li1418\ri1213\sb6\sl-275\slmult0 \up0 \expndtw0\charscalex102 claramente predi
ce la venida de un hombre de pecado final antes de que Cristo \line \up0 \expndt
w0\charscalex102 vuelva. Lo que no est totalmente en claro en la enseanza de Juan
respecto al \line \up0 \expndtw0\charscalex106 anticristo se hace patente aqu: ha
br un anticristo final y personal antes que \line \up0 \expndtw0\charscalex107 ll
egue el da del Seor. Si bien algunos han sugerido que deberamos leer a \line \up0 \
expndtw0\charscalex102 Pablo a la luz de Juan y otros han dado a entender que de
beramos leer a Juan \line \up0 \expndtw0\charscalex103 a la luz de Pablo, pienso
que deberamos tornar en cuenta ambos enfoques.31 \line \up0 \expndtw0\charscalex1
07 No hay ningn conflicto bsico entre estos dos enfoques dado que, como ya \line \
up0 \expndtw0\charscalex110 hemos visto, Juan deja lugar para la venida de un an
ticristo personal en el \line \up0 \expndtw0\charscalex100 futuro y Pablo recono
ce que fuerzas anticristianas ya operan en el mundo (v. 7). \par\pard\qj \li1418
\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1212\sb7\sl-277\slmult0\fi0 \up0 \expn
dtw0\charscalex100 (3) El hombre de pecado ser objeto de adoracin. El no slo se opo
ndr a todo \line \up0 \expndtw0\charscalex104 lo que es llamado dios y es adorado
, sino que aun se sentar "en el templo de \line \up0 \expndtw0\charscalex107 Dios
, como Dios, hacindose pasar por Dios\u8221? (v. 4). En otras palabras, l se \line
\up0 \expndtw0\charscalex102 opondr a toda forma de adoracin que no sea la adorac
in de s mismo que l \line \up0 \expndtw0\charscalex107 demandar y har cumplir. La exp
resin "se sienta en el templo de Dios" no \line \up0 \expndtw0\charscalex103 debe
entenderse como si sugiriese que volver a haber nuevamente un templo \line \up0
\expndtw0\charscalex107 judo en el tiempo del regreso de Cristo, ni tampoco como
si sugiriese que el \line \up0 \expndtw0\charscalex104 hombre de pecado har s
u aparicin en la iglesia, que es en el Nuevo \par\pard\ql \li10127\sb0\s
l-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\
sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 132 \pa

r\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg133}
{\bkmkend Pg133}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\
sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl
-274\slmult0 \par\pard\qj\li1418\ri1211\sb98\sl-274\slmult0 \up0 \expndtw0\chars
calex106 \ul0\nosupersub\cf20\f21\fs24 Testamento la contrapartida del templo de
l Antiguo Testamento. Es probable \line \up0 \expndtw0\charscalex105 que el me
jor modo de entender la expresin sea como una descripcin \line \up0 \expn
dtw0\charscalex106 apocalptica de la usurpacin del honor y de la adoracin que slo se
le debe \line \up0 \expndtw0\charscalex106 rendir a Dios. Herman Ridderbos lo e
xpresa de esta manera: "sentarse en el \line \up0 \expndtw0\charscalex102 templo
es un tributo divino, es arrogarse para uno mismo el honor divino".32 De \line
\up0 \expndtw0\charscalex110 ms est decir que esta demanda de ser adorado que hace
el hombre de \line \up0 \expndtw0\charscalex106 pecado producir una severa perse
cucin para el verdadero pueblo de Dios, \line \up0 \expndtw0\charscalex109 que re
husar semejante demanda. Esta ser entonces "la gran tribulacin" \line \up0 \expndtw
0\charscalex103 predicha por nuestro Seor. En otras palabras, la intensificacin cu
lminante de \line \up0 \expndtw0\charscalex114 la tribulacin, que es uno de los s
ignos de los tiempos, coincidir con la \line \up0 \expndtw0\charscalex100 aparicin
del hombre de pecado. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li14
18\ri1212\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex111 (4) El hombre de
pecado usar milagros engaosos (v. 9) y dictar falsas \line \up0 \expndtw0\charscale
x104 enseanzas (v. 11) para adelantar su causa. En cuanto a lo primero, l vendr \li
ne \up0 \expndtw0\charscalex103 con "seales y prodigios mentirosos" (v. 9). Podem
os notar aqu que aparecer \line \up0 \expndtw0\charscalex102 como una especie de s
ustituto o adversario de Cristo, imitando aun los milagros \line \up0 \expndtw0\
charscalex106 de Jess, engaando as a mucha gente. Estos signos y milagros tendrn su
\line \up0 \expndtw0\charscalex106 origen en el deseo de engaar, y tendrn tras de
s la obra de Satans (v. 9). \line \up0 \expndtw0\charscalex102 Adems, como Cristo f
ue un maestro, as lo ser el hombre de pecado-slo que \line \up0 \expndtw0\charscale
x104 este ltimo ensear la mentira en vez de la verdad (vv. 10, 11). Podemos ver \li
ne \up0 \expndtw0\charscalex105 entonces en esta figura la culminacin de l
a oposicin humana a Dios. \line \up0 \expndtw0\charscalex108 Ridderbos resume
la descripcin que da Pablo del siguiente modo: \u8220?... Este \line \up0 \expnd
tw0\charscalex102 hombre no es simplemente un individuo prominentemente impo, sin
o que ... en \line \up0 \expndtw0\charscalex104 l la humanidad hostil a Dios lleg
a a una revelacin definitiva y escatolgica ... \line \up0 \expndtw0\charscalex113
La figura del "hombre de pecado" claramente tiene la intencin de ser la \line \up
0 \expndtw0\charscalex104 contrapartida final y escatolgica del hombre Jesucristo
, quien fue enviado por \line \up0 \expndtw0\charscalex100 Dios para destruir la
s obras de Satans". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\r
i1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex104 (5) El hombre de pecado slo
puede ser revelado despus de que aquello que \line \up0 \expndtw0\charscalex108
lo detiene haya sido quitado. Lo extrao aqu es que se habla de este freno \line \u
p0 \expndtw0\charscalex107 tanto en trminos impersonales como personales: "vosotr
os sabis lo que lo \line \up0 \expndtw0\charscalex103 detiene" (v. 6); "quien al
presente lo detiene" (v. 7). Ha habido mucha discusin \line \up0 \expndtw0\charsc
alex109 respecto a la identidad de esta fuerza restrictiva. Algunos han dicho qu
e el \line \up0 \expndtw0\charscalex107 poder que retiene era el Imperio r
omano \up0 \expndtw0\charscalex106 (impersonal) o una serie de \par\pard\qj
\li1418\ri1211\sb6\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex109 emperadores (
personal).34 Esto es muy poco probable, dado que muchos \line \up0 \expndtw0\cha
rscalex102 emperadores romanos demandaron ellos mismos ser adorados, pareciendo
as \line \up0 \expndtw0\charscalex111 ser ms aliados que frenos del anticristo. Ot
ros han opinado que lo que lo \line \up0 \expndtw0\charscalex109 detiene es la p
redicacin del evangelio a todas las naciones.35 Una de las \line \up0 \expndtw0\c
harscalex104 dificultades con este punto de vista es que sugiere que llegar un ti
empo en el \line \up0 \expndtw0\charscalex102 cual cesar la proclamacin del evange
lio. Hay an otros que mantienen que la \line \up0 \expndtw0\charscalex105 fuerza
restrictiva es "el poder de gobierno humano bien ordenado". 35 Pero el \line \up
0 \expndtw0\charscalex107 problema con este punto de vista es que el hombre de p

ecado aparece aqu \line \up0 \expndtw0\charscalex106 descrito no en primer lugar

como una figura poltica que pudiera ser resistida \line \up0 \expndtw0\charscalex
109 por el poder poltico, sino como un engaador en el rea de la religin. Los \line \
up0 \expndtw0\charscalex105 dispensacionalistas generalmente ensean que la f
uerza restrictiva es el \line \up0 \expndtw0\charscalex102 Espritu Santo; \up
0 \expndtw0\charscalex105 37 pero en esta posicin est comprendida la impos
ible \par\pard\qj \li1418\ri1212\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex112
eventualidad de que llegue un tiempo en el cual Dios ser "quitado de en \line \u
p0 \expndtw0\charscalex103 medio" (v. 7). Probablemente lo ms seguro es decir que
no sabemos quien es \line \up0 \expndtw0\charscalex108 el que detiene al hombre
de pecado. La mencin que Pablo hace del que lo \line \up0 \expndtw0\charscalex10
2 detiene, sin embargo, indica que la revelacin plena de la persona aqu descrita \
par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 133 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb
0\sl-240{\bkmkstart Pg134}{\bkmkend Pg134}\par\pard\qj \li1418\sb0\sl-260\slmult
0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0
\par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1217\sb166\sl-260\s
lmult0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf20\f21\fs24 no ocurrir hast
a que esta fuerza restrictiva, cualquiera que sea, haya sido \up0 \expndtw0\char
scalex100 quitada. \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\r
i1211\sb15\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex104 (6) El hombre de peca
do ser totalmente derrocado por Cristo en su Segunda \up0 \expndtw0\charscalex102
Venida; "Y entonces se manifestar aquel inicuo a quien el Seor matar con el \up0 \
expndtw0\charscalex107 espritu de su boca, y destruir con el resplandor de su veni
da (literalmente, \up0 \expndtw0\charscalex102 "por la aparicin de su venida", v.
8). En otras palabras, aunque la aparicin del \up0 \expndtw0\charscalex103 hombr
e de pecado traer sufrimiento indescriptible para la iglesia, el pueblo de \up0 \
expndtw0\charscalex109 Dios no tiene nada que temer, ya que Cristo lo aplastar. P
or eso el nimo \up0 \expndtw0\charscalex107 predominante en el pensamiento de la
iglesia respecto al anticristo debe ser \up0 \expndtw0\charscalex100 ms optimista
que pesimista. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri12
13\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex103 En cuanto a la identidad
del anticristo, muchos en el pasado lo han identificado \line \up0 \expndtw0\ch
arscalex105 con ciertos emperadores romanos. Nern fue mencionado frecuentemente e
n \line \up0 \expndtw0\charscalex106 relacin con esto; despus de su muerte
algunos pensaron que Nern \line \up0 \expndtw0\charscalex111 aparecera resucita
do como el anticristo del fin de los tiempos. Durante el \line \up0 \expndtw0\ch
arscalex102 tiempo de la Reforma hubo muchos, incluyendo entre ellos tanto a Lut
ero como \line \up0 \expndtw0\charscalex103 a Calvino, que opinaban que el Papa
de Roma o el papado era el anticristo. En \line \up0 \expndtw0\charscalex108 tie
mpos ms recientes el anticristo ha sido identificado con dictadores tales \line \
up0 \expndtw0\charscalex112 como Stalin o Hitler. G. C. Berkouwer subraya que cu
ando la gente en el \line \up0 \expndtw0\charscalex102 pasado identificaba a cie
rtos individuos como el anticristo, no estaba totalmente \line \up0 \expndtw0\ch
arscalex107 equivocada, ya que ha habido manifestaciones de pensamientos y accio
nes \line \up0 \expndtw0\charscalex109 anticristianas durante toda la historia d
e la iglesia.39 Anteriormente hemos \line \up0 \expndtw0\charscalex102 notado qu
e ha habido precursores o heraldos del anticristo y que los continuar \line \up0
\expndtw0\charscalex104 habiendo. Y sin embargo las Escrituras parecen ensear, pa
rticularmente en 2 \line \up0 \expndtw0\charscalex110 Tesalonicenses 2, que habr
un anticristo final y culminante a quien Cristo \line \up0 \expndtw0\charscalex1
00 mismo destruir en su Segunda Venida. \par\pard\qj \li1418\sb0\sl-275\slmult0 \
par\pard\qj\li1418\ri1211\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex107 R
esumiendo, llegamos a la conclusin que el signo del anticristo, como todo \up0 \e
xpndtw0\charscalex103 signo de los tiempos, est presente durante toda la historia
de la iglesia. Hasta \up0 \expndtw0\charscalex104 podemos decir que cada ed
ad proveer su forma particular de actividad \up0 \expndtw0\charscalex103 an
ticristiana. Pero anticipamos una intensificacin de este signo en la aparicin \up0
\expndtw0\charscalex100 del anticristo poco tiempo antes del regreso de Cristo.

\par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1211\sb9\sl-276\s

lmult0\fi0 \up0 \expndtw0\charscalex111 Este signo tampoco nos permite fijar con
precisin a fecha del regreso de \line \up0 \expndtw0\charscalex107 Cristo. Simpl
emente no sabemos cmo surgir el anticristo final o qu forma \line \up0 \expndtw0\ch
arscalex108 tomar en su aparicin. En nuestros das de rpido cambio, una persona tal \
line \up0 \expndtw0\charscalex102 podra surgir en un lapso muy breve. Entretanto,
debemos estar siempre alertas \line \up0 \expndtw0\charscalex103 a la presencia
en nuestros das de fuerzas, movimientos y lderes anticristianos \line \up0 \expnd
tw0\charscalex100 como uno de los continuos signos de que estamos viviendo "entr
e los tiempos". \par\pard\qj \li1418\ri1212\sb264\sl-277\slmult0 \up0 \expndtw0\
charscalex107 Habiendo considerado los signos de los tiempos que evidencian la g
racia de \line \up0 \expndtw0\charscalex103 Dios y tambin aquellos que indican la
oposicin a Dios, veamos finalmente los \line \up0 \expndtw0\charscalex105 signos
que indican juicio divino: guerras, terremotos y hambres. Encontramos \line \up
0 \expndtw0\charscalex104 estos signos mencionados en el discurso de Jess del mon
te de los Olivos: "Y \line \up0 \expndtw0\charscalex109 oiris de guerras y rumore
s de guerras; mirad que no os turbis, porque es \line \up0 \expndtw0\charscalex10
4 necesario que todo esto acontezca; pero an no es el fin. Porque se levantar \lin
e \up0 \expndtw0\charscalex104 nacin contra nacin, y reino contra reino; y
habr pestes, y hambres y \line \up0 \expndtw0\charscalex107 terremotos en di
ferentes lugares. Y todo esto ser principio de dolores (o de \line \up0 \expndtw0
\charscalex100 dolores de alumbramiento, BJer; en griego odinon)" (Mt. 24:6-8).
\par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos
upersub\cf1\f2\fs24 134 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\s
b0\sl-240{\bkmkstart Pg135}{\bkmkend Pg135}\par\pard\qj \li1418\sb0\sl-276\slmul
t0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \
par\pard\qj\li1418\ri1213\sb72\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex102 \
ul0\nosupersub\cf20\f21\fs24 Se encuentran afirmaciones similares en los pasajes
paralelos: Marcos 13:7-8 y \line \up0 \expndtw0\charscalex100 Lucas \up0 \expnd
tw0\charscalex104 21:9-11. Lucas, en efecto, aade la palabra grandes al
hablar de \line \up0 \expndtw0\charscalex105 terremotos, y menciona pestilencia
s al mismo tiempo que hambres. Dado que \line \up0 \expndtw0\charscalex110 estos
signos son mencionados en el discurso escatolgico de Jess, \line \up0 \e
xpndtw0\charscalex106 deberamos considerarlos incluidos en la categora general de
"signos de los \line \up0 \expndtw0\charscalex102 tiempos". De todos modos, se d
eben hacer los siguientes comentarios respecto \line \up0 \expndtw0\charscalex10
0 a los mismos: \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri11
75\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex106 (1) Estos signos tambin t
ienen sus antecedentes en el Antiguo Testamento. \line \up0 \expndtw0\charscalex
103 Las palabras "se levantar nacin contra nacin, y reino contra reino" son citas \
line \up0 \expndtw0\charscalex113 de Isaas 19:2 y de 2 Crnicas 15:6. A los terremo
tos se los menciona a \line \up0 \expndtw0\charscalex105 menudo en los pasajes d
el Antiguo Testamento que describen la intervencin \line \up0 \expndtw0\charscale
x105 de Dios en la historia: Jueces 5:4-5; Salmos 18:7 y 68:8; Isaas 24:19; 29:6;
y \line \up0 \expndtw0\charscalex103 64:1. Las profecas de hambres aparecen en J
eremas 15:2 y en Ezequiel 5:16-\line \up0 \expndtw0\charscalex100 17; 14:13. \par
\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb11\sl-275\slmul
t0\fi0 \up0 \expndtw1\charscalex100 (2) Estos signos son evidencias del juicio d
ivino. Esto no significa que la gente a \up0 \expndtw0\charscalex105 quien le to
que sufrir o morir como resultado de desastres tales como guerras, \up0 \expndtw
0\charscalex102 terremotos o hambres, hayan sido singularizados como objetos esp
eciales de la \up0 \expndtw0\charscalex112 ira de Dios; pinsese en las palabras d
e Jess respecto a aquellos sobre \up0 \expndtw0\charscalex109 quienes cay la torre
de Silo (Lc. 13:4). Pero s significa que estos signos \up0 \expndtw0\charscalex10
3 ahora en consideracin son manifestaciones del hecho que el presente mundo \up0
\expndtw0\charscalex104 est bajo la maldicin de Dios (Gn. 3:17), y que la ira de D
ios constantemente \up0 \expndtw0\charscalex106 est siendo revelada desde los cie
los contra toda impiedad e injusticia de los \up0 \expndtw0\charscalex104 hombre

s (Ro. 1:18). Estos signos actan como continuos recordatorios de que \up0 \expndt
w0\charscalex100 el Juez est delante de la puerta (Stg. 5:9). \par\pard\qj \li141
8\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1214\sb12\sl-274\slmult0 \up0 \expndt
w0\charscalex108 (3) Estos no son, estrictamente hablando, signos del fin. Porqu
e Jess dice \line \up0 \expndtw0\charscalex108 claramente respecto a los mismos q
ue cuando sucedan su pueblo no debe \line \up0 \expndtw0\charscalex107 alarmarse
, porque "an no es el fin" (M. 24:6). La misma intencin tiene sus \line \up0 \expnd
tw0\charscalex104 palabras al fin del versculo 8: "Pero todo esto ser el comienzo
de los dolores \line \up0 \expndtw0\charscalex106 del alumbramiento" (BJer). La
expresin aqu utilizada lleg a ser un trmino \line \up0 \expndtw0\charscalex109 tcnico
en la literatura rabnica para describir el perodo de sufrimiento que \line \up0 \
expndtw0\charscalex112 precedera a la liberacin mesinica, arche odinon, "Los
dolores de \line \up0 \expndtw0\charscalex100 alumbramiento \up0 \expndtw0\ch
arscalex104 (del Mesas)" En otras palabras, cuando ocurren guerras, \par\p
ard\qj \li1418\ri1221\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex112 terremotos
y hambre no debemos suponer que el regreso de Cristo ser \line \up0 \expndtw0\ch
arscalex109 inmediato. Estos signos "apuntan hacia el fin y proveen una prenda d
e que \line \up0 \expndtw0\charscalex100 vendr". \par\pard\qj \li1418\ri1211\sb26
4\sl-276\slmult0 \up0 \expndtw0\charscalex106 (4) Como los anteriores, estos sig
nos tambin marcan todo el perodo que va \up0 \expndtw0\charscalex107 entre la pr
imera y la segunda venida. Son indicaciones que Dios est \up0 \expndtw0\
charscalex106 desarrollando su propsito en la historia. Cuando ocurren, n
o debemos \up0 \expndtw0\charscalex105 volvemos temerosos, sino que debemos
aceptarlos como los dolores de \up0 \expndtw0\charscalex103 alumbramiento
de un mundo mejor. En relacin con esto, ntense las palabras \up0 \expndtw0\charsca
lex103 de Pablo en Romanos 8:22, "Pues sabemos que la creacin entera gime hasta \
up0 \expndtw0\charscalex100 el presente y sufre dolores de parto" (BJer). \par\p
ard\li1418\sb282\sl-287\slmult0\fi0 \up0 \expndtw0\charscalex106 El segundo verb
o que se utiliza aqu, synodinei, tiene la misma raz que la\par\pard\li1418\sb1\sl273\slmult0\fi0\tx3342\tx9918 \up0 \expndtw0\charscalex101 palabra odinon\tab \
up0 \expndtw0\charscalex102 ("dolores de alumbramiento") que aparece en Ma
teo\tab \up0 \expndtw0\charscalex105 24:8.\par\pard\ql \li10127\sb0\sl-276\slmul
t0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb70\sl-276\slmu
lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 135 \par\pard\sect
\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg136}{\bkmkend P
g136}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmu
lt0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult
0 \par\pard\qj\li1418\ri1212\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex106 \
ul0\nosupersub\cf20\f21\fs24 Podemos decir, entonces, que los gemidos de
la creacin descritos en \up0 \expndtw0\charscalex100 Romanos 8 son tambin uno d
e los signos de los tiempos. \par\pard\ql \li1761\sb0\sl-360\slmult0 \par\pard\q
l\li1761\sb0\sl-360\slmult0 \par\pard\ql\li1761\ri1484\sb138\sl-360\slmult0\tx52
70 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf64\f65\fs34 CAPITULO 13: EL \u
l0\nosupersub\cf42\f43\fs34 CARCTER DE \ul0\nosupersub\cf64\f65\fs34 LA \ul0\nosu
persub\cf42\f43\fs34 SEGUNDA \line\tab \up0 \expndtw0\charscalex104 VENIDA \par\
pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1223\sb25\sl-270\slmult
0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf16\f17\fs24 En un captulo anteri
or hemos considerado el asunto de la expectativa de la \up0 \expndtw0\charscalex
104 Segunda Venida. Pasamos ahora a considerar la naturaleza o el carcter de la \
up0 \expndtw0\charscalex100 Segunda Venida de Cristo. \par\pard\qj \li1418\sb0\s
l-277\slmult0 \par\pard\qj\li1418\ri1222\sb8\sl-277\slmult0\fi0 \up0 \expndtw0\c
harscalex102 En primer lugar consideramos si la Segunda Venida es un acontecimie
nto nico \line \up0 \expndtw0\charscalex104 o si est dividida en dos etapas. El di
spensacionalismo pretribulacionista habla \line \up0 \expndtw0\charscalex104 de
una doble venida de Cristo, con un intervalo de siete aos entre las etapas. \line
\up0 \expndtw0\charscalex112 La primera fase de la Segunda Venida es llamada el
\ul0\nosupersub\cf26\f27\fs24 arrebato \ul0\nosupersub\cf16\f17\fs24 (o tambin \
line \up0 \expndtw0\charscalex108 "arrebato pretribulacionista"), en tanto que l
a segunda fase, en la cual Cristo \line \up0 \expndtw0\charscalex105 establecer s
u reino milenario, es llamado su regreso. Aunque postergaremos \line \up0 \expnd

tw0\charscalex103 para otro captulo un estudio ms completo del premilenialismo dis

pensacional, \line \up0 \expndtw0\charscalex100 en este momento es necesario que
examinemos el tema de la doble venida. \par\pard\qj \li1418\ri1224\sb261\sl-280
\slmult0\fi0 \up0 \expndtw0\charscalex108 El punto de vista del dispensacionalis
mo pretribulacionalista en este asunto, \line \up0 \expndtw0\charscalex101 segn
lo presente la \ul0\nosupersub\cf26\f27\fs24 New Scofield \ul0\nosupersub\cf
16\f17\fs24 Bible \up0 \expndtw0\charscalex102 (Nueva Biblia de Scofield),
es el \par\pard\ql \li1418\sb4\sl-276\slmult0 \up0 \expndtw-1\charscalex100 sig
uiente: \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1218\sb10\
sl-275\slmult0 \up0 \expndtw0\charscalex106 La primera fase del regreso de Crist
o ser el as llamado \ul0\nosupersub\cf26\f27\fs24 arrebato, \ul0\nosupersub\cf16\f
17\fs24 que puede \line \up0 \expndtw0\charscalex113 ocurrir en cualquier mom
ento. En esta ocasin Cristo no desciende \line \up0 \expndtw0\charscalex102
completamente hasta la tierra, sino que recorre solamente parte del trayecto. E
n \line \up0 \expndtw0\charscalex108 ese momento toma lugar la resurreccin de tod
os los verdaderos creyentes. \line \up0 \expndtw0\charscalex110 Despus de esta re
surreccin los creyentes que estn todava vivos sern \line \up0 \expndtw0\charscalex10
3 repentinamente transformados y glorificados. Y ahora toma lugar el arrebato de
\line \up0 \expndtw0\charscalex102 todo el pueblo de Dios: los creyentes resuci
tados y los creyentes transformados \line \up0 \expndtw0\charscalex108 son lleva
dos en las nubes para encontrarse en el aire con el Seor que est \line \up0 \expnd
tw0\charscalex103 descendiendo. Este cuerpo de creyentes, llamado la iglesia, su
be ahora al cielo \line \up0 \expndtw0\charscalex100 con Cristo, para celebrar c
on l durante siete aos las bodas del Cordero. \par\pard\qj \li1418\sb0\sl-275\slmu
lt0 \par\pard\qj\li1418\ri1221\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex
105 Durante este perodo de siete aos, mientras la iglesia permanece en el cielo, \
line \up0 \expndtw0\charscalex106 ocurrirn varios sucesos en la tierra: \ul0\nosu
persub\cf44\f45\fs22 (1) \ul0\nosupersub\cf16\f17\fs24 la tribulacin predicha en
Daniel \ul0\nosupersub\cf29\f30\fs25 9:27 \line \up0 \expndtw0\charscalex100 \ul
0\nosupersub\cf16\f17\fs24 comienza ahora, la ltima parte de la cual es la as llam
ada gran \ul0\nosupersub\cf26\f27\fs24 tribulacin; \ul0\nosupersub\cf2\f3\fs24 (2
) \ul0\nosupersub\cf16\f17\fs24 el \line \up0 \expndtw0\charscalex105 anticristo
(o "bestia del mar") comienza ahora su cruel reinado-un reinado que \line \up0
\expndtw0\charscalex105 culmina en su demanda de ser adorado como Dios; \ul0\nos
upersub\cf2\f3\fs24 (3) \ul0\nosupersub\cf16\f17\fs24 juicios terribles recaen \
line \up0 \expndtw0\charscalex104 ahora sobre los habitantes de la tierra, entre
los cuales est incluida la porcin \line \up0 \expndtw0\charscalex109 no salva de
la iglesia confesante; \ul0\nosupersub\cf2\f3\fs24 (4) \ul0\nosupersub\cf16\f17\
fs24 un nmero escogido de israelitas ser \line \up0 \expndtw0\charscalex103 redimi
do ahora, junto con una innumerable multitud de gentiles; \ul0\nosupersub\cf2\f3
\fs24 (5) \ul0\nosupersub\cf16\f17\fs24 los reyes de \line \up0 \expndtw0\charsc
alex103 la tierra, los ejrcitos de la bestia, y el falso profeta se renen ahora pa
ra atacar \line \up0 \expndtw0\charscalex100 al pueblo de Dios. \par\pard\qj \li
1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1223\sb1\sl-280\slmult0 \up0 \expn
dtw0\charscalex104 Al fin de este perodo de siete aos Cristo regresar en gloria aco
mpaado por \line \up0 \expndtw0\charscalex104 la iglesia. Ahora descender completa
mente hasta la tierra. Destruir a sus \par\pard\ql \li10127\sb0\sl-276\slmult0 \p
ar\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb132\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 136 \par\pard\sect\sec
td\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg137}{\bkmkend Pg137
}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0
\par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \p
ar\pard\qj\li1418\ri1227\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex109 \ul0\
nosupersub\cf16\f17\fs24 enemigos en la batalla de Armagedn, establecer su trono e
n Jerusaln y \up0 \expndtw0\charscalex100 comenzar su reinado de mil aos. \par\pard
\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1220\sb9\sl-277\slmult0\fi0
\up0 \expndtw0\charscalex107 No existe, sin embargo, un slido fundamento bblico p
ara la hiptesis que la \line \up0 \expndtw0\charscalex108 Segunda Venida de Cr
isto debe ser dividida en estas dos fases. Dos \line \up0 \expndtw0\char
scalex102 publicaciones recientes hechas por peritos premileniaristas contienen

una crtica \line \up0 \expndtw0\charscalex107 detallada de la teora de la doble ve

nida: George E. Ladd, The \ul0\nosupersub\cf26\f27\fs24 Blessed Hope \line \up0
\expndtw0\charscalex109 \ul0\nosupersub\cf16\f17\fs24 (Grand Rapids: Eerdmans, \
ul0\nosupersub\cf2\f3\fs24 1956), \ul0\nosupersub\cf16\f17\fs24 y Robert \ul0\no
supersub\cf2\f3\fs24 H. \ul0\nosupersub\cf16\f17\fs24 Gundry, The Church \ul0\no
supersub\cf26\f27\fs24 and \ul0\nosupersub\cf16\f17\fs24 the \line \up0 \expndtw
0\charscalex102 \ul0\nosupersub\cf26\f27\fs24 Tribulation \ul0\nosupersub\cf16\f
17\fs24 (Grand Rapids: Zondervan, \ul0\nosupersub\cf2\f3\fs24 1973). \ul0\nosupe
rsub\cf16\f17\fs24 Entre las razones por qu el punto \line \up0 \expndtw0\charsca
lex109 de vista que postula el doble regreso de Cristo debe ser rechazado est las
\line \up0 \expndtw0\charscalex100 siguientes: \par\pard\qj \li1418\ri1220\sb26
1\sl-280\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf30\f31\fs22 (1)
\ul0\nosupersub\cf26\f27\fs24 No \ul0\nosupersub\cf16\f17\fs24 se pueden \ul0\no
supersub\cf26\f27\fs24 derivar \ul0\nosupersub\cf16\f17\fs24 argumentos a favor
de \ul0\nosupersub\cf26\f27\fs24 la doble venida \ul0\nosupersub\cf16\f17\fs24 d
e \ul0\nosupersub\cf26\f27\fs24 las palabras \up0 \expndtw-2\charscalex100 \ul0\
nosupersub\cf16\f17\fs24 que \ul0\nosupersub\cf26\f27\fs24 usa el Nuevo Testamen
to \ul0\nosupersub\cf16\f17\fs24 para \ul0\nosupersub\cf26\f27\fs24 la \ul0\nosu
persub\cf16\f17\fs24 Segunda \ul0\nosupersub\cf26\f27\fs24 Venida. \par\pard\qj
\li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1213\sb6\sl-277\slmult0\fi0 \up
0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 Estas palabras son parusa
(literalmente, presencia), \ul0\nosupersub\cf26\f27\fs24 apokalypsis \ul0\nosup
ersub\cf14\f15\fs24 (revelacin), y \line \up0 \expndtw0\charscalex110 \ul0\nosupe
rsub\cf26\f27\fs24 epiphaneia \ul0\nosupersub\cf14\f15\fs24 (aparicin). En primer
lugar consideremos el uso de la palabra \line \up0 \expndtw0\charscalex104 paru
sa. En \ul0\nosupersub\cf2\f3\fs24 1 \ul0\nosupersub\cf14\f15\fs24 Tesalonicenses
\ul0\nosupersub\cf2\f3\fs24 4:15 \ul0\nosupersub\cf14\f15\fs24 Pablo usa parusa
para describir lo que los \line \up0 \expndtw0\charscalex103 pretribulacionistas
denominaran el arrebato. Pero en \ul0\nosupersub\cf2\f3\fs24 1 \ul0\nosupersub\c
f14\f15\fs24 Tesalonicenses \ul0\nosupersub\cf2\f3\fs24 3:13 \ul0\nosupersub\cf1
4\f15\fs24 la \line \up0 \expndtw0\charscalex104 misma palabra es usada para des
cribir "la venida de nuestro Seor Jesucristo \line \up0 \expndtw0\charscalex104 c
on todos sus santos"-la segunda fase del regreso de Cristo, segn los \
line \up0 \expndtw0\charscalex108 pretribulacionistas. Y en 2 Tesalonicenses 2:8
Pablo usa el trmino parusa \line \up0 \expndtw0\charscalex102 para referirse a la
venida en la cual Cristo reducir al anticristo a la nada-lo que \line \up0 \expn
dtw0\charscalex102 se supone no suceder, segn los pretribulacionistas, hasta la se
gunda fase. \par\pard\qj \li1418\ri1212\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\
charscalex102 En cuanto al uso de la palabra \ul0\nosupersub\cf26\f27\fs24 apoka
lypsis, \ul0\nosupersub\cf14\f15\fs24 encontramos que Pablo la utiliza en \line
\up0 \expndtw0\charscalex105 \ul0\nosupersub\cf41\f42\fs25 1 \ul0\nosupersub\cf1
4\f15\fs24 Corintios \ul0\nosupersub\cf41\f42\fs25 1:7 \ul0\nosupersub\cf14\f15\
fs24 para describir lo que estos intrpretes denominan el arrebato: \line \up0 \ex
pndtw0\charscalex103 "esperando la manifestacin [o revelacin, BJerJ de nuestro Seor
Jesucristo". \line \up0 \expndtw0\charscalex103 Pero en \ul0\nosupersub\cf41\f4
2\fs25 2 \ul0\nosupersub\cf14\f15\fs24 Tesalonicenses \ul0\nosupersub\cf41\f42\f
s25 1:7, 8 \ul0\nosupersub\cf14\f15\fs24 se usa la misma palabra para describir
lo que \line \up0 \expndtw0\charscalex106 los pretribulacionistas denominan la s
egunda fase de la Segunda Venida: \u8220?... \line \up0 \expndtw0\charscalex112
cuando se manifieste \ul0\nosupersub\cf26\f27\fs24 (apokalypsis) \ul0\nosupersub
\cf14\f15\fs24 el Seor Jess desde el cielo con los \line \up0 \expndtw0\charscalex
111 ngeles de su poder, en llama de fuego, para dar retribucin a los que no \line
\up0 \expndtw0\charscalex101 conocieron a Dios... " \par\pard\qj \li1417\sb0\sl273\slmult0 \par\pard\qj\li1417\ri1213\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\ch
arscalex106 Lo mismo es cierto en el uso de la palabra \ul0\nosupersub\cf26\f27\
fs24 epiphaneia. \ul0\nosupersub\cf14\f15\fs24 En \ul0\nosupersub\cf65\f66\fs30
1 \ul0\nosupersub\cf14\f15\fs24 Timoteo \ul0\nosupersub\cf20\f21\fs24 6:14 \ul0\
nosupersub\cf14\f15\fs24 se \line \up0 \expndtw0\charscalex103 refiere a lo que
los pretribulacionistas llaman arrebato: "Te mando que guardes \line \up0 \expnd
tw0\charscalex109 el mandamiento sin mcula ni represin, hasta la aparicin \ul0\nosu

persub\cf26\f27\fs24 (epiphaneia) \ul0\nosupersub\cf14\f15\fs24 de \line \up0 \e

xpndtw0\charscalex105 nuestro Seor Jesucristo". Pero en \ul0\nosupersub\cf2\f3\fs
24 2 \ul0\nosupersub\cf14\f15\fs24 Tesalonicenses \ul0\nosupersub\cf29\f30\fs25
2:8 \ul0\nosupersub\cf14\f15\fs24 Pablo usa la misma \line \up0 \expndtw0\charsc
alex103 palabra para describir la venida del Seor en la cual l derrocar al hombre d
e \line \up0 \expndtw0\charscalex102 pecado: "Entonces se manifestar el Impo, a qu
ien el Seor... aniquilar con la \line \up0 \expndtw0\charscalex102 manifestacin \up
0 \expndtw0\charscalex102 (epiphaneia) de su Venida" \up0 \expndtw0\charscale
x102 (BJer). Esto no suceder, sin \par\pard\ql \li1417\sb4\sl-277\slmult0 \up
0 \expndtw0\charscalex102 embargo, segn los pretribulacionistas, hasta el fin de
la gran tribulacin. \par\pard\qj \li1417\sb0\sl-280\slmult0 \par\pard\qj\li1417\r
i1217\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex107 El uso de estas palabras,
por lo tanto, no aporta fundamento alguno para el \line \up0 \expndtw0\charscale
x104 tipo de distincin que hacen los pretribulacionistas entre dos fases del regr
eso \line \up0 \expndtw0\charscalex100 de Cristo. \par\pard\qj \li1418\ri1221\sb
260\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf66\f67\fs2
1 (2) \ul0\nosupersub\cf26\f27\fs24 Los pasajes del \ul0\nosupersub\cf14\f15\fs2
4 Nuevo Testamento \ul0\nosupersub\cf26\f27\fs24 que describen la \ul0\nosupersu
b\cf14\f15\fs24 gran \ul0\nosupersub\cf26\f27\fs24 tribulacin \ul0\nosupersub\cf1
4\f15\fs24 no \ul0\nosupersub\cf26\f27\fs24 indican \line \up0 \expndtw0\charsca
lex104 que la iglesia \ul0\nosupersub\cf14\f15\fs24 ser \ul0\nosupersub\cf26\f27\
fs24 retirada \ul0\nosupersub\cf14\f15\fs24 de \ul0\nosupersub\cf26\f27\fs24 la
tierra \ul0\nosupersub\cf14\f15\fs24 antes \ul0\nosupersub\cf26\f27\fs24 que \ul
0\nosupersub\cf14\f15\fs24 comience \ul0\nosupersub\cf26\f27\fs24 la tribulacin.
\ul0\nosupersub\cf14\f15\fs24 Como \line \up0 \expndtw0\charscalex103 vimos ante
riormente, Jess habla respecto a la gran tribulacin en su discurso \par\pard\ql \l
i10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\l
i10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\
fs24 137 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmk
start Pg138}{\bkmkend Pg138}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj
\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\l
i1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1218\sb98\sl-274\slmult0\fi0 \up0
\expndtw0\charscalex109 \ul0\nosupersub\cf14\f15\fs24 del monte de los Olivos,
que encontramos en Mateo \ul0\nosupersub\cf36\f37\fs25 24. \ul0\nosupersub\cf14\
f15\fs24 Pero aqu no hay \line \up0 \expndtw0\charscalex102 indicacin que la igles
ia ya no estar en la tierra cuando ocurra esta tribulacin. \line \up0 \expndtw0\ch
arscalex107 Lo que es ms, \ul0\nosupersub\cf16\f17\fs24 Jess dice que los das de la
tribulacin sern acortados por \line \up0 \expndtw0\charscalex111 causa de los esc
ogidos (v. \ul0\nosupersub\cf2\f3\fs24 22), \ul0\nosupersub\cf16\f17\fs24 y no h
ay razn para creer que stos sern \line \up0 \expndtw0\charscalex110 solamente los e
scogidos de entre los judos. Alguien podra replicar que el \line \up0 \expndtw0\ch
arscalex100 Evangelio segn Mateo haba sido escrito especialmente para los judos, pe
ro se \line \up0 \expndtw0\charscalex100 encuentran palabras parecidas en Marcos
13:\ul0\nosupersub\cf24\f25\fs24 20, \ul0\nosupersub\cf16\f17\fs24 en un Evange
lio que no estaba \line \up0 \expndtw0\charscalex104 dirigido especficamente a lo
s judos. Los pretribulacionistas a veces dicen que \line \up0 \expndtw0\charscale
x102 Mateo no habla aqu de la iglesia, puesto que no utiliza la palabra \ul0\nosu
persub\cf26\f27\fs24 iglesia \ul0\nosupersub\cf16\f17\fs24 en este \line \up0 \e
xpndtw0\charscalex103 pasaje. Sin embargo, si se tiene en cuenta que Mateo emple
a la palabra iglesia \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf26\f27
\fs24 (ekklesia) \ul0\nosupersub\cf16\f17\fs24 solamente tres veces en su Evange
lio (una vez en \ul0\nosupersub\cf24\f25\fs24 16:18 \ul0\nosupersub\cf16\f17\fs2
4 y dos veces \line \up0 \expndtw0\charscalex100 en \ul0\nosupersub\cf24\f25\fs2
4 18:17), \ul0\nosupersub\cf16\f17\fs24 Qu es lo que se pretende probar por su aus
encia aqu? \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1217\sb9
\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 Lo que es de crucial importanci
a en este punto, sin embargo, es la referencia al \line \up0 \expndtw0\charscale
x111 arrebato de la iglesia que aparece en Mateo \ul0\nosupersub\cf24\f25\fs24 2
4:31: \ul0\nosupersub\cf16\f17\fs24 "Y [Cristo] enviar sus \line \up0 \expndtw0\c
harscalex108 ngeles con gran voz de trompeta, y juntarn a sus escogidos, de los cu

atro \line \up0 \expndtw0\charscalex105 vientos, desde un extremo del cielo hast
a el otro". Ntense los paralelos entre \line \up0 \expndtw0\charscalex108 este pa
saje y la descripcin del arrebato de la iglesia que encontramos en \ul0\nosupersu
b\cf24\f25\fs24 1 \line \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf16\f17\fs
24 Tesalonicenses \ul0\nosupersub\cf24\f25\fs24 4:16-17: \ul0\nosupersub\cf16\f1
7\fs24 el descenso del Seor, el sonido de la trompeta, y la \line \up0 \expndtw0\
charscalex109 reunin de todo el verdadero pueblo de Dios, llamado aqu "los escogid
os". \line \up0 \expndtw0\charscalex105 Parecera claro que estos dos pasajes desc
riben el mismo suceso. Pero debe \line \up0 \expndtw0\charscalex102 observarse a
hora que el arrebato descrito en Mateo \ul0\nosupersub\cf14\f15\fs24 24 \ul0\nos
upersub\cf16\f17\fs24 viene a continuacin del \line \up0 \expndtw0\charscalex104
descenso del Seor en su Segunda Venida "final": "Y vern al Hijo del Hombre \line \
up0 \expndtw0\charscalex110 viniendo sobre las nubes del cielo, con poder y gran
gloria; y \ul0\nosupersub\cf26\f27\fs24 enviar \ul0\nosupersub\cf16\f17\fs24 a s
us \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf26\f27\fs24 ngeles", \ul0
\nosupersub\cf16\f17\fs24 etc. (vv. \ul0\nosupersub\cf24\f25\fs24 30-31). \ul0\n
osupersub\cf16\f17\fs24 Aqu no slo falta cualquier insinuacin de un arrebato \line
\up0 \expndtw0\charscalex107 pretribulacional, sino que se describe el arrebato
de la iglesia como algo que \line \up0 \expndtw0\charscalex100 viene despus de la
gran tribulacin (vase v. 29). \par\pard\qj \li1418\ri1217\sb265\sl-275\slmult0\fi
0 \up0 \expndtw0\charscalex112 Anteriormente vimos que la descripcin que Pablo da
de la revelacin del \line \up0 \expndtw0\charscalex108 "hombre de pecado" en \ul
0\nosupersub\cf2\f3\fs24 2 \ul0\nosupersub\cf16\f17\fs24 Tesalonicenses \ul0\nos
upersub\cf2\f3\fs24 2 \ul0\nosupersub\cf16\f17\fs24 sugiere que la aparicin de es
te \line \up0 \expndtw0\charscalex108 hombre ocasionar gran persecucin y tribulacin
para el pueblo de Dios. \ul0\nosupersub\cf67\f68\fs22 El \line \up0 \expndtw0\c
harscalex104 \ul0\nosupersub\cf16\f17\fs24 propsito de Pablo en este captulo es el
de advertir a sus lectores, algunos de \line \up0 \expndtw0\charscalex102 los c
uales pensaban que el da del Seor ya haba llegado (v. \ul0\nosupersub\cf2\f3\fs24 2
), \ul0\nosupersub\cf16\f17\fs24 que ese da no \line \up0 \expndtw0\charscalex102
vendra hasta que fuese revelado primeramente el hombre de pecado, junto con \lin
e \up0 \expndtw0\charscalex100 la tribulacin que acompaara su manifestacin. Ahora bi
en, cul sera el valor \line \up0 \expndtw0\charscalex103 de la advertencia de Pablo
si estos creyentes fuesen retirados de la tierra antes \line \up0 \expndtw0\cha
rscalex107 de la tribulacin? Visto que la iglesia de Tesalnica estaba co
mpuesta \line \up0 \expndtw0\charscalex104 mayormente por creyentes gentiles (vas
e Hch. \ul0\nosupersub\cf24\f25\fs24 17:4), \ul0\nosupersub\cf16\f17\fs24 uno no
puede decir que \line \up0 \expndtw0\charscalex105 Pablo aqu le escribe nicamente
a cristianos judos. En realidad, las primeras \line \up0 \expndtw0\charscalex108
palabras de \ul0\nosupersub\cf2\f3\fs24 2 \ul0\nosupersub\cf16\f17\fs24 Tesalon
icenses \ul0\nosupersub\cf2\f3\fs24 2 \ul0\nosupersub\cf16\f17\fs24 indican clar
amente que los acontecimientos \line \up0 \expndtw0\charscalex111 descritos en e
ste captulo, que incluyen la aparicin del anticristo y la gran \line \up0 \expndtw
0\charscalex104 tribulacin, precedern al arrebato de la iglesia: "Pero con respect
o a la venida \line \up0 \expndtw0\charscalex105 de nuestro Seor Jesucristo, y nu
estra reunin con l, os rogamos, hermanos, \line \up0 \expndtw0\charscalex102 que n
o os dejis mover\ul0\nosupersub\cf14\f15\fs24 fcilmente de vuestro modo de pensar
, ni os conturbis, \line \up0 \expndtw0\charscalex104 ni por espritu, ni por palab
ra, ni por carta como si fuera nuestra, en el sentido \line \up0 \expndtw0\chars
calex110 de que el da del Seor est cerca. Nadie se engae en ninguna manera; \line \u
p0 \expndtw0\charscalex104 porque no vendr sin que antes venga la apostasa, y se m
anifieste el hombre \line \up0 \expndtw0\charscalex104 de pecado, el hijo de per
dicin... " \up0 \expndtw0\charscalex100 (vv. \up0 \expndtw0\charscalex104 \ul0\no
supersub\cf27\f28\fs26 1-3). \ul0\nosupersub\cf14\f15\fs24 Es interesante notar
que la \par\pard\qj \li1418\ri1219\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex1
05 palabra griega que aqu se traduce "nuestra reunin con l" (episynagoge) es \line
\up0 \expndtw0\charscalex105 la forma sustantiva del verbo utilizado para hablar
del arrebato en Mateo \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li1
0127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3
\charscalex100 \ul0\nosupersub\cf1\f2\fs24 138 \par\pard\sect\sectd\fs24\paperw1

1900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg139}{\bkmkend Pg139}\par\pard\qj \

li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li
1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li14
18\ri1218\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf41
\f42\fs25 24:31, \ul0\nosupersub\cf14\f15\fs24 "Y juntarn (episynago) a sus escog
idos ... de un extremo del cielo \up0 \expndtw0\charscalex103 hasta el otro". Es
evidente que el arrebato de la iglesia, segn lo describe este \up0 \expndtw0\cha
rscalex101 pasaje, no precede sino que sigue a la gran tribulacin. \par\pard\qj \
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1211\sb10\sl-276\slmult0\fi0 \up
0 \expndtw0\charscalex108 \ul0\nosupersub\cf26\f27\fs24 (3) El \ul0\nosupersub\c
f14\f15\fs24 ms \ul0\nosupersub\cf26\f27\fs24 relevante \ul0\nosupersub\cf14\f15\
fs24 de \ul0\nosupersub\cf26\f27\fs24 los \ul0\nosupersub\cf14\f15\fs24 pasajes
\ul0\nosupersub\cf26\f27\fs24 del \ul0\nosupersub\cf14\f15\fs24 Nuevo Testamento
que descri\ul0\nosupersub\cf26\f27\fs24 ben el \line \up0 \expndtw0\charscalex1
07 \ul0\nosupersub\cf14\f15\fs24 arrebato no ensea que habr un arrebato \ul0\nosup
ersub\cf26\f27\fs24 pretribulaconal. \ul0\nosupersub\cf14\f15\fs24 A este pasaje,
\ul0\nosupersub\cf41\f42\fs25 1 \line \up0 \expndtw0\charscalex106 \ul0\nosuper
sub\cf14\f15\fs24 Tesalonicenses \ul0\nosupersub\cf41\f42\fs25 4:16-17, \ul0\nos
upersub\cf14\f15\fs24 nos volvemos ahora: "Porque el Seor mismo, con \line \up0 \
expndtw0\charscalex106 voz de mando, con voz de arcngel, y con trompeta de Dios,
descender del \line \up0 \expndtw0\charscalex111 cielo; y los muertos en Cristo r
esucitarn primero, luego nosotros los que \line \up0 \expndtw0\charscalex102 vivi
mos, los que hayamos quedado, seremos arrebatados juntamente con ellos \line \up
0 \expndtw0\charscalex106 en las nubes para recibir al Seor en el aire, y as estar
emos siempre con el \line \up0 \expndtw0\charscalex111 Seor')Lo que este pasaje e
nsea claramente es que en el momento del \line \up0 \expndtw0\charscalex109 regre
so del Seor todos los muertos creyentes ("muertos en Cristo") sern \line \up0 \exp
ndtw0\charscalex102 resucitados, y todos los creyentes que todava estn vivos sern t
ransformados \line \up0 \expndtw0\charscalex102 y glorificados \up0 \expndtw0\c
harscalex102 (vase \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf41\f42\fs25 1 \
ul0\nosupersub\cf14\f15\fs24 Co. \ul0\nosupersub\cf41\f42\fs25 15:51-52); \ul0\
nosupersub\cf14\f15\fs24 entonces estos dos grupos sern \par\pard\qj \li1418
\ri1215\sb5\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex102 arrebatados para enc
ontrarse con el Seor en el aire. Lo que estas palabras no \line \up0 \expndtw0\ch
arscalex107 ensean es que despus de este encuentro en el aire el Seor cambiar su \li
ne \up0 \expndtw0\charscalex114 direccin y volver al cielo, llevando a los resucit
ados y a los miembros \line \up0 \expndtw0\charscalex105 transformados de la igl
esia consigo. El pasaje no dice ni una palabra de esto. \line \up0 \expndtw0\cha
rscalex104 Por cierto, el versculo \ul0\nosupersub\cf41\f42\fs25 17 \ul0\nosupers
ub\cf14\f15\fs24 termina con las palabras: "Y as estaremos siempre \line \up0 \ex
pndtw0\charscalex105 con el Seor". Pero Pablo no dice dnde estaremos siempre con e
l Seor. La \line \up0 \expndtw0\charscalex106 idea que despus de encontrar al Seor
en el aire estaremos con l durante \line \up0 \expndtw0\charscalex102 siete aos en
el cielo, y ms tarde durante mil aos en el aire sobre la tierra, es \line \up0 \e
xpndtw0\charscalex106 pura dilacin y nada ms. La unidad eterna con Cristo en la gl
oria es la clara \line \up0 \expndtw0\charscalex101 enseanza de este pasaje, y no
un arrebato pretribulacional. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard
\qj\li1418\ri1212\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex108 Todo esto se h
ar an ms \ul0\nosupersub\cf68\f69\fs20 claro \ul0\nosupersub\cf14\f15\fs24 cuando c
onsideramos las palabras que se \line \up0 \expndtw0\charscalex112 traducen "rec
ibir al Seor en el aire". Si bien la traduccin aqu utiliza un \line \up0 \expndtw0\
charscalex102 infinitivo, "recibir", el griego tiene aqu una frase con preposicin,
eis apantesin. \line \up0 \expndtw0\charscalex112 Apantesis es un trmino tcnico q
ue se usaba en los tiempos del Nuevo \line \up0 \expndtw0\charscalex104 Testamen
to para describir la bienvenida pblica que una ciudad daba a algn \line \up0 \expn
dtw0\charscalex106 dignatario que la visitase. Lo habitual era que la gente sali
ese de la ciudad a \line \up0 \expndtw0\charscalex104 encontrarse con el disting
uido visitante y entonces volviese con l a la ciudad. \line \up0 \expndtw0\charsc
alex103 Tomando como base la analoga transmitida a travs de esta palabra, lo nico \
line \up0 \expndtw0\charscalex103 que Pablo est diciendo ac es que los creyentes r

esucitados y transformados \line \up0 \expndtw0\charscalex103 sern arrebatados en

las nubes para encontrarse con el Seor al descender l \line \up0 \expndtw0\charsc
alex102 desde el cielo, implicando que despus de este alegre encuentro ellos volv
ern \line \up0 \expndtw0\charscalex102 con l a la tierra. \par\pard\qj \li1418\ri1
210\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106 Este pensamiento se ve
confirmado cuando echamos una mirada a los otros \line \up0 \expndtw0\charscale
x102 dos usos de la palabra apantesis en el Nuevo Testamento. Uno de dichos usos
\line \up0 \expndtw0\charscalex104 aparece en Hechos \ul0\nosupersub\cf20\f21\f
s24 28:15, \ul0\nosupersub\cf14\f15\fs24 "Los hermanos, salieron a recibimos \ul
0\nosupersub\cf26\f27\fs24 (eis \ul0\nosupersub\cf14\f15\fs24 apantesin \line \u
p0 \expndtw0\charscalex103 hemin) hasta el foro de Apio y las Tres Tabernas". Es
tos hermanos salieron de \line \up0 \expndtw0\charscalex106 Roma para encontrars
e con Pablo y luego regresaron con l a Roma. Al otro \line \up0 \expndtw0\charsca
lex108 uso de la palabra lo encontramos en Mateo \ul0\nosupersub\cf20\f21\fs24 2
5:6, \ul0\nosupersub\cf14\f15\fs24 en la parbola de las diez \line \up0 \expndtw0
\charscalex105 vrgenes: "Ya la medianoche se oy un clamor: aqu viene el esposo, sali
d a \line \up0 \expndtw0\charscalex100 recibirle! \up0 \expndtw0\charscalex110 \
ul0\nosupersub\cf69\f70\fs22 (eis \ul0\nosupersub\cf14\f15\fs24 apantesin)". As c
omo las vrgenes prudentes de la parbola \line \up0 \expndtw0\charscalex108 saliero
n a encontrarse con el esposo, del mismo modo los creyentes sern \line \up0 \expn
dtw0\charscalex109 arrebatados para encontrarse con el Seor que desciende. Y as co
mo las \line \up0 \expndtw0\charscalex103 vrgenes despus acompaaron al esposo en su
camino a la fiesta de la boda, \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pa
rd\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \
expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 139 \par\pard\sect\sectd\fs2
4\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg140}{\bkmkend Pg140}\par\
pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\p
ard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\par
d\qj\li1418\ri1213\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupe
rsub\cf14\f15\fs24 as del mismo modo los creyentes resucitados y transformados, d
espus de \line \up0 \expndtw0\charscalex107 encontrarse con el Seor en el aire, pe
rmanecern con el Seor mientras l \line \up0 \expndtw0\charscalex106 contina su desce
nso a la tierra. La figura de la fiesta de bodas significa una \line \up0 \expnd
tw0\charscalex104 comunin feliz y amorosa. \up0 \expndtw0\charscalex106 Por qu
tendramos que suponer que esta \par\pard\qj \li1418\ri1216\sb7\sl-273\slmult
0\fi0 \up0 \expndtw0\charscalex111 comunin slo puede tomar lugar en el cielo? Los
cuerpos resucitado s y \up0 \expndtw0\charscalex102 glorificados de los creyente
s no pertenecen al cielo sino a la tierra. Por lo tanto, \up0 \expndtw0\charscal
ex105 no es en el cielo sino la nueva tierra donde se celebrar la fiesta de bodas
de \up0 \expndtw0\charscalex100 Cristo y su pueblo redimido. \par\pard\qj \li14
18\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb11\sl-275\slmult0\fi0 \up0 \e
xpndtw0\charscalex104 \ul0\nosupersub\cf2\f3\fs24 (4) \ul0\nosupersub\cf14\f15\f
s24 La Segunda \ul0\nosupersub\cf26\f27\fs24 Venida \ul0\nosupersub\cf14\f15\fs2
4 de Cristo \ul0\nosupersub\cf26\f27\fs24 incluye \ul0\nosupersub\cf14\f15\fs24
tanto un venir con su \ul0\nosupersub\cf26\f27\fs24 pueblo como \ul0\nosupersub\
cf14\f15\fs24 un \line \up0 \expndtw0\charscalex105 venir por su \ul0\nosupersub
\cf26\f27\fs24 pueblo. \ul0\nosupersub\cf14\f15\fs24 Los pretribulacionistas a v
eces hablan de dos fases de la \line \up0 \expndtw0\charscalex107 Segunda Venida
de Cristo como un "venir por sus santos" (el arrebato) y un \line \up0 \expndtw
0\charscalex108 "venir con sus santos" (el regreso), con un intrvalo de siete aos
entre los \line \up0 \expndtw0\charscalex106 dos. El argumento, entonces, se pla
ntea as: Cristo slo puede venir con sus \line \up0 \expndtw0\charscalex112 santos
despus que haya venido primero por sus santos en el arrebato. \line \up0 \expndtw
0\charscalex106 Despus de los siete aos de la fiesta de bodas celebrada en el ciel
o, Cristo \line \up0 \expndtw0\charscalex103 podr tener a sus santos consigo cuan
do regresa a la tierra para establecer su \line \up0 \expndtw0\charscalex100 rei
no de mil aos. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1210
\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex102 Debe notarse que \ul0\nosup
ersub\cf20\f21\fs24 1 \ul0\nosupersub\cf14\f15\fs24 Tesalonicenses \ul0\nosupers
ub\cf20\f21\fs24 3 :13 \ul0\nosupersub\cf14\f15\fs24 habla de "la venida de nues

tro Seor \line \up0 \expndtw0\charscalex105 Jesucristo con todos sus santos". Si
suponemos, como lo hace la mayora de \line \up0 \expndtw0\charscalex102 los exege
tas, que la palabra "santos" se refiere aqu a seres humanos ms que \line \up0 \exp
ndtw0\charscalex109 a ngeles, tenemos entonces en este lugar una descripcin del re
greso de \line \up0 \expndtw0\charscalex108 Cristo con su pueblo redimido.
Pero ahora la pregunta es si sta es \line \up0 \expndtw0\charscalex103 nec
esariamente una venida diferente de aquella generalmente llamada el \lin
e \up0 \expndtw0\charscalex108 arrebato. El ms destacado pasaje del Nuevo Testame
nto que describe el \line \up0 \expndtw0\charscalex107 arrebato es \ul0\nosupers
ub\cf20\f21\fs24 1 \ul0\nosupersub\cf14\f15\fs24 Tesalonicenses \ul0\nosupersub\
cf20\f21\fs24 4:13-18. \ul0\nosupersub\cf14\f15\fs24 El ver\ul0\nosupersub\cf20\
f21\fs24 sculo \ul0\nosupersub\cf21\f22\fs25 14, \ul0\nosupersub\cf20\f21\fs24 qu
e es parte de este \line \up0 \expndtw0\charscalex106 pasaje, dice as: "Porque si
creemos que Jess muri y resucit, as tambin \line \up0 \expndtw0\charscalex103 traer
ios con Jess a los que durmieron en l". El problema que preocupaba \line \up0 \exp
ndtw0\charscalex104 a los tesalonicenses era si los creyentes que ya haban muerto
se perderan el \line \up0 \expndtw0\charscalex100 gozo de la Segunda Venida de C
risto. La respuesta de Pablo, desarrollada en el \line \up0 \expndtw0\charscalex
105 versculo s \ul0\nosupersub\cf37\f38\fs25 13-18, \ul0\nosupersub\cf20\f21\fs24
es que no, ya que los muertos en Cristo sern resucitado s \line \up0 \expndtw0\c
harscalex103 primero y entonces, junto con aquellos que todava estn vivos, se enco
ntrarn \line \up0 \expndtw0\charscalex109 con el Seor en el aire. En el versculo \u
l0\nosupersub\cf37\f38\fs25 14 \ul0\nosupersub\cf20\f21\fs24 Pablo dice que: "tr
aer Dios con \line \up0 \expndtw0\charscalex110 Jess" a aquellos que han muerto en
Cristo. Qu quiere decir, "traer con \line \up0 \expndtw0\charscalex102 Jess"? Los
muertos creyentes, segn Pablo nos ensea en otras partes, estn \line \up0 \expndtw0\
charscalex102 ahora con Cristo (vase Fil. \ul0\nosupersub\cf2\f3\fs24 1:23 \ul0\n
osupersub\cf20\f21\fs24 y \ul0\nosupersub\cf2\f3\fs24 2 \ul0\nosupersub\cf20\f21
\fs24 Co. \ul0\nosupersub\cf2\f3\fs24 5:8). \ul0\nosupersub\cf20\f21\fs24 Cuando
Cristo regrese, l traer a \line \up0 \expndtw0\charscalex106 estos muertos creyen
tes consigo desde el cielo. Este punto se menciona, sin \line \up0 \expndtw0\cha
rscalex103 embargo, no slo en \ul0\nosupersub\cf37\f38\fs25 1 \ul0\nosupersub\cf2
0\f21\fs24 Tesalonicenses \ul0\nosupersub\cf37\f38\fs25 3:13 \ul0\nosupersub\cf2
0\f21\fs24 sino tambin en \ul0\nosupersub\cf21\f22\fs25 1 \ul0\nosupersub\cf20\f2
1\fs24 Tesalonicenses \line \up0 \expndtw0\charscalex111 \ul0\nosupersub\cf21\f2
2\fs25 4:14 \ul0\nosupersub\cf20\f21\fs24 que trata especficamente del arrebato.
La venida de Cristo "con sus \line \up0 \expndtw0\charscalex103 santos", por lo
tanto, no debe ser separada de su "venida por sus santos" en el \line \up0 \expn
dtw0\charscalex100 arrebato. El regreso de Cristo ser a la vez "con" y "por" sus
santos.1 \par\pard\qj \li1418\ri1214\sb261\sl-280\slmult0 \up0 \expndtw0\charscal
ex104 \ul0\nosupersub\cf2\f3\fs24 (5) \ul0\nosupersub\cf20\f21\fs24 La enseanza d
e que \ul0\nosupersub\cf26\f27\fs24 la \ul0\nosupersub\cf20\f21\fs24 gran \ul0\n
osupersub\cf26\f27\fs24 tribulacin ser \ul0\nosupersub\cf20\f21\fs24 un derramamie
nto de \ul0\nosupersub\cf26\f27\fs24 la \ul0\nosupersub\cf20\f21\fs24 ira de \li
ne \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf26\f27\fs24 Dios sobre el \ul0
\nosupersub\cf20\f21\fs24 mundo no aporta argumentos a \ul0\nosupersub\cf26\f27\
fs24 favor \ul0\nosupersub\cf20\f21\fs24 de una Segunda Venida en \line \up0 \ex
pndtw0\charscalex102 \ul0\nosupersub\cf26\f27\fs24 dos \ul0\nosupersub\cf20\f21\
fs24 etapas. El argumento dice lo siguiente: Dado que durante la gran tribulacin
\line \up0 \expndtw0\charscalex107 la ira de Dios ser infligida a la humanidad re
belde, la iglesia no estar en la \line \up0 \expndtw0\charscalex100 tierra en ese
momento, porque la iglesia no puede ser objeto de la ira de Dios. \par\pard\ql
\li1418\sb255\sl-287\slmult0 \up0 \expndtw0\charscalex105 Cierto; la iglesia nun
ca ser objeto de la ira de Dios, ya que Cristo sufri la ira \par\pard\ql \li10127\
sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\
sb71\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 14
0 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart P
g141}{\bkmkend Pg141}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418
\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\s
b0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb93\sl-275\slmult0 \up0 \expndtw0\

charscalex109 \ul0\nosupersub\cf20\f21\fs24 de Dios por su pueblo cuando f

ue crucificado. Pero esto no significa \line \up0 \expndtw0\charscalex106 n
ecesariamente que la iglesia no puede estar sobre la tierra cuando la ira de \li
ne \up0 \expndtw0\charscalex111 Dios sea derramada durante la tribulacin. Por eje
mplo, se recordar que \line \up0 \expndtw0\charscalex109 cuando Dios visit con ira
a los egipcios en el tiempo de las diez plagas, el \line \up0 \expndtw0\charsca
lex107 pueblo de Dios, aunque viva en la tierra, fue librado de los males que se
les \line \up0 \expndtw0\charscalex105 infligi a los egipcios. Adems, en el sptimo
captulo del libro del Apocalipsis \line \up0 \expndtw0\charscalex102 leemos que l
os siervos de Dios son sellados en sus frentes (v. \ul0\nosupersub\cf2\f3\fs24 3
) \ul0\nosupersub\cf20\f21\fs24 para que la ira \line \up0 \expndtw0\charscalex1
03 de Dios no caiga sobre ellos \ul0\nosupersub\cf2\f3\fs24 (9:4) \ul0\nosupersu
b\cf20\f21\fs24 durante el tiempo en que la ira de Dios recae \line \up0 \expndt
w0\charscalex100 sobre otros. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\
qj\li1418\ri1174\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex111 \ul0\nosup
ersub\cf70\f71\fs28 Y \ul0\nosupersub\cf14\f15\fs24 queda todava algo por decir.
Estar a salvo de la ira de Dios no implica \line \up0 \expndtw0\charscalex104 ne
cesariamente liberacin de la ira del hombre. Como vimos anteriormente, la \line \
up0 \expndtw0\charscalex111 iglesia debe sufrir tribulacin continuamente; pinsese
en las palabras de \line \up0 \expndtw0\charscalex106 Jess en Mateo \ul0\nosupers
ub\cf24\f25\fs24 24:9 \ul0\nosupersub\cf14\f15\fs24 y que tienen referencia a su
pueblo durante toda la era \line \up0 \expndtw0\charscalex106 presente: "Enton
ces os entregarn a tribulacin y os matarn, y seris \line \up0 \expndtw0\cha
rscalex103 aborrecidos de toda la gente por causa de mi nombre". Si la tribulacin
es uno \line \up0 \expndtw0\charscalex109 de los signos de los tiempos, qu razn ha
y por la que la iglesia no deba \line \up0 \expndtw0\charscalex107 estar en la t
ierra durante la fase final de dicha tribulacin? Pablo indica en \ul0\nosupersub\
cf24\f25\fs24 2 \line \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf14\f15\fs24
Tesalonicenses \ul0\nosupersub\cf24\f25\fs24 1:6-8 \ul0\nosupersub\cf14\f15\fs2
4 que el regreso de Cristo significar la liberacin de la \line \up0 \expndtw0\char
scalex105 tribulacin por parte de su iglesia y de su pueblo: "Porque es justo del
ante de \line \up0 \expndtw0\charscalex115 Dios pagar con tribulacin a los que os
atribulan, y a vosotros que sois \line \up0 \expndtw0\charscalex105 atribulados
, daros reposo con nosotros, cuando se manifieste el Seor Jess \line \up0 \expndtw
0\charscalex103 desde el cielo con los ngeles de su poder, en llama de fuego, par
a dar retribu-\line \up0 \expndtw0\charscalex111 cin a los que no conocieron a Di
os, ni obedecen al evangelio de nuestro \line \up0 \expndtw0\charscalex101 Seor J
esucristo". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1212\s
b9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex111 Llegamos a la conclusin entonc
es que no hay base bblica para la doble \line \up0 \expndtw0\charscalex106 Segund
a Venida enseada por los pretribulacionistas. Se debe pensar en la \line \up0 \ex
pndtw0\charscalex104 Segunda Venida de Cristo como un nico acontecimiento que ocu
rre despus \line \up0 \expndtw0\charscalex104 de la gran tribulacin. Cuando Cristo
regresa, habr una resurreccin general, \line \up0 \expndtw0\charscalex103 tanto d
e los creyentes como de los incrdulos. Despus de la resurreccin, los \line \up0 \ex
pndtw0\charscalex107 creyentes que estn todava vivos sern transformados y glorifica
dos \ul0\nosupersub\cf24\f25\fs24 (1 \ul0\nosupersub\cf14\f15\fs24 Co. \line \up
0 \expndtw0\charscalex106 \ul0\nosupersub\cf24\f25\fs24 15:51-52). \ul0\nosupers
ub\cf14\f15\fs24 El "arrebato" de todos los creyentes tomar lugar entonces.\ul0\s
uper\cf45\f46\fs24 13\ul0\nosupersub\cf14\f15\fs24 Los \line \up0 \expndtw0\cha
rscalex102 creyentes que han sido resucitados, junto con los creyentes vivos que
han sido \line \up0 \expndtw0\charscalex102 transformados, sern entonces arrebat
ados en las nubes para encontrarse con \line \up0 \expndtw0\charscalex107 el Seor
en el aire \ul0\nosupersub\cf24\f25\fs24 (1 \ul0\nosupersub\cf14\f15\fs24 Ts. \
ul0\nosupersub\cf24\f25\fs24 4:16-17). \ul0\nosupersub\cf14\f15\fs24 Despus de es
te encuentro en el aire, la \line \up0 \expndtw0\charscalex103 iglesia arrebatad
a continuar con Cristo mientras l completa su descenso a la \line \up0 \expndtw0\c
harscalex100 tierra. \par\pard\qj \li1418\ri1212\sb264\sl-276\slmult0\fi0 \up0 \
expndtw0\charscalex102 Pasamos ahora a preguntar qu es lo que las Escrituras ensea
n respecto a \ul0\nosupersub\cf26\f27\fs24 la \line \up0 \expndtw0\charscalex103

\ul0\nosupersub\cf14\f15\fs24 manera en que se llevar a cabo la Segunda Venida.

Notamos en primer lugar \line \up0 \expndtw0\charscalex108 que ser una venida \ul
0\nosupersub\cf26\f27\fs24 personal: \ul0\nosupersub\cf14\f15\fs24 Cristo mismo
regresar en persona. Esto es \line \up0 \expndtw0\charscalex104 enseado claramente
, por ejemplo, en Hechos \ul0\nosupersub\cf24\f25\fs24 1:11, \ul0\nosupersub\cf1
4\f15\fs24 que registra las palabras \line \up0 \expndtw0\charscalex103 de los d
os hombres con vestiduras blancas que hablaron con los discpulos en \line \up0 \e
xpndtw0\charscalex103 el da de la ascensin de Cristo y le dijeron: "Varones galile
os, por qu estis \line \up0 \expndtw0\charscalex100 mirando al cielo? \par\pard\qj
\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1212\sb19\sl-270\slmult0\fi0 \u
p0 \expndtw0\charscalex102 Este mismo Jess, que ha sido tomado de vosotros al cie
lo, as vendr como le \line \up0 \expndtw0\charscalex115 habis visto ir al cielo". L
a misma intencin se halla en las palabras de \line \up0 \expndtw0\charscalex110 H
echos'3:19-21, habladas por Pedro en el templo: "As que, arrepentos y \par\pard\ql
\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\q
l\li10127\sb74\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\
f2\fs24 141 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\b
kmkstart Pg142}{\bkmkend Pg142}\par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard
\qj\li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\sb0\sl-275\slmult0 \par\pard\q
j\li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1213\sb93\sl-275\slmult0\fi0 \
up0 \expndtw0\charscalex102 \ul0\nosupersub\cf14\f15\fs24 convertos ... para que
vengan de la presencia del Seor tiempos de refrigerio y \up0 \expndtw0\charscalex
115 l enve a Jesucristo, que os fue antes anunciado; a quien de cierto es \up0 \ex
pndtw0\charscalex104 necesario que el cielo reciba hasta la restauracin de todas
las cosas, de que \up0 \expndtw0\charscalex113 habl Dios por boca de sus santos p
rofetas que han sido desde tiempo \up0 \expndtw0\charscalex103 antiguo". Pablo,
de modo semejante, ensea que Cristo regresar en persona: \up0 \expndtw0\charscalex
106 "Mas nuestra ciudadana est en los cielos, de donde tambin esperamos al \up0 \ex
pndtw0\charscalex109 Salvador, al Seor Jesucristo" (Fil. 3:20). Ntese tambin lo que
l dice en \up0 \expndtw0\charscalex102 Colosenses 3:4: "Cuando Cristo, vuestra v
ida, se manifieste, entonces vosotros \up0 \expndtw0\charscalex102 tambin seris ma
nifestados con l en gloria". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj
\li1418\ri1212\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 Del Nuevo Tes
tamento tambin aprendemos que el regreso de Cristo ser un \line \up0 \expndtw0\cha
rscalex102 regreso \ul0\nosupersub\cf26\f27\fs24 visible. \ul0\nosupersub\cf14\f
15\fs24 Los Testigos de Jehov afirman que Cristo regres en 1914, de \line \up0 \ex
pndtw0\charscalex102 un modo invisible.\ul0\super\cf45\f46\fs24 14\ul0\nosupersu
b\cf14\f15\fs24 Pero ciertamente Apocalipsis 1:7 descarta toda concepcin \line \
up0 \expndtw0\charscalex103 tal de la Segunda Venida: "He aqu que viene con las n
ubes, y todo ojo lo ver \line \up0 \expndtw0\charscalex102 ... " Vase tambin en rel
acin con esto Tito 2:11-13: "Porque la gracia de Dios \line \up0 \expndtw0\charsc
alex102 se ha manifestado \up0 \expndtw0\charscalex102 (epephanrr) para salv
acin a todos los hombres, \par\pard\qj \li1418\ri1173\sb0\sl-278\slmult0 \up0
\expndtw0\charscalex109 ensendonos que, renunciando a la impiedad y a los deseos
mundanos, \line \up0 \expndtw0\charscalex104 vivamos en este siglo sobria, justa
y piadosamente, aguardando la esperanza \line \up0 \expndtw0\charscalex103 bien
aventurada y la manifestacin (epiphaneian) gloriosa de nuestro gran Dios \line \u
p0 \expndtw0\charscalex104 y Salvador Jesucristo". El sustantivo epiphaneia, una
de las tres palabras ms \line \up0 \expndtw0\charscalex111 comunes utilizadas pa
ra referirse a la Segunda Venida en el Nuevo Tes-\line \up0 \expndtw0\charscalex
111 tamento, est aqu pareada con epephanrrque es una forma verbal de la \line \up0
\expndtw0\charscalex104 misma palabra griega. Si la primera aparicin de
Cristo, descrita en las \line \up0 \expndtw0\charscalex103 palabras iniciales
del texto, fue visible-cosa que nadie quisiera negar-el uso de \line \up0 \expn
dtw0\charscalex105 una forma cognada del verbo epiphaino para referirse a la seg
unda aparicin \line \up0 \expndtw0\charscalex110 de Cristo prueba, ms all de toda d
uda, que la Segunda Venida ser tan \line \up0 \expndtw0\charscalex100 visible com
o lo fuera la primera. \par\pard\qj \li1418\ri1216\sb244\sl-280\slmult0\fi0 \up0
\expndtw0\charscalex103 La tercera caracterstica del regreso de Cristo es que se
r \ul0\nosupersub\cf26\f27\fs24 gloriosa. \ul0\nosupersub\cf14\f15\fs24 La primer

a \line \up0 \expndtw0\charscalex102 venida de Cristo fue una venida de humillac

in. Isaas ya haba predicho esto: \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\
qj\li1418\ri1190\sb13\sl-273\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersu
b\cf26\f27\fs24 "No hay \ul0\nosupersub\cf2\f3\fs24 parecer en \ul0\nosupersub\c
f26\f27\fs24 l, ni \ul0\nosupersub\cf2\f3\fs24 hermosura; le \ul0\nosupersub\cf26
\f27\fs24 veremos, mas sin atractivo \ul0\nosupersub\cf2\f3\fs24 para que le \up
0 \expndtw0\charscalex104 \ul0\nosupersub\cf26\f27\fs24 deseemos. Despreciado \
ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf26\f27\fs24 desechado \ul0\nosu
persub\cf2\f3\fs24 entre los \ul0\nosupersub\cf26\f27\fs24 hombres, varn \ul0
\nosupersub\cf2\f3\fs24 de dolores, \up0 \expndtw0\charscalex104 \ul0\nosupers
ub\cf26\f27\fs24 experimentado \ul0\nosupersub\cf2\f3\fs24 en quebranto; \ul0\
nosupersub\cf27\f28\fs26 y \ul0\nosupersub\cf2\f3\fs24 como que escondimos
de l el rostro, \ul0\nosupersub\cf26\f27\fs24 fue \up0 \expndtw-4\charscalex1
00 menospreciado, \ul0\nosupersub\cf2\f3\fs24 y no \ul0\nosupersub\cf57\f58\fs21
10 \ul0\nosupersub\cf26\f27\fs24 estimamos. (53:2-3) \par\pard\qj \li1418\sb0\s
l-280\slmult0 \par\pard\qj\li1418\ri1225\sb2\sl-280\slmult0\fi0 \up0 \expndtw0\c
harscalex104 \ul0\nosupersub\cf16\f17\fs24 Pablo tambin nos recuerda que cuando C
risto vino a la tierra por primera vez, \up0 \expndtw0\charscalex103 l: "Se despo
j a s mismo, tomando forma de siervo", y "se humill a s mismo, \up0 \expndtw0\charsc
alex100 hacindose obediente hasta la muerte, y muerte de cruz" (Fil. \ul0\nosuper
sub\cf36\f37\fs25 2:7-8). \par\pard\qj \li1418\ri1219\sb263\sl-277\slmult0\fi0 \
up0 \expndtw0\charscalex102 \ul0\nosupersub\cf16\f17\fs24 Pero cuando Cristo vue
lva, todo ser distinto. Regresar en gloria. Cristo mismo \line \up0 \expndtw0\char
scalex104 nos dijo esto, en su discurso en el monte de los Olivos: \ul0\nosupers
ub\cf70\f71\fs28 " ... y \ul0\nosupersub\cf16\f17\fs24 vern al Hijo del \line \up
0 \expndtw0\charscalex102 Hombre viniendo sobre las nubes del cielo, con poder y
gran gloria" (M. \ul0\nosupersub\cf24\f25\fs24 24:30). \line \up0 \expndtw0\char
scalex103 \ul0\nosupersub\cf16\f17\fs24 Pablo agrega algunos detalles adicionale
s: "Porque el Seor mismo con voz de \line \up0 \expndtw0\charscalex105 mando, con
voz de arcngel, y con trompeta de Dios, descender del cielo" \ul0\nosupersub\cf2\
f3\fs24 (1 \line \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf16\f17\fs24 Ts.
\ul0\nosupersub\cf2\f3\fs24 4:16). \ul0\nosupersub\cf16\f17\fs24 Cristo volver nu
evamente para ser glorificado en sus santos \ul0\nosupersub\cf2\f3\fs24 (2 \ul0\
nosupersub\cf16\f17\fs24 Ts. \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\
cf2\f3\fs24 1:10) \ul0\nosupersub\cf16\f17\fs24 y nosotros que somos su pueblo a
pareceremos con l en gloria cuando l \line \up0 \expndtw0\charscalex106 regrese (C
ol. \ul0\nosupersub\cf2\f3\fs24 3:4). \ul0\nosupersub\cf16\f17\fs24 Cristo regre
sar como el glorioso conquistador, el Juez de \line \up0 \expndtw0\charscalex104
todo, el redentor de toda la creacin, el Rey de reyes y Seor de seores" (Ap. \par\p
ard\ql \li1418\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\
cf2\f3\fs24 19:16) \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\cha
rscalex100 \ul0\nosupersub\cf1\f2\fs24 142 \par\pard\sect\sectd\fs24\paperw11900
\paperh16840\pard\sb0\sl-240{\bkmkstart Pg143}{\bkmkend Pg143}\par\pard\ql \li22
78\sb0\sl-380\slmult0 \par\pard\ql\li2278\sb0\sl-380\slmult0 \par\pard\ql\li2278
\sb0\sl-380\slmult0 \par\pard\ql\li2278\ri2014\sb27\sl-380\slmult0\tx4115 \up0 \
expndtw0\charscalex97 \ul0\nosupersub\cf19\f20\fs32 CAPITULO 14: PRINCIPALES PUN
TOS DE VISTA \line\tab \up0 \expndtw0\charscalex98 RESPECTO AL MILENIO \par\pard
\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb50\sl-276\slmult0 \u
p0 \expndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 El libro del Apocalipsis
habla de ciertas personas de las que se dice que vivirn y \line \up0 \expndtw0\ch
arscalex100 reinarn con Cristo mil aos (20:4). Las interpretaciones divergentes de
este pasaje \line \up0 \expndtw0\charscalex104 han llevado a la formacin de no m
enos de cuatro opiniones principales sobre la \line \up0 \expndtw-1\charscalex10
0 naturaleza del milenio o del reino milenial aqu descrito. Estos cuatro puntos d
e vista \line \up0 \expndtw0\charscalex105 son: el amilenialismo, el postmil
enialismo, el premilenialismo histrico y el \line \up0 \expndtw0\charscalex1
00 premilenialismo dispensacionalista. En este captulo presentaremos una b
reve \line \up0 \expndtw-2\charscalex100 descripcin y anlisis de estas cuatro opin
iones principales respecto al milenio. \par\pard\qj \li1418\sb0\sl-275\slmult0 \

par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb15\sl-275\slm
ult0\fi0 \up0 \expndtw-2\charscalex100 Comenzamos con el amilenialismo. El trmino
amilenialismo no es muy feliz. Sugiere \line \up0 \expndtw0\charscalex106 que l
os amilenialistas o no creen en el milenio o que simplemente no toman en \line \
up0 \expndtw-1\charscalex100 cuenta los primeros seis versculos de Apocalipsis 20
, que hablan de un reino de mil \line \up0 \expndtw0\charscalex107 aos. Ninguna d
e estas dos afirmaciones es correcta. Si bien es cierto que los \line \up0 \expn
dtw0\charscalex100 amilenialistas no creen que el regreso de Cristo ser seguido p
or un perodo literal \line \up0 \expndtw0\charscalex110 de mil aos de reinado terr
enal, el trmino amilenialismo no es una ajustada \line \up0 \expndtw0\charscalex1
00 descripcin de su punto de vista. Jay E. Adams, en su libro The Time is at Hand
ha \line \up0 \expndtw0\charscalex107 sugerido que el trmino amilenialismo
sea reemplazado por la expresin \line \up0 \expndtw0\charscalex106 milenialis
mo realizado. Este ltimo trmino por cierto describe la posicin \line \up0
\expndtw0\charscalex111 "amilenialista" ms acertadamente que el trmino usual
, dado que los \line \up0 \expndtw0\charscalex100 "amilenialistas" creen que
el milenio de Apocalipsis 20 no es exclusivamente futuro, \line \up0 \expndtw0\c
harscalex103 sino que esta en proceso de realizacin.\ul0\nosupersub\cf14\f15\fs24
La expresin \ul0\nosupersub\cf26\f27\fs24 milenialismo realizado, \ul0\nosupers
ub\cf14\f15\fs24 sin \line \up0 \expndtw0\charscalex109 embargo, es ms bien incmod
a, reemplazando un simple prefijo con una \line \up0 \expndtw0\charscalex102 pal
abra de cinco slabas. Por eso, a pesar de las desventajas y limitaciones del \lin
e \up0 \expndtw0\charscalex100 trmino, continuar usando la denominacin ms breve y co
mn, \ul0\nosupersub\cf26\f27\fs24 amilenialismo \par\pard\ql \li1418\sb265\sl-276
\slmult0\tx9810 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf2\f3\fs24 Los ami
lenialistas entienden que el milenio mencionado en Apocalipsis \tab \up0 \expndt
w-3\charscalex100 20:4-6 \par\pard\qj \li1418\ri1215\sb4\sl-276\slmult0 \up0 \ex
pndtw0\charscalex100 describe el presente reinado de las almas de los creyentes
fallecidos que estn con \up0 \expndtw0\charscalex109 Cristo en el cielo. Ellos en
tienden que el encadenamiento de Satans que se \up0 \expndtw0\charscalex102 menci
ona en los primeros tres versculos de este captulo estn en efecto durante \up0 \exp
ndtw-1\charscalex100 todo el perodo en de la primera y segunda venida de Cristo,
aunque terminar poco \up0 \expndtw-2\charscalex100 tiempo antes del regreso de Cr
isto. Ensean, pues, que Cristo regresar despus de \up0 \expndtw-3\charscalex100 est
e reinado celestial de mil aos. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard
\qj\li1418\ri1216\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 Los amilen
ialistas sostienen, adems, que el reino de Dios est presente ahora \line \up0 \exp
ndtw0\charscalex100 mismo en el mundo, ya que el Cristo victorioso gobierna a su
pueblo por su Palabra \line \up0 \expndtw0\charscalex103 y su Espritu, aun cuand
o dicho pueblo anticipa todava un reino futuro, glorioso y \line \up0 \expndtw0\c
harscalex100 perfecto sobre la nueva tierra en la vida por venir. A pesar de que
Cristo ha logrado \line \up0 \expndtw0\charscalex100 una victoria decisiva sobr
e el pecado y el mal, el reino del mal continuar existiendo \line \up0 \expndtw0\
charscalex105 junto al reino de Dios hasta el fin del mundo. Aunque ya disfrutam
os de muchas \line \up0 \expndtw0\charscalex102 bendiciones escatolgicas en es
te tiempo presente \up0 \expndtw-1\charscalex100 (escatologa inaugurada), \par
\pard\qj \li1418\ri1215\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex107 anticipa
mos una serie culminante de acontecimientos futuros asociados con la \line \up0
\expndtw0\charscalex100 Segunda Venida de Cristo que introducirn el estado final
(escatologa futura). Los \line \up0 \expndtw0\charscalex103 as llamados "signos de
los tiempos" han estado presentes en el mundo desde el \line \up0 \expndtw0\cha
rscalex108 tiempo de la primera venida de Cristo, pero llegarn a una manifestacin
ms \line \up0 \expndtw0\charscalex110 intensificada y final justamente antes de s
u Segunda Venida. Por lo tanto, el \line \up0 \expndtw0\charscalex106 amileniali
sta espera que se complete la tarea de llevar el evangelio a todas las \par\pard
\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\par
d\ql\li10127\sb92\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c
f1\f2\fs24 143 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240
{\bkmkstart Pg144}{\bkmkend Pg144}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\p
ard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\par

d\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1220\sb117\sl-270\slmult0\f
i0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24 naciones y la conve
rsin de la plenitud de Israel antes' del regreso de Cristo. Espera \up0 \expndtw0
\charscalex108 asimismo una forma intensificada de tribulacin y apostasa, como tam
bin la \up0 \expndtw-3\charscalex100 aparicin de un anticristo personal antes de l
a Segunda Venida. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri
1214\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex102 El amilenialista entie
nde que la Segunda Venida de Cristo ser un acontecimiento \up0 \expndtw0\charscal
ex100 nico, no uno que tenga dos fases. En el momento en que Cristo regrese habr u
na \up0 \expndtw0\charscalex100 resurreccin general, tanto de creyentes como
de incrdulos. Despus de la \up0 \expndtw0\charscalex105 resurreccin los cre
yentes que estn todava vivos sern transformados y \up0 \expndtw0\charscalex1
03 glorificados. Estos dos grupos, creyentes resucitados y creyentes transformad
os, \up0 \expndtw0\charscalex106 sern luego arrebatados en las nubes para ir al e
ncuentro del Seor en el aire. \up0 \expndtw-1\charscalex100 Despus de este "arreba
to" de todos los creyentes, Cristo completar su descenso a \up0 \expndtw0\charsca
lex109 la tierra y llevar a cabo el juicio final. Despus del juicio los incrdulos s
ern \up0 \expndtw0\charscalex100 consignados al castigo eterno, en tanto que los
creyentes disfrutarn para siempre \up0 \expndtw-3\charscalex100 de la bienaventur
anza del nuevo cielo y de la nueva tierra. \par\pard\qj \li1418\ri1214\sb265\sl276\slmult0 \up0 \expndtw0\charscalex110 El segundo de los ms importantes puntos
de vista respecto al milenio es el \line \up0 \expndtw-1\charscalex100 postmilen
ialismo. Conviene notar que los postmilenialistas estn de acuerdo con los \line \
up0 \expndtw0\charscalex104 amilenialistas en tres puntos: (1) los postmileniali
stas no creen que el milenio es \line \up0 \expndtw-1\charscalex100 (ser) un rein
o visible de Cristo sobre un trono terrenal; (2) no piensan que el milenio \line
\up0 \expndtw0\charscalex102 tendr exactamente mil aos de duracin; (3) ubican el r
egreso de Cristo despus \line \up0 \expndtw-3\charscalex100 del milenio. \par\par
d\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1218\sb14\sl-273\slmult0 \
up0 \expndtw0\charscalex100 Las diferencias entre el postmilenialismo y el amile
nialismo, sin embargo, se vern \up0 \expndtw0\charscalex102 ms claras a medida
que vayamos describiendo la posicin postmilenialista. \up0 \expndtw0\charsc
alex111 Comenzamos con una cita de uno de los ms conocidos exponentes \
up0 \expndtw-3\charscalex100 contemporneos del postmilenialismo, Loraine Boettner
: \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb11\sl-275
\slmult0 \up0 \expndtw0\charscalex100 Hemos definido al postmilenialismo como es
e punto de vista respecto a las ltimas \line \up0 \expndtw0\charscalex100 cosas q
ue sostiene que el Reino de Dios est siendo extendido ahora por el mundo \line \u
p0 \expndtw0\charscalex100 a travs de la predicacin del evangelio y la obra salvfic
a del Espritu Santo en los \line \up0 \expndtw-1\charscalex100 corazones de las p
ersonas; que el mundo ser eventualmente cristianizado, y que el \line \up0 \expnd
tw0\charscalex103 regreso de Cristo ocurrir al fin de un largo perodo de justicia
y paz comnmente \line \up0 \expndtw0\charscalex108 llamado "el milenio". Debe
aadirse que sobre la base de los principios \line \up0 \expndtw0\charscal
ex100 postmilenialistas, la Segunda Venida de Cristo ser seguida inmediatamente p
or la \line \up0 \expndtw0\charscalex104 resurreccin general, el juicio general,
y la introduccin del cielo y del infierno en \line \up0 \expndtw-3\charscalex100
toda su plenitud. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri
1217\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex104 Segn los postmilenialistas,
la presente era desembocar en la era del milenio a \up0 \expndtw0\charscalex103 m
edida que una proporcin cada vez mayor de los habitantes del mundo se vaya \up0 \
expndtw0\charscalex100 convirtiendo al cristianismo a travs de la predicacin del e
vangelio. Este creciente \up0 \expndtw0\charscalex103 nmero de cristianos incluir
tanto a judos como a gentiles. Los postmilenialistas \up0 \expndtw0\charscalex102
generalmente entienden que Romanos 11:25-26 ensea una futura conversin en \up0 \e
xpndtw0\charscalex110 gran escala del pueblo judo, aunque no piensan que esto com
prender una \up0 \expndtw-3\charscalex100 restauracin del reino poltico judo. \par\p
ard\qj \li1418\ri1215\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex107 A medida
que el milenio se vaya transformando en una realidad, los principios \line \up0
\expndtw0\charscalex100 cristianos de fe y conducta sern la norma aceptada para

naciones e individuos. El \line \up0 \expndtw0\charscalex100 pecado no ser elimin

ado, pero ser reducido a un mnimo. La vida social, poltica, \line \up0 \expndtw0\ch
arscalex108 econmica y cultural de la humanidad ser muy mejorada. Habr condiciones
\line \up0 \expndtw0\charscalex100 generalmente prsperas en todo el mundo, la riq
ueza ser ampliamente compartida \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\par
d\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \e
xpndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 144 \par\pard\sect\sectd\fs24
\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg145}{\bkmkend Pg145}\par\p
ard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pa
rd\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard
\qj\li1418\ri1215\sb103\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex102 \ul0\nos
upersub\cf2\f3\fs24 y el desierto florecer como la rosa. Naciones antes antagnicas
trabajarn juntas \up0 \expndtw0\charscalex100 en armona. Esta edad de oro de pros
peridad espiritual durar un largo perodo de \up0 \expndtw0\charscalex106 tiempo, q
uiz mucho ms que los mil aos literales. En las palabras del mismo \up0 \expndtw0\ch
arscalex100 Boettner: "Esto no quiere decir que habr alguna vez una poca en este m
undo en \up0 \expndtw-2\charscalex100 que cada persona sea cristiana, o que todo
pecado sea abolido. Pero s significa que \up0 \expndtw0\charscalex103 el mal, qu
e los principios cristianos sern la norma en vez de la excepcin, y que \up0 \expnd
tw-3\charscalex100 Cristo regresar a un mundo verdaderamente cristianizado". \par
\pard\ql \li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb9\sl-276\slmult0\tx695
8 \up0 \expndtw0\charscalex108 Tanto Loraine Boettner como J. Marcellus Kik \tab
\up0 \expndtw0\charscalex105 (otro postmilenialista) estn de \par\pard\qj \li141
8\ri1215\sb6\sl-274\slmult0 \up0 \expndtw-2\charscalex100 acuerdo en que la gran
tribulacin de Mateo 24 y la apostasa de 2 Tesalonicenses 2 \line \up0 \expndtw0\c
harscalex100 ya han pasado. Sin embargo, sobre la base de Apocalipsis 20:7-10, q
ue describe el \line \up0 \expndtw0\charscalex109 desencadenamiento de Satans
al fin del milenio, Boettner espera una \line \up0 \expndtw0\charscalex100
"manifestacin limitada del mal" antes que regrese Cristo. Pero, dice l luego, est
e \line \up0 \expndtw-2\charscalex100 desencadenamiento de Satans y el posterior
ataque que se lanzar contra la iglesia \line \up0 \expndtw0\charscalex100 sern de
corta duracin y no la daar. 10 Para el postmilenialista, el hecho de que \line \up0
\expndtw0\charscalex100 habr un resurgimiento final del mal un poco antes del re
greso de Cristo de ningn \line \up0 \expndtw-3\charscalex100 modo niega su expect
ativa de una futura edad de oro para el milenio. \par\pard\qj \li1418\sb0\sl-275
\slmult0 \par\pard\qj\li1418\ri1214\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\chars
calex104 El nico lugar en que la Biblia menciona el milenio es en Apocalipsis 20:
1-6. Los \line \up0 \expndtw0\charscalex103 primeros tres versculos de este pasaj
e describen el encadenamiento de Satans \line \up0 \expndtw0\charscalex104 por mi
l aos, en tanto que los ltimos tres indican que ciertos individuos vivirn y \line \
up0 \expndtw-2\charscalex100 reinarn con Cristo durante mil aos. Ser interesante ob
servar ahora cmo diversos \line \up0 \expndtw0\charscalex102 postmilenialistas in
terpretan estos versculos. Benjamn B. Warfield, generalmente \line \up0 \expndtw-1
\charscalex100 catalogado junto a los postmilenialistas, mantiene que Apocalipsi
s 20:1-6 describe el \line \up0 \expndtw0\charscalex108 encadenamiento de Satans
durante la presente era de la iglesia y el reinado \line \up0 \expndtw0\charscal
ex100 celestial de las almas de los creyentes muertos con Cristo durante la pres
ente era. \line \up0 \expndtw0\charscalex108 En su estudio ms reciente sobre el t
ema, Loraine Boettner concuerda con la \line \up0 \expndtw0\charscalex102 interp
retacin que Warfield hace del pasaje. Ambos postmilenialistas, por lo tanto, \lin
e \up0 \expndtw0\charscalex100 han adoptado la ms comn interpretacin amilenia
lista de los primeros seis \line \up0 \expndtw0\charscalex100 versculos de Ap
ocalipsis 20. J. Marcellus Kik, sin embargo, si bien est de acuerdo \line \up0 \e
xpndtw0\charscalex106 en que el encadenamiento de Satans es algo que se cumple en
la actualidad, \line \up0 \expndtw-1\charscalex100 sostiene que la expresin: "Y
vivieron y reinaron con Cristo mil aos" se refiere a los \line \up0 \expndtw0\cha
rscalex100 creyentes que viven ahora en la tierra. Segn Kik, la "primera resurrec
cin" (v. 6) se \line \up0 \expndtw0\charscalex100 refiere a la regeneracin de esto
s creyentes mientras vivan en la tierra, y los tronos \line \up0 \expndtw0\charsc
alex103 del versculo 4 son interpretados como modos figurativos de describir el p

resente \line \up0 \expndtw0\charscalex108 reinado del pueblo de Cristo junto co

n l sobre la tierra.13 Norman Shepherd, \line \up0 \expndtw0\charscalex108 tambin
un postmilenialista, sostiene que el encadenamiento de Satans est \line \up0 \expn
dtw0\charscalex107 todava en el futuro. Pero l est de acuerdo con Kik en interpreta
r la "primera \line \up0 \expndtw-1\charscalex100 resurreccin" como una referenci
a a la regeneracin. Tambin entiende que la frase \line \up0 \expndtw0\charscalex10
3 "los que vivieron y reinaron con Cristo" describe la vida presente de los crey
entes \line \up0 \expndtw-3\charscalex100 sobre la tierra. \par\pard\qj \li1418\
sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1218\sb7\sl-277\slmult0 \up0 \expndtw-1
\charscalex100 Qu prueba bblica ofrecen los postmilenialistas como fundamento de su
posicin? \line \up0 \expndtw0\charscalex104 Boettner cita la Gran Comisin de Mate
o 28:18-20, en la cual Cristo manda a su \line \up0 \expndtw0\charscalex108 pueb
lo a hacer discpulos en todas las naciones. Esta comisin, dice l, no es \line \up0
\expndtw0\charscalex105 simplemente un anuncio de que el evangelio ser predicado,
sino que incluye la \line \up0 \expndtw0\charscalex100 promesa que la evangeliz
acin efectiva de todas las naciones se cumplir antes del \line \up0 \expndtw0\char
scalex103 regreso de Cristo. Boettner menciona tambin Mateo 16:18, que registra a
Jess \line \up0 \expndtw0\charscalex102 diciendo que las puertas del Hades no pr
evalecern contra la iglesia. El interpreta \line \up0 \expndtw0\charscalex100 que
este versculo significa que la iglesia tomar la ofensiva con el evangelio, "que \
par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 145 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb
0\sl-240{\bkmkstart Pg146}{\bkmkend Pg146}\par\pard\qj \li1418\sb0\sl-275\slmult
0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb93\sl-275\sl
mult0\fi0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf2\f3\fs24 avanzar a lo l
argo ya lo ancho del mundo, sin que nada, literalmente nada, sea \line \up0 \exp
ndtw0\charscalex103 capaz de resistir su marcha progresiva".16 Norman Shepherd c
ita pasajes de los \line \up0 \expndtw-1\charscalex100 salmos y de los profetas
que hablan de un reino universal y triunfante del Mesas (p. \line \up0 \expndtw0\
charscalex102 ej., Nm. 14:21; Sal. 2:8; 22:27-29; 72; Is. 2:2-4; 11:6-9; 65; 66;
Jer. 31:31-34; Zac. \line \up0 \expndtw0\charscalex105 9:9ss; 13:1; 14:9). A co
ntinuacin l dice: "Dado que stos [pasajes] no pueden \line \up0 \expndtw0\charscale
x108 referirse a un reino posterior al advenimiento de Cristo, y visto que nada
de lo \line \up0 \expndtw-2\charscalex100 sucedido en la historia le hace justic
ia a la gloria de la visin proftica, la edad de oro \line \up0 \expndtw0\charscale
x100 debe estar todava en el futuro, aunque previa al regreso del Mesas".17 Shephe
rd, \line \up0 \expndtw-1\charscalex100 adems, menciona la parbola de la levadura
en Mateo 13:33 y dice que sta indica \line \up0 \expndtw0\charscalex108 la extens
in universal del reino. De Romanos 11 deriva la expectativa de una \line \up0 \ex
pndtw-1\charscalex100 generalizada conversin tanto de judos como de gentiles. "Tod
o esto", dice l, "est \line \up0 \expndtw0\charscalex103 de acuerdo con el hecho q
ue el objeto de la redencin de Cristo es el mundo (Jn. \line \up0 \expndtw-3\char
scalex100 3:16-17; vase Ap. 11:15)". \par\pard\qj \li1418\sb0\sl-260\slmult0 \par
\pard\qj\li1418\ri1215\sb38\sl-260\slmult0 \up0 \expndtw0\charscalex107 Como crti
ca, se pueden presentar las siguientes objeciones contra la posicin \up0 \expndtw
-3\charscalex100 postmilenialista: \par\pard\qj \li1418\sb0\sl-277\slmult0 \par\
pard\qj\li1418\ri1217\sb9\sl-277\slmult0 \up0 \expndtw0\charscalex105 (1) Las pr
ofecas del Antiguo Testamento interpretadas por los postmilenialistas \up0 \expnd
tw0\charscalex105 como referencias a una futura edad de oro de mil aos describen
en realidad el \up0 \expndtw0\charscalex100 estado final de la comunidad redimid
a. El profesor Shepherd afirma que pasajes de \up0 \expndtw0\charscalex103 este
tipo no pueden referirse a un reino de Cristo posterior a su advenimiento. Yo \u
p0 \expndtw0\charscalex100 pregunto, por qu no? Si tenemos en mente el importante
hecho que en el estado \up0 \expndtw0\charscalex106 final habr tanto un nuevo cie
lo como una nueva tierra, estas profecas pueden \up0 \expndtw0\charscalex107 fcilm
ente entenderse como una indicacin, en su significado definitivo, de las \up0 \ex
pndtw-3\charscalex100 glorias de la vida en aquella nueva tierra. \par\pard\qj \
li1418\ri1215\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 Consideremos aho

ra algunos de los pasajes propuestos por el profesor Shepherd. \line \up0 \expnd
tw0\charscalex102 Salmo 2:8 dice as: "Pdeme y te dar por herencia las naciones, y c
omo posesin \line \up0 \expndtw0\charscalex105 tuya los confines de la tierra". S
i se piensa que este pasaje se refiere al Mesas, \line \up0 \expndtw0\charscalex1
03 cosa que sin duda hace, hay alguna razn por la cual no podamos pensar en el \li
ne \up0 \expndtw0\charscalex106 mismo como una descripcin del reino de Cristo en
la nueva tierra, cuando "los \line \up0 \expndtw0\charscalex104 reinos del mundo
han venido a ser de nuestro Seor y de su Cristo" (Ap. 11:15)? \line \up0 \expndt
w-1\charscalex100 Isaas dice as: \u8220?... y volvern sus espadas en rejas de arado
s, sus lanzas en hoces; \line \up0 \expndtw0\charscalex100 no alzar espada nacin c
ontra nacin ni se adiestrarn ms para la guerra". Por \line \up0 \expndtw0\charscalex
102 qu no podemos entender este pasaje del mismo modo, como una referencia a la \
line \up0 \expndtw0\charscalex107 nueva tierra en la cual las hojas del rbol de l
a vida sern para curacin de las \line \up0 \expndtw0\charscalex107 naciones (Ap. 2
2:2)? Hay dos pasajes proftico s que claramente describen la \line \up0 \expndtw0
\charscalex105 totalidad del conocimiento del Seor que caracterizar la existencia
en la nueva \line \up0 \expndtw-3\charscalex100 tierra: \par\pard\qj \li1418\ri1
218\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex102 Isaas 11:9 ("Porque la tier
ra ser llena del conocimiento del Seor como las agua \line \up0 \expndtw0\charscal
ex107 cubren el mar") y Jeremas 31:34 ("Porque todos me conocern, desde el ms \line
\up0 \expndtw0\charscalex104 pequeo de ellos hasta el ms grande, dice Jehov"). Isaa
s 65:17-25 asimismo \line \up0 \expndtw-1\charscalex100 debe ser entendido como
una descripcin del estado final de los redimidos; ntense \line \up0 \expndtw-1\cha
rscalex100 particularmente las palabras del versculo 17: "Porque he aqu que yo cre
ar nuevos \line \up0 \expndtw0\charscalex103 cielos y nueva tierra; y de lo
primero no habr memoria ni ms vendr al \line \up0 \expndtw-3\charscalex100
pensamiento\u8221?. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418
\ri1223\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 (2) La acostumbrada inte
rpretacin postmilenialista de la gran tribulacin de Mateo \line \up0 \expndtw0\cha
rscalex100 24 y de la apostasa de 2 Tesalonicenses 2 no se justifica. Como vimos
antes, el \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-2
76\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex10
0 \ul0\nosupersub\cf1\f2\fs24 146 \par\pard\sect\sectd\fs24\paperw11900\paperh16
840\pard\sb0\sl-240{\bkmkstart Pg147}{\bkmkend Pg147}\par\pard\qj \li1418\sb0\sl
-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1218\sb1
03\sl-273\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24 disc
urso del monte de los Olivos de Mateo 24 se ocupa tanto de sucesos que tienen \l
ine \up0 \expndtw-1\charscalex100 que ver con la destruccin de Jerusaln como de aq
uellos que tienen que ver con el \line \up0 \expndtw0\charscalex100 fin del mund
o. Si bien Jess indica en este discurso que su pueblo debe esperar la \line \up0
\expndtw0\charscalex103 tribulacin durante todo el perodo entre su primera y segun
da venida, l tambin \line \up0 \expndtw0\charscalex100 habla de una gran tribulacin
tal como no ha habido desde el principio del mundo y \line \up0 \expndtw0\chars
calex104 nunca habr (v. 21). De particular importancia aqu son los versculos 29 y 3
0 de \line \up0 \expndtw-3\charscalex100 este captulo: \par\pard\qj \li1418\sb0\s
l-270\slmult0 \par\pard\qj\li1418\ri1217\sb20\sl-270\slmult0 \up0 \expndtw-1\cha
rscalex100 "E inmediatamente despus de la tribulacin de aquellos das, el sol se osc
urecer... \up0 \expndtw0\charscalex105 entonces aparecer la seal del Hijo del Hombr
e en el cielo... y vern al Hijo del \up0 \expndtw-3\charscalex100 Hombre viniendo
sobre las nubes del cielo, con poder y gran gloria". \par\pard\qj \li1418\sb0\s
l-275\slmult0 \par\pard\qj\li1418\ri1216\sb11\sl-275\slmult0 \up0 \expndtw0\char
scalex102 En lo referente a la apostasa de 2 Tesalonicenses 2, Pablo dice especfic
amente: \up0 \expndtw0\charscalex100 "[el da del Seor o la parusa] no vendr sin que
antes venga la apostasa... \u8220?(v. 3). \up0 \expndtw0\charscalex107 Por lo t
anto, no existe una justificacin bblica para decir que estos dos \up0 \e
xpndtw-1\charscalex100 acontecimientos, la gran tribulacin, y la apostasa, descrit
as en 2 Tesalonicenses 2, \up0 \expndtw-2\charscalex100 deban ser relegados sola
mente al pasado. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1
218\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 (3)Apocalipsis 20:1-6 no su

stenta la posicin postmilenialista. Como se demostrar \up0 \expndtw0\charscalex102

ms adelante, este pasaje describe el reinado de las almas de los creyentes junto
\up0 \expndtw0\charscalex100 con Cristo en el cielo durante la era presente, y
no describe una futura edad de oro. \up0 \expndtw0\charscalex107 Consideremos a
hora tres interpretaciones de este pasaje propuestas por \up0 \expndtw-3\
charscalex100 postmilenialistas que son dignos representantes de dicha escuela.
\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb10\sl-275\s
lmult0 \up0 \expndtw0\charscalex103 Tanto Warfield como Boettner aceptan la corr
iente interpretacin amilenialista de \line \up0 \expndtw0\charscalex100 estos ver
sculos, concordando en que los mismos describen el encadenamiento de \line \up0 \
expndtw0\charscalex100 Satans durante la era presente y el reinado de las almas d
e los creyentes muertos \line \up0 \expndtw0\charscalex100 junto con Cristo en e
l cielo, tambin durante la era presente. Pero si se toma como \line \up0 \expndtw
0\charscalex100 punto de partida tal interpretacin, qu base puede uno hallar en est
e pasaje para \line \up0 \expndtw0\charscalex102 creer en una futura edad de oro
de mil aos de duracin? Debe recordarse que el \line \up0 \expndtw-1\charscalex100
nico lugar en que la Biblia menciona un milenio es en Apocalipsis 20; ahora bien
, si \line \up0 \expndtw0\charscalex102 estos versculos no dan evidencia a favor
de la expectativa de una futura edad de \line \up0 \expndtw-2\charscalex100 oro
de mil aos, qu prueba concluyente tenemos entonces de que habr tal era? \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb10\sl-275\slmult0 \up0
\expndtw0\charscalex105 J. Marcellus Kik est de acuerdo en que el encadenamiento
de Satans se est \line \up0 \expndtw-1\charscalex100 efectuando ahora, pero dice q
ue el versculo 4 describe a creyentes que estn vivos \line \up0 \expndtw0\charscal
ex109 en el presente y que estn reinando ahora sobre la tierra con Cristo. Hay do
s \line \up0 \expndtw0\charscalex104 dificultades con la interpretacin que hace K
ik del versculo 4. En primer lugar, el \line \up0 \expndtw0\charscalex105 entende
r que "las almas que reinan con Cristo" se refiere a creyentes que estn \line \up
0 \expndtw0\charscalex100 viviendo ahora en la tierra est en conflicto con la afi
rmacin anterior, "vi las almas \line \up0 \expndtw0\charscalex102 de los decapita
dos" (v. 4), y tambin con la afirmacin posterior "los otros muertos \line \up0 \ex
pndtw0\charscalex100 no volvieron a vivir... \u8220?(v. 5). En segundo lugar, cmo
puede decirse de creyentes \line \up0 \expndtw0\charscalex100 que estn viviendo a
hora que ellos reinarn con Cristo mil aos, cuando nadie vive \line \up0 \expndtw0\
charscalex103 mucho ms all del lapso normal de vida de setenta aos, si es que se al
canza a \line \up0 \expndtw0\charscalex102 llegar a dicha edad? Lo que es ms, aun
si uno se basara en la interpretacin que \line \up0 \expndtw0\charscalex106 hace
Kik del pasaje, qu fundamento hay en estas palabras para esperar una \line \up0 \
expndtw-3\charscalex100 futura edad de oro de mil aos? \par\pard\qj \li1418\sb0\s
l-280\slmult0 \par\pard\qj\li1418\ri1218\sb1\sl-280\slmult0 \up0 \expndtw0\chars
calex100 El profesor Shepherd sostiene que el encadenamiento de Satans es algo qu
e est \line \up0 \expndtw0\charscalex100 todava en el futuro, en tanto que interpr
eta el reinado de las almas con Cristo del \par\pard\ql \li10127\sb0\sl-276\slmu
lt0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slm
ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 147 \par\pard\sec
t\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg148}{\bkmkend
Pg148}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmul
t0 \par\pard\qj\li1418\ri1217\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex105 \
ul0\nosupersub\cf2\f3\fs24 mismo modo en lo que hace Kik. Las objeciones mencion
adas anteriormente al \line \up0 \expndtw-2\charscalex100 punto de vista de Kik
tambin tienen vigencia aqu. Existe una dificultad adicional: en \line \up0 \expndt
w0\charscalex103 el punto de vista de Shepherd los mil aos durante los
cuales Satans es \line \up0 \expndtw-1\charscalex100 encadenado parecen ser un
perodo diferente del de los mil aos durante los cuales \line \up0 \expndtw-2\char
scalex100 las almas reinan con Cristo. Pero, \up0 \expndtw-2\charscalex100 n
o es ms probable que los "mil aos" \par\pard\qj \li1418\ri1208\sb8\sl-272\s
lmult0 \up0 \expndtw-1\charscalex100 mencionados cinco veces en estos seis verscu
los representen el mismo perodo de \line \up0 \expndtw-2\charscalex100 tiempo, es
pecialmente si se tiene en cuenta que la expresin griega ta chilia ete ("los \lin

e \up0 \expndtw-2\charscalex100 mil aos") aparece dos veces en este pasaje, una v
ez en el v. 3 y otra vez en el v. 5? \line \up0 \expndtw0\charscalex107 Y aun si
aceptramos que la interpretacin que Shepherd hace de este pasaje \line \up0 \expn
dtw0\charscalex104 pudiera ser la correcta, cabe nuevamente volver a preguntar, Q
u base hay en \line \up0 \expndtw-2\charscalex100 Apocalipsis 20:1-6 para la expe
ctativa de una futura edad de oro de mil aos?" \par\pard\qj \li1418\sb0\sl-276\sl
mult0 \par\pard\qj\li1418\ri1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex103
(4) La expectativa postmilenialista de una futura edad de oro previa al regreso
de \line \up0 \expndtw-1\charscalex100 Cristo no hace justicia a la tensin conti
nuada en la historia del mundo entre el reino \line \up0 \expndtw0\charscalex111
de Dios y las fuerzas del mal. Que esta tensin continuada existe y seguir \line \
up0 \expndtw0\charscalex100 existiendo es algo que ya hemos tratado antes.21 Ya
en Gnesis 3:15 Dios anunci \line \up0 \expndtw0\charscalex109 la anttesis que se ma
nifestara a lo largo de la historia: la enemistad entre la \line \up0 \expndtw-1\
charscalex100 simiente de la mujer ': la simiente de la serpiente. Esta anttesis
contina hasta el fin \line \up0 \expndtw-1\charscalex100 mismo de la historia-pins
ese en las referencias que hay en el libro de Apocalipsis a \line \up0 \expndtw0
\charscalex106 la batalla de Armagedn (16:13-16) y la batalla de Gog y Magog (20:
7-9). En la \line \up0 \expndtw0\charscalex103 parbola del trigo y la cizaa que en
contramos en Mateo 13:36-43, Jess ense \line \up0 \expndtw-1\charscalex100 que la g
ente mala continuar existiendo al Iado del pueblo redimido de Dios hasta el \line
\up0 \expndtw0\charscalex107 tiempo de la cosecha. La clara implicacin de esta p
arbola es que el reino de \line \up0 \expndtw-1\charscalex100 Satans, si podemos a
s llamarlo, continuar existiendo y creciendo mientras crezca \line \up0 \expndtw-2
\charscalex100 el reino de Dios, hasta que Cristo regrese. El Nuevo Testamento d
a indicaciones que \line \up0 \expndtw0\charscalex100 la fuerza de ese "reino de
maldad" continuar hasta el fin del mundo cuando habla \line \up0 \expndtw-2\char
scalex100 de la gran tribulacin, de la apostasa final y de la aparicin de un anticr
isto personal. \line \up0 \expndtw0\charscalex103 Suponer, por lo tanto, que ant
es de que Cristo regrese "el mal se ver reducido a \line \up0 \expndtw0\charscale
x100 proporciones insignificantes" parecera ser una exagerada simplificacin romntic
a \line \up0 \expndtw-1\charscalex100 de la historia, que no tiene fundamento en
los datos bblicos. Es cierto que Cristo ha \line \up0 \expndtw0\charscalex100 lo
grado una victoria decisiva sobre el mal y Satans, por lo que el resultado final
de \line \up0 \expndtw0\charscalex102 la lucha nunca est en duda. Pero aun as la a
nttesis entre Cristo y sus enemigos \line \up0 \expndtw-3\charscalex100 continuar
hasta el fin. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1215
\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100 Pasamos ahora a examinar el
tercer punto de vista principal respecto al milenio, el \line \up0 \expndtw0\ch
arscalex106 del premilenialismo histrico. Se hace necesario tener un anlisis separ
ado del \line \up0 \expndtw0\charscalex100 premilenialismo histrico, distinguindol
o del premilenialismo dispensacionalista, ya \line \up0 \expndtw0\charscalex102
que estas dos variedades de pensamiento premilenialista difieren en pun
tos \line \up0 \expndtw0\charscalex100 esenciales. Para decirlo en pocas pa
labras, los premilenialistas creen que la \line \up0 \expndtw0\charscalex10
5 Segunda Venida de Cristo ser premilenial; o sea, antes del milenio.
Los \line \up0 \expndtw0\charscalex107 premilenialistas, por lo tanto, anticipan
un reinado de Cristo sobre la tierra que \line \up0 \expndtw-1\charscalex100 du
rar mil aos a partir de su regreso, y que ser previo a la introduccin del estado \li
ne \up0 \expndtw-1\charscalex100 final. Lo que viene a continuacin es un bosquejo
de los rasgos ms importantes del \line \up0 \expndtw0\charscalex100 premileniali
smo histrico. Conviene recordar, por supuesto, que los premilenialistas \line \up
0 \expndtw-3\charscalex100 histricos difieren el uno del otro en varios detalles
especficos. \par\pard\qj \li1418\ri1219\sb261\sl-280\slmult0 \up0 \expndtw0\chars
calex103 Segn el premilenialismo histrico, hay varios acontecimientos que deben oc
urrir \line \up0 \expndtw0\charscalex102 antes que Cristo regrese: la evangeliza
cin de las naciones, la gran tribulacin, la \line \up0 \expndtw0\charscalex103 gra
n apostasa o rebelin y la aparicin de un anticristo personal. La iglesia debe \line
\up0 \expndtw0\charscalex103 padecer esta tribulacin final. La Segunda Venida de
Cristo no ser un suceso en \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql

\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expnd

tw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 148 \par\pard\sect\sectd\fs24\pap
erw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg149}{\bkmkend Pg149}\par\pard\
qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\q
j\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\
li1418\ri1217\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c
f2\f3\fs24 dos etapas sino un acontecimiento nico. Cuando Cristo vuelva, los crey
entes que \line \up0 \expndtw0\charscalex106 hayan muerto sern resucitados y
los creyentes que todava vivan sern \line \up0 \expndtw0\charscalex111 trans
formados y glorificados, y luego ambos grupos sern arrebatados \line \up0
\expndtw0\charscalex110 conjuntamente para encontrarse con el Seor en el aire.25
Despus de este \line \up0 \expndtw-2\charscalex100 encuentro en el aire, los cre
yentes acompaarn a Cristo en su descenso a la tierra. \line \up0 \expndtw0\charsca
lex107 Despus del descenso de Cristo a la tierra, el anticristo ser muerto y su re
ino \line \up0 \expndtw-1\charscalex100 opresor llegar a su fin. En este tiempo,
o acaso antes, la gran mayora de los judos \line \up0 \expndtw-1\charscalex100 viv
os entonces se arrepentir de sus pecados, creer en Cristo como Mesas, y ser \line \u
p0 \expndtw0\charscalex100 salvo; esta conversin del pueblo judo ser una fuente de
bendicin indecible para \line \up0 \expndtw-3\charscalex100 el mundo. \par\pard\q
j \li1418\ri1217\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex108 Cristo estab
lece en este momento su reino del milenio-reino que durar \up0 \expndtw0
\charscalex100 aproximadamente mil aos. Jess gobierna ahora de un modo visible sob
re todo el \up0 \expndtw0\charscalex102 mundo pero su pueblo redimido reina con l
. Los redimidos son tanto judos como \up0 \expndtw0\charscalex106 gentiles. Si bi
en los judos en su mayor parte se han convertido recientemente, \up0 \expndtw0\ch
arscalex103 despus de la reunin de los gentiles, ellos no forman un grupo separado
, ya que \up0 \expndtw0\charscalex105 slo hay un pueblo de Dios. Entre aquellos q
ue gobiernan con Cristo durante el \up0 \expndtw0\charscalex104 milenio estn incl
uidos los creyentes que han sido recientemente resucitados de \up0 \expndtw0\cha
rscalex100 entre los muertos y los creyentes que todava estaban vivos cuando regr
es Jess. \up0 \expndtw0\charscalex100 Las naciones incrdulas que todava existen sobr
e la tierra durante este tiempo son \up0 \expndtw-3\charscalex100 tenidas a raya
y gobernadas por Cristo con vara de hierro. \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1217\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100
El milenio no debe ser confundido con el estado final, ya que el pecado y la mue
rte \up0 \expndtw0\charscalex103 todava existen. El mal, sin embargo, se ver grand
emente refrenado y la justicia \up0 \expndtw-2\charscalex100 prevalecer sobre la
tierra como nunca antes. Este ser un perodo de justicia social, \up0 \expndtw0\cha
rscalex103 poltica y econmica, y de gran paz y prosperidad. Hasta la naturaleza re
flejar la \up0 \expndtw0\charscalex100 bienaventuranza de esta era, ya que la tie
rra ser extraordinariamente productiva y \up0 \expndtw-3\charscalex100 el desiert
o florecer como la rosa. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1
418\ri1217\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex106 Cerca del fin del mi
lenio, sin embargo, Satans, que haba estado encadenado \up0 \expndtw0\charscalex10
0 durante este perodo, ser soltado y saldr a engaar nuevamente a las naciones. \up0
\expndtw0\charscalex100 Reunir a las naciones rebeldes para la batalla de Gog y M
agog, y las guiar en un \up0 \expndtw-1\charscalex100 ataque sobre el "campo de l
os santos". Satans, empero, ser consumido por fuego \up0 \expndtw-3\charscalex100
desde el cielo y entonces arrojado al Iago de fuego. \par\pard\qj \li1418\ri1215
\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex100 Una vez acabado el milenio se
llevar a cabo la resurreccin de los incrdulos que \line \up0 \expndtw0\charscalex1
00 hayan muerto. En ese momento toma lugar el juicio ante el gran trono blanco,
en el \line \up0 \expndtw0\charscalex100 cual todos los hombres, tanto creyentes
como incrdulos, sern juzgados. Aquellos \line \up0 \expndtw0\charscalex105 cuyos
nombres fueren hallados escritos en el libro de la vida entrarn en la vida \line
\up0 \expndtw0\charscalex102 eterna, en tanto que aquellos cuyos nombres no se e
ncuentren en ese libro sern \line \up0 \expndtw0\charscalex100 arrojados al lago
de fuego. Despus de esto vendr la introduccin del estado final: \line \up0 \expndtw
-1\charscalex100 los incrdulos pasarn la eternidad en el infierno, en tanto que el
pueblo redimido de \line \up0 \expndtw0\charscalex102 Dios vivir para siempre so

bre una nueva tierra de la cual ha sido expurgado todo \line \up0 \expndtw-3\cha
rscalex100 mal. \par\pard\qj \li1418\ri1217\sb261\sl-280\slmult0 \up0 \expndtw-2
\charscalex100 Qu pruebas bblicas ofrecen los premilenialistas histricos como fundam
ento de la \line \up0 \expndtw0\charscalex107 enseanza de que habr un reino terren
al de mil aos despus del regreso de \line \up0 \expndtw0\charscalex100 Cristo? Geo
rge Eldon Ladd reconoce que el nico lugar en el cual la Biblia habla de \line \up
0 \expndtw0\charscalex100 un reino terrenal de mil aos es Apocalipsis 20:1-6.26 E
l encuentra una descripcin \line \up0 \expndtw0\charscalex100 de la Segunda Venid
a de Cristo en Apocalipsis 19 y entiende que Apocalipsis 20 \par\pard\ql \li1012
7\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li1012
7\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
149 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg150}{\bkmkend Pg150}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li14
18\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418
\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1217\sb166\sl-260\slmult0 \up0 \expndt
w0\charscalex105 \ul0\nosupersub\cf2\f3\fs24 describe acontecimientos que seguirn
a la Segunda Venida. Los primeros tres \line \up0 \expndtw-1\charscalex100 versc
ulos de Apocalipsis \up0 \expndtw-1\charscalex100 20, sostiene Ladd, descri
ben el encadenamiento de \par\pard\qj \li1418\ri1218\sb8\sl-275\slmult0 \up0
\expndtw0\charscalex107 Satans durante el milenio que sigue al regreso de Cristo.
27 Apocalipsis 20:4 \line \up0 \expndtw0\charscalex102 describe el reino de los
creyentes resucitados con Cristo sobre la tierra durante el \line \up0 \expndtw
0\charscalex100 milenio. Ladd insiste en que la palabra griega ezesan (vivieron,
o volvieron a vivir), \line \up0 \expndtw-1\charscalex100 que aparece en los ve
rsculos 4 y 5, debe significar resucitados fsicamente de entre \line \up0 \expndtw
0\charscalex104 los muertos.28 El encuentra en el versculo 4 una descripcin de la
resurreccin \line \up0 \expndtw0\charscalex105 fsica de los creyentes al principio
del milenio (llamada ms adelante "la primera \line \up0 \expndtw0\charscalex103
resurreccin"), y en el versculo 5 una descripcin de la resurreccin fsica de los \line
\up0 \expndtw0\charscalex100 incrdulos al fin del milenio. Ladd explica el hecho
de que la enseanza respecto a \line \up0 \expndtw0\charscalex106 este reino terr
enal de mil aos se encuentre slo en este captulo en base a su \line \up0 \expndtw-3
\charscalex100 concepto de revelacin progresiva. \par\pard\qj \li1418\sb0\sl-275\
slmult0 \par\pard\qj\li1418\ri1215\sb10\sl-275\slmult0 \up0 \expndtw-1\charscale
x100 Ladd encuentra apoyo adicional para su enseanza en 1 Corintios 15:23-26, aun
que \line \up0 \expndtw-2\charscalex100 reconoce que este pasaje no da pruebas c
oncluyentes a favor de un milenio terrenal. \line \up0 \expndtw0\charscalex105 2
9 Se apela en particular a los versculos 23 y 24: "Pero cada uno en su debido \li
ne \up0 \expndtw-2\charscalex100 orden: Cristo, las primicias; luego (epeita) lo
s que son de Cristo, en su venida. Luego \line \up0 \expndtw0\charscalex100 (eit
a) el fin (telos), cuando entregue el reino al Dios y Padre... \u8220?Pablo aqu d
escribe, \line \up0 \expndtw0\charscalex100 segn Ladd, el triunfo del Reino de Cr
isto que se lograr en tres etapas. La primera \line \up0 \expndtw0\charscalex100
etapa es la resurreccin de Cristo. La segunda etapa ocurre en la parusa, cuando \l
ine \up0 \expndtw-1\charscalex100 los creyentes son resucitados. Despus viene el
fin, cuando Cristo entrega el reino a \line \up0 \expndtw-1\charscalex100 Dios e
l Padre; esta es la tercera etapa. Dado que hay un intervalo significativo entre
\line \up0 \expndtw0\charscalex100 la primera y la segunda etapa, no parece imp
robable que haya tambin un intervalo \line \up0 \expndtw-2\charscalex100 signific
ativo entre la segunda y la tercera. Ladd afirma que las palabras luego (eita) y
\line \up0 \expndtw-1\charscalex100 fin (telas) dejan lugar para pensar en un i
ntervalo no determinado de tiempo entre la \line \up0 \expndtw0\charscalex104 Se
gunda Venida de Cristo y el fin, cuando Cristo acabar la subyugacin de sus \line \
up0 \expndtw-3\charscalex100 enemigos. 30 Este intervalo sera el milenio. \par\pa
rd\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1222\sb1\sl-280\slmult0 \
up0 \expndtw0\charscalex103 A manera de evaluacin, podemos decir en primer lugar
que hay mucho que nos \line \up0 \expndtw-1\charscalex100 puede agradar en la po
sicin de Ladd. Entre estos puntos estn las enseanzas que \par\pard\qj \li1418\ri121
8\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex102 (1) Dios no tiene dos pueblos
separados con destinos diferentes (a saber, judos y \line \up0 \expndtw0\charscal

ex102 gentiles, o Israel y la iglesia) sino solamente un pueblo; (2) el reino de

Dios es a la \line \up0 \expndtw0\charscalex102 vez presente y futuro; \up0
\expndtw0\charscalex102 (3) ya en este tiempo presente la iglesia disfru
ta de \par\pard\qj \li1418\ri1218\sb0\sl-273\slmult0 \up0 \expndtw0\charscalex1
07 bendiciones escatolgicas; (4) los signos de los tiempos han estado presentes \
up0 \expndtw0\charscalex105 desde el tiempo de la primera venida de Cris
to, pero tomarn una forma \up0 \expndtw-1\charscalex100 intensificada antes d
e su Segunda Venida; (5) la Segunda Venida de Cristo no es un \up0 \expndtw-2\ch
arscalex100 acontecimiento con dos fases sino un suceso nico. \par\pard\qj \li141
8\ri1215\sb273\sl-274\slmult0 \up0 \expndtw0\charscalex104 Debemos tambin aprec
iar el rechazo decisivo que hace Ladd de muchas \up0 \expndtw0\charscale
x108 enseanzas escatolgicas dispensacionalistas; en consecuencia, tanto su \
up0 \expndtw0\charscalex106 premilenialismo, como el de los premilenialistas his
tricos en general, debe ser \up0 \expndtw0\charscalex104 cuidadosamente distingui
do del premilenialismo dispensacional. Pero a pesar de \up0 \expndtw0\charscalex
100 esto, quedan ciertas dificultades bsicas con la enseanza que tienen en comn el
\up0 \expndtw0\charscalex100 premilenialismo dispensacional y no dispensacional
que habr un reino terrenal de \up0 \expndtw0\charscalex100 mil aos despus del r
egreso de Cristo. Se pueden presentar las siguientes \up0 \expndtw-3\char
scalex100 objeciones en contra de este punto de vista: \par\pard\qj \li1418\sb0\
sl-280\slmult0 \par\pard\qj\li1418\ri1214\sb2\sl-280\slmult0 \up0 \expndtw0\char
scalex100 (1) Apocalipsis 20 no aporta ninguna prueba irrefutable a favor de un
reino terrenal \line \up0 \expndtw0\charscalex102 de mil aos posterior a la
Segunda Venida. Es cierto que muchos telogos \line \up0 \expndtw0\charscal
ex102 evanglicos encuentran prueba de dicho reino en este pasaje. Pero, como se \
par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 150 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb
0\sl-240{\bkmkstart Pg151}{\bkmkend Pg151}\par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1215\sb88\sl-276\sl
mult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf2\f3\fs24 demostrar en un ca
ptulo subsiguiente, esta no es la nica manera posible de \line \up0 \expndtw0\char
scalex103 interpretar estos versculos. La manera en que los amilenialista
s interpretan \line \up0 \expndtw0\charscalex100 Apocalipsis 20:1-6, como una d
escripcin del reinado de las almas de los creyentes \line \up0 \expndtw0\charscal
ex102 muertos junto con Cristo en los cielos, ha merecido respeto en la iglesia
desde los \line \up0 \expndtw0\charscalex100 das de San Agustn. 32 Se encontrar una
elaboracin y defensa ms amplia de la \line \up0 \expndtw-2\charscalex100 interpre
tacin amilenialista de este pasaje ms adelante en el captulo 16. \par\pard\qj \li14
18\ri1216\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex105 Resta destacar un
punto adicional respecto al concepto premilenialista de \line \up0 \expnd
tw-3\charscalex100 Apocalipsis \up0 \expndtw0\charscalex102 20:1-6. Por lo ge
neral, los premilenialistas no dispensacionalistas \line \up0 \expndtw-1\cha
rscalex100 entienden que los que reinan con Cristo durante el milenio son no slo
los creyentes \line \up0 \expndtw0\charscalex106 que han sido resucitado s de en
tre los muertos sino tambin los creyentes que \line \up0 \expndtw0\charscalex105
todava estn vivos cuando regrese Cristo. Debe notarse, sin embargo, que aun \line
\up0 \expndtw0\charscalex109 usando como base la interpretacin premilenialista, e
ste pasaje no dice nada \line \up0 \expndtw0\charscalex100 respecto al segundo g
rupo. Si se piensa que las palabras "vivieron (o volvieron a la \line \up0 \expn
dtw0\charscalex102 vida) y reinaron con Cristo mil aos" significa "que fueron res
ucitados de entre los \line \up0 \expndtw0\charscalex102 muertos y reinaron con
Cristo", nada se dice aqu respecto a los creyentes que no \line \up0 \expndtw0\ch
arscalex100 murieron pero que estaban todava vivos cuando Cristo regres. Segn la co
rriente \line \up0 \expndtw0\charscalex108 interpretacin premilenialista, por lo
tanto, este pasaje habla solamente de un \line \up0 \expndtw0\charscalex100 rein
ado con Cristo durante el milenio de los creyentes resucitados. Pero este sera \l
ine \up0 \expndtw0\charscalex100 un tipo diferente de reinado terrenal de mil aos
que el que generalmente ensean \line \up0 \expndtw-3\charscalex100 los premileni

alistas. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb9\

sl-276\slmult0 \up0 \expndtw-2\charscalex100 (2) 1 Corintios 15:23-24 no da ning
una evidencia clara respecto a un reinado terrenal \line \up0 \expndtw-1\charsca
lex100 de mil aos de este tipo. Lo primero que debe decirse es que no hay fundame
nto en \line \up0 \expndtw-2\charscalex100 ninguno de los escritos paulinos para
la expectativa de un reino de mil aos previo al \line \up0 \expndtw-1\charscalex
100 estado final. -Adems, no hay ninguna enseanza clara respecto a este tipo de re
ino \line \up0 \expndtw0\charscalex106 terrenal de mil aos en este pasaje. En 1 C
orintios 15 Pablo se ocupaba de los \line \up0 \expndtw0\charscalex100 cristiano
s que aparentemente crean en la resurreccin corporal de Cristo pero que \line \up0
\expndtw-1\charscalex100 ya no esperaban una resurreccin corporal de los creyent
es. Enfrentando este error, \line \up0 \expndtw0\charscalex100 Pablo establece e
n este captulo el orden divino de las cosas: Cristo, las primicias, \line \up0 \e
xpndtw0\charscalex100 fue resucitado primero; despus de esto, en la Parusa, aquell
os que son de Cristo \line \up0 \expndtw0\charscalex108 sern resucitados de entre
los muertos. Pablo no sugiere aqu que habr una \line \up0 \expndtw0\charscalex100
resurreccin de incrdulos mil aos despus de la resurreccin de los creyentes-en \line
\up0 \expndtw0\charscalex110 este pasaje l no dice absolutamente nada respecto a
la resurreccin de los \line \up0 \expndtw0\charscalex103 incrdulos. Las palabras d
el versculo 24 "luego el fin, cuando entregue el reino a \line \up0 \expndtw-1\ch
arscalex100 Dios y Padre", no sugieren necesariamente un largo intervalo de tiem
po despus de \line \up0 \expndtw0\charscalex102 la resurreccin de los creyentes, s
ino que son simplemente un modo de decir que \line \up0 \expndtw-1\charscalex100
solamente entonces, despus de que todo esto haya sucedido, llegar el fin o sea la
\line \up0 \expndtw-2\charscalex100 consumacin de la obra mesinica de Cristo. \pa
r\pard\qj \li1418\ri1216\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex100 (3) E
l regreso del Cristo glorificado y de los creyentes glorificados a una tierra en
la \line \up0 \expndtw0\charscalex104 cual el pecado y la muerte todava existan
violara la finalidad de su glorificacin. \line \up0 \expndtw0\charscalex107 Por qu d
eberan aquellos creyentes, que han estado disfrutando de la gloria \line \up0 \ex
pndtw0\charscalex104 celestial durante el estado intermedio, ser resucitados de
entre los muertos para \line \up0 \expndtw0\charscalex104 regresar a una tierra
en la cual el pecado y la muerte todava existen? No sera \line \up0 \expndtw0\chars
calex102 esto un anticlmax? N o reclaman los cuerpos glorificados en la resurreccin
una \line \up0 \expndtw0\charscalex105 vida sobre una nueva tierra, de la cual
todos los remanentes del pecado y de la \line \up0 \expndtw0\charscalex102 maldi
cin hayan sido desterrados? \up0 \expndtw0\charscalex105 Por qu, adems, regres
ara el Cristo \par\pard\qj \li1418\ri1217\sb1\sl-280\slmult0 \up0 \expndtw0\cha
rscalex103 glorificado a una tierra en la cual todava reinan el pecado y la muert
e? Por qu \line \up0 \expndtw-2\charscalex100 debera l, despus de su regreso en glori
a, verse obligado todava a gobernar a sus \par\pard\ql \li10127\sb0\sl-276\slmult
0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmul
t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 151 \par\pard\sect\
sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg152}{\bkmkend Pg
152}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmul
t0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0
\par\pard\qj\li1418\ri1220\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex106 \u
l0\nosupersub\cf2\f3\fs24 enemigos con vara de hierro y verse obligado an a destr
uir la rebelin final en \line \up0 \expndtw0\charscalex106 contra suya al fin del
milenio? \up0 \expndtw0\charscalex106 No se termin la batalla de Cristo contra su
s \par\pard\qj \li1418\ri1219\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex105 en
emigos durante su estado de humillacin? No logr l entonces una victoria \line \up0 \
expndtw0\charscalex100 decisiva y final sobre el mal, el pecado, la muerte y Sat
ans? No ensea la Biblia \line \up0 \expndtw-1\charscalex100 que Cristo regresar en l
a plenitud de su gloria para introducir no un perodo interino \line \up0 \expndtw
-1\charscalex100 de limitada paz y bendicin, sino un estado final de perfeccin sin
calificativos? \par\pard\qj \li1418\ri1211\sb264\sl-276\slmult0\fi0 \up0 \expnd
tw-1\charscalex100 (4) El reino terrenal de mil aos enseado por los premilenialist
as no concuerda con \line \up0 \expndtw0\charscalex102 la enseanza neotestament
aria sobre la escatologa, dado que el mismo no \line \up0 \expndtw0\chars

calex105 corresponde ni a la era presente ni a la era por venir. Vimos antes que
el Nuevo \line \up0 \expndtw0\charscalex100 Testamento contrasta deis eras o eo
nes: la era presente y la era por venir. No hay \line \up0 \expndtw0\charscalex1
06 indicacin ni en los Evangelios, ni en el libro de Hechos, ni en las epstolas qu
e \line \up0 \expndtw0\charscalex102 habr tambin una tercera era entre la e
ra presente y la era por venir. La \line \up0 \expndtw0\charscalex106 rep
resentacin que hacen los escritores del Nuevo Testamento es que cuando \line \up0
\expndtw0\charscalex105 Jess venga nuevamente l har inicio a la nueva era. Es as qu
e, por ejemplo, \line \up0 \expndtw-1\charscalex100 leemos en Mateo 25:3110 sigu
iente: "Cuando el Hijo del Hombre venga en su gloria, \line \up0 \expndtw0\chars
calex110 y todos los santos ngeles con l [una clara referencia al regreso de Crist
o], \line \up0 \expndtw-1\charscalex100 entonces se sentar en su trono de gloria"
. Que el trono del que aqu se habla no es \line \up0 \expndtw0\charscalex102 un t
rono terrenal de mil aos, sino el trono del juicio que inicia la era final, se ha
ce \line \up0 \expndtw0\charscalex107 evidente del versculo 46: "E irn estos [los
que estn a la izquierda del juez] a \line \up0 \expndtw0\charscalex100 castigo et
erno y los justos a la vida eterna". En Hechos 3 omos a Pedro decir en su \line \
up0 \expndtw0\charscalex102 discurso en el templo; "As que, arrepentos y convertos,
para que sean borrados \line \up0 \expndtw0\charscalex100 vuestros pecados; par
a que vengan de la presencia del Seor tiempos de refrigerio, \line \up0 \expndtw0
\charscalex100 y l enve a Jesucristo, que os fue antes anunciado; a quien de ciert
o es necesario \line \up0 \expndtw0\charscalex100 que el cielo reciba hasta los
tiempos de la restauracin de todas las cosas, de que \line \up0 \expndtw0\charsca
lex105 habl Dios por boca de sus santos profetas que han sido desde tiempo antigu
o" \line \up0 \expndtw0\charscalex105 (3:19-21). Ciertamente las palabras "los t
iempos de la restauracin de todas las \line \up0 \expndtw-2\charscalex100 cosas"
se refieren no a un intervalo intermedio de mil aos sino al estado final. Pablo \
line \up0 \expndtw0\charscalex100 ensea que la Segunda Venida de Cristo ser seguid
a inmediatamente por el juicio \line \up0 \expndtw0\charscalex100 final: "As que
no juzguis nada antes de tiempo, hasta que venga el Seor, el cual \line \up0 \expn
dtw0\charscalex108 aclarar tambin lo oculto de las tinieblas y manifestar las inten
ciones de los \line \up0 \expndtw0\charscalex105 corazones" (1 Co. 4:5). En su s
egunda epstola, Pedro afirma con inconfundible \line \up0 \expndtw-1\charscalex10
0 claridad que la Segunda Venida ser seguida inmediatamente por la disolucin de la
\line \up0 \expndtw-2\charscalex100 antigua tierra y la creacin de la nueva tier
ra: \par\pard\qj \li1418\ri1219\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex10
0 Pero el da del Seor vendr como ladrn en la noche; en el cual los cielos pasarn \up0
\expndtw0\charscalex104 con grande estruendo, y los elementos ardiendo sern desh
echos, la tierra y las \up0 \expndtw0\charscalex102 obras que hay en ella sern qu
emadas. Puesto que todas estas cosas han de ser \up0 \expndtw0\charscalex104 des
hechas, cmo no debis vosotros andar en santa y piadosa manera de vivir, \up0 \expnd
tw0\charscalex105 esperando y apresurndoos para la venida del da de Dios, en el cu
al los cielos \up0 \expndtw0\charscalex102 encendindose, sern deshechos y los elem
entos, siendo quemados, se fundirn! \up0 \expndtw0\charscalex100 Pero nosotros es
peramos segn sus promesas, cielos nuevos y tierra nueva, en los \up0 \expndtw-3\c
harscalex100 cuales mora la justicia. (2 P. 3:10-13). \par\pard\qj \li1418\sb0\s
l-276\slmult0 \par\pard\qj\li1418\ri1216\sb8\sl-276\slmult0 \up0 \expndtw0\chars
calex100 El milenio de los premilenialistas, por lo tanto, es una suerte de anom
ala teolgica. \line \up0 \expndtw0\charscalex100 No es como la era presente, ni es
como la era por venir. Es, ciertamente, mejor que \line \up0 \expndtw0\charscal
ex102 la era presente, pero est bastante lejos de ser el estado final de perfeccin
. Para \line \up0 \expndtw0\charscalex105 los santos resucitados y glorificados,
el milenio es una agnica postergacin del \line \up0 \expndtw-1\charscalex100 esta
do final de gloria que ellos esperan con gran anhelo. Para las naciones rebeldes
\line \up0 \expndtw-1\charscalex100 el milenio es una continuacin de la ambigedad
de la era presente en la cual Dios \par\pard\ql \li10127\sb0\sl-276\slmult0 \pa
r\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \u
p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 152 \par\pard\sect\sectd
\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg153}{\bkmkend Pg153}\
par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \p

ar\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par

\pard\qj\li1418\ri1217\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nos
upersub\cf2\f3\fs24 permite la existencia del mal mientras posterga el juicio fi
nal sobre dicho mal. Visto \line \up0 \expndtw0\charscalex100 que un reinado ter
renal de mil aos por parte de Cristo no es enseado en ninguna \line \up0 \expndtw0
\charscalex103 otra parte de las Escrituras, y dado que las caractersticas de est
e reino milenario \line \up0 \expndtw0\charscalex100 estn en conflicto con lo que
la Escritura ensea en otras partes sobre la Segunda \line \up0 \expndtw0\charsca
lex111 Venida y sobre la era por venir que le sigue, por qu debemos afirmar que \l
ine \up0 \expndtw0\charscalex109 Apocalipsis 20:1-6 ensea que habr un reino tal? E
n lugar de insistir en que \line \up0 \expndtw0\charscalex102 Apocalipsis 20 afi
rma una enseanza que no aparece en ninguna otra 'parte de la \line \up0 \expndtw2\charscalex100 Biblia, no es ms sabio interpretar estos difciles versculo s de un l
ibro apocalptico \line \up0 \expndtw-2\charscalex100 a la luz de, y en armona con,
las claras enseanzas del resto de la Escritura? \par\pard\qj \li1418\ri1215\sb26
5\sl-276\slmult0 \up0 \expndtw0\charscalex104 Pasamos ahora a la consideracin del
cuarto punto de vista principal respecto al \up0 \expndtw-1\charscalex100 milen
io, el premilenialismo dispensacionalista. Debemos comenzar afirmando que el \up
0 \expndtw0\charscalex102 premilenialismo dispensacionalista tiene orgenes compar
ativamente recientes. Si \up0 \expndtw-1\charscalex100 bien el premilenialismo e
n s ha sido enseado por telogos cristianos desde el siglo \up0 \expndtw0\charscalex
103 II, el sistema teolgico conocido como dispensacionalismo, que ensea u
na \up0 \expndtw0\charscalex106 distincin absoluta entre Israel y la iglesia como
diferentes pueblos de Dios, no \up0 \expndtw-3\charscalex100 comenz hasta el tie
mpo de John Nelson Darby (1800-1882). \par\pard\qj \li1418\sb0\sl-273\slmult0 \p
ar\pard\qj\li1418\ri1214\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex102 El pre
milenialismo dispensacionalista comparte con el premilenialismo histrico la \up0
\expndtw-1\charscalex100 conviccin que Cristo reinar sobre la tierra por mil aos de
spus de su regreso. Sin \up0 \expndtw0\charscalex100 embargo, hay muchas diferenc
ias y de gran alcance entre estas dos variedades del \up0 \expndtw-3\charscalex1
00 premilenialismo. \par\pard\ql \li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\
sb9\sl-276\slmult0\tx9738 \up0 \expndtw0\charscalex106 Antes de considerar lo
s rasgos principales del dispensacionalismo \tab \up0 \expndtw0\charscalex10
9 (o del \par\pard\qj \li1418\ri1216\sb18\sl-260\slmult0 \up0 \expndtw0\charsca
lex104 premilenialismo dispensacionalista), debemos tomar nota en primer lugar d
e dos \up0 \expndtw-2\charscalex100 principios bsicos que son determinativos al p
ensamiento dispensacionalista: \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard
\qj\li1418\ri1216\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex107 (1) La interpr
etacin literal de la profeca. Herman Hoyt, un dispensacionalista \up0 \expndtw-3\c
harscalex100 contemporneo, afirma este principio en las siguientes palabras: \par
\pard\qj \li1418\ri1216\sb263\sl-277\slmult0 \up0 \expndtw-1\charscalex100 El pr
incipio claramente afirmado es el de tomar las Escrituras en su sentido normal y
\line \up0 \expndtw0\charscalex103 literal, dando por sentado que esto se aplic
a a toda la Biblia. Esto significa que el \line \up0 \expndtw0\charscalex103 con
tenido histrico de la Biblia debe ser tomado literalmente; el material doctrinal
\line \up0 \expndtw0\charscalex100 tambin debe ser interpretado de ese modo; la i
nformacin moral y espiritual sigue \line \up0 \expndtw0\charscalex109 esta misma
pauta; y el material proftico tambin debe ser entendido de esta \line \up0 \expndt
w0\charscalex106 manera. Esto no significa que no se use lenguaje figurativo en
la Biblia. Pero s \line \up0 \expndtw-2\charscalex100 significa que donde ese len
guaje es utilizado, el interpretar el pasaje de ese modo es \line \up0 \expndtw0
\charscalex106 una aplicacin del mtodo literal. Cualquier otro modo de interpretac
in roba al \line \up0 \expndtw0\charscalex103 pueblo de Dios de parte, cuando no
da la totalidad del mensaje que Dios le quiso \line \up0 \expndtw-3\charscalex10
0 dar". \par\pard\qj \li1418\ri1216\sb261\sl-280\slmult0 \up0 \expndtw0\charscal
ex102 (2) La distincin fundamental y permanente entre Israel y la iglesia. Las si
guientes \up0 \expndtw-3\charscalex100 citas de conocidos telogos dispensacionali
stas ilustrarn este punto: \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\l
i1418\ri1216\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex105 El dispensacionali
sta cree que a lo largo de las edades Dios est siguiendo dos \up0 \expndtw0\chars

calex104 propsitos distintos: uno relacionado con la tierra con un puebl

o terrenal y \up0 \expndtw0\charscalex107 comprendiendo objetivos terrenales,
que es el judasmo; el otro, en tanto, est \up0 \expndtw0\charscalex103 relacionado
con el cielo con un pueblo celestial y comprendiendo objetivos \up0 \
expndtw-3\charscalex100 celestiales, que es el cristianismo... \par\pard\ql \li1
0127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li1
0127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb77\sl-276\slmult0 \up0 \expndtw-3
\charscalex100 \ul0\nosupersub\cf1\f2\fs24 153 \par\pard\sect\sectd\fs24\paperw1
1900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg154}{\bkmkend Pg154}\par\pard\qj \
li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li14
18\ri1217\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf2\f
3\fs24 De capital importancia para la interpretacin premilenialista de la Escritu
ra es la \line \up0 \expndtw0\charscalex104 distincin aportada por el Nuevo Testa
mento entre el propsito presente de Dios \line \up0 \expndtw0\charscalex103 para
con la iglesia y su propsito para con la nacin de Israel. Los individuos que \line
\up0 \expndtw0\charscalex100 son descendientes de Jacob en esta era presente ti
enen un privilegio igual al de los \line \up0 \expndtw-2\charscalex100 gentiles,
el de poner su confianza en Cristo y de formar el cuerpo de Cristo la iglesia.
\line \up0 \expndtw0\charscalex100 El Nuevo Testamento tanto como el Antiguo, si
n embargo, deja bien en claro que la \line \up0 \expndtw-1\charscalex100 nacin de
Israel como tal ltimamente recibe el cumplimiento de sus promesas en el \line \u
p0 \expndtw0\charscalex102 reino futuro de Cristo sobre ellos... La era
presente, segn la interpretacin \line \up0 \expndtw0\charscalex107 premileniali
sta, es el cumplimiento del plan y propsito de Dios, revelado en el \line \up0 \e
xpndtw0\charscalex100 Nuevo Testamento, de llamar un pueblo tanto de entre los j
udos como de entre los \line \up0 \expndtw0\charscalex108 gentiles para formar un
nuevo cuerpo de santos. Y es solamente cuando este \line \up0 \expndtw0\charsca
lex102 propsito haya sido cumplido que Dios podr llevar a cabo los trgicos juicios
que \line \up0 \expndtw0\charscalex113 preceden al reino de mil aos de Cristo e i
naugurar la justicia y la paz que \line \up0 \expndtw-3\charscalex100 caracteriz
an el reino del milenio. \par\pard\qj \li1418\ri1216\sb261\sl-280\slmult0 \up0 \
expndtw0\charscalex104 Es difcil presentar los rasgos principales del premilenial
ismo dispensacionalista, \up0 \expndtw0\charscalex100 dado que los dispensaciona
listas difieren entre s en una cantidad considerable de \up0 \expndtw0\charscalex
107 detalles. Lo que sigue es un intento de describir los aspectos principales d
e la \up0 \expndtw0\charscalex100 escatologa dispensacionalista contempornea, refl
ejando particularmente el punto \up0 \expndtw-3\charscalex100 de vista de la Bib
lia de Scofield del ao 1967. \par\pard\qj \li1418\ri1215\sb264\sl-276\slmult0 \up
0 \expndtw0\charscalex100 Los dispensacionalistas dividen las relaciones de Dios
con la humanidad en varias \up0 \expndtw0\charscalex103 "dispensaciones" difere
ntes. La Biblia de Scofield distingue siete dispensaciones: \up0 \expndtw0\chars
calex100 Inocencia, Conciencia o Responsabilidad Moral, Gobierno Humano, Promesa
, Ley, \up0 \expndtw0\charscalex105 Gracia, y Reino. La definicin de dispensacin e
s "un perodo durante el cual el \up0 \expndtw0\charscalex108 hombre es puesto a p
rueba con referencia a cierta revelacin especfica de la \up0 \expndtw0\charscalex1
03 voluntad de Dios".43 Si bien en cada dispensacin Dios revela su voluntad de un
\up0 \expndtw-2\charscalex100 modo diferente, estas dispensaciones no son modos
diversos de salvacin. "Durante \up0 \expndtw0\charscalex104 cada una de ellas [l
as dispensaciones] el hombre es reconciliado con Dios de un \up0 \expndtw-2\char
scalex100 slo modo, es decir, por la gracia de Dios a travs de la obra de Cristo l
ograda sobre \up0 \expndtw0\charscalex102 la cruz y vindicada en su resurreccin".
44 La dispensacin del Reino es el reinado \up0 \expndtw-3\charscalex100 del milen
io de Cristo que ocurrir despus de su regreso. \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1215\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex106
El Antiguo Testamento contiene muchas promesas que anticipan que en algn \line \u
p0 \expndtw0\charscalex108 momento futuro Dios establecer un reino terrenal con e
l pueblo de Israel, su \line \up0 \expndtw0\charscalex104 antiguo pueblo del pac
to. Si bien el pacto con Abraham inclua promesas para la \line \up0 \expndtw0\cha
rscalex107 simiente espiritual de Abraham, su promesa central era que los descen

dientes \line \up0 \expndtw0\charscalex100 fsicos de Abraham recibiran la tierra d

e Canan como una posesin eterna. En el \line \up0 \expndtw0\charscalex106 pacto da
vdico se dio la promesa de que uno de los descendientes de David (a \line \up0 \e
xpndtw0\charscalex109 saber, el Mesas por venir) se sentara para siempre sobre el
trono de David, \line \up0 \expndtw0\charscalex102 gobernando al pueblo de Israe
l. El nuevo pacto predicho en Jeremas 31:31-34, si \line \up0 \expndtw0\charscale
x107 bien incluye ciertos rasgos que ya se estn cumpliendo en los creyentes en la
\line \up0 \expndtw0\charscalex105 presente era de la iglesia, es esencialmente
un pacto para con Israel, que no se \line \up0 \expndtw0\charscalex108 cumplir p
lenamente hasta el tiempo del futuro milenio. Una gran cantidad de \line \up0 \e
xpndtw0\charscalex100 pasajes de los Salmos y de los profetas (p.ej., Sal. 72:120; Is. 2:1-4; 11:1-9; 11-16; \line \up0 \expndtw0\charscalex103 65:18-25; Jer.
23:5-6; Am. 9:11-15; Mi. 4:1-4; Zac. 14:1-9, 16-21) predicen que el \line \up0 \
expndtw0\charscalex104 pueblo de Israel ser reunido una vez ms en algn tiempo futur
o en la tierra de \line \up0 \expndtw0\charscalex110 Canan, disfrutar de un tiempo
de prosperidad y bendicin, tendr un lugar \line \up0 \expndtw-1\charscalex100 esp
ecial de privilegio por sobre otras naciones, y vivir bajo el gobierno benevolent
e \line \up0 \expndtw-1\charscalex100 y perfecto de su Mesas, el descendiente de
David. Dado que ninguna de estas \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\p
ard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0
\expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 154 \par\pard\sect\sectd\fs
24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg155}{\bkmkend Pg155}\par
\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\
pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pa
rd\qj\li1418\ri1220\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosup
ersub\cf2\f3\fs24 promesas se ha cumplido, los dispensacionalistas esperan que s
e cumplan durante \up0 \expndtw-3\charscalex100 el reinado del milenio de Cristo
. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb13\sl-275
\slmult0 \up0 \expndtw0\charscalex100 Cuando Cristo estuvo en la tierra, l ofreci
el reino de los cielos a los judos de su \line \up0 \expndtw-2\charscalex100 tiem
po. Este reino iba a ser un gobierno terrenal sobre Israel, en cumplimiento de l
as \line \up0 \expndtw0\charscalex105 profecas del Antiguo Testamento; adems, la e
ntrada a este reino requerira el \line \up0 \expndtw0\charscalex100 arrepentimien
to del pecado, la fe en Jess como Mesas y la buena disposicin de \line \up0 \expndt
w-1\charscalex100 adoptar la alta norma de moralidad enseada, por ejemplo, en el
Sermn del Monte. \line \up0 \expndtw0\charscalex100 Los judos de ese tiempo, sin e
mbargo, rechazaron el reino. El establecimiento final \line \up0 \expndtw0\chars
calex102 de este reino, por lo tanto, se posterg hasta el tiempo del milenio. Mie
ntras tanto, \line \up0 \expndtw-1\charscalex100 Cristo introdujo la "forma mist
eriosa" del reino-una forma descrita en parbolas tales \line \up0 \expndtw0\chars
calex100 como la del sembrador y la del trigo y la cizaa en Mateo 13. Un exponent
e de este \line \up0 \expndtw-1\charscalex100 punto de vista, E. Schuyler Englis
h, lo expresa de esta manera: "El reino del misterio \line \up0 \expndtw0\charsc
alex100 es la cristiandad, esa porcin del mundo en la cual se profesa el nombre d
e Cristo. \line \up0 \expndtw0\charscalex100 Es la iglesia visible, compuest
a de incrdulos tanto como de creyentes, que \line \up0 \expndtw0\charscale
x102 constituye el reino de los cielos en misterio. Continuar hasta el fin de los
tiempos \line \up0 \expndtw-3\charscalex100 cuando Cristo regrese a la tierra a
reinar como Rey". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\r
i1217\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex106 Dado que el reino en su fo
rma final o "verdadera" haba sido rechazado por los \line \up0 \expndtw-2\charsca
lex100 judos, Cristo ahora procede a establecer la iglesia. El propsito de la igle
sia es el de \line \up0 \expndtw0\charscalex100 reunir a creyentes, principalmen
te los gentiles pero incluyendo tambin a los judos, \line \up0 \expndtw-1\charscal
ex100 como cuerpo de Cristo una reunin o "llamamiento" que no ser completa hasta q
ue \line \up0 \expndtw-2\charscalex100 Cristo regrese nuevamente para el arrebat
o. Si bien el reino davdico fue predicho en \line \up0 \expndtw0\charscalex100 el
Antiguo Testamento, la iglesia no lo haba sido. La iglesia, por lo tanto, consti
tuye \line \up0 \expndtw-2\charscalex100 una especie de "parntesis" en el plan de
Dios, que interrumpe el programa predicho \line \up0 \expndtw0\charscalex100 po

r Dios para Israel. " ... La era presente [la era de la iglesia] es un parntesis
o un \line \up0 \expndtw-1\charscalex100 perodo de tiempo no predicho por el Anti
guo Testamento y que en consecuencia no \line \up0 \expndtw0\charscalex103 cumpl
e ni avanza el programa de acontecimientos revelados en las profecas del \line \u
p0 \expndtw-3\charscalex100 Antiguo Testamento". \par\pard\qj \li1418\ri1216\sb2
64\sl-276\slmult0 \up0 \expndtw0\charscalex100 El regreso de Cristo, como vimos
anteriormente, ocurrir en dos etapas o fases. La \line \up0 \expndtw0\charscalex1
00 primera fase ser el as llamado arrebato, que ocurrir en cualquier momento. Aqu \l
ine \up0 \expndtw0\charscalex104 surge una importante diferencia entre el premil
enialismo pretribulacionista de los \line \up0 \expndtw0\charscalex102 dispensac
ionalistas y el premilenialismo histrico; en tanto que este ltimo espera \line \up
0 \expndtw0\charscalex102 que se cumplan ciertos signos de los tiempos antes que
regrese Cristo, el anterior \line \up0 \expndtw0\charscalex100 espera que estos
signos se cumplan despus que se haya cumplido la primera fase \line \up0 \expndt
w0\charscalex100 del regreso. Los dispensacionalistas pretribulacionistas, en ot
ras palabras, creen en \line \up0 \expndtw0\charscalex103 lo que se ha dado
en llamar la venida de Cristo inminente o de cualquier \line \up0 \exp
ndtw0\charscalex100 momento.48 En el momento del arrebato Cristo no vuelve total
mente hasta la tierra, \line \up0 \expndtw0\charscalex105 sino que recorre so
lamente parte del camino. En este momento ocurre la \line \up0 \expndtw0
\charscalex107 resurreccin de todos los verdaderos creyentes, a excepcin de los sa
ntos del \line \up0 \expndtw0\charscalex100 Antiguo Testamento. Despus de esta re
surreccin los creyentes que estn todava \line \up0 \expndtw0\charscalex100 vivos-ta
nto los creyentes judos como los creyentes gentiles-sern repentinamente \line \up0
\expndtw-1\charscalex100 transformados y glorificados. Ocurre entonces el arreb
ato de todo el pueblo de Dios; \line \up0 \expndtw0\charscalex100 los creyentes
resucitados y los creyentes transformados son llevados en las nubes \line \up0 \
expndtw0\charscalex100 para encontrarse con el Seor que desciende en el aire. Est
e cuerpo de creyentes, \line \up0 \expndtw0\charscalex100 llamado la iglesia, su
be ahora al cielo con Cristo para celebrar con l, durante siete \line \up0 \expnd
tw-3\charscalex100 aos, la fiesta de las bodas del Cordero. \par\pard\ql \li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb80\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 1
55 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg156}{\bkmkend Pg156}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\
sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb93\sl-275\slmult0 \up0 \expndtw0
\charscalex100 \ul0\nosupersub\cf2\f3\fs24 El perodo de siete aos que sigue es el
cumplimiento de la septuagsima semana \line \up0 \expndtw-1\charscalex100 de la p
rofeca de Daniel (Dn. 9:24-27). Los dispensacionalistas sostienen que si bien \li
ne \up0 \expndtw0\charscalex108 la sexagsima novena semana de esta profeca se cump
li en el tiempo de la \line \up0 \expndtw0\charscalex100 primera venida de Cristo
, la profeca respecto a la septuagsima semana (v. 27) no \line \up0 \expndtw0\char
scalex109 se cumplir hasta despus del arrebato. Durante este perodo de siete aos, \l
ine \up0 \expndtw0\charscalex111 mientras la iglesia permanece en el cielo
, ocurrirn en la tierra varios \line \up0 \expndtw0\charscalex104 acontecimi
entos: (1) la tribulacin predicha en Daniel 9:27 comienza ahora, cuya \line \up0
\expndtw0\charscalex108 segunda parte es la as llamada gran tribulacin; (2) el ant
icristo comienza su \line \up0 \expndtw0\charscalex102 reinado cruel-un reinado
que culmina con su demanda de ser adorado como Dios; \par\pard\qj \li1418\ri1220
\sb10\sl-270\slmult0 \up0 \expndtw-1\charscalex100 (3) terribles juicios caen ah
ora sobre los habitantes de la tierra; (4) en este tiempo el \line \up0 \expndtw
0\charscalex106 remanente de Israel se volver a Jesucristo para aceptarlo como el
Mesas-los \line \up0 \expndtw0\charscalex103 144.000 israelitas sellados del Ap
ocalipsis \up0 \expndtw-3\charscalex100 7:3-8; \up0 \expndtw0\charscalex106 (5)
este remanente de Israel \par\pard\qj \li1418\ri1216\sb6\sl-276\slmult0 \up0 \e
xpndtw0\charscalex100 comenzar ahora a predicar el "Evangelio del Reino"-un evang
elio que tiene como \line \up0 \expndtw0\charscalex104 contenido central el esta
blecimiento del futuro reino davdico, pero que incluye el \line \up0 \expndtw-2\c

harscalex100 mensaje de la cruz y la necesidad de fe y arrepentimiento; (6) a tr

avs del testimonio \line \up0 \expndtw0\charscalex104 de estos 144.000 una multit
ud sinnmero de los gentiles ser tambin trada a la \line \up0 \expndtw0\charscalex103
salvacin (Ap. 7:9); (7) los reyes de la tierra y los ejrcitos de la bestia y del
falso \line \up0 \expndtw-2\charscalex100 profeta se renen ahora para atacar al p
ueblo de Dios en la batalla de Armagedn. \par\pard\qj \li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\ri1215\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103 Al f
in de este perodo de siete aos Cristo regresar en gloria acompaado por la \line \up0
\expndtw0\charscalex100 iglesia. En este momento l descender completamente a la t
ierra y destruir a sus \line \up0 \expndtw0\charscalex102 enemigos, dando fin as a
la batalla de Armagedn. Para este tiempo la nacin de \line \up0 \expndtw0\charsca
lex104 Israel se habr reunido en Palestina. Al regresar a Cristo, la gran mayora d
e los \line \up0 \expndtw0\charscalex103 israelitas vivos por entonces se v
olvern a Cristo en fe y sern salvos, en \line \up0 \expndtw0\charscalex104
cumplimiento de las predicciones del Antiguo y del Nuevo Testamento. El diablo
\line \up0 \expndtw0\charscalex105 ahora ser encadenado, arrojado al abismo, y se
llado all durante mil aos-este \line \up0 \expndtw0\charscalex106 perodo de tiempo
se entiende en un modo estrictamente literal. Lo santos que \line \up0 \expndtw2\charscalex100 murieron durante la tribulacin de los siete aos que acaban de term
inar sern ahora \line \up0 \expndtw-2\charscalex100 resucitados de entre los muer
tos (Ap. 20:4); la resurreccin de los santos del Antiguo \line \up0 \expndtw0\cha
rscalex103 Testamento tambin ocurrir en este momento. Los santos resucitad
os, sin \line \up0 \expndtw0\charscalex102 embargo, no entrarn en e" reino del m
ilenio que est a punto de ser establecido; \line \up0 \expndtw0\charscalex100 ell
os se reunir con los santos resucitado s y trasladados que constituyen la iglesia
\line \up0 \expndtw0\charscalex106 arrebatada en el cielo. Viene entonces el ju
icio de los gentiles que permanecen \line \up0 \expndtw0\charscalex100 vivos, re
gistrado en Mateo 25:31--46. Este juicio no tiene que ver con naciones sino \lin
e \up0 \expndtw0\charscalex103 con personas. "La piedra de toque de este juicio
ser cmo las personas gentiles \line \up0 \expndtw0\charscalex104 trataron a los he
rmanos de Cristo - hermanos segn la carne (es decir, judos) o \line \up0 \expndtw
0\charscalex100 hermanos segn El espritu (es decir, el pueblo salvo) - durante 'la
tribulacin' ". Las \line \up0 \expndtw0\charscalex100 ovejas - aquellos que pasa
n la prueba - sern dejadas sobre la tierra para entrar en \line \up0 \expndtw-1\c
harscalex100 el reino del milenio. Los cabritos-aquellos que no pasan la pruebasern arrojados al \line \up0 \expndtw-2\charscalex100 fuego eterno. A continuacin
sigue el juicio sobre Israel, que aparece mencionado en \line \up0 \expndtw-1\ch
arscalex100 Ezequiel 20:33-38. Los rebeldes de entre los israelitas sern muertos
en este tiempo \line \up0 \expndtw-1\charscalex100 y no se les permitir disfrutar
las bendiciones del milenio. Los israelitas que hubieren \line \up0 \expndtw0\c
harscalex109 vuelto al Seor, empero, entrarn en el reino del milenio y disfrutaran
de sus \line \up0 \expndtw-3\charscalex100 bendiciones. \par\pard\qj \li1418\ri
1216\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex102 Cristo comienza ahora su
reinado de mil aos. El asciende al trono de Jerusaln y \line \up0 \expndtw-1\chars
calex100 gobierna sobre un reino que es principalmente judo, aunque los gentiles
comparten \line \up0 \expndtw0\charscalex107 tambin sus bendiciones; los judos, si
n embargo, son exaltados por sobre los \line \up0 \expndtw0\charscalex109 gentil
es. Al comienzo de este milenio Cristo gobierna sobre aquellos que han \line \up
0 \expndtw0\charscalex103 sobrevivido el juicio de gentiles y el juicio de Israe
l recin descritos. Aquellos que \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\par
d\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \e
xpndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 156 \par\pard\sect\sectd\fs24
\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg157}{\bkmkend Pg157}\par\p
ard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pa
rd\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard
\qj\li1418\ri1214\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupers
ub\cf2\f3\fs24 son miembros de este reino del milenio, por lo tanto, no son crey
entes resucitados, \line \up0 \expndtw0\charscalex103 sino creyentes que estaban
vivos todava cuando Cristo regres para la segunda \line \up0 \expndtw0\charscalex
103 fase de su Segunda Venida; debe notarse tambin que al principio del milenio n

o \line \up0 \expndtw0\charscalex104 quedar gente no redimida viviendo sobre la t

ierra. El reino del milenio de Cristo \line \up0 \expndtw0\charscalex108 cumple
las promesas hechas a Israel en el Antiguo Testamento: "El propsito \line \up0 \e
xpndtw0\charscalex109 terrenal de Israel del cual hablan los dispensacionalistas
tiene que ver con la \line \up0 \expndtw0\charscalex106 promesa nacional que se
cumplir en los judos durante el milenio, al vivir ellos \line \up0 \expndtw-2\cha
rscalex100 sobre la tierra en cuerpos no resucitados. El futuro terrenal de Isra
el no tiene que ver \line \up0 \expndtw-3\charscalex100 con los israelitas que m
ueren antes de que el milenio sea instalado". \par\pard\qj \li1418\ri1215\sb264\
sl-277\slmult0 \up0 \expndtw-1\charscalex100 Los que entran en el reino del mile
nio sern seres humanos normales. Se casarn y \line \up0 \expndtw0\charscalex104 re
producirn, y la mayora de ellos morirn. El milenio ser un tiempo de \lin
e \up0 \expndtw-2\charscalex100 prosperidad, de productividad maravillosa y de p
az, ser una edad de oro tal como el \line \up0 \expndtw0\charscalex102 mundo nunc
a ha visto antes. La tierra estar llena del conocimiento del Seor, as \line \up0 \e
xpndtw0\charscalex100 como las aguas cubren el mar. La adoracin en el milenio se
centrar alrededor del \line \up0 \expndtw0\charscalex102 templo reconstruido de J
erusaln, al cual llegarn todas las naciones para ofrecer \line \up0 \expndtw0\char
scalex100 alabanza a Dios. Los sacrificios de animales volvern a ser ofrecidos en
el templo. \line \up0 \expndtw0\charscalex107 Estos sacrificios, sin embargo, n
o sern ofrendas propiciatorias, sino ofrendas \line \up0 \expndtw-3\charscalex100
conmemorativas, en memoria de la muerte de Cristo por nosotros. \par\pard\qj \l
i1418\ri1212\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex100 Cul ser la relacin de
los santos resucitados para con la tierra del milenio? Los \line \up0 \expndtw0
\charscalex104 santos resucitados vivirn en la nueva y santa Jerusaln descrita en
Apocalipsis \line \up0 \expndtw0\charscalex106 21:1-22:5. Durante el reino del m
ilenio esta Jerusaln celestial estar en el aire \line \up0 \expndtw0\charscalex100
sobre la tierra, echando su luz sobre la tierra. Los santos resucitados tomarn p
arte \line \up0 \expndtw-2\charscalex100 en el reino del milenio, ya que partici
parn con Cristo en ciertos juicios (cf. M. 19:28; \line \up0 \expndtw0\charscalex1
04 1 Co. 6:2; y Ap" 20:6). Parecera, por lo tanto, que los santos resucitados pod
rn \line \up0 \expndtw0\charscalex106 descender desde la nueva Jerusaln a la tierr
a a fines de tomar parte en estos \line \up0 \expndtw0\charscalex100 juicios. Es
tas actividades judiciales, sin embargo, parecen estar "limitadas a ciertas \lin
e \up0 \expndtw0\charscalex103 funciones especficas, y la actividad primaria de l
os santos resucitados ser la de \line \up0 \expndtw-3\charscalex100 estar en la c
iudad nueva y celestial" \par\pard\qj \li1418\ri1213\sb264\sl-276\slmult0 \up0 \
expndtw0\charscalex100 Si bien al principio del milenio solamente gente regenera
da vivir sobre la tierra, los \up0 \expndtw0\charscalex103 hijos nacidos de es
ta gente durante el milenio eventualmente sobrepasarn \up0 \expndtw-2\chars
calex100 grandemente a sus padres. Muchos de estos hijos se convertirn y sern verd
aderos \up0 \expndtw0\charscalex100 creyentes. Aquellos que se vuelvan rebeldes
en contra del Seor sern refrenados \up0 \expndtw-1\charscalex100 por Cristo y, si
fuera necesario, ejecutados. Aquellos que simplemente profesan la fe \up0 \expnd
tw0\charscalex104 cristiana pero no son verdaderos creyentes sern reunidos por Sa
tans al fin del \up0 \expndtw0\charscalex104 milenio (despus de que ste haya sido p
uesto en libertad de su prisin) para un \up0 \expndtw0\charscalex102 ataque final
contra "el campo de los santos". Esta rebelin final, sin embargo, ser \up0 \expnd
tw0\charscalex102 totalmente aplastada por Cristo, los enemigos de Dios sern dest
ruidos y Satans \up0 \expndtw0\charscalex104 ser arrojado al Iago de fuego. Antes
del fin del milenio, todos los creyentes que \up0 \expndtw-3\charscalex100 hubie
ran muerto durante el milenio sern resucitados. \par\pard\qj \li1418\sb0\sl-273\s
lmult0 \par\pard\qj\li1418\ri1218\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex1
02 Una vez terminado el milenio, todos los muertos no creyentes sern resucitados
y \up0 \expndtw0\charscalex108 sern juzgados ante el gran trono blanco. Visto que
sus nombres no han sido \up0 \expndtw0\charscalex100 escritos en el libro de la
vida, todos ellos sern arrojados al Iago de fuego, que es la \up0 \expndtw-3\cha
rscalex100 segunda muerte. \par\pard\qj \li1418\ri1216\sb2\sl-280\slmult0 \up0 \
expndtw0\charscalex102 El estado final ser iniciado en este momento. Dios crear ah
ora un nuevo cielo y \line \up0 \expndtw-1\charscalex100 una nueva tierra, de lo

s cuales habrn sido quitados todo pecado e imperfeccin. La \line \up0 \expndtw-1\c
harscalex100 Jerusaln celestial, la morada de los santos resucitados, descender ah
ora a esta \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex1
00 \ul0\nosupersub\cf1\f2\fs24 157 \par\pard\sect\sectd\fs24\paperw11900\paperh1
6840\pard\sb0\sl-240{\bkmkstart Pg158}{\bkmkend Pg158}\par\pard\qj \li1418\sb0\s
l-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1220\sb
117\sl-270\slmult0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf2\f3\fs24 nuev
a tierra donde Dios y su pueblo morarn juntos en una eterna y perfecta \line \up0
\expndtw-2\charscalex100 bienaventuranza. Si bien el pueblo de Dios sobre la nu
eva tierra ser uno, habr una \line \up0 \expndtw-2\charscalex100 distincin por toda
la eternidad entre los judos redimidos y los gentiles redimidos. \par\pard\qj \l
i1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1219\sb20\sl-270\slmult0 \up0 \ex
pndtw0\charscalex105 La relacin entre el cumplimiento de las promesas de Dios a l
a nacin de Israel \line \up0 \expndtw0\charscalex108 durante el milenio y el dest
ino final de los israelitas individualmente salvos es \line \up0 \expndtw0\chars
calex108 indicada en la siguiente cita: \up0 \expndtw0\charscalex105 \u8220?...
el Antiguo Testamento ofreca una esperanza \par\pard\qj \li1418\ri1216\sb6\sl-275
\slmult0 \up0 \expndtw0\charscalex102 nacional, que se cumplir plenamente en la e
ra del milenio. La esperanza de cada \up0 \expndtw0\charscalex100 santo individu
o del Antiguo Testamento respecto a una ciudad eterna se cumplir a \up0 \expndtw0
\charscalex104 travs de la resurreccin en la Jerusaln celestial, donde, sin perder
distincin o \up0 \expndtw0\charscalex100 identidad, Israel se reunir con los resuc
itado s y trasladados de la era de la iglesia \up0 \expndtw-3\charscalex100 para
compartir la gloria de su reino [de Cristo] para siempre". \par\pard\qj \li1418
\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1221\sb1\sl-280\slmult0 \up0 \expndtw0
\charscalex105 En el prximo captulo haremos una evaluacin crtica del premil
enialismo \up0 \expndtw-3\charscalex100 dispensacionalista. \par\pard\qj \li2632
\ri2373\sb218\sl-380\slmult0\fi101 \up0 \expndtw0\charscalex99 \ul0\nosupersub\c
f19\f20\fs32 CAPITULO 15: UN ANLISIS CRTICO DEL \line \up0 \expndtw0\charscalex100
PREMILENIALISMO DISPENSACIONALISTA \par\pard\qj \li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb57\sl-275\slmult
0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf20\f21\fs24 Si bien la intencin
principal de este captulo ser la de efectuar una crtica del \line \up0 \expndtw0\ch
arscalex106 premilenialismo dispensacionalista, comenzaremos mencionando alg
unos \line \up0 \expndtw0\charscalex107 aspectos de la enseanza dispensacionalist
a que merecen nuestro aprecio. \line \up0 \expndtw0\charscalex104 Apreciamos la
aceptacin de los dispensacionalistas de la inspiracin verbal y \line \up0 \expndtw
0\charscalex112 de la infalibilidad de la Biblia. Nos es grato ver que los dipen
sacionalistas \line \up0 \expndtw0\charscalex104 esperan un regreso visible y pe
rsonal de Cristo. Reconocemos con gratitud su \line \up0 \expndtw0\charscalex104
insistencia en que en cada era la salvacin es solamente por la gracia, y tiene \
line \up0 \expndtw0\charscalex108 como base los mritos de Cristo. Con
cordamos adems con los \line \up0 \expndtw0\charscalex109 dispensacionalist
as en esperar una futura fase del reino de Dios que \line \up0 \expndt
w0\charscalex107 comprender a la tierra, en la cual Cristo reinar y Dios ser todo y
en todo. \line \up0 \expndtw0\charscalex103 Aunque nosotros esperamos ver ese r
eino en el estado final, y aunque nuestra \line \up0 \expndtw0\charscalex104 com
prensin del reino futuro difiera de la de ellos, concordamos en que habr \line \up
0 \expndtw0\charscalex100 tal reino futuro terrenal. \par\pard\qj \li1418\sb0\sl
-273\slmult0 \par\pard\qj\li1418\ri1214\sb14\sl-273\slmult0 \up0 \expndtw0\chars
calex106 Hay dos aspectos del premilenialismo dispensacionalista a los cuales he
mos \up0 \expndtw0\charscalex107 analizado de una manera crtica y que por
lo tanto no volvern a ser \up0 \expndtw0\charscalex113 considerados: La s
egunda venida en dos etapas, y la comprensin \up0 \expndtw0\charscalex100
dispensacionalista del arrebato de la iglesia. \par\pard\qj \li1417\sb0\sl-276\s
lmult0 \par\pard\qj\li1417\ri1213\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscal
ex107 De ms est decir que el anlisis que sigue no ser exhaustivo. Durante los \line
\up0 \expndtw0\charscalex110 ltimos cuarenta aos ha aparecido un nmero considerable

de libros que \line \up0 \expndtw0\charscalex107 contienen crticas mucho ms e

xhaustivas de la teologa y escatologa \line \up0 \expndtw0\charscalex103 disp
ensacionalistas de la que se ofrecer aqu. Lo que sigue es una crtica que \line \up0
\expndtw0\charscalex104 se limita a ocho puntos principales del dispensacionali
smo que fue descrito en \line \up0 \expndtw0\charscalex100 el captulo anterior. \
par\pard\qj \li1417\sb0\sl-270\slmult0 \par\pard\qj\li1417\ri1215\sb19\sl-270\sl
mult0 \up0 \expndtw0\charscalex106 (1) El dispensacionalismo no hace justicia a
la unidad bsica de la revelacin \line \up0 \expndtw0\charscalex111 bblica. Ya hemos
visto que la Biblia anotada de Scofield divide la historia \line \up0 \expndtw0
\charscalex106 bblica en siete dispensaciones diferentes. La definicin que encontr
amos en \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276
\slmult0 \par\pard\ql\li10127\sb154\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 158 \par\pard\sect\sectd\fs24\paperw11900\paperh168
40\pard\sb0\sl-240{\bkmkstart Pg159}{\bkmkend Pg159}\par\pard\ql \li1418\sb0\sl287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-28
7\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287
\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf20\f21\fs24 dicha Biblia
de dispensacin es la siguiente: \par\pard\qj \li1418\ri1211\sb263\sl-276\slmult0
\up0 \expndtw0\charscalex109 "Un perodo durante el cual el hombre es puesto a pr
ueba con referencia a \up0 \expndtw0\charscalex102 cierta revelacin especfica de l
a voluntad de Dios". 5 Apreciamos la insistencia \up0 \expndtw0\charscalex106 de
los editores de la Biblia anotada de Scofield en que en cada dispensacin \up0 \e
xpndtw0\charscalex105 existe una sola base para la salvacin: la gracia de Dios po
r medio de la obra \up0 \expndtw0\charscalex105 de Cristo cumplida en la cruz y
vindicada en su resurreccin. Tambin nos es \up0 \expndtw0\charscalex103 grato su a
firmacin de que las diferencias que hay entre las dispensaciones no \up0 \expndtw
0\charscalex100 afectan el camino de salvacin. \par\pard\qj \li1418\ri1213\sb264\
sl-276\slmult0\fi0 \up0 \expndtw0\charscalex109 Sin embargo, si es cierto que el
hombre necesita en cada dispensacin ser \line \up0 \expndtw0\charscalex105 salvo
por la gracia, no significa esto que el hombre es en cada dispensacin \line \up0
\expndtw0\charscalex109 totalmente incapaz de obedecer perfectamente la voluntad
de Dios y por lo \line \up0 \expndtw0\charscalex103 tanto de salvarse a s mismo
por sus propios esfuerzos? Por qu entonces es \line \up0 \expndtw0\charscalex110 n
ecesario que el hombre sea puesto a prueba nuevamente en cada \line \u
p0 \expndtw0\charscalex100 dispensacin \up0 \expndtw0\charscalex108 (segn la defin
icin de dispensacin citada arriba)? \up0 \expndtw0\charscalex110 No fue \par\pard\
qj \li1418\ri1213\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex104 probado el hom
bre por Dios ya al principio, en el huerto de Edn? No fall en \line \up0 \expndtw0\
charscalex110 esa prueba? Y no es precisamente por esa razn que la salvacin por la
\line \up0 \expndtw0\charscalex106 gracia de Dios es ahora su nica esperan
za? En vez de necesitar ser \line \up0 \expndtw0\charscalex108 repetidament
e probado, como lo dice la teologa dispensacionalista, no es \line \up0 \expndtw0\
charscalex100 acaso lo que el hombre necesita que se le muestre en cada era de s
u existencia \line \up0 \expndtw0\charscalex100 cmo puede ser librado de su impot
encia espiritual y salvado por la gracia? \par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\ri1211\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100
Esto es en realidad lo que s encontramos en la Biblia. Inmediatamente despus \lin
e \up0 \expndtw0\charscalex104 de la cada del hombre Dios vino a l con la promesa
de un redentor por quien \line \up0 \expndtw0\charscalex103 podra ser salvo (Gn.
3:15). Esta promesa de redencin a travs de la simiente \line \up0 \expndtw0\charsc
alex109 de la mujer pasa entonces a ser el tema de toda la historia de la redenc
in \line \up0 \expndtw0\charscalex109 desde el Gnesis hasta el Apocalipsis. El tem
a central de la Escritura es la \line \up0 \expndtw0\charscalex104 revelacin del
camino de salvacin a travs de Jesucristo hecha al hombre en \line \up0 \expndtw0\c
harscalex105 todos los diferentes perodos de su existencia. A pesar de las difere
ncias que \line \up0 \expndtw0\charscalex102 pudiera haber en su administracin, sl
o hay un pacto de gracia hecho por Dios \line \up0 \expndtw0\charscalex105 con s
u pueblo. El Antiguo Testamento se ocupa del perodo de las sombras y \line \up0 \
expndtw0\charscalex108 de las prefiguraciones y el Nuevo Testamento descr
ibe el perodo del \line \up0 \expndtw0\charscalex100 cumplimiento, pero el pac

to de gracia es, en ambas eras, solamente uno. \par\pard\qj \li1418\ri1212\sb264

\sl-277\slmult0 \up0 \expndtw0\charscalex102 Una de las grandes dificultades que
presenta el sistema dispensacionalista, por \line \up0 \expndtw0\charscalex105
lo tanto, reside en que en el mismo las diferencias entre los diversos perodos \l
ine \up0 \expndtw0\charscalex109 de la historia de la redencin parecen pesar ms qu
e la unidad bsica que \line \up0 \expndtw0\charscalex100 dicha historia tiene. Pa
samos ahora a destacar una importante consecuencia de \line \up0 \expndtw0\chars
calex112 este punto. Cuando uno no hace plena justicia a la unidad de la activid
ad \line \up0 \expndtw0\charscalex105 salvfica de Dios para con la humanidad, y c
uando uno establece distinciones \line \up0 \expndtw0\charscalex102 muy marcadas
entre las diferentes dispensaciones, existe el peligro que uno no \line \up0 \e
xpndtw0\charscalex104 reconoce los avances acumulativos y permanentes que caract
erizan los tratos \line \up0 \expndtw0\charscalex106 de Dios con su pueblo en lo
s tiempos del Nuevo Testamento. Por ejemplo, el \line \up0 \expndtw0\charscalex1
07 Nuevo Testamento nos ensea que la pared intermedia de separacin o de \line \up0
\expndtw0\charscalex111 hostilidad que anteriormente divida a judos y
gentiles ha sido \line \up0 \expndtw0\charscalex108 permanentemente aboli
da por Cristo (Ef. 2:14-15). Tomando como base la \line \up0 \expndtw0\charscale
x114 enseanza de este pasaje y de otros similares, le preguntamos al \l
ine \up0 \expndtw0\charscalex105 dispensacionalista: Por qu todava proponen ustedes
un tipo de separacin \line \up0 \expndtw0\charscalex105 entre los judos y los gen
tiles en el milenio, visto que segn ustedes-los judos \par\pard\ql \li10127\sb0\sl
-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\s
l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 159 \par
\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg160}{
\bkmkend Pg160}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\s
l-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1212\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\ch
arscalex103 \ul0\nosupersub\cf20\f21\fs24 tendrn una posicin favorecida en aquel e
ntonces y sern exaltados sobre los \line \up0 \expndtw0\charscalex109 gentiles? L
a respuesta del dispensacionalista, presumo, sera algo as: "La \line \up0 \expndtw
0\charscalex107 pared intermedia de separacin entre los judos y los gentiles
es abolida \line \up0 \expndtw0\charscalex107 durante la presente era de la igl
esia en la que Dios est reuniendo su iglesia \line \up0 \expndtw0\charscalex106 t
anto de entre los judos como de entre los gentiles. Pero el milenio ser una \line
\up0 \expndtw0\charscalex105 dispensacin diferente-una en que las promesas hechas
a Israel durante una \line \up0 \expndtw0\charscalex105 dispensacin anterior s
ern cumplidas". El problema con esta respuesta \line \up0 \expndtw0\charsca
lex104 dispensacionalista, sin embargo, est en que uno entonces se ve obligado, e
n \line \up0 \expndtw0\charscalex102 base a las demandas del esquema dispensacio
nalista, a pasar por alto lo que el \line \up0 \expndtw0\charscalex112 Nuevo Tes
tamento dice respecto a la abolicin de la pared intermedia de \line \up0 \expndtw
0\charscalex103 separacin entre los judos y los gentiles. El principio de la disco
ntinuidad entre \line \up0 \expndtw0\charscalex103 una y otra dispensacin ha lleg
ado a invalidar y virtualmente anular el principio \line \up0 \expndtw0\charscal
ex100 de la revelacin progresiva. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pa
rd\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb15\sl-275\slmult0\f
i0 \up0 \expndtw0\charscalex107 (2) La enseanza que Dios tiene un propsito separad
o para Israel y para la \up0 \expndtw0\charscalex111 iglesia es errnea. Como
vimos anteriormente, uno de los principios \up0 \expndtw0\charscalex104 det
erminantes de la teora dispensacionalista es que existe una distincin \up0
\expndtw0\charscalex109 fundamental y permanente entre Israel y la iglesia. Los
dispensacionalistas \up0 \expndtw0\charscalex102 dicen: Israel y la iglesia sie
mpre deben ser mantenidos aparte. Cuando la Biblia \up0 \expndtw0\charscalex102
habla de Israel no se refiere a la iglesia, y cuando la Biblia habla de la igles
ia no \up0 \expndtw0\charscalex108 se est refiriendo a Israel. Dado que en el Ant
iguo Testamento hay muchas \up0 \expndtw0\charscalex108 promesas hechas a Israel
que no se han cumplido todava, estas promesas \up0 \expndtw0\charscalex100 habrn
de cumplirse en el futuro. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\
li1418\ri1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex103 En primer lugar no

s corresponde contradecir la afirmacin que cuando la Biblia \line \up0 \expndtw0\

charscalex107 habla de Israel nunca se refiere a la iglesia, y que cuando habla
de la iglesia \line \up0 \expndtw0\charscalex104 siempre se excluye a Israel. Lo
cierto es que el Nuevo Testamento mismo con \line \up0 \expndtw0\charscalex105
frecuencia interpreta las expresiones que se refieren a Israel de tal modo que \
line \up0 \expndtw0\charscalex103 sean aplicables a la iglesia del Nuevo Testame
nto, la que incluye tanto a judos \line \up0 \expndtw0\charscalex100 como a genti
les. \par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1212\sb10\sl275\slmult0\fi0 \up0 \expndtw0\charscalex102 Consideremos tres de estos concepto
s. En primer lugar, el trmino Israel. Hayal \line \up0 \expndtw0\charscalex103 me
nos un pasaje del Nuevo Testamento en el cual el trmino Israel es utilizado \line
\up0 \expndtw0\charscalex107 de modo tal que incluye a los gentiles y que, en c
onsecuencia, representa a \line \up0 \expndtw0\charscalex103 toda la iglesia del
Nuevo Testamento. Me refiero a Glatas 6:15-16: "Porque ni \line \up0 \expndtw0\c
harscalex110 la circuncisin ni la incircuncisin valen algo, sino una nueva creacin.
Y a \line \up0 \expndtw0\charscalex105 cuantos anden segn esta regla, paz y mise
ricordia sean sobre ellos, sobre el \line \up0 \expndtw0\charscalex109 Israel de
Dios" (La versin latinoamericana, 1953). A quines se refiere la \line \up0 \expndt
w0\charscalex100 expresin: "todos los que anden conforme a esta regla"? Es obvio
que se refiere \line \up0 \expndtw0\charscalex103 a aquellos que son nuevas cria
turas en Cristo, para los cuales ni la circuncisin \line \up0 \expndtw0\charscale
x107 ni la incircunsicin valen algo. Esto tendra que incluir a todos los creyentes
, \line \up0 \expndtw0\charscalex110 tanto judos como gentiles. Lo que sigue en g
riego es kai epi ton Israel tou \line \up0 \expndtw0\charscalex110 theou. John
F. Walvoord, un escritor dispensacionalista, insiste en que la \line \up0 \expn
dtw0\charscalex104 palabra kai debe ser traducida por la conjuncin "y" (como lo h
acen la mayora \line \up0 \expndtw0\charscalex108 de las traducciones), de modo q
ue "el Israel de Dios" se refiera a creyentes \line \up0 \expndtw0\charscalex103
judos.8 El problema con esta interpretacin es que los creyentes judos ya han \line
\up0 \expndtw0\charscalex102 sido incluidos en las palabras "cuantos anden segn
esta regla". La palabra kai, \line \up0 \expndtw0\charscalex100 por lo tanto, de
be aqu ser traducida "aun" o dejarse sin traducir como la hace la \line \up0 \exp
ndtw0\charscalex100 Versin latinoamericana de las Sociedades Bblicas en Amrica Lati
na. Cuando \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex1
00 \ul0\nosupersub\cf1\f2\fs24 160 \par\pard\sect\sectd\fs24\paperw11900\paperh1
6840\pard\sb0\sl-240{\bkmkstart Pg161}{\bkmkend Pg161}\par\pard\qj \li1418\sb0\s
l-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1211\sb
103\sl-273\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf20\f21\fs24 el
pasaje se entiende de esta manera, "el Israel de Dios" es una descripcin \line \
up0 \expndtw0\charscalex109 adicional de "cuantos andan segn esta regla"-o sea, t
odos los verdaderos \line \up0 \expndtw0\charscalex103 creyentes, incluyendo tan
to a judos como a gentiles, que constituyen la iglesia \line \up0 \expndtw0\chars
calex102 del Nuevo Testamento. Aqu, en otras palabras, Pablo claramente identific
a a la \line \up0 \expndtw0\charscalex106 iglesia como el verdadero Israel. Esto
significara que las promesas hechas a \line \up0 \expndtw0\charscalex107 Israel
durante el tiempo del Antiguo Testamento se cumplen en la iglesia del \line \up0
\expndtw0\charscalex100 Nuevo Testamento. \par\pard\qj \li1418\sb0\sl-276\slmul
t0 \par\pard\qj\li1418\ri1209\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex10
7 Hay muchas otras maneras en las que el Nuevo Testamento aclara el punto \line
\up0 \expndtw0\charscalex107 recin mencionado. Considrese, por ejemplo, lo que Pab
lo dijo a los judos \line \up0 \expndtw0\charscalex103 reunidos en la sinagoga
de Antioquia de Pisidia: "Y nosotros tambin os \line \up0 \expndtw0\char
scalex104 anunciamos el evangelio de aquella promesa hecha a nuestros padres, la
cual \line \up0 \expndtw0\charscalex105 Dios ha cumplido a los hijos de ellos,
a nosotros, resucitando a Jess ... Y en \line \up0 \expndtw0\charscalex104 cuanto
a que le levant de los muertos para nunca ms volver a la corrupcin, \line \up0 \ex
pndtw0\charscalex110 lo dijo as: 'Os dar las misericordias fieles de David' ....Sa
bed, pues, esto, \line \up0 \expndtw0\charscalex106 varones hermanos: que por me

dio de l se os anuncia perdn de pecados, y \line \up0 \expndtw0\charscalex102 que

de todo aquello de que por la ley de Moiss no pudisteis ser justificados, en \lin
e \up0 \expndtw0\charscalex100 l es justificado todo aquel que cree" (Hch. 13:3234, 38-39). Ntese que, segn \line \up0 \expndtw0\charscalex104 estas palabras, las
promesas de Dios hechas a los padres han sido cumplidas \line \up0 \expndtw0\ch
arscalex111 en la resurreccin de Jess, y que en esa resurreccin Dios ha dado a su \
line \up0 \expndtw0\charscalex106 pueblo del Nuevo Testamento "las miserico
rdias fieles de David". Estas \line \up0 \expndtw0\charscalex103 promesas y
bendiciones, adems, se interpretan de tal modo que significan, no \line \up0 \exp
ndtw0\charscalex108 un futuro reino judo en el milenio, sino perdn de pecados y sa
lvacin, Las \line \up0 \expndtw0\charscalex110 promesas hechas a Israel, por lo t
anto, se cumplen en la iglesia del Nuevo \line \up0 \expndtw0\charscalex100 Test
amento. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1212\sb14\
sl-273\slmult0\fi0 \up0 \expndtw0\charscalex104 Otro modo adicional en que podem
os ver que la iglesia del Nuevo Testamento \line \up0 \expndtw0\charscalex105 es
el cumplimiento de Israel del Antiguo Testamento es observar 1 Pedro 2:9: \line
\up0 \expndtw0\charscalex104 "Mas vosotros sois linaje escogido, real sac
erdocio, nacin santa, pueblo \line \up0 \expndtw0\charscalex102 adquirido por
Dios (margen: un pueblo para posesin suya), para que anunciis \line \up0 \expndtw0
\charscalex106 las virtudes de aquel que os llam de las tinieblas a su luz admira
ble". Pedro \line \up0 \expndtw0\charscalex111 dirige su epstola "a los expatriad
os en la dispersin en el Ponto, Galacia, \line \up0 \expndtw0\charscalex111 Capad
ocia, Asia y Bitinia" \up0 \expndtw0\charscalex111 (1:1). Aunque la palabr
a dispersin es \par\pard\qj \li1418\ri1210\sb2\sl-280\slmult0 \up0 \expndtw0\ch
arscalex100 frecuentemente aplicada a los judos, es evidente a travs del contenido
de esta \line \up0 \expndtw0\charscalex103 epstola que Pedro estaba escribie
ndo a cristianos que residan en estas \line \up0 \expndtw0\charscalex102 pr
ovincias, muchos de los cuales, si no la mayora, eran gentiles.9 Pedro, por lo \l
ine \up0 \expndtw0\charscalex102 tanto, est dirigindose a los miembros de la igles
ia del Nuevo Testamento. \par\pard\qj \li1418\ri1208\sb264\sl-276\slmult0\fi0 \u
p0 \expndtw0\charscalex110 Si miramos ahora con cuidado 1 Pedro 2:9, notamos que
Pedro est aqu \line \up0 \expndtw0\charscalex108 aplicando a la iglesia del Nuevo
Testamento expresiones que en el Antiguo \line \up0 \expndtw0\charscalex106 Tes
tamento se usan para describir a Israel. Las palabras "linaje escogido" se \line
\up0 \expndtw0\charscalex105 aplican en Isaas 43:20 al pueblo de Israel. Las exp
resiones "real sacerdocio, \line \up0 \expndtw0\charscalex111 nacin santa" se usa
n en xodo 19:6 para describir a Israel. Las palabras \line \up0 \expndtw0\charsca
lex103 "pueblo adquirido por Dios", o "un pueblo para posesin suya" le son aplica
das \line \up0 \expndtw0\charscalex104 al pueblo de Israel en xodo 19:5.10 Pedro,
por lo tanto, est diciendo aqu en \line \up0 \expndtw0\charscalex104 palabras muy
claras que lo que el Antiguo Testamento deca respecto a Israel \line \up0 \expnd
tw0\charscalex105 se puede decir ahora de la iglesia. Ya no se piensa en que el
pueblo de Israel \line \up0 \expndtw0\charscalex106 constituye exclusivamente la
raza escogida-la iglesia judeo-gentil es ahora el \line \up0 \expndtw0\charscal
ex106 pueblo elegido de Dios. Los judos del Antiguo Testamento no son ya ms la \li
ne \up0 \expndtw0\charscalex100 nacin santa de Dios-ahora se debe llamar de este
modo a toda la iglesia. Israel \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\par
d\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \e
xpndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 161 \par\pard\sect\sectd\fs24
\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg162}{\bkmkend Pg162}\par\p
ard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pa
rd\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard
\qj\li1418\ri1212\sb166\sl-260\slmult0\fi0 \up0 \expndtw0\charscalex103 \ul0\nos
upersub\cf20\f21\fs24 ya no es slo "un pueblo adquirido por Dios"-estas palabras
se le deben aplicar \line \up0 \expndtw0\charscalex103 ahora a toda la igles
ia del Nuevo Testamento. \up0 \expndtw0\charscalex103 No es entonces \par\pa
rd\qj \li1418\ri1217\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex107 abundanteme
nte claro, vistos los pasajes que acabamos de analizar, que la \line \up0 \expnd
tw0\charscalex102 iglesia del Nuevo Testamento es ahora el verdadero Israel, en
el cual y a travs \line \up0 \expndtw0\charscalex104 del cual se estn cumplien

do las promesas hechas al Israel del Antiguo \line \up0 \expndtw0\charsca

lex100 Testamento? \par\pard\qj \li1418\ri1209\sb264\sl-276\slmult0 \up0 \expndt
w0\charscalex103 A continuacin consideramos la expresin linaje de Abraham. Aunque
sin duda \line \up0 \expndtw0\charscalex104 esta expresin es de uso comn en el Ant
iguo Testamento para designar a los \line \up0 \expndtw0\charscalex104 descendie
ntes fsicos de Abraham, el Nuevo Testamento ampla el significado \line \up0 \expnd
tw0\charscalex104 de este trmino a efectos de incluir en ella a los creyentes gen
tiles. Vase, por \line \up0 \expndtw0\charscalex104 ejemplo, Glatas 3:28-29: "Ya n
o hay judos ni griegos; no hay esclavo ni libre; \line \up0 \expndtw0\charscalex1
08 no hay varn ni mujer; porque todos vosotros sois uno en Cristo Jess. Y si \line
\up0 \expndtw0\charscalex104 vosotros sois de Cristo, ciertamente linaje de Abr
aham sois y herederos segn \line \up0 \expndtw0\charscalex105 la promesa". Lo
que est inequvocamente claro aqu es que todos los \line \up0 \expndtw0\char
scalex104 creyentes del Nuevo Testamento, todos los que pertenecen a Cristo, tod
os los \line \up0 \expndtw0\charscalex102 que han sido revestidos de Cristo (v.
27), son linaje de Abraham-ciertamente no \line \up0 \expndtw0\charscalex104 en
el sentido fsico, sino en un sentido espiritual. Nuevamente vemos la \
line \up0 \expndtw0\charscalex103 identificacin de la iglesia del Nuevo Testament
o como el verdadero Israel, y la \line \up0 \expndtw0\charscalex109 de sus miem
bros como verdaderos herederos de las promesas hechas a \line \up0 \expndtw0\ch
arscalex100 Abraham. \par\pard\qj \li1418\ri1210\sb264\sl-276\slmult0 \up0 \expn
dtw0\charscalex112 Las palabras Sion y Jerusaln son habitualmente utilizadas en e
l Antiguo \line \up0 \expndtw0\charscalex104 Testamento para representar una
de las colinas sobre las cuales estaba \line \up0 \expndtw0\charscalex103
asentada Jerusaln, la ciudad capital de los israelitas, o del pueblo de Israel e
n \line \up0 \expndtw0\charscalex105 su totalidad. Y una vez ms encontramos que e
l Nuevo Testamento ampla el \line \up0 \expndtw0\charscalex103 significado de est
os trminos. A sus lectores cristianos el escritor del libro a los \line \up0 \exp
ndtw0\charscalex107 hebreos les escribe lo siguiente: "Os habis acercado al monte
de Sion, a la \line \up0 \expndtw0\charscalex105 ciudad del Dios vivo, Jerusaln
la celestial, a la compaa de muchos millares \line \up0 \expndtw0\charscalex107 de
ngeles, a la congregacin de los primognitos que estn inscritos en los \line \up0 \e
xpndtw0\charscalex103 cielos, a Dios el Juez de todos, a los espritus de los just
os hechos perfectos, a \line \up0 \expndtw0\charscalex104 Jess el mediador del nu
evo pacto... \u8220?(Heb. 12:22-24). Es obvio que "el monte \line \up0 \expndtw0
\charscalex113 de Sion" y "Jerusaln la celestial", representan a un grupo de los
santos \line \up0 \expndtw0\charscalex103 redimidos incluyendo tanto a judos como
a gentiles. Seguramente tambin, "la \line \up0 \expndtw0\charscalex105 nueva Jer
usaln", que Juan ve descender "del cielo, de Dios, dispuesta como \line \up0 \exp
ndtw0\charscalex105 una esposa ataviada para su marido" (Ap. 21:2) es mucho ms in
clusiva de lo \line \up0 \expndtw0\charscalex106 que se pensara si se la limitara
solamente a los judos creyentes. El trmino \line \up0 \expndtw0\charscalex102 Jer
usaln, en consecuencia, utilizado en el Antiguo Testamento para referirse al \lin
e \up0 \expndtw0\charscalex106 pueblo de Israel, es utilizado en el Nuevo Testam
ento para referirse a toda la \line \up0 \expndtw0\charscalex109 iglesia de Jesu
cristo. Llegamos entonces a la conclusin que el argumento \line \up0 \expndtw0\ch
arscalex111 dispensacionalista que dice que cuando la Biblia habla de Israel nun
ca se \line \up0 \expndtw0\charscalex100 refiere a la iglesia, no est en armona co
n las Escrituras. \par\pard\qj \li1419\ri1212\sb264\sl-276\slmult0\fi0 \up0 \exp
ndtw0\charscalex104 Sin embargo, nuestros amigos dispensacionalistas podran respo
nder a lo que \line \up0 \expndtw0\charscalex102 ha sido dicho arriba diciendo q
ue el Nuevo Testamento muchas veces habla de \line \up0 \expndtw0\charscalex103
los judos, distinguindolos de los gentiles. Con esta afirmacin estoy de \
line \up0 \expndtw0\charscalex106 acuerdo. Sera fcil ilustrar este punto. En
el libro de Romanos, Pablo \line \up0 \expndtw0\charscalex102 frecuentemen
te utiliza la expresin: "Al judo primeramente, y tambin al griego" \line \up0 \expn
dtw0\charscalex106 (1:16; 2:9, 10; cf. 3:9, 29). En Romanos 9-11 el trmino Israel
es usado once \line \up0 \expndtw0\charscalex105 veces; en cada una de las ocas
iones se refiere a los judos a distincin de los \par\pard\ql \li10127\sb0\sl-276\s
lmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\

slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 162 \par\pard\

sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg163}{\bkmke
nd Pg163}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\
slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\sl
mult0 \par\pard\qj\li1418\ri1212\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex10
2 \ul0\nosupersub\cf20\f21\fs24 gentiles. En Efesios 2:11-22 Pablo muestra que D
ios ha hecho a los gentiles y a \up0 \expndtw0\charscalex109 los judos conjuntame
nte miembros de la familia de Dios cuando derrib la \up0 \expndtw0\charscalex104
pared intermedia de hostilidad (o separacin) que estaba entre ambos; todo el \up0
\expndtw0\charscalex105 argumento, sin embargo, carecera de sentido si Pablo no
estuviese haciendo \up0 \expndtw0\charscalex100 una distincin entre judos y gentil
es. \par\pard\qj \li1418\ri1214\sb261\sl-280\slmult0\fi0 \up0 \expndtw0\charscal
ex103 Sin embargo, el hecho de que el Nuevo Testamento frecuentemente distinga a
\up0 \expndtw0\charscalex113 los judos de los gentiles de ninguna manera signifi
ca que Dios tenga un \up0 \expndtw0\charscalex103 propsito separado para Israel,
a diferencia de su propsito para con la iglesia, \up0 \expndtw0\charscalex111 com
o sostienen los dispensacionalistas. El Nuevo Testamento revela \up0 \exp
ndtw0\charscalex100 claramente que Dios no tiene tal propsito separado para Israe
l. \par\pard\qj \li1418\ri1212\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex100
En el pasaje de Efesios al que acabamos de hacer referencia, Pablo claramente \
line \up0 \expndtw0\charscalex105 demuestra que la pared intermedia de separacin
entre los creyentes judos y \line \up0 \expndtw0\charscalex105 los creyentes gent
iles ha sido derribada (Ef. 2:14), que Dios ha reconciliado a \line \up0 \expndt
w0\charscalex102 los judos y a los gentiles consigo mismo en un solo cuerpo media
nte la cruz de \line \up0 \expndtw0\charscalex107 Cristo (2:16), y que por lo ta
nto los creyentes gentiles ahora pertenecen a la \line \up0 \expndtw0\charscalex
102 misma familia de Dios a la cual pertenecen los judos (2:19). Todo pensamiento
\line \up0 \expndtw0\charscalex106 de un propsito separado para con los creyente
s judos queda aqu excluido. \line \up0 \expndtw0\charscalex103 Cmo puede esta unidad
entre judo y gentil, que es un resultado permanente \line \up0 \expndtw0\charsca
lex111 de la muerte de Cristo en la cruz, ser puesta de lado en una dispensacin \
line \up0 \expndtw0\charscalex100 todava por venir? \par\pard\qj \li1418\ri1210\s
b263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 Los dispensacionalistas con
frecuencia recurren a Romanos 11 diciendo que \line \up0 \expndtw0\charscalex10
7 ensea un perodo de separacin futura y de bendicin para Israel. Se hace \line \up0
\expndtw0\charscalex107 entonces referencia especial a los versculos 25 al 27. An
teriormente hemos \line \up0 \expndtw0\charscalex102 dado evidencia a favor de l
a posicin que Romanos 11:26 ("Y as todo Israel se \line \up0 \expndtw0\charscalex1
09 salvar") no ensea necesariamente una futura conversin de la nacin de \line \up0 \
expndtw0\charscalex106 Israel. Debemos aadir ahora que aun si alguien se sintiera
inclinado a creer \line \up0 \expndtw0\charscalex104 que este pasaje ensea un ti
po tal de conversin nacional futura de Israel, con \line \up0 \expndtw0\charscale
x106 todo, esta persona se vera obligada a admitir que Romanos 11 no dice nada \l
ine \up0 \expndtw0\charscalex105 respecto a que Israel volver a ser reunido en su
tierra o respecto a un futuro \line \up0 \expndtw0\charscalex100 reinado de Cri
sto sobre un reino israelita de mil aos de duracin. \par\pard\qj \li1418\ri1212\sb
264\sl-276\slmult0 \up0 \expndtw0\charscalex105 En realidad, en Romanos 11 hay c
laras indicaciones que el propsito de Dios \line \up0 \expndtw0\charscalex111 par
a con Israel nunca ha de ser separado de su propsito para con los \line \up0
\expndtw0\charscalex105 creyentes gentiles. En los versculos 17-24 Pablo describe
la salvacin de los \line \up0 \expndtw0\charscalex112 israelitas en trminos de un
injerto en su propio olivo. La salvacin de los \line \up0 \expndtw0\charscalex10
8 gentiles, sin embargo, es descrita en este pasaje a travs de la figura de su \l
ine \up0 \expndtw0\charscalex111 injerto en el mismo olivo en el que los judos es
tn siendo injertados. A la \line \up0 \expndtw0\charscalex104 comunidad del puebl
o creyente de Dios, en consecuencia, se la describe aqu \line \up0 \expndtw0\char
scalex105 no en trminos de dos olivos, uno para los judos y otro para los gentiles
, sino \line \up0 \expndtw0\charscalex105 en trminos de un solo olivo en e
l cual tanto judos como gentiles son \line \up0 \expndtw0\charscalex103 inj
ertados. Y si el asunto es as, cmo puede Pablo estar ensendonos aqu \line \up0 \expnd

w0\charscalex113 que Dios todava tiene un propsito separado para los judos y un fut
uro \line \up0 \expndtw0\charscalex100 separado para Israel? \par\pard\qj \li141
8\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1212\sb1\sl-280\slmult0 \up0 \expndtw
0\charscalex104 Queda todava un punto ms por destacar. Desde el principio
mismo, el \line \up0 \expndtw0\charscalex102 propsito de Dios para con Israel
no fue que ste sera en el futuro el recipiente \line \up0 \expndtw0\charscalex102
de privilegios especiales que seran negados a los gentiles, sino ms bien que \par\
pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par
\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers
ub\cf1\f2\fs24 163 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl
-240{\bkmkstart Pg164}{\bkmkend Pg164}\par\pard\qj \li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb93\sl-275\slmult
0\fi0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs24 Israel habra de
ser una bendicin para todos los pueblos del mundo, dado que \line \up0 \expndtw0\
charscalex106 de Israel nacera el Salvador de la humanidad. Cuando Dios por prime
ra vez \line \up0 \expndtw0\charscalex107 llam a Abraham a salir de Ur de los Cal
deas, le dijo: "Har de ti una nacin \line \up0 \expndtw0\charscalex102 grande y te
bendecir, y engrandecer tu nombre... y sern benditas en ti todas \line \up0 \expnd
tw0\charscalex102 las familias de la tierra" \up0 \expndtw0\charscalex100 (G
n. \up0 \expndtw0\charscalex102 12:2-3). En Gnesis \up0 \expndtw0\charscalex102
22:18 se aade el \par\pard\qj \li1418\ri1176\sb6\sl-274\slmult0\fi0 \up0 \exp
ndtw0\charscalex104 pensamiento de la simiente: "En tu simiente sern benditas tod
as las naciones \line \up0 \expndtw0\charscalex104 de la tierra". Este gran props
ito de Dais para con Israel se ve cumplido en eL \line \up0 \expndtw0\charscalex
110 libro de Apocalipsis, que en el captulo 5 describe al Cordero del siguiente \
line \up0 \expndtw0\charscalex112 modo: "Digno eres de tomar el libro y de abrir
sus sellos; porque t fuiste \line \up0 \expndtw0\charscalex102 inmolado, y con t
u sangre nos has redimido para Dios, de todo linaje y lengua y \line \up0 \expnd
tw0\charscalex102 pueblo y nacin" (v. 9). El Cordero, un descendiente de Abraham,
ha rescatado \line \up0 \expndtw0\charscalex104 a una vasta multitud, comprada
con sangre, de cada tribu y nacin de la tierra-\line \up0 \expndtw0\charscalex104
este era el propsito de Dios para con Israel. En Apocalipsis 21 Juan describe \l
ine \up0 \expndtw0\charscalex108 la santa ciudad, la nueva Jerusaln, que ha desce
ndido del cielo a la tierra. \line \up0 \expndtw0\charscalex106 Sobre sus doce p
uertas aparecen escritos los nombres de las doce tribus de \line \up0 \expndtw0\
charscalex103 Israel en tanto que sobre sus doce cimientos estn escritos los nomb
res de los \line \up0 \expndtw0\charscalex103 doce apstoles \up0 \expndtw-1\char
scalex100 (vv. \up0 \expndtw0\charscalex103 12-14). Esta postrera comunidad
de los redimidos \par\pard\qj \li1418\ri1217\sb2\sl-280\slmult0 \up0 \expndtw0
\charscalex108 representa tanto al pueblo de Dios del Antiguo Testamento (las do
ce tribus) \up0 \expndtw0\charscalex108 como a la iglesia del Nuevo Testamento (
los doce apstoles). Es as que el \up0 \expndtw0\charscalex100 propsito de Dios para
con Israel ha sido final y totalmente logrado. \par\pard\qj \li1418\ri1212\sb26
3\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 Sugerir que Dios tiene en ment
e un futuro aparte para Israel, a diferencia del \line \up0 \expndtw0\charscalex
103 futuro que ha planeado para los gentiles, en realidad va en contra del propsi
to \line \up0 \expndtw0\charscalex105 de Dios. Es como volver a poner el andamia
je despus de haber terminado el \line \up0 \expndtw0\charscalex104 edificio. Es c
omo volver hacia atrs el reloj de la historia, hacia los tiempos del \line \up0 \
expndtw0\charscalex102 Antiguo Testamento. Es imponer la separacin del Antiguo Te
stamento sobre el \line \up0 \expndtw0\charscalex102 Nuevo, y no tomar en cuenta
el progreso de la revelacin. El presente propsito \line \up0 \expndtw0\charscalex
104 de Dios para con Israel es que Israel crea en Cristo como su Mesas, y que se
\line \up0 \expndtw0\charscalex100 haga as parte de esa comunidad del pueblo redi
mido de Dios que es la iglesia. \par\pard\qj \li1417\sb0\sl-276\slmult0 \par\par
d\qj\li1417\ri1215\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 Es que no
hay entonces futuro para Israel? Claro que lo hay, pero el futuro de \line \up0
\expndtw0\charscalex113 los creyentes israelitas no debe ser separado del futuro
de los creyentes \line \up0 \expndtw0\charscalex103 gentiles. La esperanza de I

srael para el futuro es exactamente la misma que la \line \up0 \expndtw0\charsca

lex107 de los creyentes gentiles: salvacin y glorificacin final por medio de la fe
en \line \up0 \expndtw0\charscalex105 Cristo. El futuro de Israel no debe ser v
isto en trminos de un reino poltico en \line \up0 \expndtw0\charscalex105 Palestin
a que dure mil aos, sino en trminos de una bienaventuranza eterna \line \up0 \expn
dtw0\charscalex100 compartida con todo el pueblo de Dios sobre una nueva tierra
glorificada. \par\pard\qj \li1417\ri1212\sb264\sl-277\slmult0 \up0 \expndtw0\cha
rscalex104 (3) El Antiguo Testamento no ensea que habr un futuro reino terrenal de
mil \line \up0 \expndtw0\charscalex103 aos. Los dispensacionalistas encuentran e
videncia a favor del futuro reino del \line \up0 \expndtw0\charscalex108 milenio
de Cristo en una gran cantidad de pasajes del Antiguo Testamento. \line \up0 \e
xpndtw0\charscalex105 Cuando uno hojea los ttulos de captulos y secciones de la Bi
blia anotada de \line \up0 \expndtw0\charscalex107 Scofield, uno encuentra que m
uchas secciones del Antiguo Testamento son \line \up0 \expndtw0\charscalex104 in
terpretadas como descripciones del milenio. Sin embargo, lo cierto es que el \li
ne \up0 \expndtw0\charscalex104 Antiguo Testamento no dice nada respecto a tal r
eino del milenio. Los pasajes \line \up0 \expndtw0\charscalex108 que comnmente se
interpretan como descripciones del milenio en realidad \line \up0 \expndtw0\cha
rscalex106 describen la nueva tierra que es la culminacin de la obra redentora de
Dios. \line \up0 \expndtw0\charscalex101 Veamos algunos de estos pasajes. Comen
zamos con Isaas \ul0\nosupersub\cf41\f42\fs25 65:17-25. \par\pard\ql \li10127\sb0
\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0
\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb6
0\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 164 \
par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg16
5}{\bkmkend Pg165}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb
0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\
sl-260\slmult0 \par\pard\qj\li1418\ri1216\sb166\sl-260\slmult0 \up0 \expndtw0\ch
arscalex109 \ul0\nosupersub\cf20\f21\fs24 El ttulo de la Biblia anotada de Scofie
ld sobre el versculo 17 dice: \ul0\nosupersub\cf2\f3\fs24 \u8220?\ul0\nosupersub\
cf20\f21\fs24 Nuevo \line \up0 \expndtw0\charscalex109 cielos y nueva tierra". E
l ttulo sobre los versculo \up0 \expndtw0\charscalex109 18-25, sin embargo, es: \p
ar\pard\qj \li1417\ri1177\sb7\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex111 "C
ondiciones del milenio en la tierra renovada, de la cual se ha quitado la \line
\up0 \expndtw0\charscalex100 maldicin". Parecera que los editores de esta Biblia,
aunque obligados a admitir \line \up0 \expndtw0\charscalex107 que el versculo 17
describe la nueva tierra final, limitan el significado de los \line \up0 \expndt
w0\charscalex102 versculos 18-25 a una descripcin del milenio que precedera a la nu
eva tierra. \line \up0 \expndtw0\charscalex111 Uno slo puede encontrar una descri
pcin del milenio en este pasaje, sin \line \up0 \expndtw0\charscalex102 embargo,
pasando por alto deliberadamente lo que se dice en los versculos 17-\par\pard\qj
\li1417\ri1215\sb4\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex102 19. El verscul
o 17 habla inequvocamente de los nuevos cielos y la nueva tierra \line \up0 \expn
dtw0\charscalex106 (que el libro del Apocalipsis reconoce como seal del estado fi
nal; vase Ap. \line \up0 \expndtw0\charscalex104 21:1). El versculo 18 llama al le
ctor "a gozarse para siempre"-no slo durante \line \up0 \expndtw0\charscalex108 m
il aos-en los nuevos cielos y la nueva tierra a los que recin se ha hecho \line \u
p0 \expndtw0\charscalex102 referencia. Isaas no habla aqu de una nueva existencia q
ue no durar ms de \line \up0 \expndtw0\charscalex104 mil aos, sino de una bienavent
uranza eterna! Lo que sigue en el versculo 19 \line \up0 \expndtw0\charscalex107
aade otro detalle que en Apocalipsis 21:4 es seal del estado final: "Nunca \line \
up0 \expndtw0\charscalex100 ms se oirn en ella [en la nueva Jerusaln] voz de lloro
ni voz de clamor". \par\pard\qj \li1418\ri1216\sb263\sl-277\slmult0 \up0 \expndt
w0\charscalex105 Qu indicacin hay en este pasaje que Isaas est cambiando de
una \line \up0 \expndtw0\charscalex111 descripcin del estado final a
una descripcin del milenio? Los \line \up0 \expndtw0\charscalex106 dispen
sacionalistas contestan: obsrvese el versculo 20: "No habr ms all \line \up0 \expndtw
0\charscalex104 nio que muera de pocos das, ni viejo que sus das no cumpla; porque
el nio \line \up0 \expndtw0\charscalex104 morir de cien aos, y el pecador de cien ao
s ser maldito". El hecho de que \line \up0 \expndtw0\charscalex103 se mencione a

la muerte en este versculo, dicen los dispensacionalistas, hace \line \up0 \expnd
tw0\charscalex106 que esta no pueda ser una descripcin de la nueva tierra final,
sino que debe \line \up0 \expndtw0\charscalex100 aplicarse al milenio. \par\pard
\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1211\sb10\sl-275\slmult0\fi
0 \up0 \expndtw0\charscalex110 Debemos admitir que ste es un texto muy difcil de i
nterpretar. Nos est \line \up0 \expndtw0\charscalex102 diciendo aqu Isaas que habr mu
erte sobre la nueva tierra? Opino que este no \line \up0 \expndtw0\charscalex112
puede ser el significado, a la luz de lo que se ha dicho en el versculo 19: \lin
e \up0 \expndtw0\charscalex107 "Nunca ms se oirn en ella [en la Jerusaln que se des
cribe] voz de lloro ni \line \up0 \expndtw0\charscalex103 voz de clamor". Puede u
no imaginarse una muerte no acompaada de lloros? \line \up0 \expndtw0\charscalex1
09 Es significativo que en 25:8, Isaas predice con toda claridad que no habr \line
\up0 \expndtw0\charscalex102 muerte para el pueblo de Dios en el estado final,
vinculando esta prediccin con \line \up0 \expndtw0\charscalex103 la promesa de qu
e no habr ms lgrimas: \u8220?Destruir [el Seor de los ejrcitos] \line \up0 \expndtw0\
harscalex114 a la muerte para siempre; y enjugar el Seor toda lgrima de todos los \
line \up0 \expndtw0\charscalex100 rostros\u8221?: \par\pard\ql \li1418\sb276\sl287\slmult0\tx8325 \up0 \expndtw0\charscalex115 A la luz de lo antedicho, llego
a la conclusin que en \tab \up0 \expndtw0\charscalex108 25:20, Isaas est \par\pard\
qj \li1418\ri1211\sb0\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104 describien
do en lenguaje figurativo el hecho de que los habitantes de la nueva \line \up0
\expndtw0\charscalex103 tierra vivirn vidas de una longitud incalculable. Las pri
meras dos clusulas del \line \up0 \expndtw0\charscalex105 versculo nos dicen que s
obre esta tierra nueva no habr mortandad infantil, y \line \up0 \expndtw0\charsca
lex100 que la gente anciana no morir antes de haber completado las tareas de su v
ida \line \up0 \expndtw0\charscalex103 (en otras palabras, no sern quitados
prematuramente, como sucede con \line \up0 \expndtw0\charscalex108 frecuenci
a en la tierra presente). A la tercera clusula la traduciran como lo \line \up0 \e
xpndtw0\charscalex110 hace la NBE, "Pues ser joven el que muera a los cien aos", D
ado que la \line \up0 \expndtw0\charscalex104 palabra traducida pecador en la lti
ma clusula significa alguien que ha errado \line \up0 \expndtw0\charscalex100 al
blanco, nuevamente preferira la lectura de la NBE "y el que no los alcance se \li
ne \up0 \expndtw0\charscalex100 tendr por maldito". No se sugiere aqu que habr sobr
e la tierra quien no llegue \line \up0 \expndtw0\charscalex100 a los cien aos. A
favor de esta interpretacin del versculo \up0 \expndtw0\charscalex100 20 estn las \
par\pard\ql \li1418\sb0\sl-261\slmult0 \up0 \expndtw0\charscalex103 palabras del
versculo 22: "Porque los aos de mi pueblo sern los de un rbol, \par\pard\ql \li1012
7\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li1012
7\sb75\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
165 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg166}{\bkmkend Pg166}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li14
18\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418
\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0 \up0 \expndtw0\chars
calex100 \ul0\nosupersub\cf20\f21\fs24 y mis elegidos podrn gastar lo que sus man
os fabriquen" NBE. \par\pard\qj \li1418\ri1213\sb259\sl-280\slmult0\fi0 \up0 \ex
pndtw0\charscalex102 Este pasaje, por lo tanto, no requiere ser interpretado com
o una descripcin del \line \up0 \expndtw0\charscalex107 milenio, sino que tiene b
uen sentido cuando lo entendemos como un retrato \line \up0 \expndtw0\charscalex
107 inspirado de la nueva tierra por venir. El versculo \up0 \expndtw0\charscalex
107 25 indica que no habr \par\pard\qj \li1418\ri1214\sb0\sl-280\slmult0\fi0 \up0
\expndtw0\charscalex107 violencia sobre esa nueva tierra: "No afligirn, ni harn m
al en todo mi santo \up0 \expndtw0\charscalex100 monte, dijo Jehov". \par\pard\qj
\li1418\ri1213\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 Pasamos ah
ora a considerar otro pasaje de Isaas, el del captulo 11:6-10: El \line \up0 \expn
dtw0\charscalex108 encabezamiento de la Biblia anotada de Scofield para los versc
ulos 1 al 10 \line \up0 \expndtw0\charscalex110 dice: "Establecimiento del reino
davdico por parte de Cristo: su carcter y \line \up0 \expndtw0\charscalex112 exte
nsin". En otras palabras, esta Biblia interpreta que el pasaje es una \line \up0
\expndtw0\charscalex102 descripcin del milenio. Los versculos 6 al 10 dan una desc
ripcin encantadora \line \up0 \expndtw0\charscalex103 de un nuevo mundo en el cua

l "morar el lobo con el cordero, y el leopardo con \line \up0 \expndtw0\charscale

x103 el cabrito se acostar". El versculo 9 lee as: "No harn mal ni daarn en todo \lin
\up0 \expndtw0\charscalex105 mi santo monte; porque la tierra ser llena del cono
cimiento de Jehov, como \line \up0 \expndtw0\charscalex100 las aguas cubren el ma
r". \par\pard\qj \li1418\ri1215\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex11
2 Concuerdo con los dispensacionalistas en que este pasaje no debe \lin
e \up0 \expndtw0\charscalex109 interpretarse como una descripcin de algn cielo en
algn lugar lejano del \line \up0 \expndtw0\charscalex103 espacio; describe inequv
ocamente a la tierra. \up0 \expndtw0\charscalex102 Pero por qu deberamos \par
\pard\qj \li1418\ri1209\sb3\sl-277\slmult0 \up0 \expndtw0\charscalex105 pensar q
ue nos est dando una descripcin del estado del milenio? No tiene \up0 \expndtw0\cha
rscalex105 mejor sentido aun entender estas palabras como una descripcin de la nu
eva \up0 \expndtw0\charscalex104 tierra final? En realidad, las palabras: "La ti
erra ser llena del conocimiento de \up0 \expndtw0\charscalex110 Jehov, como las ag
uas cubren el mar" no son una descripcin exacta del \up0 \expndtw0\charscalex109
milenio, dado que durante el milenio habr quienes no conozcan o amen al \up0 \exp
ndtw0\charscalex105 Seor, algunos de los cuales sern reunidos al fin de los mil aos
para lanzar \up0 \expndtw0\charscalex102 un ataque final en contra del campo de
los santos. Estas palabras, sin embargo, \up0 \expndtw0\charscalex102 describen
ajustadamente a la nueva tierra. \par\pard\qj \li1418\ri1209\sb265\sl-275\slmul
t0 \up0 \expndtw0\charscalex102 Vamos ahora a Ezequiel 40 al 48. La Biblia anota
da de Scofield introduce estos \up0 \expndtw0\charscalex102 captulos con los sigu
ientes encabezamientos: "El templo del milenio y su culto" \up0 \expndtw0\charsc
alex103 (40:1-47:12) y "La divisin de la tierra durante la era del milenio" (47:1
3-48:35). \up0 \expndtw0\charscalex104 Estos captulos contienen una visin del temp
lo que habran de reconstruir los \up0 \expndtw1\charscalex100 cautivos regresados
de Babilonia. Se da una elaborada descripcin del templo y \up0 \expndtw0\charsca
lex102 de sus medidas, y de los diversos sacrificios que se deben ofrecer en el
templo: \up0 \expndtw0\charscalex103 ofrendas de expiacin, ofrendas por el pecado
, holocaustos y ofrendas de paz. \up0 \expndtw0\charscalex106 Los dispensacional
istas dicen que estos captulos predicen la reconstruccin \up0 \expndtw0\charscalex
103 del templo de Jerusaln durante el milenio, y del culto que se ofrecer en aquel
\up0 \expndtw0\charscalex100 entonces en este templo del milenio. \par\pard\qj
\li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1213\sb1\sl-280\slmult0 \up0 \e
xpndtw0\charscalex102 Es obvio que estos captulos describen un glorioso futuro pa
ra los israelitas que \line \up0 \expndtw0\charscalex103 estn en el cautiverio du
rante el tiempo en que Ezequiel escribe. Este futuro es \line \up0 \expndtw0\cha
rscalex102 descrito en trminos de un ritual religioso que los israelitas conocan,
a saber, el \line \up0 \expndtw0\charscalex109 del templo y sus sacrificios. Per
o la pregunta es: deben entenderse todos \line \up0 \expndtw0\charscalex100 estos
detalles literalmente y ser aplicados literalmente a la era del milenio? \par\p
ard\qj \li1418\ri1216\sb260\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex103 La m
ayor dificultad con tornar estos detalles literalmente es ocasionada por los \li
ne \up0 \expndtw0\charscalex103 sacrificios de animales. \up0 \expndtw0\charsc
alex103 Habr alguna necesidad de seguir ofreciendo \par\pard\ql \li1418\sb2\s
l-278\slmult0 \up0 \expndtw0\charscalex103 sangrientos sacrificios de animales d
espus de haber hecho Cristo su sacrificio \par\pard\ql \li10127\sb0\sl-276\slmult
0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb52\sl-276\slmul
t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 166 \par\pard\sect\
sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg167}{\bkmkend Pg
167}\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmul
t0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1212\sb88\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex104
\ul0\nosupersub\cf20\f21\fs24 final, al cual apuntaban todos los sacrific
ios del Antiguo Testamento? La \line \up0 \expndtw0\charscalex103 respuesta
habitual de los dispensacionalistas a esta objecin es que durante el \line \up0 \
expndtw0\charscalex102 milenio estos sern sacrificios memoriales, sin valor expia
torio, Pero cul sera \line \up0 \expndtw0\charscalex104 el valor de volver a los sa
crificios de animales como memorial de la muerte de \line \up0 \expndtw0\charsca
lex102 Cristo despus de que el Seor mismo nos diera la Santa Cena como memorial \l

ine \up0 \expndtw0\charscalex100 de su muerte? \par\pard\qj \li1418\ri1210\sb264

\sl-276\slmult0 \up0 \expndtw0\charscalex108 De profundo significado es la nota
que aparece en la pgina 888 de la New \line \up0 \expndtw0\charscalex106 Scofield
Bible que sugiere como posible interpretacin de los sacrificios \line \
up0 \expndtw0\charscalex106 mencionados en estos captulos de la profeca de Ezequie
l lo siguiente: "La \line \up0 \expndtw0\charscalex109 referencia a los sacrif
icios no debe ser tomada literalmente, visto que tales \line \up0 \expndtw0\char
scalex108 sacrificios han sido puestos de lado, sino ms bien deben ser considerad
os \line \up0 \expndtw0\charscalex104 como una presentacin del culto del Israel r
edimido, en su propia tierra y en el \line \up0 \expndtw0\charscalex110 templo d
el milenio, utilizando una terminologa que le fuese conocida a los \line \up0 \ex
pndtw0\charscalex107 judos de los das de Ezequiel". Estas palabras transmiten una
concesin de \line \up0 \expndtw0\charscalex106 gran alcance por parte de los disp
ensacionalistas. Si los sacrificios no deben \line \up0 \expndtw0\charscalex105
ser entendidos literalmente, por qu hemos de tomar literalmente el templo? \line \
up0 \expndtw0\charscalex106 Parecera que el principio dispensacionalista de la int
erpretacin literal de la \line \up0 \expndtw0\charscalex104 profeca del Antiguo
Testamento es aqu abandonado, y que una piedra \line \up0 \expndtw0\chars
calex103 fundamental, crucial para todo el sistema dispensacionalista, ha sido d
ejada de \line \up0 \expndtw0\charscalex100 lado! \par\pard\qj \li1418\ri1216\sb
261\sl-280\slmult0 \up0 \expndtw0\charscalex102 Ezequiel no da indicaciones en e
stos captulos de que l est describiendo algo \up0 \expndtw0\charscalex102 que suced
er durante un milenio previo al estado final: \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1212\sb8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex
109 Una interpretacin de estos captulos que concuerde con la enseanza del \line \up
0 \expndtw0\charscalex104 Nuevo Testamento, y que evite lo absurdo de pr
oponer la necesidad de \line \up0 \expndtw0\charscalex102 sacrificios animale
s memoriales en el milenio, da por sentado que Ezequiel est \line \up0 \expndtw0\
charscalex107 aqu describiendo el glorioso futuro del pueblo de Dios en la era po
r venir en \line \up0 \expndtw0\charscalex100 trminos que los judos de ese tiempo
entenderan. Si se tiene en cuenta que su \line \up0 \expndtw0\charscalex112 culto
previo al cautiverio se haba centrado en el templo de Jerusaln, es \line \up0 \ex
pndtw0\charscalex109 comprensible que Ezequiel describa su futura bendicin con cu
adros de un \line \up0 \expndtw0\charscalex102 templo y sus sacrificios. Los det
alles respecto al templo y a los sacrificios deben \line \up0 \expndtw0\charscal
ex108 ser entendidos de un modo no literal sino figurativo. De hecho, los captulo
s \line \up0 \expndtw0\charscalex105 finales del libro del Apocalipsis hace
n eco de la visin de Ezequiel. En \line \up0 \expndtw0\charscalex100 Apoca
lipsis \up0 \expndtw0\charscalex112 22 leemos de la contrafigura del ro que Ezequ
iel vio salir del \line \up0 \expndtw0\charscalex108 templo, cuyas hojas eran pa
ra curacin (47:12): "Despus me mostr un ro \line \up0 \expndtw0\charscalex108 limpio
de agua de vida, resplandeciente como cristal, que sala del trono de \line \up0
\expndtw0\charscalex104 Dios y del Cordero. En medio de la calle de la ciudad, y
a uno y a otro lado del \line \up0 \expndtw0\charscalex108 ro, estaba el rbol de
la vida, que produce doce frutos, dando cada mes su \line \up0 \expndtw0\charsca
lex113 fruto; y las hojas del rbol eran para la sanidad de las naciones". Lo que
\line \up0 \expndtw0\charscalex105 tenemos en Ezequiel 40 al 48, por lo tanto, n
o es una descripcin del milenio, \line \up0 \expndtw0\charscalex103 sino un retra
to del estado final sobre la nueva tierra, expresado en trminos del \line \up0 \e
xpndtw0\charscalex100 simbolismo religioso que conocan Ezequiel y sus lectores. \
par\pard\ql \li1419\sb255\sl-287\slmult0 \up0 \expndtw0\charscalex103 Considerem
os un pasaje ms del Antiguo Testamento, Isaas 2:1-4 (cf. Mi. 4:1-\par\pard\qj \li1
419\ri1211\sb5\sl-273\slmult0 \up0 \expndtw0\charscalex106 3). El encabezamiento
que la Biblia anotada de Scofield tiene para Isaas 2:1 \line \up0 \expndtw0\char
scalex107 dice: "Una visin del reino venidero". Por lo tanto, este pasaje es vist
o como \line \up0 \expndtw0\charscalex102 una descripcin del milenio. En el verscu
lo 4, sin embargo, leemos lo siguiente: \line \up0 \expndtw0\charscalex102 "Y vo
lvern sus espadas en rejas de arado, y sus lanzas en hoces; no alzar \par\pard\ql
\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql
\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f

2\fs24 167 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bk

mkstart Pg168}{\bkmkend Pg168}\par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\
qj\li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\sb0\sl-275\slmult0 \par\pard\qj
\li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1212\sb93\sl-275\slmult0\fi0 \u
p0 \expndtw0\charscalex104 \ul0\nosupersub\cf20\f21\fs24 espada nacin contra n
acin, ni se adiestrar ms para la guerra". Esta \line \up0 \expndtw0\charsca
lex100 prediccin, sin embargo, no cuadra con el milenio de los dispensacionalista
s. La \line \up0 \expndtw0\charscalex104 guerra no ha quedado totalmente desterr
ada de dicha dispensacin, dado que \line \up0 \expndtw0\charscalex105 habr todava u
n ataque final contra el campo de los santos. Solamente en la \line \up0 \expndt
w0\charscalex105 nueva tierra ser cumplida totalmente esta parte de la profeca de
Isaas. Los \line \up0 \expndtw0\charscalex105 versculos 2 y 3 describen la partici
pacin gozosa de todas las naciones en el \line \up0 \expndtw0\charscalex110 culto
al nico y verdadero Dios. Llegamos a la conclusin que esta es una \line \up0 \exp
ndtw0\charscalex109 descripcin inspirada, no del reino del milenio, sino de las c
ondiciones que \line \up0 \expndtw0\charscalex100 regirn sobre la nueva tierra. \
par\pard\qj \li1417\sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1213\sb9\sl-276\slm
ult0 \up0 \expndtw0\charscalex104 No hay, en consecuencia, ninguna razn apremiant
e que obligue a considerar \line \up0 \expndtw0\charscalex103 que los pasajes de
l Antiguo Testamento del tipo que hemos estado analizando \line \up0 \expndtw0\c
harscalex103 sean una descripcin del futuro reino del milenio. Los dispe
nsacionalistas \line \up0 \expndtw0\charscalex107 habitualmente dicen que nos
otros los amilenialistas espiritualizamos las \line \up0 \expndtw0\charscale
x102 profecas de este tipo al considerar que se cumplen ya sea en la iglesia de e
sta \line \up0 \expndtw0\charscalex115 era presente o en el cielo en la era por
venir. Y Creo, sin embargo, que \line \up0 \expndtw0\charscalex100 profecas de es
te tipo no se refieren principalmente ni a la iglesia ni al cielo, sino \line \u
p0 \expndtw0\charscalex114 a la nueva tierra. El concepto de la nueva tierra es,
por lo tanto, de gran \line \up0 \expndtw0\charscalex110 importancia para un
entendimiento correcto a la profeca del Antiguo \line \up0 \expndtw0\chars
calex108 Testamento. Lo lamentable es que con demasiada frecuencia los exegetas
\line \up0 \expndtw0\charscalex107 amilenialistas no tienen bien en mente las en
seanzas bblicas respecto a la \line \up0 \expndtw0\charscalex109 nueva tierra cuan
do interpretan la profeca del Antiguo Testamento. Aplicar \line \up0 \expndtw0\ch
arscalex104 estos pasajes solamente a la iglesia o al cielo es empobrecer el sig
nificado de \line \up0 \expndtw0\charscalex107 los mismos. Pero tambin es un empo
brecimiento hacer que los mismos se \line \up0 \expndtw0\charscalex103 refieran
a un perodo de mil aos que precedern al estado final. Estos pasajes \line \up0 \exp
ndtw0\charscalex102 deben ser entendidos como descripciones inspiradas de la nue
va tierra gloriosa \line \up0 \expndtw0\charscalex102 que Dios est preparando par
a su pueblo. \par\pard\qj \li1417\ri1215\sb261\sl-280\slmult0\fi0 \up0 \expndtw0
\charscalex104 (4) La Biblia no ensea una restauracin de los judos a su tierra en e
l milenio. \line \up0 \expndtw0\charscalex104 Esta afirmacin dispensacionalista e
st basada en una interpretacin literal de \line \up0 \expndtw0\charscalex100 vario
s pasajes del Antiguo Testamento. Veamos algunos de estos pasajes. \par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb10\sl-275\slmult0 \up0 \
expndtw0\charscalex102 Vayamos en primer lugar a Isaas 11:11-16. El encabezamient
o de esta seccin \up0 \expndtw0\charscalex107 en la New Scofield Bible es: "Cmo es
tablecer Cristo el reino". La nota 1 al \up0 \expndtw0\charscalex105 versculo 1 de
este captulo dice as: "El presente captulo es una descripcin \up0 \expndtw0\charsca
lex108 proftica de la gloria del reino futuro, que ser establecido cuando el hijo
de \up0 \expndtw0\charscalex100 David regrese en gloria". \par\pard\qj \li1417\s
b0\sl-274\slmult0 \par\pard\qj\li1417\ri1211\sb12\sl-274\slmult0\fi0 \up0 \expnd
tw0\charscalex103 Los dispensacionalistas afirman que las palabras "otra vez" de
l versculo 11 se \line \up0 \expndtw0\charscalex103 refieren al regreso de Israel
a su tierra justamente antes de o al comienzo de la \line \up0 \expndtw0\charsc
alex105 era del milenio futuro. Este versculo dice as: \u8220?Asimismo acontecer en
aquel \line \up0 \expndtw0\charscalex104 tiempo, que Jehov alzar otra vez su mano
para recobrar el remanente de su \line \up0 \expndtw0\charscalex102 pueblo que
an quede en Asira, Egipto, Patros, Etiopa, Elam, Sinar y Hamat, y \line \up0 \expnd

tw0\charscalex103 en las costas del mar\u8221?. Si uno va al versculo 16 de este

captulo, sin embargo, \line \up0 \expndtw0\charscalex103 se dar cuenta claramente
que el "otra vez" del versculo 11 significa "otra vez" \line \up0 \expndtw0\chars
calex102 despus del regreso de los israelitas de Egipto en el tiempo del xodo: "Y
habr \line \up0 \expndtw0\charscalex103 camino para el remanente de su pueblo, el
que qued en la Siria, de la manera \line \up0 \expndtw0\charscalex106 que lo hub
o para Israel el da que subi de la tierra de Egipto". Lo que Isaas \line \up0 \expn
dtw0\charscalex108 esta prediciendo en estos versculos, en otras palabras, es el
regreso de un \line \up0 \expndtw0\charscalex102 remanente del pueblo de Dios en
un futuro previsible desde las tierras a las que \par\pard\ql \li10127\sb0\sl-2
76\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 168 \par\p
ard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg169}{\b
kmkend Pg169}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-27
5\slmult0 \par\pard\qj\li1418\ri1214\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\char
scalex100 \ul0\nosupersub\cf20\f21\fs24 haba sido llevado cautivo. Asira es mencio
nada en primer lugar porque es muy \line \up0 \expndtw0\charscalex107 posible qu
e Isaas escribiera estas palabras despus que el Reino del Norte \line \up0 \expndt
w0\charscalex105 fuera deportado a Asira en el ao 721 a.c. Esta profeca, por lo tan
to, tuvo un \line \up0 \expndtw0\charscalex105 cumplimiento literal cuando los i
sraelitas regresaron del cautiverio en el sexto \line \up0 \expndtw0\charscalex1
00 siglo a.C. \par\pard\qj \li1418\ri1220\sb265\sl-276\slmult0 \up0 \expndtw0\ch
arscalex108 Consideremos a continuacin Jeremas 23:3, 7, 8: "Y yo \ul0\nosupersub\c
f26\f27\fs24 mismo \ul0\nosupersub\cf20\f21\fs24 recoger \ul0\nosupersub\cf26\f27
\fs24 el \up0 \expndtw0\charscalex103 remanente \ul0\nosupersub\cf20\f21\fs24 de
mis \ul0\nosupersub\cf26\f27\fs24 ovejas \ul0\nosupersub\cf20\f21\fs24 de \ul0\
nosupersub\cf26\f27\fs24 todas las \ul0\nosupersub\cf20\f21\fs24 tierras donde \
ul0\nosupersub\cf26\f27\fs24 las \ul0\nosupersub\cf20\f21\fs24 ech, y \ul0\nosupe
rsub\cf26\f27\fs24 las \ul0\nosupersub\cf20\f21\fs24 har \ul0\nosupersub\cf26\f27
\fs24 volver \ul0\nosupersub\cf20\f21\fs24 a \up0 \expndtw0\charscalex103 sus mo
radas; y crecern y se \ul0\nosupersub\cf26\f27\fs24 multiplica\ul0\nosupersub\cf2
0\f21\fs24 rn \ul0\nosupersub\cf26\f27\fs24 (v. 3). \ul0\nosupersub\cf20\f21\fs24
Por tanto, he aqu \ul0\nosupersub\cf26\f27\fs24 que \ul0\nosupersub\cf20\f21\fs2
4 vienen \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf26\f27\fs24 das, \ul0\nos
upersub\cf20\f21\fs24 dice \ul0\nosupersub\cf26\f27\fs24 Jehov, \ul0\nosupersub\c
f20\f21\fs24 en \ul0\nosupersub\cf26\f27\fs24 que \ul0\nosupersub\cf20\f21\fs24
no dirn \ul0\nosupersub\cf26\f27\fs24 ms: Vive Jehov que \ul0\nosupersub\cf20\f21\f
s24 hizo subir a \ul0\nosupersub\cf26\f27\fs24 los \ul0\nosupersub\cf20\f21\fs24
hijos de \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf26\f27\fs24 Israel \ul0
\nosupersub\cf20\f21\fs24 de \ul0\nosupersub\cf26\f27\fs24 la \ul0\nosupersub\
cf20\f21\fs24 tierra de Egipto, sino: \ul0\nosupersub\cf26\f27\fs24 Vive J
ehov que \ul0\nosupersub\cf20\f21\fs24 hizo subir y trajo \ul0\nosupersub\cf
26\f27\fs24 la \up0 \expndtw0\charscalex108 descendencia \ul0\nosupersub\cf20\f
21\fs24 de \ul0\nosupersub\cf26\f27\fs24 la casa \ul0\nosupersub\cf20\f21\fs24 d
e \ul0\nosupersub\cf26\f27\fs24 Israel \ul0\nosupersub\cf20\f21\fs24 de tierra \
ul0\nosupersub\cf26\f27\fs24 del \ul0\nosupersub\cf20\f21\fs24 norte, y de \ul0\
nosupersub\cf26\f27\fs24 todas las \ul0\nosupersub\cf20\f21\fs24 tierras a \up0
\expndtw0\charscalex100 donde yo \ul0\nosupersub\cf26\f27\fs24 los \ul0\nosupers
ub\cf20\f21\fs24 haba echado, y habitarn en su tierra" \ul0\nosupersub\cf32\f33\fs
24 (vv. \ul0\nosupersub\cf14\f15\fs24 7, \ul0\nosupersub\cf20\f21\fs24 8). \par\
pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1211\sb8\sl-276\slmult0
\up0 \expndtw0\charscalex108 La nota que la New \ul0\nosupersub\cf69\f70\fs22 S
cofield Bible \ul0\nosupersub\cf20\f21\fs24 tiene al versculo 3 dice lo siguiente
: "Esta \line \up0 \expndtw0\charscalex102 restauracin final se llevar a cabo desp
us de un perodo de tribulacin que no \line \up0 \expndtw0\charscalex105 tiene igual
Jer. 30:3-10), y en relacin con la manifestacin del Renuevo justo \line \up0 \exp
ndtw0\charscalex110 de David (v. 5)... Esta restauracin no debe confundirse con e
l regreso del \line \up0 \expndtw0\charscalex105 remanente de Jud bajo Esdras, Ne
hemas y Zorobabel al final de los setenta \line \up0 \expndtw0\charscalex110 aos d

e cautiverio Jer. 29:10)". Pero, preguntamos, por qu no podemos \line \up0 \expndt
w0\charscalex104 entender que esta profeca se cumpli en el regreso de los israelit
as dispersos \line \up0 \expndtw0\charscalex103 en el sexto siglo a.c.? No dijo J
eremas estas palabras justamente antes de la \line \up0 \expndtw0\charscalex103 d
eportacin del reino de Jud a Babilonia? No es el contraste entre el regreso \line \
up0 \expndtw0\charscalex104 de Egipto y el regreso del "pas del norte", mencionad
o en los versculos 7 y 8, \line \up0 \expndtw0\charscalex105 semejante al contras
te hecho por Isaas en 11:16? El hecho de que Jeremas \line \up0 \expndtw0\charscal
ex104 mismo especficamente mencione el regreso del cautiverio de Babilonia en un
\line \up0 \expndtw0\charscalex105 captulo posterior fundamenta la afirmacin que e
ste es el regreso que l est \line \up0 \expndtw0\charscalex100 prediciendo en el c
aptulo 23: \par\pard\qj \li1418\ri1212\sb261\sl-280\slmult0\fi0 \up0 \expndtw0\ch
arscalex104 "Porque as dijo Jehov: cuando en Babilonia se cumplan los setenta aos,
yo \up0 \expndtw0\charscalex100 os visitar, y despertar sobre vosotros mi buena pa
labra, para haceros volver a \up0 \expndtw0\charscalex100 ste lugar" Jer. 29:10).
20 \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb10\sl-27
5\slmult0\fi0 \up0 \expndtw0\charscalex103 Otro pasaje que con frecuencia aducen
los dispensacionalistas en relacin con \line \up0 \expndtw0\charscalex103 este t
ema es Ezequiel 34:12-13: "Como reconoce su rebao \ul0\nosupersub\cf14\f15\fs24 a
l pastor el da en \line \up0 \expndtw0\charscalex104 que est en medio de sus oveja
s esparcidas, as reconocer mis ovejas, y las \line \up0 \expndtw0\charscalex103 li
brar de todos los lugares en que fueron esparcidas el da del nublado y de la \line
\up0 \expndtw0\charscalex102 oscuridad. Y yo las sacar de los pueblos, y las jun
tar de las tierras; las traer \line \up0 \expndtw0\charscalex106 a su propia tierr
a, y las apacentar en los montes de Israel, por las riberas, y \line \up0 \expndt
w0\charscalex102 en todos los lugares habitados del pas". Una vez ms los encabezam
ientos de \line \up0 \expndtw0\charscalex104 la \ul0\nosupersub\cf26\f27\fs24 Bi
blia anotada \ul0\nosupersub\cf14\f15\fs24 de \ul0\nosupersub\cf26\f27\fs24 Scof
ield \ul0\nosupersub\cf14\f15\fs24 aplican esta profeca a la restauracin de Israel
a \line \up0 \expndtw0\charscalex108 su tierra durante el milenio. Sin embargo,
visto que Ezequiel profetiz a los \line \up0 \expndtw0\charscalex102 cautivos en
Babilonia, no parece ms probable que la referencia inmediata de \line \up0 \expnd
tw0\charscalex107 esta prediccin sea al regreso del cautiverio babilnico? Podemos
muy bien \line \up0 \expndtw0\charscalex109 estar de acuerdo con los dispensacio
nalistas en que la visin gloriosa que \line \up0 \expndtw0\charscalex103 aparece
en el resto de este captulo apunta a un futuro que va mucho ms all \line \up0 \expn
dtw0\charscalex110 del regreso de Babilonia. Pero, hay algo en el captulo que nos
obligue a \line \up0 \expndtw0\charscalex111 pensar en esa distante y gloriosa e
ra futura solamente en trminos de un \line \up0 \expndtw0\charscalex104 milenio? N
o es mucho ms probable que tengamos aqu otra descripcin del \line \up0 \expndtw0\ch
arscalex101 futuro que espera a todo el pueblo de Dios en la nueva tierra? \par\
pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par
\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers
ub\cf1\f2\fs24 169 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl
-240{\bkmkstart Pg170}{\bkmkend Pg170}\par\pard\qj \li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb93\sl-275\slmult
0\fi0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf14\f15\fs24 Nos volvemos ah
ora a Ezequiel 36:24: "Y os tomar de las naciones, y os \up0 \expndtw0\charscalex
108 recoger de todas las tierras, y os traer a vuestro pas". Los editores de la \up
0 \expndtw0\charscalex104 \ul0\nosupersub\cf26\f27\fs24 Biblia \ul0\nosupersub\c
f14\f15\fs24 anotada de \ul0\nosupersub\cf26\f27\fs24 Scofield \ul0\nosupersu
b\cf14\f15\fs24 entienden que este pasaje tambin ensea la \up0 \expndtw0\ch
arscalex103 restauracin de Israel a su tierra durante el milenio. Pero ntese lo qu
e se dice \up0 \expndtw0\charscalex105 en el versculo 8 de este captulo: "Mas voso
tros, oh montes de Israel, daris \up0 \expndtw0\charscalex107 vuestras ramas, y l
levaris vuestro fruto para mi pueblo Israel; porque cerca \up0 \expndtw0\charscal
ex109 estn para venir". Si leemos el versculo 24 a la luz del versculo 8, parece \u
p0 \expndtw0\charscalex109 mucho ms probable que Ezequiel est hablando del regreso
de Israel del \up0 \expndtw0\charscalex101 cautiverio en el futuro cercano, y n

o en un futuro distante. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li

1418\ri1212\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex108 Zacaras 8:7, 8 es
otro pasaje interpretado por la \ul0\nosupersub\cf26\f27\fs24 Biblia \ul0\nosup
ersub\cf14\f15\fs24 anotada de \ul0\nosupersub\cf26\f27\fs24 Scofield \up0 \expn
dtw0\charscalex111 \ul0\nosupersub\cf14\f15\fs24 como descripcin de la restauracin
de Israel en el milenio: "As ha dicho \up0 \expndtw0\charscalex104 Jehov de las e
jrcitos: he aqu, yo salvo a mi pueblo de la tierra de oriente, y \up0 \expndtw0\ch
arscalex116 de la tierra donde se pone el sol; y los traer, y habitarn en medio de
\up0 \expndtw0\charscalex107 Jerusaln, y me sern por pueblo, y yo ser a ellos por
Dios en verdad y en \up0 \expndtw0\charscalex107 justicia". Zacaras probablemente
profiri esta profeca entre los aos 520 y \up0 \expndtw0\charscalex105 518 a.C., de
spus del regreso de los israelitas de Babilonia bajo Zorobabel y \up0 \expndtw0\c
harscalex105 Josu en el ao 536 a.C. Su propsito, sin embargo, era el de instar que
ms \up0 \expndtw0\charscalex111 cautivos de Babilonia regresaran a Jerusaln que ya
lo haban hecho. La \up0 \expndtw0\charscalex111 prediccin que se encuentra en est
os versculos, por lo tanto, se cumpli \up0 \expndtw0\charscalex103 literalmente en
los das de Esdras, quien regres de Babilonia a Jerusaln con \up0 \expndtw0\charsca
lex101 una cantidad adicional de judos en el ao 458 a.C. \par\pard\qj \li1418\ri12
14\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex108 Todas las predicciones de u
na restauracin de los israelitas a su tierra que \up0 \expndtw0\charscalex109 hem
os examinado hasta ahora se han cumplido literalmente. No hay \up0 \exp
ndtw0\charscalex112 necesidad, por lo tanto, de que nadie diga que debemos an esp
erar un \up0 \expndtw0\charscalex101 cumplimiento literal de estas predicciones
en el futuro distante. \par\pard\qj \li1418\ri1213\sb260\sl-280\slmult0\fi0 \up0
\expndtw0\charscalex110 Otro pasaje proftico que la Biblia anotada de \ul0\nosup
ersub\cf26\f27\fs24 Scofield \ul0\nosupersub\cf14\f15\fs24 aplica tambin a la \li
ne \up0 \expndtw0\charscalex110 restauracin de Israel durante el milenio es Ams \u
p0 \expndtw0\charscalex110 \ul0\nosupersub\cf21\f22\fs25 9:14-15: \ul0\nosupersu
b\cf14\f15\fs24 "Y traer del \par\pard\qj \li1418\ri1213\sb3\sl-277\slmult0\fi0 \
up0 \expndtw0\charscalex108 cautiverio a mi pueblo Israel, y edificarn ellos las
ciudades asoladas, y las \line \up0 \expndtw0\charscalex113 habitarn; plantarn vias
, y bebern el vino de ellas, y harn huertos, y \line \up0 \expndtw0\charscalex103
comern el fruto de ellos. Pues los plantar sobre su tierra, y nunca ms sern \line \u
p0 \expndtw0\charscalex104 arrancados de su tierra que yo les di, ha dicho Jehov
Dios tuyo". Lo que aqu \line \up0 \expndtw0\charscalex110 tenemos es una prediccin
de que Israel, despus de haber sido plantada \line \up0 \expndtw0\charscalex108
sobre su tierra, nunca ms ser arrancada de la misma. Por qu limitar el \line \up0 \e
xpndtw0\charscalex104 significado de estas palabras al milenio? El pasaje habla
de una residencia de \line \up0 \expndtw0\charscalex101 Israel en la tierra que
durar no slo mil aos, sino para siempre. \par\pard\qj \li1418\ri1211\sb263\sl-277\s
lmult0 \up0 \expndtw0\charscalex112 Los dispensacionalistas responden que "e
sta reunin de Israel y la \up0 \expndtw0\charscalex113 restauracin a su pr
opia tierra ser permanente".21 Las siguientes \up0 \expndtw0\charscalex108 a
firmaciones hechas por otro conocido escritor dispensacionalista tienen la \up0
\expndtw0\charscalex109 misma intencin: \ul0\nosupersub\cf24\f25\fs24 Aquello
que caracteriza a la era del milenio no es \up0 \expndtw0\charscalex108
considerado como temporal, sino como eterno. Los pactos con Israel \up0
\expndtw0\charscalex105 garantizan a ese pueblo la tierra, una existencia nacio
nal, un reino, un Rey y \up0 \expndtw0\charscalex110 bendiciones espirituales a
perpetuidad. Por lo tanto debe haber una tierra \up0 \expndtw0\charscalex101 ete
rna en la cual se cumplirn estas bendiciones.\ul0\super\cf45\f46\fs24 23 \par\par
d\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1214\sb1\sl-280\slmult0 \u
p0 \expndtw0\charscalex111 \ul0\nosupersub\cf14\f15\fs24 Pero ciertamente, aun t
omando como base esta interpretacin, el nfasis \line \up0 \expndtw0\charscalex103
primario de Ams \ul0\nosupersub\cf21\f22\fs25 9:14-15 \ul0\nosupersub\cf14\f15\fs
24 no es el de describir la reunin del milenio de Israel, \par\pard\ql \li10127\s
b0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\s
b52\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 170
\par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg
171}{\bkmkend Pg171}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\

sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb

0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb93\sl-275\slmult0\fi0 \up0 \expndt
w0\charscalex107 \ul0\nosupersub\cf14\f15\fs24 sino el de describir una residenc
ia eterna del pueblo de Dios en su tierra. Si \up0 \expndtw0\charscalex102 uno c
ree en un milenio terrenal, bien puede encontrar aqu, en este pasaje, una \up0 \e
xpndtw0\charscalex110 referencia a condiciones que reinarn en el milenio. Pero de
bemos insistir \up0 \expndtw0\charscalex104 nuevamente en que este pasaje no apo
rta prueba alguna de que el pueblo de \up0 \expndtw0\charscalex100 Israel vaya a
ser reunido en su tierra durante \ul0\nosupersub\cf26\f27\fs24 el milenio. \par
\pard\qj \li1418\ri1212\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex102 \ul0\n
osupersub\cf14\f15\fs24 Anteriormente hicimos referencia a la posibilidad de cum
plimientos mltiples de \line \up0 \expndtw0\charscalex102 las profecas del Antiguo
Testamento. Un muy conocido ejemplo de tal profeca \line \up0 \expndtw0\charscal
ex103 la encontramos en Isaas \ul0\nosupersub\cf20\f21\fs24 7:14: \ul0\nosupersub
\cf14\f15\fs24 "Por lo tanto, el Seor mismo os dar seal: he \line \up0 \expndtw0\ch
arscalex112 aqu que la virgen (doncella) concebir, y dar a luz un hijo, y llamar su
\line \up0 \expndtw0\charscalex106 nombre Emmanuel". Obviamente, esta profeca
se cumpli en el futuro \line \up0 \expndtw0\charscalex102 inmediato, al nac
er un nio como seal para el rey Acaz (vase todo el prrafo, \line \up0 \expndtw0\char
scalex105 vv. \ul0\nosupersub\cf20\f21\fs24 10-17). \ul0\nosupersub\cf14\f15\fs2
4 Pero, segn nos lo ensea Mateo \ul0\nosupersub\cf21\f22\fs25 1:22, \ul0\nosupersu
b\cf14\f15\fs24 el cumplimiento mayor de \line \up0 \expndtw0\charscalex112 esta
s palabras dichas a Acaz tuvo lugar cuando Jess naci de la virgen \line \up0 \expn
dtw0\charscalex100 Mara. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1
418\ri1212\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex110 \ul0\nosupersub\
cf20\f21\fs24 Las profecas del Antiguo Testamento respecto a la restauracin de Isr
ael \up0 \expndtw0\charscalex103 pueden tambin tener cumplimientos mltiples. Para
ser ms precisos, pueden \up0 \expndtw0\charscalex102 cumplirse de tres maneras
: \ul0\nosupersub\cf26\f27\fs24 literalmente, \ul0\nosupersub\cf20\f21\fs24 fi
gurativa\ul0\nosupersub\cf26\f27\fs24 mente \ul0\nosupersub\cf20\f21\fs24 o an
ticipadamente. \up0 \expndtw0\charscalex102 Veamos algunos ejemplos de cada tipo
de cumplimiento. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri
1216\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex105 Las profecas de este ti
po pueden cumplirse \ul0\nosupersub\cf26\f27\fs24 literalmente. \ul0\nosupersub\
cf20\f21\fs24 Como acabamos de \line \up0 \expndtw0\charscalex102 ver, todas las
profecas citadas sobre la restauracin de Israel a su tierra se han \line \up0 \ex
pndtw0\charscalex103 cumplido literalmente, ya sea en el regreso del cau
tiverio babilnico bajo \line \up0 \expndtw0\charscalex103 Zorobabel y Josu (en \
ul0\nosupersub\cf21\f22\fs25 536 \ul0\nosupersub\cf20\f21\fs24 a.c.), o en un re
greso posterior bajo Esdras (en \ul0\nosupersub\cf21\f22\fs25 458 \par\pard\ql \
li1418\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf20\f21\
fs24 a.c.). \par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1214\s
b19\sl-270\slmult0 \up0 \expndtw0\charscalex112 Las profecas de este tipo, s
in embargo, pueden tambin cumplirse \line \up0 \expndtw0\charscalex103 figura
tivamente. La Biblia da un ejemplo claro de este tipo de cumplimiento. Me \line
\up0 \expndtw0\charscalex103 refiero a la cita de Ams \up0 \expndtw0\charscalex10
3 \ul0\nosupersub\cf21\f22\fs25 9:11-12 \ul0\nosupersub\cf20\f21\fs24 en Hechos
\ul0\nosupersub\cf21\f22\fs25 15:14-18. \ul0\nosupersub\cf20\f21\fs24 En el conc
ilio de \par\pard\qj \li1417\ri1172\sb6\sl-276\slmult0\fi0 \up0 \expndtw0\charsc
alex102 Jerusaln, segn se narra en Hechos \ul0\nosupersub\cf21\f22\fs25 15, \ul0\n
osupersub\cf20\f21\fs24 Pedro en primer lugar y luego Pablo y \line \up0 \expndt
w0\charscalex104 Bernab narran cmo Dios ha trado a muchos gentiles a la fe a travs d
e sus \line \up0 \expndtw0\charscalex105 respectivos ministerios. Santiago, q
uien aparentemente presida sobre el \line \up0 \expndtw0\charscalex104 concil
io, dice entonces: "Varones hermanos, odme. Simn [Pedro] ha contado \line \up0 \ex
pndtw0\charscalex102 cmo Dios visit por primera vez a los gentiles, para tomar de
ellos pueblo para \line \up0 \expndtw0\charscalex111 su nombre. Y concuerdan las
palabras de los profetas, como est escrito: \line \up0 \expndtw0\charscalex103 '
Despus de esto volver y reedificar el tabernculo (o \ul0\nosupersub\cf26\f27\fs24 ti
enda, \ul0\nosupersub\cf20\f21\fs24 BJer) de David, \line \up0 \expndtw0\charsca

lex104 que est cado; y reparar sus ruinas, y le volver a levantar, para que el resto
\line \up0 \expndtw0\charscalex111 de los hombres busque al Seor, y todos los ge
ntiles, sobre los cuales es \line \up0 \expndtw0\charscalex103 invocado mi nombr
e, dice el Seor, que hace conocer todo esto desde tiempos \line \up0 \expndtw0\ch
arscalex102 antiguos' " (Hch. \ul0\nosupersub\cf21\f22\fs25 15:14 \ul0\nosupersu
b\cf20\f21\fs24 al \ul0\nosupersub\cf21\f22\fs25 18). \ul0\nosupersub\cf20\f21\f
s24 Santiago est citando aqu las palabras de Ams \line \up0 \expndtw0\charscalex103
\ul0\nosupersub\cf21\f22\fs25 9:11-12. \ul0\nosupersub\cf20\f21\fs24 El hecho d
e que lo haga indica que, a su juicio, la prediccin de Ams \line \up0 \expndtw0\ch
arscalex102 respecto a la reedificacin de la tienda o tabernculo cado de David ("En
aquel \line \up0 \expndtw0\charscalex104 da yo levantar el tabernculo cado de David
... ") se est cumpliendo en ese \line \up0 \expndtw0\charscalex102 mismo momento
al irse uniendo los gentiles a la comunidad del pueblo de Dios. \line \up0 \exp
ndtw0\charscalex103 Aqu, por lo tanto, tenemos un claro ejemplo en la Biblia mism
a de una interpre-\line \up0 \expndtw0\charscalex103 tacin figurativa, no literal
, de un pasaje del Antiguo Testamento que trata de la \line \up0 \expndtw0\chars
calex100 restauracin de Israel. \par\pard\ql \li1417\sb275\sl-287\slmult0 \up0 \e
xpndtw0\charscalex108 La \ul0\nosupersub\cf26\f27\fs24 Biblia anotada \ul0\nosup
ersub\cf20\f21\fs24 de \ul0\nosupersub\cf26\f27\fs24 Scofield, \ul0\nosupersub\c
f20\f21\fs24 sin embargo, en su comentario sobre Hechos \par\pard\ql \li10127\sb
0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb
51\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 171
\par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg1
72}{\bkmkend Pg172}\par\pard\ql \li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\s
b0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0
\sl-287\slmult0 \par\pard\ql\li1418\sb35\sl-287\slmult0\tx7567 \up0 \expndtw0\ch
arscalex107 \ul0\nosupersub\cf21\f22\fs25 15:13, \ul0\nosupersub\cf20\f21\fs24 i
nterpreta la palabra "volver" del versculo \tab \up0 \expndtw0\charscalex110 \ul0\
nosupersub\cf21\f22\fs25 16 \ul0\nosupersub\cf20\f21\fs24 como referencia a la \
par\pard\qj \li1418\ri1210\sb0\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100 S
egunda Venida de Cristo. Las palabras sobre la reedificacin del tabernculo o \up0
\expndtw0\charscalex104 tienda de David son interpretadas como una descripcin de
la restauracin del \up0 \expndtw0\charscalex104 reino de Israel durante el mileni
o. La reunin de los gentiles como pueblo para \up0 \expndtw0\charscalex107 el no
mbre de Dios es vista como algo que debe suceder antes de la \up0 \e
xpndtw0\charscalex105 restauracin final de Israel en el milenio. De esta manera,
la \ul0\nosupersub\cf26\f27\fs24 Biblia \ul0\nosupersub\cf20\f21\fs24 anotada de
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf26\f27\fs24 Scofield \ul0\nosupe
rsub\cf20\f21\fs24 aplica la cita de Ams a la situacin presente. \par\pard\qj \li1
418\ri1209\sb267\sl-276\slmult0 \up0 \expndtw0\charscalex103 Pero hay dos dificu
ltades con la exgesis que hace la \ul0\nosupersub\cf26\f27\fs24 Biblia anotada \u
l0\nosupersub\cf20\f21\fs24 de \ul0\nosupersub\cf69\f70\fs22 Scofield \line \up0
\expndtw0\charscalex104 \ul0\nosupersub\cf20\f21\fs24 de este pasaje. En primer
lugar, en el idioma original, la palabra griega que se \line \up0 \expndtw0\cha
rscalex105 traduce "volver" (anastrepso) no se usa nunca en el Nuevo Testamento p
ara \line \up0 \expndtw0\charscalex105 describir la Segunda Venida de Cristo. La
s palabras iniciales del versculo \ul0\nosupersub\cf41\f42\fs25 16: \line \up0 \e
xpndtw0\charscalex102 \ul0\nosupersub\cf20\f21\fs24 "Despus de esto volver", son s
implemente otro modo de traducir las palabras, \line \up0 \expndtw0\charscalex10
3 de Ams, "en aquel da" \ul0\nosupersub\cf71\f72\fs24 (bayyom \ul0\nosupersub\cf20
\f21\fs24 hahrr). Ams se refera a un tiempo que para \line \up0 \expndtw0\charscal
ex103 l era futuro, pero no necesariamente a un acontecimiento tan distante como
la \line \up0 \expndtw0\charscalex102 Segunda Venida. En segundo lugar, la inter
pretacin dispensacionalista parece \line \up0 \expndtw0\charscalex104 bastante fo
rzada. Cuando Santiago dice: "Y con esto concuerdan las palabras \line \up0 \exp
ndtw0\charscalex103 de los profetas", se est refiriendo l acaso a las palabras proft
icas respecto \line \up0 \expndtw0\charscalex105 a un suceso que est todava a una
distancia de miles de aos? No, lo que l \line \up0 \expndtw0\charscalex108 est dici
endo es que las palabras de Ams respecto a la reconstruccin del \line \up0 \expndt
w0\charscalex103 tabernculo de David se estn cumpliendo en la reunin de los gentile

s y en su \line \up0 \expndtw0\charscalex112 ingreso a la comunin del pueblo de D

ios. Si bien en los das de Ams la \line \up0 \expndtw0\charscalex106 situacin del p
ueblo de Dios se hallaba en un punto muy bajo (el tabernculo \line \up0 \expndtw0
\charscalex103 haba cado), hoy-segn dice Santiago-el pueblo de Dios vuelve nuevamen
te a \line \up0 \expndtw0\charscalex102 prosperar, ya que sus nmeros estn creciend
o a pasos agigantados. Insistir en \line \up0 \expndtw0\charscalex104 que Santia
go est hablando aqu de una futura restauracin literal de Israel en \line \up0 \expn
dtw0\charscalex100 el milenio es equivocar el sentido de sus palabras. \par\pard
\qj \li1418\ri1212\sb264\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex106 Aqu enco
ntramos, entonces, al Nuevo Testamento mismo interpretando una \line \up0 \expnd
tw0\charscalex103 profeca del Antiguo Testamento sobre la restauracin de Israel de
un modo no \line \up0 \expndtw0\charscalex106 literal. Puede muy bien ser
que otras profecas de este tipo deban ser \line \up0 \expndtw0\charscalex1
09 interpretadas figurativamente. O, por lo menos, no podemos insistir en que \l
ine \up0 \expndtw0\charscalex103 todas las profecas respecto a la restauracin de I
srael deban ser interpretadas \line \up0 \expndtw0\charscalex100 literalmente. \
par\pard\qj \li1417\sb0\sl-275\slmult0 \par\pard\qj\li1417\ri1175\sb10\sl-275\sl
mult0\fi0 \up0 \expndtw0\charscalex112 Las profecas que se refieren a la restaura
cin de Israel pueden tambin \line \up0 \expndtw0\charscalex105 cumplirse antitpicam
ente -o sea, cumplindose finalmente en la posesin por \line \up0 \expndtw0\charsca
lex102 parte de todo el pueblo de Dios de la nueva tierra de la cual Canan era ti
po. La \line \up0 \expndtw0\charscalex109 Biblia indica que la tierra de Canan er
a ciertamente un tipo de la herencia \line \up0 \expndtw0\charscalex104 eterna d
el pueblo de Dios en la nueva tierra. En Hebreos \ul0\nosupersub\cf41\f42\fs25 4
\ul0\nosupersub\cf20\f21\fs24 la tierra de Canan \line \up0 \expndtw0\charscalex
114 en la cual los israelitas entraron con Josu es descrita como un tipo del \lin
e \up0 \expndtw0\charscalex104 descanso sabtico que queda para el pueblo de Dios.
Hebreos \ul0\nosupersub\cf41\f42\fs25 11 \ul0\nosupersub\cf20\f21\fs24 nos ensea
\line \up0 \expndtw0\charscalex104 que Abraham, que haba recibido la promesa de
la tierra de Canan como una \line \up0 \expndtw0\charscalex106 posesin eterna, esp
eraba la ciudad que tiene fundamento, cuyo arquitecto y \line \up0 \expndtw0\cha
rscalex102 constructor es Dios (v. \ul0\nosupersub\cf14\f15\fs24 10). \ul0\nosup
ersub\cf20\f21\fs24 Esta ciudad futura, entonces, tendr que ser el cum-\line \up0
\expndtw0\charscalex103 plimiento final de la promesa hecha a Abraham que l pose
era eternamente la \line \up0 \expndtw0\charscalex107 tierra de Canan. Cul puede ser
esta ciudad eterna sino la "santa ciudad" \line \up0 \expndtw0\charscalex105 qu
e ser hallada sobre la nueva tierra? \ul0\nosupersub\cf2\f3\fs24 Galatas 3:29 nos
dice que si somos de \line \up0 \expndtw0\charscalex103 Cristo somos simiente d
e Abraham, herederos segn la promesa. Herederos de \line \up0 \expndtw0\charscalex
100 qu? De todas las bendiciones que Dios prometi a Abraham, incluyendo
la \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slm
ult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0
\nosupersub\cf1\f2\fs24 172 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pa
rd\sb0\sl-240{\bkmkstart Pg173}{\bkmkend Pg173}\par\pard\qj \li1418\sb0\sl-275\s
lmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1219\sb93\sl-2
75\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf2\f3\fs24 promesa de q
ue la tierra de Canan sera su posesin eterna. Esa promesa se \line \up0 \expndtw-1\
charscalex100 cumplir para toda la simiente espiritual de Abraham (tanto creyente
s gentiles como \line \up0 \expndtw0\charscalex102 creyentes judos) en la nueva t
ierra. Porque si es cierto, como hemos visto, que la \line \up0 \expndtw0\charsc
alex102 iglesia del Nuevo Testamento es la contraparte del Israel del Antiguo Te
stamento, \line \up0 \expndtw-2\charscalex100 entonces las promesas dadas a Isra
el hallarn su cumplimiento final en la iglesia. \par\pard\qj \li1418\sb0\sl-276\s
lmult0 \par\pard\qj\li1418\ri1217\sb269\sl-276\slmult0 \up0 \expndtw0\charscalex
100 Podra uno quizs hacer todava la siguiente pregunta: Si el significado final de
las \line \up0 \expndtw-1\charscalex100 profecas de este tipo es la herencia de l
a nueva tierra en el estado final por parte de \line \up0 \expndtw-1\charscalex1
00 todo el pueblo de Dios (tanto judos como gentiles), por qu hablan los profetas d
el \line \up0 \expndtw-1\charscalex100 Antiguo Testamento en trminos tan estrecho

s respecto a la restauracin de Israel a \line \up0 \expndtw0\charscalex105 su tie

rra? La respuesta es que la bendicin final del pueblo de Dios en la nueva \line \
up0 \expndtw-1\charscalex100 tierra slo podra ser descrita por estos profetas del
Antiguo Testamento en trminos \line \up0 \expndtw-1\charscalex100 que fuesen sign
ificativos para los israelitas de aquellos das. Para aquellos israelitas \line \u
p0 \expndtw0\charscalex104 el trmino Israel era simplemente una manera de decir "
el pueblo de Dios". Para \line \up0 \expndtw-1\charscalex100 ellos la tierra de
Canan era la tierra que Dios haba dado a su pueblo como morada \line \up0 \expndtw
0\charscalex111 y posesin propia. Pero el Antiguo Testamento es un libro de sombr
as y de \line \up0 \expndtw0\charscalex102 prefiguraciones. El Nuevo Testamento
ampla estos conceptos. En los tiempos del \line \up0 \expndtw0\charscalex103 Nuev
o Testamento el pueblo de Dios ya no consiste solamente de israelitas a los \lin
e \up0 \expndtw-1\charscalex100 que se aaden unos pocos no israelitas, sino que s
e expande hasta llegar a ser una \line \up0 \expndtw0\charscalex106 comunin que i
ncluye tanto a gentiles como a judos. En los tiempos del Nuevo \line \up0 \expndt
w0\charscalex105 Testamento la tierra que ser heredada por el pueblo de Dios se e
xpande hasta \line \up0 \expndtw-2\charscalex100 incluir toda la tierra. Como il
ustracin de este punto, observemos cmo Cristo mismo \line \up0 \expndtw0\charscale
x100 ampla el significado del Salmo 37:11: "Pero los mansos heredarn la tierra". E
n el \line \up0 \expndtw0\charscalex106 Sermn del Monte Cristo parafrasea es
te pasaje de la siguiente manera: \line \up0 \expndtw-1\charscalex100 "Bien
aventurados los mansos, porque ellos recibirn la tierra por heredad" (Mt. 5:5). \
line \up0 \expndtw0\charscalex105 Ntese como la tierra del Salmo 37, que tiene un
sentido localista, pasa a ser la \line \up0 \expndtw-3\charscalex100 tierra en
Mateo 5, con un sentido universal. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\ri1215\sb10\sl-275\slmult0\fi0 \up0 \expndtw-1\charscalex100 En c
onsecuencia, concordamos con los dispensacionalistas en que las profecas del \lin
e \up0 \expndtw-1\charscalex100 Antiguo Testamento respecto a las restauracin de
Israel a su tierra anticipan, por lo \line \up0 \expndtw0\charscalex106 menos en
un sentido, un glorioso futuro; pero nosotros vemos que ese glorioso \line \up0
\expndtw0\charscalex100 futuro no est limitado al milenio, sino que incluye toda
la eternidad, y entendemos \line \up0 \expndtw0\charscalex100 que ese futuro si
gnifica buenas nuevas no slo para los israelitas, sino para todo el \line \up0 \e
xpndtw0\charscalex103 pueblo redimido de Dios. Entender estas profecas slo
en trminos de un \line \up0 \expndtw0\charscalex105 cumplimiento literal pa
ra Israel en Palestina durante mil aos es volver al \line \up0 \expndtw0
\charscalex106 nacionalismo judo y falla porque no ve los propsitos de Dios para c
on todo su \line \up0 \expndtw0\charscalex103 pueblo redimido. Pero entender que
estas profecas apuntan, en su cumplimiento \line \up0 \expndtw0\charscalex104 fi
nal, a la nueva tierra ya sus habitantes glorificados tomados de todas las tribu
s, \line \up0 \expndtw0\charscalex106 pueblos y lenguas, es vincular estas profe
cas con la corriente progresiva de la \line \up0 \expndtw0\charscalex100 revelacin
neotestamentaria, lo que las hace ricamente significativas para todos los \line
\up0 \expndtw0\charscalex111 creyentes de hoy en da. Por lo tanto, vemos en esta
s profecas del Antiguo \line \up0 \expndtw0\charscalex100 Testamento las anticipa
ciones inspiradoras de las visiones gloriosas de Apocalipsis \line \up0 \expndtw
-3\charscalex100 21 y 22. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\l
i1418\ri1216\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 (5) La enseanza
dispensacionalista respecto a la postergacin del reino no \line \up0 \expn
dtw-1\charscalex100 encuentra apoyo en las Escrituras. Esta enseanza debe ser pue
sta en tela de juicio \line \up0 \expndtw0\charscalex100 sobre por lo menos tres
puntos. En primer lugar, no es correcto dar la impresin de \line \up0 \expndtw0\
charscalex106 que todos los judos del tiempo de Jess rechazaron el reino que l les
ofreci. \line \up0 \expndtw0\charscalex105 Muchos de estos judos rechazaron su rei
no, es cierto, pero de ninguna manera \par\pard\ql \li10127\sb0\sl-276\slmult0 \
par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 173 \par\pard\sect\sec
td\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg174}{\bkmkend Pg174
}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \p

ar\pard\qj\li1418\ri1213\sb93\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\

nosupersub\cf2\f3\fs24 todos. Algunos creyeron en l y se hicieron discpulos suyos.
Pinsese, por ejemplo, \line \up0 \expndtw0\charscalex105 en los doce, en las muc
has mujeres que le siguieron, en los muchos que fueron \line \up0 \expndtw-1\cha
rscalex100 sanados por l y llegaron a creer en l de esa manera; en Mara, Marta y Lza
ro; en \line \up0 \expndtw-2\charscalex100 Nicodemo y Jos de Arimatea. Poco despus
de la ascensin de Jess leemos en el \line \up0 \expndtw0\charscalex102 libro de l
os Hechos de un grupo de hermanos que llegaba a ciento veinte (1:15), y \line \u
p0 \expndtw0\charscalex100 Pablo informa de una aparicin del Cristo resucitado a
ms de quinientos hermanos \line \up0 \expndtw0\charscalex104 a la vez. (1 Co. 15:
6). Por consiguiente, no es cierto que Cristo posterg el reino \line \up0 \expndt
w-2\charscalex100 cuando estuvo en la tierra. El no solamente ofreci el reino a l
os judos de su tiempo, \line \up0 \expndtw0\charscalex104 l lo estableci, y muchas
personas se hicieron seguidores suyos. A los fariseos \line \up0 \expndtw0\chars
calex113 Jess les dijo: "Pero si yo por el Espritu de Dios echo fuera los demonios
, \line \up0 \expndtw0\charscalex107 ciertamente ha llegado a vosotros el reino
de Dios" (Mi. 12:28). A Pedro, como \line \up0 \expndtw0\charscalex104 represent
ante de la iglesia, Jess le dice: "Ya ti te dar las llaves del reino de los \line
\up0 \expndtw0\charscalex109 cielos; y todo lo que atares en la tierra ser atado
en los cielos; y todo lo que \line \up0 \expndtw-2\charscalex100 desatares en la
tierra ser desatado en los cielos" (Mi. 16:19). Dan estos pasajes la \line \up0 \
expndtw-3\charscalex100 impresin que Cristo posterg su reino? \par\pard\qj \li1418
\ri1214\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex104 Otro punto de crtica es
el siguiente: el reino que Cristo ofreci a los judos de su \line \up0 \expndtw0\c
harscalex104 tiempo no inclua su ascensin a un trono terrenal, como lo
sostienen los \line \up0 \expndtw0\charscalex100 dispensacionalistas. Si Jess hu
biese ofrecido gobernar a los judos desde un trono \line \up0 \expndtw0\charscale
x100 terrenal, sus enemigos ciertamente hubiesen presentado esta oferta en el ju
icio que \line \up0 \expndtw-2\charscalex100 hicieron ante Pilatos, y la hubiera
n transformado en una acusacin. No cabe duda de \line \up0 \expndtw0\charscalex10
0 que una oferta de este tipo podra haber sido presentada como evidencia del carg
o \line \up0 \expndtw0\charscalex107 de que Cristo haba pretendido ser rey sobre
los judos en un sentido terrenal, \line \up0 \expndtw-2\charscalex100 amenazando
as el gobierno de Cesar (vase Lc. 23:2). Pero nunca se hizo un cargo \line \up0 \e
xpndtw0\charscalex103 de ese tipo. Pilatos dijo especficamente a los acusadores d
e Jess: "Pues, qu \line \up0 \expndtw0\charscalex100 mal ha hecho ste? Ningn delito d
igno de muerte he hallado en l" (Lc. 23:22). El \line \up0 \expndtw0\charscalex10
0 reino que Jess ofreca a los judos, y que de hecho estableci, era principalmente \l
ine \up0 \expndtw0\charscalex108 una entidad espiritual: el gobierno de Dios en
los corazones y las vidas de los \line \up0 \expndtw0\charscalex108 hombres, cu
yo propsito era la redencin del pecado y de los poderes \line \up0 \expn
dtw0\charscalex100 demonacos.27 Por esto Jess le dijo categricamente a Pilatos: "Mi
reino no es de \line \up0 \expndtw0\charscalex100 este mundo; si mi reino fuera
de este mundo, mis servidores pelearan para que yo \line \up0 \expndtw-2\charsca
lex100 no fuera entregado a los judos; pero mi reino no es de aqu" Jn. 18:36). \pa
r\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb10\sl-275\slmu
lt0 \up0 \expndtw0\charscalex107 El tercer punto de crtica es que la enseanza disp
ensacionalista respecto a la \line \up0 \expndtw0\charscalex103 postergacin del r
eino hace surgir preguntas respecto a si Cristo hubiese ido a la \line \up0 \exp
ndtw0\charscalex106 cruz en caso de que el reino hubiese sido aceptado por los j
udos de su da. El \line \up0 \expndtw0\charscalex102 problema es este: si la mayora
de los judos hubiese aceptado el reino que Cristo \line \up0 \expndtw-2\charscal
ex100 ofreca, no hubiese esto eliminado que Cristo fuese a la cruz? Podramos presen
tar \line \up0 \expndtw-1\charscalex100 el problema de un modo diferente: la razn
por la cual Cristo fue a la cruz fue debido \line \up0 \expndtw-1\charscalex100
al rechazo por la mayora de sus conciudadanos. Supongamos, sin embargo, que l \li
ne \up0 \expndtw0\charscalex106 hubiese sido aceptado por la mayora de los judos c
omo su rey, no parecera \line \up0 \expndtw-3\charscalex100 entonces que su humill
ante viaje a la cruz nunca se hubiese hecho? \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1215\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex106

Charles C. Ryrie, un escritor dispensacionalista, considera esta objecin en las \

line \up0 \expndtw-1\charscalex100 pginas 161 al 168 de su libro, Dispensationali
sm Today. La respuesta de Ryrie a la \line \up0 \expndtw0\charscalex100 objecin s
e resume en lo siguiente: Aun si los judos del tiempo de Jess hubiesen \line \up0
\expndtw0\charscalex107 aceptado el reino davdico que l les estaba ofreciendo, la
crucifixin de Cristo \line \up0 \expndtw0\charscalex104 hubiese sido necesaria
de todos modos por ser elemento fundamental del \line \up0 \expndtw-1\ch
arscalex100 establecimiento del reino. La dificultad que esta respuesta presenta
, sin embargo, es \line \up0 \expndtw-1\charscalex100 esta: Si la mayora de los j
udos del tiempo de Jess hubiesen aceptado a Cristo ya \par\pard\ql \li10127\sb0\sl
-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\s
l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 174 \par
\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg175}{
\bkmkend Pg175}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\s
l-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1215\sb93\sl-275\slmult0 \up0 \expndtw0\charsc
alex105 \ul0\nosupersub\cf2\f3\fs24 su reino, cmo hubiese llegado Cristo a la cruz
? Segn el relato del evangelio, \up0 \expndtw0\charscalex107 Cristo fue llevado a
la cruz por la enemistad y el amargo odio de los judos, en \up0 \expndtw0\charsc
alex100 particular de los lderes religiosos. Ahora bien, si estos judos y sus ldere
s hubieran \up0 \expndtw0\charscalex102 en su mayor parte aceptado a Cristo, de dn
de hubiera venido la hostilidad de la \up0 \expndtw-3\charscalex100 cual resulta
ra la crucifixin? \par\pard\qj \li1418\ri1213\sb265\sl-276\slmult0 \up0 \expndtw0\
charscalex105 Hay una consideracin adicional que debe ser presentada ahora. La su
gerencia \line \up0 \expndtw0\charscalex100 dispensacionalista de que la aceptac
in por parte de los judos del reino que Jess \line \up0 \expndtw-1\charscalex100 le
s ofreca podra haber sido seguida por la crucifixin de Cristo, hubiese significado
\line \up0 \expndtw-1\charscalex100 una inversin total del orden de acontecimient
os predichos en las Escrituras. Es que \line \up0 \expndtw0\charscalex103 la sec
uencia propuesta habra incluido, para Jess, el siguiente orden: primero la \line \
up0 \expndtw0\charscalex100 gloria (gobierno real) y despus el sufrimiento (culmi
nando en la crucifixin). Cristo \line \up0 \expndtw0\charscalex103 mismo, sin emb
argo, explic a los discpulos de Emas, en Lucas 24:26, que sus \line \up0 \expndtw0\
charscalex100 sufrimientos deban preceder a su gloria: No era menester que el Cris
to padeciera \line \up0 \expndtw0\charscalex100 eso para entrar en su gloria?" (
NVI). A lo mismo apuntan las siguientes palabras de \line \up0 \expndtw0\charsca
lex102 1 Pedro 1:10-11: "Los profetas que profetizaron de la gracia destinada a
vosotros, \line \up0 \expndtw0\charscalex100 inquirieron y diligentemente indaga
ron acerca de esta salvacin, escudriando qu \line \up0 \expndtw0\charscalex106 pers
ona y qu tiempo indicaba el espritu de Cristo que estaba en ellos, el cual \line \
up0 \expndtw0\charscalex103 anunciaba de antemano los sufrimientos de Cristo, y
las glorias que vendran tras \line \up0 \expndtw-3\charscalex100 ellos". \par\par
d\qj \li1418\ri1215\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 (6) La en
seanza dispensacionalista respecto a la iglesia como parntesis no cuenta \line \up
0 \expndtw0\charscalex102 con el apoyo de las Escrituras. Esta enseanza debe ser
rechazada por lo menos \line \up0 \expndtw0\charscalex108 por tres razones. E
n primer lugar, no es cierto lo que gustan decir los \line \up0 \expnd
tw0\charscalex100 dispensacionalistas, que el Antiguo Testamento nunca predice l
a iglesia. El Antiguo \line \up0 \expndtw0\charscalex103 Testamento claramente a
firma que los gentiles compartirn las bendiciones de la \line \up0 \expndtw0\char
scalex100 salvacin con los judos. En Gnesis 12:3 y 22:18 Dios dice a Abraham que en
l y \line \up0 \expndtw-1\charscalex100 en su simiente todas las familias o naci
ones de la tierra sern benditas. En el Salmo \line \up0 \expndtw0\charscalex100 2
2, generalmente considerado como el salmo mesinico, leemos: "Se acordarn, y \line
\up0 \expndtw0\charscalex107 se volvern a Jehov todos los confines de la tierra, y
todas las familias de las \line \up0 \expndtw0\charscalex100 naciones adorarn de
lante de ti" (v. 27). Isaas frecuentemente menciona el hecho \line \up0 \expndtw0
\charscalex100 que la salvacin que Dios dar a su pueblo Israel en el futuro tambin
abarca a los \line \up0 \expndtw-1\charscalex100 gentiles. En \up0 \expndtw0\ch
arscalex100 49:6 leemos que Dios dice a su siervo, aqu considerado como

\line \up0 \expndtw-2\charscalex100 individuo, "Poco es para m que t seas mi sier

vo para levantar las tribus de Jacob, y \line \up0 \expndtw0\charscalex102 para
que restaures el remanente de Jehov; tambin te di por luz de las naciones \line \u
p0 \expndtw0\charscalex103 ("las gentes", BJer), para que seas mi salvacin hasta
lo postrero de la tierra". En \line \up0 \expndtw-1\charscalex100 Isaas 60 Dios s
e dirige a su pueblo israelita con las siguientes palabras: "Levntate, \line \up0
\expndtw0\charscalex107 resplandece; porque ha venido tu luz, y la gloria de Je
hov ha nacido sobre ti. \line \up0 \expndtw-2\charscalex100 Porque he aqu que tini
eblas cubrirn la tierra, y oscuridad las naciones; mas sobre ti \line \up0 \expnd
tw-1\charscalex100 amanecer Jehov, y sobre ti ser vista su gloria. Y andarn las naci
ones a tu luz, y \line \up0 \expndtw0\charscalex104 los reyes al resplandor de t
u nacimiento" (vv. 1-3). A la luz de estos pasajes uno \line \up0 \expndtw0\char
scalex103 puede entender la invitacin universal que se encuentra en Isaas 45:22: "
Mirad a \line \up0 \expndtw0\charscalex100 m, y sed salvos, todos los trminos de l
a tierra, porque yo soy Dios, y no hay ms". \line \up0 \expndtw0\charscalex104 Ma
laquas claramente predice el culto al Dios de Israel por parte de los gentiles: \
line \up0 \expndtw0\charscalex100 "Porque desde donde el sol nace hasta donde se
pone, es grande mi nombre entre \line \up0 \expndtw0\charscalex107 las naciones
; y en todo lugar se ofrece a mi nombre incienso y ofrenda limpia, \line \up0 \e
xpndtw-1\charscalex100 porque grande es mi nombre entre las naciones, dice Jehov
de los ejrcitos" (1:11). \line \up0 \expndtw0\charscalex100 Aunque reconocemos qu
e la forma precisa que la iglesia tomara en los tiempos del \line \up0 \expndtw0\
charscalex100 Nuevo Testamento no es revelada en el Antiguo Testamento, no es co
rrecto decir, \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\
sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb76
\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 175 \p
ar\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg176
}{\bkmkend Pg176}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0
\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\s
l-260\slmult0 \par\pard\qj\li1418\ri1220\sb166\sl-260\slmult0 \up0 \expndtw0\cha
rscalex100 \ul0\nosupersub\cf2\f3\fs24 como lo hace Ryrie, que la iglesia no era
revelada de ninguna manera en el Antiguo \up0 \expndtw-3\charscalex100 Testamen
to. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\sb11\sl-2
76\slmult0\fi0 \up0 \expndtw0\charscalex105 En segundo lugar, la Biblia ensea la
continuidad entre el pueblo de Dios en los \line \up0 \expndtw0\charscalex105 ti
empos del Antiguo y del Nuevo Testamento; por lo tanto la iglesia no debe ser \l
ine \up0 \expndtw0\charscalex107 considerada como un parntesis en los propsitos de
Dios. Podemos ver esta \line \up0 \expndtw0\charscalex103 continuidad de varias
maneras. El trmino hebreo qahal, generalmente traducido \line \up0 \expndtw-2\ch
arscalex100 ekklesia en la Septuaginta (la traduccin al griego de la Biblia hebre
a), le es aplicada \line \up0 \expndtw0\charscalex107 a Israel en el Antiguo Tes
tamento. Para dar algunos ejemplos, encontramos la \line \up0 \expndtw0\charscal
ex105 palabra qahal usada para la asamblea o congregacin de Israel en xodo 12:6, \
line \up0 \expndtw-2\charscalex100 Nmeros 14:5, Deuteronomio 5:22, Josu 8:35, Esdr
as 2:64 y Joel 2:16. Dado que la \line \up0 \expndtw0\charscalex102 Septuaginta
era la Biblia de los apstoles, su uso de la palabra griega ekklesia, el \line \up
0 \expndtw0\charscalex108 equivalente en la Septuaginta de qahal, para la iglesi
a del Nuevo Testamento \line \up0 \expndtw-2\charscalex100 claramente indica con
tinuidad entre esa iglesia y el Israel del Antiguo Testamento. \par\pard\qj \li1
418\ri1219\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 Adems, cuando los es
critores del Nuevo Testamento aplican el trmino templo de \line \up0 \expndtw0\ch
arscalex108 Dios a la iglesia, ellos tambin indican continuidad entre el pueblo d
e Dios del \line \up0 \expndtw-1\charscalex100 Antiguo y del Nuevo Testamento. E
sto se hace, por ejemplo, en 1 Corintios 3:16-17, \line \up0 \expndtw-1\charscal
ex100 "No sabis que sois templo de Dios, y que el Espritu de Dios mora en vosotros?
Si \line \up0 \expndtw-1\charscalex100 alguno destruyere el templo de Dios, Dio
s le destruir a l porque el templo de Dios, \line \up0 \expndtw0\charscalex106 el
cual sois vosotros, santo es" (cf. 2 Co. 6:16). Esta misma imagen es tambin \line
\up0 \expndtw0\charscalex100 utilizada en Efesios 2:21-22: "En quien [Cristo] t
odo el edificio, bien coordinado, va \line \up0 \expndtw0\charscalex105 creciend

o para ser un templo santo en el Seor; en quien vosotros tambin sois \line \up0 \e
xpndtw-1\charscalex100 juntamente edificados para morada de Dios en el espritu".
Dado que en los tiempos \line \up0 \expndtw0\charscalex107 del Antiguo Testament
o el templo era el lugar donde Dios moraba de un modo \line \up0 \expndtw0\chars
calex102 especial, llamar a la iglesia del Nuevo Testamento templo en el cual el
Espritu de \line \up0 \expndtw-3\charscalex100 Dios hace su morada es indicar co
ntinuidad. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb
10\sl-275\slmult0 \up0 \expndtw0\charscalex100 Y una vez ms, cuando los escritore
s del Nuevo Testamento llaman a la iglesia del \line \up0 \expndtw0\charscalex10
0 Nuevo Testamento Jerusaln, ellos estn indicando esta continuidad. Como hemos \li
ne \up0 \expndtw0\charscalex100 visto, la expresin \u8220?la Jerusaln celestial\u8
221? en Hebreos 12:22 representa a un grupo \line \up0 \expndtw-1\charscalex100
de santos redimos que incluye tanto a judos como a gentiles. La "nueva Jerusaln" \l
ine \up0 \expndtw-2\charscalex100 que Juan ve "descender del cielo de Dios, disp
uesta como una esposa ataviada para \line \up0 \expndtw0\charscalex109 su marido
" (Ap. 21:2) representa a la totalidad de la iglesia redimida de Dios, \line \up
0 \expndtw0\charscalex105 incluyendo a los santos del Nuevo Testamento tanto com
o aquellos del Antiguo \line \up0 \expndtw-2\charscalex100 Testamento. El hecho
que esta multitud de redimidos sea llamada Jerusaln subraya \line \up0 \expndtw-2
\charscalex100 la continuidad bsica entre el pueblo de Dios del Antiguo y del Nue
vo Testamento. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri121
7\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex106 El tercer punto de crtica es es
te: el concepto de la iglesia como parntesis que \up0 \expndtw0\charscalex100 int
errumpe el programa de Dios para Israel no hace justicia a la enseanza bblica. \up
0 \expndtw0\charscalex100 La idea de la "iglesia del parntesis\u8221? encierra un
cierto tipo de dicotoma en la obra \up0 \expndtw-2\charscalex100 redentora de Di
os como si tuviera propsitos diferentes para los judos y los gentiles. \up0 \expnd
tw0\charscalex103 Que dicha idea de la obra redentora de Dios no es bblica ya ha
sido demostrado \up0 \expndtw-3\charscalex100 antes en este captulo. \par\pard\qj
\li1418\ri1217\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex108 Las Escrituras
claramente ensean la centralidad de la iglesia en el propsito \line \up0 \expndtw
-1\charscalex100 redentor de Dios. Notemos en primer lugar lo que Cristo dice re
specto a la iglesia en \line \up0 \expndtw0\charscalex110 Mateo 16:18-19: "Y yo
tambin te digo, que t eres Pedro, y sobre esta roca \line \up0 \expndtw-1\charscal
ex100 edificar mi iglesia y las puertas del Hades no prevalecern contra ella. Y a
ti te dar \line \up0 \expndtw-1\charscalex100 las llaves de los cielos; y todo lo
que desatares en la tierra ser desatado en los \par\pard\ql \li10127\sb0\sl-276\
slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276
\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 176 \par\pard
\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg177}{\bkmk
end Pg177}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275
\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\s
lmult0 \par\pard\qj\li1418\ri1214\sb93\sl-275\slmult0 \up0 \expndtw-1\charscalex
100 \ul0\nosupersub\cf2\f3\fs24 cielos". Cristo claramente ensea aqu la centralida
d y permanencia de la iglesia; los \up0 \expndtw0\charscalex100 poderes de la mu
erte nunca lograrn derrocarla. Jess tambin indica que la iglesia \up0 \expndtw0\cha
rscalex100 no es una clase de parntesis o interludio esperando su regreso para es
tablecer el \up0 \expndtw-1\charscalex100 reino, sino que la iglesia es el princ
ipal medio del reino, dado que las llaves del reino \up0 \expndtw-1\charscalex10
0 le son dadas a ella (es decir, a Pedro como representante de la iglesia). \par
\pard\qj \li1418\ri1216\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex104 La car
ta de Pablo a los efesios enfatiza de un modo especial la centralidad de la \lin
e \up0 \expndtw0\charscalex104 iglesia en el propsito redentor de Dios. En Efesio
s 1:22 - 23 leemos: \u8220?Y someti \line \up0 \expndtw0\charscalex100 todas las
cosas bajo sus pies, y lo dio por cabeza sobre todas las cosas a la iglesia, \li
ne \up0 \expndtw-1\charscalex100 la cual es su cuerpo, la plenitud de Aquel que
todo lo llena en todo\u8221?. A la iglesia se la \line \up0 \expndtw0\charscalex
105 presenta aqu como algo tan importante que el Cristo que es su cabeza ha sido
\line \up0 \expndtw0\charscalex100 hecho por Dios cabeza sobre todas las cosas,
de modo tal que tiene una soberana \line \up0 \expndtw0\charscalex100 absoluta so

bre toda la historia. Tambin aprendemos de este pasaje que la iglesia \line \up0
\expndtw0\charscalex105 es el cuerpo de Cristo, constituyendo su plenitud, de ma
nera que Cristo no est \line \up0 \expndtw0\charscalex102 completo aparte de la i
glesia. Cmo puede pensarse que una iglesia descrita de \line \up0 \expndtw0\charsc
alex103 este modo sea un parntesis en los propsitos de Dios? Efesios 3:8 - 11 echa
luz \line \up0 \expndtw-1\charscalex100 adicional sobre la centralidad de la ig
lesia en el plan de Dios: \u8220?A m, que soy menos \line \up0 \expndtw-1\charsc
alex100 que el ms pequeo de todos los santos, me fue dada esta gracia de anunciar
entre \line \up0 \expndtw-1\charscalex100 los gentiles el evangelio de las ines
crutables riquezas de Cristo, y de aclarar a todos \line \up0 \expndtw0\charscal
ex100 cul sea la dispensacin del misterio escondido desde los siglos en Dios, qu
e cre \line \up0 \expndtw-1\charscalex100 todas las cosas; para que la multiforme
sabidura de Dios sea ahora dada a conocer \line \up0 \expndtw0\charscalex105 por
medio de la iglesia a los principados y potestades en los lugares celestiales,
\line \up0 \expndtw0\charscalex106 conforme al propsito eterno que hizo en Cristo
Jess nuestro Seor\u8221?. De este \line \up0 \expndtw0\charscalex100 maravilloso
pasaje aprendemos que la iglesia ciertamente no fue una idea tarda de \line \up0
\expndtw-1\charscalex100 Dios, sino que es fruto del propsito eterno de
Dios \up0 \expndtw-1\charscalex100 (prothesis ton aionun; \par\pard\qj \li1418
\ri1215\sb0\sl-277\slmult0 \up0 \expndtw0\charscalex109 literalmente, "propsito d
e las edades") que l cumpli en Cristo. Otro pasaje \line \up0 \expndtw-1\charscale
x100 significativo es Efesios 5:25-27: "Maridos, amad a vuestras mujeres, as como
Cristo \line \up0 \expndtw0\charscalex107 am a la iglesia, y se entreg a s mismo p
or ella, para santificada, habindola \line \up0 \expndtw0\charscalex108 purificad
o en el lavamiento del agua por la palabra, a fin de presentrsela a s \line \up0 \
expndtw0\charscalex104 mismo, una iglesia gloriosa, que no tuviese mancha ni arr
uga ni cosa semejante, \line \up0 \expndtw0\charscalex102 sino que fuese santa y
sin mancha". Segn este pasaje, la razn por la cual Cristo \line \up0 \expndtw0\ch
arscalex103 vino al mundo era darse a s mismo por la iglesia a fin de santificada
y finalmente \line \up0 \expndtw0\charscalex104 presentrsela a s mismo como una i
glesia perfecta sin mancha ni arruga. Ahora \line \up0 \expndtw0\charscalex105 b
ien, cmo puede una iglesia tal ser considerada un "parntesis" en el plan de \line \
up0 \expndtw-3\charscalex100 Dios? \par\pard\qj \li1418\ri1216\sb249\sl-275\slmu
lt0 \up0 \expndtw0\charscalex109 (7) No hay base bblica para la expectativa que p
ersonas sern llevadas a la \line \up0 \expndtw0\charscalex102 salvacin despus que C
risto regrese. Como hemos visto, los dispensacionalistas \line \up0 \expndtw0\ch
arscalex102 ensean que un gran nmero de gente ser salvada todava despus que regrese \
line \up0 \expndtw0\charscalex100 Cristo. Si pensamos en el arrebato como la pri
mera fase del regreso de Cristo en el \line \up0 \expndtw0\charscalex100 pensami
ento dispensacionalista, recordamos que un remanente de Israel \up0 \expn
dtw-3\charscalex100 (los \par\pard\qj \li1418\ri1217\sb4\sl-277\slmult0 \up0 \ex
pndtw0\charscalex102 144.000) y una innumerable multitud de gentiles vendrn a la
salvacin durante la \line \up0 \expndtw-1\charscalex100 tribulacin de los siete aos
. Si bien solamente gente regenerada vive, en la tierra al \line \up0 \expndtw0\
charscalex108 comienzo del milenio, un gran nmero de los descendientes de esta ge
nte se \line \up0 \expndtw0\charscalex103 convertir durante el milenio. Hay
Claras indicaciones en las Escrituras, sin \line \up0 \expndtw-1\charscalex
100 embargo, que la iglesia (incluyendo tanto a los creyentes judos como a los ge
ntiles) \line \up0 \expndtw0\charscalex100 estar completa cuando Cristo vuelva. S
i este es el caso, no debemos esperar que \line \up0 \expndtw0\charscalex100 gen
te todava tenga oportunidad de creer en Cristo y llegar a la salvacin despus \line
\up0 \expndtw-3\charscalex100 del regreso de Cristo. \par\pard\ql \li10127\sb0\s
l-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\s
l-276\slmult0 \par\pard\ql\li10127\sb76\sl-276\slmult0 \up0 \expndtw-3\charscale
x100 \ul0\nosupersub\cf1\f2\fs24 177 \par\pard\sect\sectd\fs24\paperw11900\paper
h16840\pard\sb0\sl-240{\bkmkstart Pg178}{\bkmkend Pg178}\par\pard\qj \li1418\sb0
\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\s
l-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1216\
sb98\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24
Considrese en primer lugar la enseanza de 1 Corintios 15:23: "Pero cada uno en \l

ine \up0 \expndtw0\charscalex100 su debido orden: Cristo, las primicias; luego l

os que son do Cristo (hoi tou Christou; \line \up0 \expndtw0\charscalex103 liter
almente "los de Cristo") en su venida". Del contexto anterior aprendemos que \li
ne \up0 \expndtw0\charscalex104 Cristo ha sido resucitado como primicias de aque
llos que han dormido (v. 20). El \line \up0 \expndtw0\charscalex105 trmino "primi
cias" significa que todos aquellos que han muerto en Cristo sern \line \up0 \expn
dtw0\charscalex100 tambin resucitados en l (v. 22). En el versculo 23 Pablo da el o
rden en que estas \line \up0 \expndtw0\charscalex100 dos resurrecciones ocurren:
Primero Cristo, y luego en algn tiempo posterior, en la \line \up0 \expndtw0\cha
rscalex107 vendida de Cristo, los que son de Cristo. Las palabras \u8220?los que
son de Cristo\u8221?, \line \up0 \expndtw0\charscalex100 significa que todos so
n de Cristo sern entonces resucitados, y no slo algunos de \line \up0 \expndtw0\ch
arscalex109 ellos. Estas palabras, por lo tanto, no dan lugar para la resurreccin
de otros \line \up0 \expndtw-3\charscalex100 cristianos ms tarde. \par\pard\qj \
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1209\sb9\sl-276\slmult0 \up0 \ex
pndtw0\charscalex105 Los dispensacionalistas sostienen que habr dos resurreccione
s adicionales de \up0 \expndtw0\charscalex104 creyentes despus de la primera
fase de la Segunda Venida de Cristo: la \up0 \expndtw0\charscalex105 res
urreccin de los santos de la tribulacin, incluyendo a los santos del Antiguo \up0
\expndtw0\charscalex109 Testamento, y la resurreccin de los santos que murieron d
urante el milenio. \up0 \expndtw-1\charscalex100 Algunos dispensacionalistas sos
tienen que "los que son de Cristo", mencionados en \up0 \expndtw0\charscalex100
1 Corintios 15:23, incluyen creyentes que han resucitado despus de la tribulacin,
\up0 \expndtw0\charscalex107 pero aun estos intrpretes esperan todava una resurrec
cin de los santos del \up0 \expndtw0\charscalex100 milenio al fin de los mil aos. P
ero toma esta enseanza literalmente a 1 Corintios \up0 \expndtw0\charscalex102 15
:23? Si Pablo hubiese tenido en mente posibles resurrecciones posteriores de \up0
\expndtw-1\charscalex100 los creyentes (o una posible resurreccin de creyentes)
no debe haber escrito: "Pero \up0 \expndtw0\charscalex109 cada uno en su debido
orden: Cristo, las primicias; luego algunos de los (o la \up0 \expndtw-3\charsca
lex100 mayora de los) que son de Cristo, en su venida"? \par\pard\qj \li1418\ri12
14\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex108 Consideramos ahora 1 Tesalo
nicenses 3:12-13: \u8220?Y el Seor os haga crecer y \line \up0 \expndtw0\charscal
ex100 abundar en amor unos para con otros y para con todos, como tambin lo hacemo
s \line \up0 \expndtw0\charscalex105 nosotros para con vosotros, para que
sean afirmados vuestros corazones, \line \up0 \expndtw0\charscalex102 irrepre
nsibles en santidad delante de Dios nuestro Padre, en la venida de nuestro \line
\up0 \expndtw0\charscalex109 Seor Jesucristo con todos sus santos\u8221? (meta p
antun ton hagiun autou)". Los \line \up0 \expndtw0\charscalex103 dispensacionali
stas interpretan estas palabras como una referencia a la segunda \line \up0 \exp
ndtw0\charscalex100 fase de la Segunda Venida de Cristo, cuando Cristo
regrese con su iglesia. \line \up0 \expndtw0\charscalex102 Anteriormente fue
demostrado, sin embargo, que no debe hacerse distincin entre \line \up0 \expndtw2\charscalex100 una venida de Cristo por sus santos y una venida de Cristo con s
us santos. Pero aun \line \up0 \expndtw-2\charscalex100 sobre la base de la inte
rpretacin dispensacionalista de este versculo, el pasaje dice \line \up0 \expndtw2\charscalex100 claramente que Cristo regresar con todos sus santos, no solamente
con algunos de \line \up0 \expndtw0\charscalex100 ellos. De qu manera deja esto l
ugar para la aparicin de otros santos que no han \line \up0 \expndtw-3\charscalex
100 nacido an, y que deben todava convertirse durante el milenio? \par\pard\qj \li
1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb8\sl-276\slmult0 \up0 \expn
dtw0\charscalex104 Anteriormente consideramos la enseanza de Pablo respecto a la
reunin de los \line \up0 \expndtw0\charscalex100 creyentes en el momento del regr
eso de Cristo que aparece en 1 Tesalonicenses 4. \line \up0 \expndtw-1\charscale
x100 Notemos ahora lo que l dice en los versculos 16 y 17: \u8220?Porque el Seor mi
smo con \line \up0 \expndtw-1\charscalex100 voz de mando, con voz de arcngel, y c
on trompeta de Dios, descender del cielo; y \line \up0 \expndtw0\charscalex100 lo
s muertos en Cristo resucitarn primero. Luego nosotros los que vivimos, los que \
line \up0 \expndtw0\charscalex103 hayamos quedado, seremos arrebatados juntament
e con ellos en las nubes para \line \up0 \expndtw0\charscalex110 recibir al Seor

en el aire, y as estaremos siempre con el Seor\u8221?. Todos los \line \up0 \expnd
tw0\charscalex105 intrpretes, incluyendo a los dispensacionalistas, estn de acuerd
o en que este \line \up0 \expndtw0\charscalex100 pasaje trata del arrebato de la
iglesia al momento del regreso de Cristo. Pero debe \line \up0 \expndtw0\charsc
alex100 observarse que Pablo dice: "los muertos en Cristo resucitarn" y no "algun
os de los \line \up0 \expndtw0\charscalex100 muertos en Cristo", o "la mayora de
los muertos en Cristo". Este pasaje, tambin, \par\pard\ql \li10127\sb0\sl-276\slm
ult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\sl
mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 178 \par\pard\se
ct\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg179}{\bkmkend
Pg179}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\sl
mult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmu
lt0 \par\pard\qj\li1418\ri1219\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex100
\ul0\nosupersub\cf2\f3\fs24 parecera excluir una resurreccin o resurreccione
s de los muertos en Cristo \up0 \expndtw-3\charscalex100 despus de este mome
nto. \par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1215\sb15\sl274\slmult0 \up0 \expndtw0\charscalex100 Mateo 24:31 dice lo siguiente: "Y envia
r [el Hijo del Hombre cuya venida sobre las \up0 \expndtw0\charscalex100 nubes de
l cielo fuera mencionada en el versculo precedente] sus ngeles con gran \up0 \expn
dtw-1\charscalex100 voz de trompeta, y juntarn a sus escogidos de los cuatro vien
tos, desde un extremo \up0 \expndtw-2\charscalex100 del cielo hasta el otro". Lo
s dispensacionalistas generalmente interpretan este pasaje \up0 \expndtw0\charsc
alex104 como referencia slo a la reunin de los escogidos judos al fin del perodo de
la \up0 \expndtw0\charscalex103 tribulacin. Pero, como hemos visto no hay razn par
a limitar as a los escogidos \up0 \expndtw0\charscalex100 aqu. Si aqu se habla de t
odos los escogidos, qu lugar queda para la reunin de \up0 \expndtw-3\charscalex100
todava ms escogidos despus de la segunda venida de Cristo? \par\pard\qj \li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb11\sl-275\slmult0 \up0 \expndtw-1\c
harscalex100 Tambin Pedro tiene algo que decir respecto al problema que estamos,
tratando. En \line \up0 \expndtw0\charscalex100 2 Pedro 3:4 l afirma que vendrn bu
rladores en los das finales, diciendo: "Dnde \line \up0 \expndtw0\charscalex106 est
la promesa de su advenimiento?" En el versculo 9 Pedro responde a esta \line \up0
\expndtw0\charscalex104 objecin con estas palabras: "El Seor no retarda su promes
a, si bien algunos la \line \up0 \expndtw0\charscalex106 tienen por tardanza, si
no que es paciente para con nosotros, no queriendo que \line \up0 \expndtw0\char
scalex100 ninguno perezca, sino que todos procedan al arrepentimiento". El Seor r
etrasa su \line \up0 \expndtw0\charscalex100 venido, dice Pedro, para que ms gent
e pueda llegar al arrepentimiento. El sentido \line \up0 \expndtw0\charscalex103
claro de estas palabras es que despus que haya ocurrido la Segunda Venida no \li
ne \up0 \expndtw-3\charscalex100 habr ms oportunidad para volverse a Dios en arrep
entimiento. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1213\s
b9\sl-276\slmult0 \up0 \expndtw0\charscalex107 Consideremos finalmente la enseanz
a de la parbola de las diez vrgenes en \line \up0 \expndtw0\charscalex100 Mateo 25
:1-13. En esta parbola Jess ensea a sus discpulos los a estar siempre \line \up0 \ex
pndtw0\charscalex100 preparados para su regreso. El relato describe una fiesta d
e bodas juda en la cual \line \up0 \expndtw-2\charscalex100 diez vrgenes esperan a
l esposo para poder ir con l a la fiesta de bodas. Mientras el \line \up0 \expndt
w0\charscalex100 esposo se tarda, todas las vrgenes se duermen. Pero cuando el es
poso al fin llega, \line \up0 \expndtw-2\charscalex100 las vrgenes prudentes, que
haban llevado consigo aceite para sus lmparas, entran \line \up0 \expndtw0\charsc
alex102 con l a la fiesta de bodas. Pero a las vrgenes insensatas, que no haban lle
vado \line \up0 \expndtw-1\charscalex100 aceite consigo, no se les permite entra
r a la fiesta de bodas ya que, una vez que las \line \up0 \expndtw0\charscalex10
2 otras han entrado, la puerta se cierra. Cuando las vrgenes insensatas tratan ms
\line \up0 \expndtw0\charscalex100 tarde de entrar en la fiesta de bodas, el esp
oso les dice: "De cierto os digo, que no \line \up0 \expndtw-3\charscalex100 os
conozco" (Mt. 25:12). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\ri1216\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex109 La mayora de los intrpre
tes concuerdan en que las vrgenes de la parbola \line \up0 \expndtw0\charscalex103
representan a todos aquellos que profesan esperar el regreso de Cristo; en otra

s \line \up0 \expndtw0\charscalex100 palabras todos aquellos que parecen ser mie
mbros de la iglesia de Cristo. Sin tratar \line \up0 \expndtw-1\charscalex100 de
explicar cada detalle, podemos decir que la leccin obvia que la parbola deja es \
line \up0 \expndtw0\charscalex105 que todos los supuestos creyentes que no estn r
ealmente listos cuando Cristo \line \up0 \expndtw0\charscalex100 venga no disfru
tarn de la salvacin representada por la fiesta de bodas, ni tendrn \line \up0 \expn
dtw0\charscalex102 oportunidad ms tarde de ser salvos, dado que una vez que hubie
ran entrado a la \line \up0 \expndtw0\charscalex102 fiesta aquellos que estaban
listos, la puerta es cerrada. Es claro, entonces, que la \line \up0 \expndtw0\ch
arscalex102 parbola no deja lugar para que haya gente que llegue a la salvacin des
pus del \line \up0 \expndtw-3\charscalex100 regreso de Cristo. \par\pard\qj \li14
18\ri1217\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 Una de las interpret
aciones comunes dispensacionalistas de esta parbola es la de \line \up0 \expndtw0
\charscalex110 considerar que las vrgenes representan a los santos de la
tribulacin, \line \up0 \expndtw0\charscalex100 especficamente a los israelitas.
Hacia el fin del perodo de la tribulacin Israel est \line \up0 \expndtw0\charscalex
100 esperando el regreso del esposo y de la esposa (o sea a Cristo y su iglesia)
. Segn \par\pard\ql \li1418\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex106 J. Dw
ight Pentecost, "La fiesta de bodas, entonces, se transforma en un retrato \par\
pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par
\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers
ub\cf1\f2\fs24 179 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl
-240{\bkmkstart Pg180}{\bkmkend Pg180}\par\pard\qj \li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1219\sb93\sl-275\slmult
0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3\fs24 parablico de toda la
era del milenio, a la cual Israel ser invitada durante el perodo \line \up0 \expnd
tw0\charscalex108 de la tribulacin; esta invitacin ser rechazada por muchos, por lo
que sern \line \up0 \expndtw0\charscalex105 arrojados afuera, y ser aceptada
por muchos, que sern recibidos". Esta \line \up0 \expndtw-1\charscalex100 i
nterpretacin es ciertamente discutible; por qu deben ser aquellos que esperan al \l
ine \up0 \expndtw-1\charscalex100 esposo de la parbola de Jess solamente israelita
s? Pero aun tomando como base \line \up0 \expndtw0\charscalex104 esta interpret
acin, la parbola todava milita en contra del punto de vista \line \up0 \e
xpndtw0\charscalex103 dispensacionalista. Sucede que en la parbola, despus de que
las vrgenes que \line \up0 \expndtw0\charscalex107 estn listas entran en la fiesta
de bodas, la puerta fue cerrada, sin que hubiera \line \up0 \expndtw-2\charscal
ex100 oportunidad para que otros entraran ms tarde. Sin embargo, los dispensacion
alistas \line \up0 \expndtw0\charscalex105 ensean que aun despus de este tiempo (e
l principio del milenio) otros podrn \line \up0 \expndtw0\charscalex103 todava ent
rar en las alegras de la fiesta de bodas-es decir, aquellos que han de \line \up0
\expndtw0\charscalex102 nacer durante el milenio, y que an debern convertirse. En
otras palabras, segn \line \up0 \expndtw-3\charscalex100 los dispensacionalistas
, la puerta no estaba realmente cerrada. \par\pard\ql \li1418\sb0\sl-276\slmult0
\par\pard\ql\li1418\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupe
rsub\cf26\f27\fs24 (8) El milenio dispensacionalista no es el milenio descrito e
n Apocalipsis 20:4 - 6. \par\pard\qj \li1418\ri1214\sb5\sl-275\slmult0\fi0 \up0
\expndtw0\charscalex105 \ul0\nosupersub\cf2\f3\fs24 Algunas de las principales d
ificultades con la doctrina de un reinado terrenal del \up0 \expndtw0\charscalex
107 milenio posterior al regreso de Cristo han sido mencionadas anteriormente, e
n \up0 \expndtw0\charscalex103 relacin con el anlisis del premilenialismo histrico.
A esta altura presentaremos \up0 \expndtw0\charscalex100 algunas objeciones adi
cionales que estn dirigidas particularmente contra el punto \up0 \expndtw-3\chars
calex100 de vista dispensacionalista del milenio. \par\pard\qj \li1418\sb0\sl-27
5\slmult0 \par\pard\qj\li1418\ri1208\sb10\sl-275\slmult0\fi0 \up0 \expndtw-2\cha
rscalex100 En primer lugar, debemos notar que la dificultad mencionado anteriorm
ente, a saber, \line \up0 \expndtw0\charscalex100 que Apocalipsis \ul0\nosupersu
b\cf56\f57\fs26 20:4-6 \ul0\nosupersub\cf2\f3\fs24 no dice nada respecto a creye
ntes que no han muerto, sino \line \up0 \expndtw0\charscalex107 que todava estn
vivos al regresar Cristo, pesa aun ms en contra del \line \up0 \expndtw

0\charscalex100 premilenialismo dispensacionalista de lo que lo hace en contra d

el premilenialismo \line \up0 \expndtw-1\charscalex100 histrico. En el captulo \ul
0\nosupersub\cf72\f73\fs25 14 \ul0\nosupersub\cf2\f3\fs24 he citado la afirmacin
de Charles Ryrie que el propsito \line \up0 \expndtw0\charscalex100 terrenal de I
srael ser cumplido por los judos durante el milenio al vivir stos sobre \line \up0
\expndtw0\charscalex103 la tierra en cuerpos no resucitados. Lo mismo quiere dec
ir la siguiente afirmacin \line \up0 \expndtw0\charscalex111 hecha por J. Dwight
Pentecost: \ul0\nosupersub\cf24\f25\fs24 La respuesta a esta pregunta sera que el
\line \up0 \expndtw0\charscalex105 Antiguo Testamento propona una esperanza naci
onal, que ser plenamente \line \up0 \expndtw0\charscalex105 realizada en la er
a del milenio. La \ul0\nosupersub\cf73\f74\fs19 esperanza\ul0\nosupersub\cf2
4\f25\fs24 de cada santo del Antiguo \line \up0 \expndtw0\charscalex108 Te
stamento respecto a una ciudad eterna se cumplir a travs de su \line \up
0 \expndtw0\charscalex103 resurreccin en la Jerusaln celestial, donde, sin perder
distincin o identidad, \line \up0 \expndtw0\charscalex108 Israel se reunir con los
resucitados y transformados de la era de la iglesia \line \up0 \expndtw0\charsc
alex102 para compartir en la gloria de su reino para siempre. La naturaleza del
milenio, \line \up0 \expndtw0\charscalex104 como perodo de prueba de la humanidad
cada bajo el justo reinado del Rey, \line \up0 \expndtw0\charscalex103 excluye l
a participacin de individuos resucitados en dicha prueba. Es as que \line \up0 \ex
pndtw0\charscalex104 la era del milenio tendr que ver solamente con hombres que h
an sido salvos \line \up0 \expndtw0\charscalex101 pero que estn viviendo en sus c
uerpos naturales.\ul0\super\cf45\f46\fs24 4 \par\pard\qj \li1418\sb0\sl-277\slmu
lt0 \par\pard\qj\li1418\ri1214\sb7\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex1
00 \ul0\nosupersub\cf2\f3\fs24 Estos dos autores, que representan el punto de vi
sta dispensacionalista, dicen que \line \up0 \expndtw-2\charscalex100 la era del
milenio tendr que ver \ul0\nosupersub\cf26\f27\fs24 solamente \ul0\nosupersub\cf
2\f3\fs24 con personas quo todava estn viviendo \line \up0 \expndtw0\charscalex100
en sus cuerpos naturales. Adems, segn la posicin dispensacionalista, los santos \l
ine \up0 \expndtw0\charscalex104 resucitados tendrn slo un papel incidental en el
milenio. Ellos participarn con \line \up0 \expndtw0\charscalex107 Cristo en ciert
os juicios, y descendern de la Nueva Jerusaln (que durante el \line \up0 \expndtw2\charscalex100 milenio pender en el aire sobre la tierra) hasta la tierra a fine
s de participar en estos \line \up0 \expndtw0\charscalex102 juicios. Estas act
ividades judiciales, sin embargo, estarn limitadas a ciertas \line \up0 \e
xpndtw-1\charscalex100 funciones especficas, ya que "la actividad primaria de los
santos resucitados estar \line \up0 \expndtw-3\charscalex100 en la ciudad nueva
y celestial". \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\
sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb56
\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 180 \p
ar\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg181
}{\bkmkend Pg181}\par\pard\ql \li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb0
\sl-276\slmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb0\s
l-276\slmult0 \par\pard\ql\li1418\sb88\sl-276\slmult0\tx6613 \up0 \expndtw0\char
scalex104 \ul0\nosupersub\cf2\f3\fs24 Sin embargo, cuando leemos Apocalipsis
\tab \up0 \expndtw0\charscalex111 \ul0\nosupersub\cf56\f57\fs26 20:4-6 \ul0\nos
upersub\cf2\f3\fs24 en la manera que los \par\pard\qj \li1418\ri1210\sb0\sl
-276\slmult0\fi0 \up0 \expndtw0\charscalex103 dispensacionalistas quieren que lo
leamos, no encontramos en el pasaje ninguna \line \up0 \expndtw0\charscalex111
referencia a gente todava viva cuando comience el \ul0\nosupersub\cf24\f25\fs24 m
ilenio, o a gente con \line \up0 \expndtw0\charscalex107 "cuerpos no resucitados
". Las palabras "revivieron \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf24\f
25\fs24 reinaron con Cristo mil \line \up0 \expndtw0\charscalex104 aos" (v. \ul0\
nosupersub\cf41\f42\fs25 4 \ul0\nosupersub\cf24\f25\fs24 BJer) se deben entender
, nos dicen los dispensacionalistas, de tal \line \up0 \expndtw0\charscalex105 m
odo que aquellos aqu descritos fueron levantados de entre los muertos en \line \u
p0 \expndtw0\charscalex105 una resurreccin fsica. Ningn otro significado de l
a palabra vivieron o \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf26
\f27\fs24 revivieron \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf24\f25\fs24
(ezesan) es permitido, dicen los dispensacionalistas. Segn esta \line \up0 \expnd

tw0\charscalex105 interpretacin de Apocalipsis \ul0\nosupersub\cf63\f64\fs25 20:4

, \ul0\nosupersub\cf24\f25\fs24 por lo tanto, son los santos resucitados, \ul0\n
osupersub\cf2\f3\fs24 y \line \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf26\
f27\fs24 solamente \ul0\nosupersub\cf24\f25\fs24 los santos resucitados, de quie
nes aqu se habla \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf24\f25\fs24 se d
ice que \line \up0 \expndtw0\charscalex103 reinarn con Cristo mil aos. Pero, como
hemos visto, los dispensacionalistas \line \up0 \expndtw0\charscalex103 ensean qu
e los santos resucitados slo mantienen una funcin limitada en el \line \up0 \expnd
tw0\charscalex103 milenio, dado que su actividad principal estar en la \up0 \expn
dtw0\charscalex103 Jerusaln nueva \ul0\nosupersub\cf2\f3\fs24 y \par\pard\qj \li1
418\ri1215\sb0\sl-275\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf24\
f25\fs24 celestial que queda suspendida en el aire sobre la tierra durante el mi
lenio. \up0 \expndtw0\charscalex107 Los dispensacionalistas tambin ensean que la e
ra del milenio tendr que \up0 \expndtw0\charscalex110 ver con gente no resucitada
, gente que vive todava en su cuerpo natural. \up0 \expndtw0\charscalex108 Pero re
specto a tal gente este pasaje no dice una \ul0\nosupersub\cf26\f27\fs24 sola pa
labra! \ul0\nosupersub\cf24\f25\fs24 Llegamos, \up0 \expndtw0\charscalex103 ento
nces, a la conclusin que Apocalipsis \ul0\nosupersub\cf63\f64\fs25 20:4-6 \ul0\no
supersub\cf24\f25\fs24 no describe el milenio de los \up0 \expndtw0\charscalex11
2 dispensacionalistas, aun cuando el mismo sea entendido como los \up0 \
expndtw0\charscalex111 dispensacionalistas quieren que se lo entienda.
La comprensin \up0 \expndtw0\charscalex111 dispensacionalista del milenio, e
n otras palabras, no est basada en una \up0 \expndtw0\charscalex101 interpretacin
literal de este importantsimo pasaje. \par\pard\qj \li1418\ri1215\sb273\sl-277\sl
mult0\fi0 \up0 \expndtw0\charscalex108 Debemos mencionar ahora la segunda o
bjecin. Segn la enseanza \up0 \expndtw0\charscalex103 dispensacionalista, el pro
psito del reino terrenal del milenio de Cristo es el de \up0 \expndtw0\charscalex
105 cumplir promesas hechas a Israel, hasta ahora no cumplidas, restaurar a los
\up0 \expndtw0\charscalex103 israelitas a su tierra como nacin \ul0\nosupersub\cf
2\f3\fs24 y \ul0\nosupersub\cf24\f25\fs24 dar a los israelitas en esa tierra un
lugar de \up0 \expndtw0\charscalex112 exaltacin por sobre los no israelitas. En o
tras palabras, el propsito del \up0 \expndtw0\charscalex103 milenio es establecer
el reinado terrenal que haba sido prometido a David, en \up0 \expndtw0\charscale
x110 el cual Cristo, la simiente de David, gobernar desde un trono terrenal en \u
p0 \expndtw0\charscalex101 Jerusaln sobre la convertida nacin israelita. \par\pard
\qj \li1418\ri1209\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex110 Si este
fuera el propsito del milenio, no es realmente sorprendente que \line \up0 \expnd
tw0\charscalex105 Apocalipsis \ul0\nosupersub\cf63\f64\fs25 20:4-6 \ul0\nosupers
ub\cf24\f25\fs24 no diga ni una palabra respecto a los judos, la nacin de \line \u
p0 \expndtw0\charscalex102 Israel, la tierra de Palestina o Jerusaln? Y esto no s
era tan serio si la idea de \line \up0 \expndtw0\charscalex108 la restauracin de I
srael fuera solamente un aspecto incidental del milenio. \line \up0 \expndtw0\ch
arscalex105 Pero, segn la enseanza dispensacionalista, la restauracin de Israel es e
l \line \up0 \expndtw0\charscalex106 propsito \ul0\nosupersub\cf26\f27\fs24 centr
al \ul0\nosupersub\cf24\f25\fs24 del milenio! Por eso es tanto ms significativo q
ue nada de \line \up0 \expndtw0\charscalex111 este supuesto propsito central sea
mencionado en el nico pasaje de la \line \up0 \expndtw0\charscalex109 Biblia que
trata directamente del reinado del milenio de Cristo, Apocalipsis \par\pard\ql \
li1418\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf63\f64\
fs25 20:4-6. \par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1221\
sb19\sl-270\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf24\f25\fs24 L
legamos entonces a la conclusin que el premilenialismo dispensacionalista \up0 \e
xpndtw0\charscalex104 debe ser rechazado como un sistema de interpretacin bblica q
ue no est en \up0 \expndtw0\charscalex101 armona con las Escrituras. \par\pard\ql
\li1786\sb271\sl-391\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf42\f
43\fs34 CAPITULO 16: EL MILENIO \ul0\nosupersub\cf43\f44\fs35 DE \ul0\nosupersub
\cf42\f43\fs34 APOCALIPSIS 20 \par\pard\qj \li1418\ri1214\sb261\sl-280\slmult0\f
i0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf14\f15\fs24 En este captulo tra
taremos de presentar en cierto detalle el punto de vista \line \up0 \expndtw0\ch
arscalex102 amilenialista del milenio descrito en Apocalipsis 20. Pero antes de

observar con \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb248

\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 181 \p
ar\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg182
}{\bkmkend Pg182}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\s
l-275\slmult0 \par\pard\qj\li1418\ri1213\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\
charscalex103 \ul0\nosupersub\cf14\f15\fs24 cuidado Apocalipsis 20, debemos ocup
amos primeramente del problema de la \line \up0 \expndtw0\charscalex110 interpre
tacin del libro de Apocalipsis en su totalidad. El sistema de \line \up
0 \expndtw0\charscalex103 interpretacin de Apocalipsis que me parece ms satisfacto
rio (aunque no deje \line \up0 \expndtw0\charscalex100 de tener algunas dificult
ades) es el que se conoce como \ul0\nosupersub\cf26\f27\fs24 paralelismo \ul0\no
supersub\cf14\f15\fs24 progresivo, \line \up0 \expndtw0\charscalex105 que ha sid
o eficazmente defendido por Guillermo Hendriksen en su obra Ms \line \up0 \expndt
w0\charscalex104 que vencedores, un comentario sobre Apocalipsis. Segn este punto
de vista, \line \up0 \expndtw0\charscalex104 el libro del Apocalipsis consiste
en siete secciones que corren paralelas, cada \line \up0 \expndtw0\charscalex102
una de las cuales describe a la iglesia y al mundo partiendo desde el tiempo de
\line \up0 \expndtw0\charscalex102 la primera venida de Cristo hasta llegar al
de su segunda venida. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li141
8\ri1212\sb14\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex103 La primera de esta
s secciones se encuentra en los captulos \ul0\nosupersub\cf74\f75\fs30 1 \ul0\nos
upersub\cf14\f15\fs24 al 3. Juan ve al \line \up0 \expndtw0\charscalex103 Cristo
glorioso y glorificado caminar entre siete candeleros. En obediencia a la \line
\up0 \expndtw0\charscalex105 orden de Cristo, Juan ahora procede a escribir car
tas a cada una de las siete \line \up0 \expndtw0\charscalex102 iglesias del Asia
Menor. Es obvio que la visin del Cristo glorificado y las cartas \line \up0 \exp
ndtw0\charscalex107 a las siete iglesias constituyen una unidad. Al leer las car
tas, hay dos cosas \line \up0 \expndtw0\charscalex106 que nos llaman poderosamen
te la atencin. En primer lugar, hay referencias \line \up0 \expndtw0\charscalex10
2 bien concretas a acontecimientos, personas y lugares del tiempo en que el libr
o \par\pard\qj \li1418\ri1213\sb4\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex10
8 \ul0\nosupersub\cf20\f21\fs24 del Apocalipsis fue escrito. En segundo lu
gar, los principios, elogios y \up0 \expndtw0\charscalex102 advertencias que
estas cartas contienen tienen valor para la iglesia de todos los \up0 \expndtw0
\charscalex108 tiempos. La verdad es que estas dos observaciones son las que nos
dan la \up0 \expndtw0\charscalex106 pauta para la interpretacin de todo el libro
. Dado que el libro del Apocalipsis \up0 \expndtw0\charscalex103 estaba dirigido
a la iglesia del primer siglo, su mensaje se refera a sucesos de \up0 \expndtw0\
charscalex102 esa poca y era por ende significativo para los cristianos de ese en
tonces. Pero \up0 \expndtw0\charscalex102 dado que el libro tambin era para las i
glesias de todas las edades, su mensaje \up0 \expndtw0\charscalex100 tiene relev
ancia an para nosotros hoy en da. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\par
d\qj\li1418\ri1212\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex100 La segun
da de estas siete secciones es la visin de los siete sellos que aparece \line \up
0 \expndtw0\charscalex107 en los captulos \ul0\nosupersub\cf14\f15\fs24 4 \ul0\no
supersub\cf20\f21\fs24 al \ul0\nosupersub\cf14\f15\fs24 7. \ul0\nosupersub\cf20\
f21\fs24 Juan es llevado al cielo y ve all a Dios sentado en su \line \up0 \expnd
tw0\charscalex105 trono resplandeciente. Luego ve al Cordero que ha sido inmolad
o que toma el \line \up0 \expndtw0\charscalex102 rollo sellado con siete sellos
de la mano del que est sentado en el trono, lo que \line \up0 \expndtw0\charscale
x106 indica que Cristo ha logrado una victoria decisiva sobre las fuerzas del ma
l, y \line \up0 \expndtw0\charscalex116 por eso es digno de abrir los sellos. Lo
s sellos son rotos entonces y se \line \up0 \expndtw0\charscalex103 describen di
versos juicios divinos que recaern sobre el mundo. En esta visin \line \up0 \expnd
tw0\charscalex107 vemos a la iglesia padeciendo pruebas y persecucin, con el tras
fondo de la \line \up0 \expndtw0\charscalex100 victoria de Cristo. Si alguien pr
egunta cmo sabemos cuando una de estas siete \line \up0 \expndtw0\charscalex100 s
ecciones paralelas termina \up0 \expndtw0\charscalex100 (fuera de la primera,
que es obviamente una \par\pard\qj \li1418\ri1214\sb5\sl-275\slmult0\fi0 \up

0 \expndtw0\charscalex105 unidad), la respuesta es que cada una de las siete ter

mina con una indicacin \line \up0 \expndtw0\charscalex102 que ha llegado el fin d
el tiempo. Tal indicacin puede ser una referencia al juicio \line \up0 \expndtw0\
charscalex108 final al fin de la historia, o a la bienaventuranza final del pueb
lo de Dios, o a \line \up0 \expndtw0\charscalex103 ambas cosas. Al fin de esta s
eccin tenemos ambas cosas. Hay una referencia \line \up0 \expndtw0\charscalex104
al juicio final en el captulo \ul0\nosupersub\cf21\f22\fs25 6:15-17: \ul0\nosuper
sub\cf20\f21\fs24 "Y los reyes de la tierra, y los grandes, los \line \up0 \expn
dtw0\charscalex102 ricos, los capitanes, los poderosos, y todo siervo y todo lib
re, se escondieron en \line \up0 \expndtw0\charscalex111 las cuevas y entre las
peas de los montes, y decan a los montes y a las \line \up0 \expndtw0\charscalex11
0 peas: Caed sobre nosotros, y escondednos del rostro de aquel que est \line \up0
\expndtw0\charscalex105 sentado sobre el trono, y de la ira del Cordero; porque
el gran da de su ira ha \line \up0 \expndtw0\charscalex103 llegado; y quin podr sost
enerse en pi?" Pero hay tambin una descripcin \line \up0 \expndtw0\charscalex103 de
la bienaventuranza final de aquellos que han salido de la gran tribulacin en \li
ne \up0 \expndtw0\charscalex104 el captulo \ul0\nosupersub\cf21\f22\fs25 7:15-17:
\ul0\nosupersub\cf20\f21\fs24 "Por esto estn delante del trono de Dios, y le sir
ven da y \line \up0 \expndtw0\charscalex104 noche en su templo; y el que e
st sentado sobre el trono extender su \line \up0 \expndtw0\charscalex104 tab
ernculo sobre ellos. Ya no tendrn hambre ni sed, y el sol no caer ms \par\pard\ql \l
i10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\l
i10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\
fs24 182 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmk
start Pg183}{\bkmkend Pg183}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj
\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\l
i1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1212\sb117\sl-270\slmult0 \up0 \e
xpndtw0\charscalex104 \ul0\nosupersub\cf20\f21\fs24 sobre ellos, ni calor alguno
, porque el Cordero que est en medio del trono los \up0 \expndtw0\charscalex111 p
astorear, y los guiar a fuentes de aguas de vida; y Dios enjugar toda \up0 \expndtw
0\charscalex100 lgrima de los ojos de ellos\u8221?. \par\pard\qj \li1418\sb0\sl-2
76\slmult0 \par\pard\qj\li1418\ri1210\sb10\sl-276\slmult0\fi0 \up0 \expndtw0\cha
rscalex102 La tercera seccin, que encontramos en los captulos \ul0\nosupersub\cf21
\f22\fs25 8 \ul0\nosupersub\cf20\f21\fs24 al \ul0\nosupersub\cf21\f22\fs25 11, \
ul0\nosupersub\cf20\f21\fs24 describe las siete \line \up0 \expndtw0\charscalex1
09 trompetas del juicio. En esta visin vemos a la iglesia vengada, protegida y \l
ine \up0 \expndtw0\charscalex107 victoriosa. Esta seccin termina con una clara re
ferencia al \ul0\nosupersub\cf2\f3\fs24 juicio\ul0\nosupersub\cf14\f15\fs24 fin
al: "Y se \line \up0 \expndtw0\charscalex105 airaron las naciones, y tu ira ha v
enido, y el tiempo de juzgar a los muertos, y \line \up0 \expndtw0\charscalex103
de dar el galardn a tus siervos los profetas, a los santos, y a los que temen tu
\line \up0 \expndtw0\charscalex106 nombre, a los pequeos y a los grandes, y de d
estruir a los que destruyan la \line \up0 \expndtw0\charscalex100 tierra" (11:18
). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb10\sl-27
5\slmult0\fi0 \up0 \expndtw0\charscalex106 La cuarta seccin, captulos 12 al 14, co
mienza con la visin de la mujer que \line \up0 \expndtw0\charscalex102 da a luz u
n hijo en tanto que el dragn espera para devorarlo ni bien nazca-una \line \up0 \
expndtw0\charscalex110 obvia referencia al nacimiento de Cristo. El resto de la
seccin describe la \line \up0 \expndtw0\charscalex104 continua oposicin del dragn (
que representa a Satans) a la iglesia. Aqu se \line \up0 \expndtw0\charscalex103 n
os presentan a dos bestias que son ayudantes del dragn: la bestia que sube \line
\up0 \expndtw0\charscalex115 del mar y la bestia que sube de la tierra. Esta sec
cin termina con una \line \up0 \expndtw0\charscalex107 descripcin figurativa de la
venida de Cristo para juicio: "Mir, y he aqu una \line \up0 \expndtw0\charscalex1
05 nube blanca; y sobre la nube uno sentado semejante al Hijo del Hombre, que \l
ine \up0 \expndtw0\charscalex110 tena en la cabeza una corona de oro, y en la man
o una hoz aguda. Y del \line \up0 \expndtw0\charscalex107 templo sali otro ngel cl
amando a gran voz al que estaba sentado sobre la \line \up0 \expndtw0\charscalex
106 nube: Mete tu hoz, y siega; porque la hora de segar ha llegado, pues la mies
\line \up0 \expndtw0\charscalex105 de la tierra est madura. Y el que estaba sent

ado sobre la nube meti su hoz \line \up0 \expndtw0\charscalex101 en la tierra, y

la tierra fue segada" (14:14-15). \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\p
ard\qj\li1418\ri1214\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex102 La quinta s
eccin est en los captulos 15 y 16. Describe las siete copas de ira, \up0 \expndtw0\
charscalex103 representando de esta manera grfica la visitacin final de la ira de
Dios sobre \up0 \expndtw0\charscalex107 aquellos que permanecen impenitentes. Es
ta seccin tambin concluye con \up0 \expndtw0\charscalex104 una referencia al juici
o final: "Y la gran ciudad fue dividida en tres partes, y las \up0 \expndtw0\cha
rscalex102 ciudades de las naciones cayeron; y la gran Babilonia vino en memoria
delante \up0 \expndtw0\charscalex105 de Dios, para darle el cliz del vino del ar
dor de su ira. Y toda isla huy, y los \up0 \expndtw0\charscalex101 montes no fuer
on hallados" (16:19-20). \par\pard\qj \li1418\ri1211\sb264\sl-276\slmult0\fi0 \u
p0 \expndtw0\charscalex107 La sexta seccin, captulos 17 al 19, describe la cada de
Babilonia \ul0\nosupersub\cf2\f3\fs24 y \ul0\nosupersub\cf14\f15\fs24 de las \li
ne \up0 \expndtw0\charscalex110 bestias. Babilonia representa a la ciudad
mundana-a las fuerzas del \line \up0 \expndtw0\charscalex102 secularismo y de
la impiedad que se oponen al reino de Dios. El fin del captulo \line \up0 \expnd
tw0\charscalex106 19 describe la cada de los dos ayudantes del dragn: la bestia qu
e sube del \line \up0 \expndtw0\charscalex106 mar y el falso profeta, que parece
ser la misma figura que la bestia que sube \line \up0 \expndtw0\charscalex103 d
e la tierra (vase 16:13). Unas ves ms vemos claras referencias al fin de los \line
\up0 \expndtw0\charscalex105 tiempos al llegar a la conclusin de esta seccin. El
captulo 19, versculo 11, \line \up0 \expndtw0\charscalex105 describe la Segunda Ve
nida de Cristo: "Entonces vi al cielo abierto; y he aqu \line \up0 \expndtw0\char
scalex110 un caballo blanco, \ul0\nosupersub\cf40\f41\fs22 y \ul0\nosupersub\cf1
4\f15\fs24 el que lo montaba se llamaba Fiel y Verdadero, y con \line \up0 \expn
dtw0\charscalex104 justicia juzga y pelea". Ms adelante en el captulo se presenta
el castigo final \line \up0 \expndtw0\charscalex103 que recae sobre los dos ayud
antes del dragn: "Y vi a la bestia, a los reyes de \line \up0 \expndtw0\charscale
x110 la tierra y a sus ejrcitos, reunidos para guerrear contra el que montaba el
\line \up0 \expndtw0\charscalex102 caballo, y contra su ejrcito. Y la bestia fue
apresada, y con ella el falso profeta \line \up0 \expndtw0\charscalex104 que haba
hecho delante de ella las seales con las cuales haba engaado a \line \up0 \expndtw
0\charscalex107 los que recibieron la marca de la bestia, y haban adorado su imag
en. Estos \line \up0 \expndtw0\charscalex107 dos fueron lanzados vivos dentro de
un lago de fuego \ul0\nosupersub\cf21\f22\fs25 que \ul0\nosupersub\cf14\f15\fs2
4 arde con azufre" \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\cha
rscalex100 \ul0\nosupersub\cf1\f2\fs24 183 \par\pard\sect\sectd\fs24\paperw11900
\paperh16840\pard\sb0\sl-240{\bkmkstart Pg184}{\bkmkend Pg184}\par\pard\ql \li14
18\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418
\sb0\sl-287\slmult0 \par\pard\ql\li1418\sb0\sl-287\slmult0 \par\pard\ql\li1418\s
b35\sl-287\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf37\f38\fs25 (1
9:19-20). \par\pard\qj \li1417\ri1213\sb263\sl-276\slmult0\fi0 \up0 \expndtw0\ch
arscalex103 \ul0\nosupersub\cf14\f15\fs24 La sptima seccin, captulos \ul0\nosupersu
b\cf37\f38\fs25 20- \ul0\nosupersub\cf14\f15\fs24 al \ul0\nosupersub\cf37\f38\f
s25 22, \ul0\nosupersub\cf14\f15\fs24 narra la condenacin del dragn (que \line \up
0 \expndtw0\charscalex108 es Satans), completando as la descripcin del derro
camiento de los \line \up0 \expndtw0\charscalex114 enemigos de Cristo. El juic
io final y el castigo final de los malvados son \line \up0 \expndtw0\charscalex1
09 descritos al final del captulo 20: "Y vi un gran trono blanco y al que estaba
\line \up0 \expndtw0\charscalex106 sentado en l ... Y vi a los muertos, grandes y
pequeos, de pie ante Dios; y \line \up0 \expndtw0\charscalex103 los libros fuero
n abiertos, y otro libro fue abierto, el cual es el libro de la vida; y \line \u
p0 \expndtw0\charscalex106 fueron juzgados los muertos por las cosas que estaban
escritas en los libros \line \up0 \expndtw0\charscalex105 segn sus obras ... Y l
a muerte y el Hades fueron lanzados al Lago de fuego. \line \up0 \expndtw0\chars
calex105 Esta es la muerte segunda. Y el que no hall inscrito en el libro de la v
ida fue \line \up0 \expndtw0\charscalex104 lanzado al ago de fuego" (vv. \ul0\no
supersub\cf37\f38\fs25 11-15). \ul0\nosupersub\cf14\f15\fs24 Adems, esta seccin de

scribe el triunfo \line \up0 \expndtw0\charscalex107 final de Cristo y de su igl

esia, y el universo renovado, llamado aqu el nuevo \line \up0 \expndtw0\charscale
x100 cielo y la nueva tierra. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\
qj\li1418\ri1210\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex105 Ntese que s
i bien estas siete secciones son paralelas, ellas revelan tambin \line \up0 \expn
dtw0\charscalex107 una cierta medida de progreso escatolgico. La ltima seccin, por
ejemplo, \line \up0 \expndtw0\charscalex106 nos proyecta ms hacia el futuro de lo
que lo hicieron las otras secciones. Si \line \up0 \expndtw0\charscalex102 bien
el juicio final ya fue brevemente descrito en \ul0\nosupersub\cf37\f38\fs25 6:1
2-17, \ul0\nosupersub\cf14\f15\fs24 no es manifestado en \line \up0 \expndtw0\ch
arscalex102 plenitud de detalle hasta que lleguemos al captulo \ul0\nosupersub\cf
37\f38\fs25 20:11-15. \ul0\nosupersub\cf14\f15\fs24 Y aunque el gozo \line \up0
\expndtw0\charscalex105 final de los redimidos en la vida por venir ya ha sido i
nsinuada en \ul0\nosupersub\cf37\f38\fs25 7:15-17, \ul0\nosupersub\cf14\f15\fs24
no \line \up0 \expndtw0\charscalex109 es hasta llegar al captulo \ul0\nosupersub
\cf2\f3\fs24 21 \ul0\nosupersub\cf14\f15\fs24 que encontramos una descripcin deta
llada y \line \up0 \expndtw0\charscalex105 minuciosa de la bienaventuranza de la
vida en la nueva tierra \ul0\nosupersub\cf37\f38\fs25 (21:1-22:5). \ul0\nosuper
sub\cf14\f15\fs24 De \line \up0 \expndtw0\charscalex102 all que este mtodo de inte
rpretacin sea llamado paralelismo progresivo. \par\pard\qj \li1418\sb0\sl-275\slm
ult0 \par\pard\qj\li1418\ri1210\sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscale
x108 Hay progreso escatolgico en estas secciones no slo respecto a las \
line \up0 \expndtw0\charscalex107 secciones individuales, sino tambin con respect
o al libro en su totalidad. Si \line \up0 \expndtw0\charscalex103 admitimos que
el libro de Apocalipsis describe la lucha entre Cristo y su iglesia \line \up0 \
expndtw0\charscalex109 por un lado y sus enemigos por el otro lado, podemos deci
r que la primera \line \up0 \expndtw0\charscalex106 mitad del libro (Cp. \ul0\nos
upersub\cf37\f38\fs25 1-11) \ul0\nosupersub\cf14\f15\fs24 describe la lucha sobr
e la tierra, presentando a la \line \up0 \expndtw0\charscalex105 iglesia durante
la persecucin que le inflinge el mundo. La segunda mitad del \line \up0 \expndtw
0\charscalex103 libro (Cp. \ul0\nosupersub\cf37\f38\fs25 11-22), \ul0\nosupersub\
cf14\f15\fs24 sin embargo, nos da el trasfondo espiritual ms profundo de \line \u
p0 \expndtw0\charscalex113 esta lucha, exponiendo la persecucin de la iglesia por
parte del dragn \line \up0 \expndtw0\charscalex110 (Satans) y sus ayudantes. A la
luz de este anlisis vemos cmo la ltima \line \up0 \expndtw0\charscalex110 seccin de
l libro \up0 \expndtw0\charscalex110 \ul0\nosupersub\cf37\f38\fs25 (20-22) \ul0\
nosupersub\cf14\f15\fs24 est en el lugar apropiado. Esta ltima seccin \par\pard\qj
\li1418\ri1216\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex110 describe el juici
o que recae sobre Satans y su condenacin final. Ya que \up0 \expndtw0\charscalex10
3 Satans es el antagonista supremo de Cristo, es perfectamente razonable que \up0
\expndtw0\charscalex101 su condenacin sea narrada al final. \par\pard\qj \li1418
\ri1213\sb260\sl-280\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf21\f
22\fs25 Estamos listos ahora para pasar a la interpretacin de Apocalipsis 20:1-6,
el \line \up0 \expndtw0\charscalex112 nico pasaje de la Biblia que habla explcita
mente de un reinado de mil \line \up0 \expndtw0\charscalex111 aos. Ntese primerame
nte que el pasaje obviamente se divide en dos \line \up0 \expndtw0\charscalex106
partes: versculos \up0 \expndtw0\charscalex112 1-2, que describen el encadenamie
nto de Satans; y \par\pard\qj \li1418\ri1218\sb17\sl-260\slmult0 \up0 \expndtw0\c
harscalex110 versculos 4-6, que describen el reinado de mil aos de ciertas persona
s \up0 \expndtw0\charscalex103 junto con Cristo. \par\pard\qj \li1418\sb0\sl-280
\slmult0 \par\pard\qj\li1418\ri1214\sb4\sl-280\slmult0\fi0 \up0 \expndtw0\charsc
alex108 La interpretacin premilenialista de este versculo s entiende que
los \line \up0 \expndtw0\charscalex105 mismos describen un reinado de Cristo de
mil aos sobre la tierra, que ser \line \up0 \expndtw0\charscalex106 posterior a su
Segunda Venida. Y lo cierto es que ha habido una referencia \line \up0 \expndtw
0\charscalex106 a la Segunda Venida de Cristo en el captulo anterior (19:11-16).
Entonces, \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-2
76\slmult0 \par\pard\ql\li10127\sb52\sl-276\slmult0 \up0 \expndtw-3\charscalex10
0 \ul0\nosupersub\cf1\f2\fs24 184 \par\pard\sect\sectd\fs24\paperw11900\paperh16
840\pard\sb0\sl-240{\bkmkstart Pg185}{\bkmkend Pg185}\par\pard\qj \li1418\sb0\sl

-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-2

70\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1224\sb1
17\sl-270\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf21\f22\fs25 si
uno piensa que Apocalipsis 20 expone lo que sigue cronolgicamente a lo \line \up0
\expndtw0\charscalex106 que fue descrito en el captulo 19, uno seguramente llega
r a la conclusin \line \up0 \expndtw0\charscalex104 que el milenio de Apocalipsis
20:1-6 vendr despus del regreso de Cristo. \par\pard\ql \li1418\sb276\sl-287\slmul
t0\tx9808 \up0 \expndtw0\charscalex105 Sin embargo, segn hemos indicado anter
iormente, los captulos \tab \up0 \expndtw0\charscalex101 20-22 \par\pard\qj \li1
418\ri1218\sb5\sl-273\slmult0 \up0 \expndtw0\charscalex105 forman la ltima de las
siete secciones del libro del Apocalipsis, razn por la \up0 \expndtw0\charscalex
110 que estos captulos no describen lo que sucede despus del regreso de \up0 \expn
dtw0\charscalex109 Cristo. Al contrario, Apocalipsis 20:1 nos trae de nuevo al c
omienzo de la \up0 \expndtw0\charscalex103 era neotestamentaria. \par\pard\qj \l
i1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1217\sb11\sl-275\slmult0 \up0 \ex
pndtw0\charscalex109 Que esta es la interpretacin correcta de estos versculos lo e
videncia no \line \up0 \expndtw0\charscalex114 slo lo que recin se ha desarrollado
, mas tambin el hecho que este \line \up0 \expndtw0\charscalex109 capitulo descri
be la derrota y condenacin final de Satans. Es innegable \line \up0 \expndtw0\char
scalex109 que la derrota de Satans comenz con la primera venida de Cristo, algo \l
ine \up0 \expndtw0\charscalex109 que ha sido claramente detallado en \up0 \expnd
tw0\charscalex109 12:7-9. Que el reino de mil aos \par\pard\qj \li1418\ri1218\sb5
\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 descrito en 20:4-6 ocurre antes
de la Segunda Venida de Cristo es evidente \line \up0 \expndtw0\charscalex107 s
i se tiene en cuenta que el juicio final, relatado en los versculos 11-15 de \lin
e \up0 \expndtw0\charscalex105 este captulo, es presentado como algo que sucede d
espus del reinado de \line \up0 \expndtw0\charscalex107 los mil aos. No solamente
en el Apocalipsis sino tambin en otros lugares \line \up0 \expndtw0\charscalex106
del Nuevo Testamento el juicio final es asociado con la Segunda Venida de \line
\up0 \expndtw0\charscalex109 Cristo.2 Al ser este el caso, es obvio que el rein
ado de mil aos que hace \line \up0 \expndtw0\charscalex104 referencia Apocalipsi
s \up0 \expndtw0\charscalex109 20:4-6 debe ocurrir antes y no despus de l
a \par\pard\ql \li1418\sb3\sl-278\slmult0 \up0 \expndtw0\charscalex103 Segunda V
enida de Cristo. \par\pard\ql \li1418\sb255\sl-287\slmult0\tx9658 \up0 \expndtw0
\charscalex115 Echemos ahora una mirada ms detallada a Apocalipsis \tab \u
p0 \expndtw0\charscalex102 20:1-6. \par\pard\qj \li1418\ri1214\sb3\sl-276\slmult
0 \up0 \expndtw0\charscalex108 Comenzamos con los versculos 1-3: Vi un ngel que de
scenda del cielo, \up0 \expndtw0\charscalex105 con la llave del abismo, y una gra
n cadena en la mano. y prendi al dragn, \up0 \expndtw0\charscalex108 la serpiente
antigua, que es el diablo y Satans, y lo at por mil aos; y lo \up0 \expndtw0\charsc
alex109 arroj al abismo, y lo encerr, y puso su sello sobre l, para que n
o \up0 \expndtw0\charscalex112 engaase ms a las naciones, hasta que fuesen cumplid
os mil aos, y \up0 \expndtw0\charscalex103 despus de esto debe ser desatado por un
poco de tiempo. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1
218\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex109 En estos versculos nos d
a una descripcin del encadenamiento de \line \up0 \expndtw0\charscalex113 Sa
tans. Se dice que el dragn, aqu claramente identificado como "el \line \up0 \expndt
w0\charscalex111 diablo" o "Satans" es atado por mil aos y despus arrojado a un lug
ar \line \up0 \expndtw0\charscalex107 llamado "el abismo". El propsito de este en
cadenamiento es "para que no \line \up0 \expndtw0\charscalex103 engaase ms a las n
aciones, hasta que fuesen cumplidos mil aos". \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1216\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex107
El libro del Apocalipsis est lleno de nmeros simblicos. Parece muy \line \up
0 \expndtw0\charscalex107 probable, en consecuencia, que el nmero "mil" que se us
a en este pasaje \line \up0 \expndtw0\charscalex107 no deba ser interpretado de
un modo estrictamente literal. Sabemos que el \line \up0 \expndtw0\charscalex107
nmero diez significa plenitud, y visto que mil es diez a la tercera potencia, \l
ine \up0 \expndtw0\charscalex107 podemos pensar que la expresin "mil aos" es una r
epresentacin de un \line \up0 \expndtw0\charscalex109 perodo completo, un perodo
muy largo de duracin indeterminada. \line \up0 \expndtw0\charscalex111 Cong

ruentemente con lo que ha sido dicho anteriormente respecto a la \line \up0 \exp
ndtw0\charscalex109 estructura del libro, y a la luz de los versculos 7-15 de est
e captulo (que \line \up0 \expndtw0\charscalex109 describen el "poco de tiempo" d
e Satans, la batalla final y el juicio final), \line \up0 \expndtw0\charscalex110
podemos llegar a la conclusin que este perodo de mil aos se extiende \line \up0 \e
xpndtw0\charscalex114 desde la primera venida de Cristo hasta muy poco tiempo an
tes de la \line \up0 \expndtw0\charscalex102 segunda. \par\pard\ql \li10127\sb0\
sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb52
\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 185 \p
ar\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg186
}{\bkmkend Pg186}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0
\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\s
l-270\slmult0 \par\pard\qj\li1418\ri1216\sb117\sl-270\slmult0 \up0 \expndtw0\cha
rscalex112 \ul0\nosupersub\cf21\f22\fs25 Dado que el "lago de fuego" mencionado
en los versculos 10, 14 Y 15 \line \up0 \expndtw0\charscalex105 representa obviam
ente el lugar del castigo final, el "abismo" mencionado en \line \up0 \expndtw0\
charscalex103 los versculos \up0 \expndtw0\charscalex105 1 y 3 no ha de se
r el lugar del castigo final. Se debe \par\pard\qj \li1418\ri1220\sb2\sl-280
\slmult0 \up0 \expndtw0\charscalex107 considerar a este ltimo trmino como una desc
ripcin figurativa del modo \line \up0 \expndtw0\charscalex108 en que las activida
des de Satans sern refrenadas durante el perodo de \line \up0 \expndtw0\charscalex1
02 mil aos. \par\pard\qj \li1418\ri1210\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\c
harscalex105 Pero qu quiere decir, entonces, que Satans es atado o encadenado? En \
line \up0 \expndtw0\charscalex109 los tiempos del Antiguo Testamento, al menos e
n la era posabrahmica, \line \up0 \expndtw0\charscalex105 todas las naciones del
mundo, menos Israel estaban, por decirlo as, bajo el \line \up0 \expndtw0\charsca
lex105 dominio de Satans. En aquel entonces el pueblo de Israel era el recipiente
\line \up0 \expndtw0\charscalex106 de la revelacin especial de Dios, de modo que
ellos conocan la verdad de \line \up0 \expndtw0\charscalex108 Dios respecto a el
los mismos, respecto a su pecaminosidad, y respecto al \line \up0 \expndtw0\char
scalex113 modo en que podan obtener el perdn de sus pecados (aunque debe \line \up
0 \expndtw0\charscalex107 admitirse que este conocimiento les fue dado en tipos
y sombras, de modo \line \up0 \expndtw0\charscalex108 que era incompleto). Duran
te este tiempo sin embargo, las otras naciones \line \up0 \expndtw0\charscalex10
5 del mundo no conocan esta verdad, y por lo tanto andaban en la ignorancia \line
\up0 \expndtw0\charscalex113 y en el error (vase Hch. 17:30) a excepcin de una qu
e otra persona, \line \up0 \expndtw0\charscalex106 familia, o ciudad que lleg a e
star en contacto con la revelacin especial de \line \up0 \expndtw0\charscalex107
Dios. Uno podra decir que durante este tiempo estas naciones eran \line
\up0 \expndtw0\charscalex108 engaadas por Satans, as como nuestros primeros padres
haban sido \line \up0 \expndtw0\charscalex103 engaados por Satans cuando cayeron e
n pecado en el huerto de Edn. \par\pard\qj \li1418\ri1213\sb264\sl-276\slmult0 \u
p0 \expndtw0\charscalex105 Sin embargo, poco antes de su ascensin, Cristo les dio
a sus discpulos su \line \up0 \expndtw0\charscalex106 Gran Comisin: "Por tanto, i
d, y haced discpulos a todas las naciones" (Mt. \line \up0 \expndtw0\charscalex10
5 28:19). Uno puede muy bien imaginarse a los discpulos en aquella ocasin \line \u
p0 \expndtw0\charscalex105 formulando una pregunta inquietante: Cmo es posible que
hagamos esto \line \up0 \expndtw0\charscalex112 si Satans contina engaando a las n
aciones como lo ha hecho en el \line \up0 \expndtw0\charscalex110 pasado? En Apo
calipsis 20:1-3 Juan da una respuesta tranquilizadora a \line \up0 \expndtw0\cha
rscalex105 esta pregunta. Parafraseada, su respuesta dice algo as: "Durante la er
a del \line \up0 \expndtw0\charscalex108 evangelio que acaba de ser introdu
cida, Satans no podr continuar \line \up0 \expndtw0\charscalex107 engaando a la
s naciones como lo hiciera en el pasado, porque l ha sido \line \up0 \expndtw0\ch
arscalex108 atado. En consecuencia, durante todo este perodo ustedes, discpulos de
\line \up0 \expndtw0\charscalex109 Cristo, podrn predicar el evangelio y h
acer discpulos de todas las \line \up0 \expndtw0\charscalex102 naciones". \pa
r\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1215\sb8\sl-276\slmul
t0 \up0 \expndtw0\charscalex108 Esto no quiere decir que Satans no pueda hacer ni
ngn dao durante el \line \up0 \expndtw0\charscalex105 tiempo en que est atado. Slo s

ignifica lo que Juan est diciendo aqu: que \line \up0 \expndtw0\charscalex109 mien
tras Satans est atado no podr engaar a las naciones para evitar \line \up0 \expndtw0
\charscalex106 que aprendan la verdad de Dios. Ms adelante en este captulo se nos
dice \line \up0 \expndtw0\charscalex113 que cuando los mil aos terminen, Satans se
r suelto de su prisin y \line \up0 \expndtw0\charscalex104 saldr a engaar a las naci
ones del mundo para reunirlas para luchar contra \line \up0 \expndtw0\charscalex
107 el pueblo de Dios (vv. 7-9). El no puede hacer esto, sin embargo, mientras \
line \up0 \expndtw0\charscalex107 est atado. Llegamos entonces a la conclusin que
el encadenamiento de \line \up0 \expndtw0\charscalex110 Satans durante la era del
evangelio significa que, en primer lugar, l no \line \up0 \expndtw0\charscalex10
6 puede impedir la diseminacin del evangelio, y en segundo lugar, que l no \line \
up0 \expndtw0\charscalex103 puede reunir a todos los enemigos de Cristo para ata
car a la iglesia. \par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri
1219\sb38\sl-260\slmult0 \up0 \expndtw0\charscalex105 Hay alguna indicacin en el N
uevo Testamento de que Satans fue atado \line \up0 \expndtw0\charscalex106 en el
tiempo de la primera venida de Cristo? S, la hay. Cuando los fariseos \par\pard\q
l \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\
ql\li10127\sb75\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1
\f2\fs24 186 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\
bkmkstart Pg187}{\bkmkend Pg187}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\par
d\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\
qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1177\sb93\sl-275\slmult0\fi0
\up0 \expndtw0\charscalex104 \ul0\nosupersub\cf21\f22\fs25 acusaban a Jess de ech
ar a los demonios por medio del poder de Satans, \line \up0 \expndtw0\charscalex1
06 Jess contest: "Cmo puede alguno entrar en la casa del hombre fuerte, \line \up0 \
expndtw0\charscalex104 y saquear sus bienes, si primero no le ata?" (Mt. 12:29).
Es interesante notar \line \up0 \expndtw0\charscalex107 que la palabra que Mate
o usa para describir que el hombre fuerte es atado \line \up0 \expndtw0\charscal
ex106 es la misma palabra que se usa en Apocalipsis 20 para describir la atadura
\line \up0 \expndtw0\charscalex106 de Satans (el vocablo griego dea). Se podra de
cir que Jess at al diablo \line \up0 \expndtw0\charscalex105 cuando triunf sobre l e
n el desierto, al rehusar ceder a sus tentaciones. El \line \up0 \expndtw0\chars
calex107 hecho de que Jess echaba a los demonios, segn l nos ensea en este \line \up
0 \expndtw0\charscalex108 pasaje, era evidencia de su triunfo. Es cierto, uno po
dra responder que la \line \up0 \expndtw0\charscalex106 atadura de Satans descrita
aqu tiene ms relacin con el echar demonios \line \up0 \expndtw0\charscalex113 que
con la predicacin del evangelio. Pero yo contestara que el echar \line \up0 \expnd
tw0\charscalex107 demonios es una evidencia de la presencia del reino de Dios (M
t. 12:28), y \line \up0 \expndtw0\charscalex109 que es precisamente porque el re
ino de Dios ha venido que el evangelio \line \up0 \expndtw0\charscalex109 puede
ahora ser predicado a todas las naciones (vase Mt. 13:24-30, 47-\line \up0 \expnd
tw0\charscalex102 50). \par\pard\qj \li1418\ri1212\sb263\sl-278\slmult0\fi0 \up0
\expndtw0\charscalex111 Cuando los setenta regresaron de su misin de predicacin,
le dijeron a \line \up0 \expndtw0\charscalex113 Jess: "Seor, aun los demonios se n
os sujetan en tu nombre". Jess \line \up0 \expndtw0\charscalex109 contest: "Yo vea
a Satans caer del cielo como un rayo" (Lc. 10:17-18). \line \up0 \expndtw0\charsc
alex110 Estas palabras, est dems decirlo, no deben ser interpretadas como si \line
\up0 \expndtw0\charscalex109 sugiriesen una cada literal de Satans desde el cielo
en aquel momento. \line \up0 \expndtw0\charscalex108 Ms bien debe entenderse que
ellas significan que Jess vio en las obras \line \up0 \expndtw0\charscalex112 qu
e sus discpulos hacan una indicacin que al reino de Satans se le \line \up0 \expndtw
0\charscalex106 acababa de asestar un golpe demoledor-o sea, que acababa de llev
arse a \line \up0 \expndtw0\charscalex110 cabo un cierto encadenamiento de Satans
, una cierta restriccin de su \line \up0 \expndtw0\charscalex111 poder. En esta o
casin la cada o atadura de Satans est relacionada \line \up0 \expndtw0\charscalex103
directamente con la actividad misionera de los discpulos de Jess. \par\pard\qj \l
i1418\ri1219\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex104 Otro pasaje que r
elaciona la restriccin de las actividades de Satans con la \line \up0 \expndtw0\ch
arscalex113 obra misionera de Cristo es Juan 12:31-32: "Ahora es el juicio de es
te \line \up0 \expndtw0\charscalex108 mundo; ahora el prncipe de este mundo ser ec

hado fuera. Y yo, si fuere \line \up0 \expndtw0\charscalex104 levantado de la ti

erra, a todos atraer a m mismo". Es interesante notar que \line \up0 \expndtw0\cha
rscalex107 el verbo que se traduce "echar fuera" [ekballo) es un derivado de la
misma \line \up0 \expndtw0\charscalex107 raz que la palabra utilizada en Apocalip
sis \up0 \expndtw0\charscalex107 20:3: "Y lo arroj \up0 \expndtw0\charscalex102 [
baIlo) \up0 \expndtw-1\charscalex100 [a \par\pard\qj \li1417\ri1216\sb1\sl-280\s
lmult0 \up0 \expndtw0\charscalex111 Satans] al abismo". Lo que es ms importante au
n, sin embargo, es la \up0 \expndtw0\charscalex106 observacin que la "expulsin" de
Satans aparece aqu relacionada con el \up0 \expndtw0\charscalex104 hecho de que n
o slo judos sino gente de todas las naciones sern atrados \up0 \expndtw0\charscalex1
04 a Cristo al estar l colgado en la cruz. \par\pard\qj \li1417\ri1216\sb264\sl-2
76\slmult0 \up0 \expndtw0\charscalex105 La atadura o el encadenamiento de Satans
que se describe en Apocalipsis \up0 \expndtw0\charscalex111 20:1-3 significa, po
r lo tanto, que durante la era del evangelio, en la que \up0 \expndtw0\charscale
x106 ahora vivimos, la influencia de Satans, aunque ciertamente no aniquilada, \u
p0 \expndtw0\charscalex108 est restringida de tal manera que no puede imp
edir la difusin del \up0 \expndtw0\charscalex112 evangelio por las naciones de
l mundo. Debido a la atadura de Satans \up0 \expndtw0\charscalex105 durante la er
a presente, las naciones no pueden conquistar a la iglesia, sino \up0 \expndtw0\
charscalex103 que la iglesia est conquistando a las naciones. \par\pard\qj \li141
7\sb0\sl-270\slmult0 \par\pard\qj\li1417\ri1216\sb19\sl-270\slmult0 \up0 \expndt
w0\charscalex107 Pasamos ahora a los versculo s 4-6, el pasaje que trata del rein
ado de los \line \up0 \expndtw0\charscalex110 mil aos: \up0 \expndtw0\charscalex1
14 (4) Y vi tronos, y se sentaron sobre ellos los que recibieron \line \up0 \ex
pndtw0\charscalex108 facultad de juzgar; y vi las almas de los decapita
dos por causa del \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li101
27\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb74\sl-276\slmult0 \up0 \expndtw-3\c
harscalex100 \ul0\nosupersub\cf1\f2\fs24 187 \par\pard\sect\sectd\fs24\paperw119
00\paperh16840\pard\sb0\sl-240{\bkmkstart Pg188}{\bkmkend Pg188}\par\pard\qj \li
1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li14
18\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418
\ri1214\sb98\sl-274\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf21\f2
2\fs25 testimonio de Jess y por la palabra de Dios, los que no haban adorado a la
\line \up0 \expndtw0\charscalex106 bestia ni a su imagen, y que no recibieron la
marca en sus frentes ni en sus \line \up0 \expndtw0\charscalex105 manos; y vivi
eron (ezesan) y reinaron con Cristo mil aos. (5) Pero los otros \line \up0 \expnd
tw0\charscalex111 muertos no volvieron a vivir (ezesan) hasta que se cumplieron
mil aos. \line \up0 \expndtw0\charscalex111 Esta es la primera resurreccin. (6) Bi
enaventurado y santo el que tiene \line \up0 \expndtw0\charscalex105 parte en la
primera resurreccin; la segunda muerte no tiene potestad sobre \line \up0 \expnd
tw0\charscalex108 stos, sino que sern sacerdotes de Dios y de Cristo, y reinarn con
l mil \line \up0 \expndtw0\charscalex102 aos. \par\pard\qj \li1418\sb0\sl-276\slm
ult0 \par\pard\qj\li1418\ri1180\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex106
Notamos anteriormente que los versculos 1-3 hablan de un perodo de "mil \up0 \expn
dtw0\charscalex108 aos". Observamos ahora que los versculos 4-6 tambin se refieren
a un \up0 \expndtw0\charscalex107 perodo de mil aos. Aunque es posible entender qu
e los "mil aos" de los \up0 \expndtw0\charscalex104 versculos 4-6 describen un pero
do de tiempo diferente del de los "mil aos" \up0 \expndtw0\charscalex106 de los v
ersculos 1-3, no existe ninguna razn fundamental que nos obligue \up0 \expndtw0\ch
arscalex109 a hacerlo, especialmente si tenemos en cuenta que la expresin" [los]
mil \up0 \expndtw0\charscalex104 aos" [ta chilia ete) ocurre dos veces, una vez e
n el versculo 3 y otra vez en \up0 \expndtw0\charscalex105 el versculo 5. De all qu
e podamos suponer sin riesgo que los versculo s 1-\line \up0 \expndtw0\charscalex
109 3 y los versculo s 4-6 tienen que ver con el mismo perodo de "mil aos". \up0 \e
xpndtw0\charscalex110 Dicho perodo, como hemos visto, abarca toda l
a dispensacin \up0 \expndtw0\charscalex111 neotestamentaria, desde el tiempo de
la primera venida de Cristo hasta \up0 \expndtw0\charscalex103 poco antes de la
Segunda Venida de Cristo. \par\pard\qj \li1418\ri1212\sb264\sl-277\slmult0 \up0
\expndtw0\charscalex107 Observemos ahora ms de cerca el versculo 4: "Y vi tronos,
y se sentaron \line \up0 \expndtw0\charscalex107 sobre ellos los que recibieron

facultad de juzgar". La primera pregunta que \line \up0 \expndtw0\charscalex112

debemos hacer aqu es la siguiente: Dnde estn estos tronos? Len \line \up0 \expndtw0\
charscalex111 Morris indica que en el libro del Apocalipsis la palabra "trono" s
e usa 47 \line \up0 \expndtw0\charscalex112 veces y que todos estos tronos, a ex
cepcin de tres (2:13; 13:2; 16:10), \line \up0 \expndtw0\charscalex105 parecen es
tar en el cielo.3 Cuando sumamos a esta consideracin el hecho \line \up0 \expndtw
0\charscalex108 que Juan ve "las almas de los decapitados", nos vemos confirmado
s en la \line \up0 \expndtw0\charscalex110 conclusin de que el lugar de la visin d
e Juan ha pasado ahora al cielo. \line \up0 \expndtw0\charscalex105 Podemos deci
r entonces que, puesto que el perodo de mil aos descrito en \line \up0 \expndtw0\c
harscalex105 estos seis versculos es el mismo, los versculos \up0 \expndtw0\charsc
alex105 1-3 describen lo que \par\pard\qj \li1418\ri1219\sb0\sl-280\slmult0 \up
0 \expndtw0\charscalex105 sucede sobre la tierra durante este tiempo, y los versc
ulos 4-6 describen lo \up0 \expndtw0\charscalex103 que sucede en el cielo. \par\
pard\qj \li1418\ri1212\sb266\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex105 Jua
n ve a aquellos que haban recibido la facultad de juzgar sentados sobre \line \up
0 \expndtw0\charscalex109 tronos. El libro del Apocalipsis se ocupa mucho de asu
ntos de justicia, en \line \up0 \expndtw0\charscalex108 particular en lo que tie
ne que ver con los cristianos perseguidos. Es por lo \line \up0 \expndtw0\charsc
alex113 tanto muy significativo que en la visin de Juan el juicio (o "el poder de
\line \up0 \expndtw0\charscalex112 juzgar", BJer) es entregado a aquellos que s
e sientan sobre tronos. La \line \up0 \expndtw0\charscalex109 descripcin de Juan
de que ellos se "sentaron sobre tronos" es un modo \line \up0 \expndtw0\charscal
ex107 concreto de expresar la idea que ellos estn reinando con Cristo (vase la \li
ne \up0 \expndtw0\charscalex106 ltima parte del v. 4). Aparentemente este reinado
incluye la autoridad para \line \up0 \expndtw0\charscalex108 efectuar juicios d
e cierto tipo. No se nos dice si esto significa simplemente \line \up0 \expndtw0
\charscalex115 estar de acuerdo y agradecidos por los juicios hechos por Cristo,
o si \line \up0 \expndtw0\charscalex105 significa que a aquellos que se s
ientan sobre los tronos se les da la \line \up0 \expndtw0\charscalex107 o
portunidad de hacer sus propios juicios respecto a temas terrenales. Sea \line \
up0 \expndtw0\charscalex114 como fuere, aparecera que el reinado de Cristo que aq
u se describe \line \up0 \expndtw0\charscalex107 incluye algo de participacin en l
a actividad jurdica de Cristo. Que reinar y \line \up0 \expndtw0\charscalex107 ju
zgar pueden ir juntos es algo evidente por las palabras de Cristo a sus \par\par
d\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pa
rd\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\
cf1\f2\fs24 188 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-24
0{\bkmkstart Pg189}{\bkmkend Pg189}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\
pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pa
rd\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1213\sb103\sl-273\slmult0
\up0 \expndtw0\charscalex111 \ul0\nosupersub\cf21\f22\fs25 discpulos: "De cierto
os digo que en la regeneracin, cuando el Hijo del \up0 \expndtw0\charscalex106 Ho
mbre se siente en el trono de su gloria, vosotros que me habis seguido \up0 \expn
dtw0\charscalex111 tambin os sentaris sobre doce tronos, para juzgar a las doce tr
ibus de \up0 \expndtw0\charscalex103 Israel" (Mt. 19:28). \par\pard\qj \li1418\s
b0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\sb11\sl-275\slmult0 \up0 \expndtw0\
charscalex104 Nos preguntamos ahora: Quines se sientan sobre estos tronos? A efect
os \line \up0 \expndtw0\charscalex106 de contestar esta pregunta, debemos echar
una mirada ms adelante en el \line \up0 \expndtw0\charscalex105 pasaje y observar
que de aquellos a quienes Juan vio en esta visin se dice \line \up0 \expndtw0\ch
arscalex105 que "vivieron" (v. 4) o "revivieron" (BJer), y que se los distingue
de "los otros \line \up0 \expndtw0\charscalex106 muertos" mencionados en el versc
ulo 5. Juan, en otras palabras, tiene una \line \up0 \expndtw0\charscalex106 vis
in de cierta gente que ha muerto, y a quienes l distingue de otra gente \line \up0
\expndtw0\charscalex108 que tambin ha muerto. Al examinar el versculo 4 con cuida
do, parecera \line \up0 \expndtw0\charscalex104 que Juan ve aqu dos clases de muer
tos: un grupo ms grande de creyentes \line \up0 \expndtw0\charscalex107 muertos,
y un grupo menor de aquellos que murieron como mrtires por la \line \up0 \expndtw
0\charscalex102 fe cristiana. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\

qj\li1418\ri1217\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex111 La primera fase

del versculo 4 describe a creyentes que han muerto, a \up0 \expndtw0\charscalex1
05 quienes Juan ve sentados sobre tronos, compartiendo el reinado de Cristo y \u
p0 \expndtw0\charscalex110 ejerciendo su facultad de juzgar. Este reinado es el
cumplimiento de una \up0 \expndtw0\charscalex108 promesa registrada anteriorme
nte en el libro de Apocalipsis: "Al que \up0 \expndtw0\charscalex104 venc
iere, le dar que se siente conmigo en mi trono, as como yo he vencido \up0 \expndt
w0\charscalex104 y me he sentado con mi Padre en su trono" (3:21). \par\pard\qj
\li1418\ri1214\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex108 A medida que
la visin contina, sin embargo, Juan ve a un grupo \line \up0 \expndtw0\c
harscalex106 especfico de creyentes, a saber, los mrtires: "Y vi las alm
as de los \line \up0 \expndtw0\charscalex106 decapitados por causa del testimo
nio de Jess y por la palabra de Dios, los \line \up0 \expndtw0\charscalex110 que
no haban adorado a la bestia ni a su imagen, y que no recibieron la \line \up0 \e
xpndtw0\charscalex112 marca en sus frentes ni en sus manos". Las palabras "las a
lmas de los \line \up0 \expndtw0\charscalex106 decapitados" obviamente se refier
en a mrtires-fieles cristianos que haban \line \up0 \expndtw0\charscalex113 entreg
ado sus vidas antes de negar a su Salvador. Este pasaje es, en \line \up0 \expnd
tw0\charscalex108 realidad, un tipo de paralelo a un pasaje anterior de
l libro, a saber, \line \up0 \expndtw0\charscalex108 Apocalipsis 6:9: "Cuando
abri el quinto sello, vi bajo el altar las almas de \line \up0 \expndtw0\charsca
lex115 los que haban sido muertos por causa de la palabra de Dios y por el \line
\up0 \expndtw0\charscalex109 testimonio que tenan". Cuando Juan aade que aquellos
a quienes aqu \line \up0 \expndtw0\charscalex110 describe "no haban adorado a la b
estia ni a su imagen", est dando una \line \up0 \expndtw0\charscalex105 descripcin
adicional de los mrtires cristianos. Sabemos por lo que ensea \line \up0 \expndtw
0\charscalex104 Apocalipsis 13:15 que aquellos que rehusaban adorar la imagen de
la bestia \line \up0 \expndtw0\charscalex104 seran matados. \par\pard\qj \li1418
\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1216\sb9\sl-276\slmult0 \up0 \expndtw0
\charscalex109 La visin, por lo tanto, tiene que ver con las almas de todos los c
ristianos \line \up0 \expndtw0\charscalex105 que haban muerto, pero en parti
cular con las almas de aquellos que \line \up0 \expndtw0\charscalex105 pag
aron su lealtad a Cristo muriendo como mrtires.5 Si alguien preguntara \line \up0
\expndtw0\charscalex105 cmo pudo Juan ver las almas de aquellos que haban muerto,
la respuesta \line \up0 \expndtw0\charscalex111 es que l vio todo esto en una vi
sin. Sera lo mismo preguntar, cmo \line \up0 \expndtw0\charscalex104 pudo Juan ver a
l ngel prender al diablo y encadenarlo por mil aos con una \line \up0 \expndtw0\ch
arscalex104 gran cadena? \par\pard\qj \li1419\ri1216\sb261\sl-280\slmult0 \up0 \
expndtw0\charscalex108 Y a continuacin vienen las palabras ms controvertida
s del pasaje: \line \up0 \expndtw0\charscalex108 "Revivieron, y reinaron co
n Cristo mil aos" \up0 \expndtw0\charscalex108 (BJer). Los intrpretes \par\pa
rd\ql \li1418\sb2\sl-278\slmult0 \up0 \expndtw0\charscalex107 premilenialistas,
tanto dispensacionalistas como no-dispensacionalistas, \par\pard\ql \li10127
\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127
\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 1
89 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart
Pg190}{\bkmkend Pg190}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li141
8\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\
sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1218\sb103\sl-273\slmult0 \up0 \expndtw
0\charscalex112 \ul0\nosupersub\cf21\f22\fs25 opinan que estas palabras describe
n una resurreccin literal y fsica de \up0 \expndtw0\charscalex113 entre los muerto
s, por lo que encuentran en este pasaje prueba de un \up0 \expndtw0\charscalex10
7 reinado terrenal de Cristo de mil aos que vendr despus de su Segunda \up0 \expndt
w0\charscalex103 Venida. Es esta la interpretacin correcta del pasaje? \par\pard\q
j \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1211\sb14\sl-273\slmult0 \up0
\expndtw0\charscalex104 Debemos aceptar que la palabra griega que se traduce "r
evivieron", ezesan, \up0 \expndtw0\charscalex105 puede referirse a una resurrecc
in fsica (vanse, p. ej. Mi. 9:18; Ro. 14:9; 2 \up0 \expndtw0\charscalex105 Co. 13:4
; Ap. 2:8). La pregunta es, sin embargo, si esto es lo que la palabra \up0 \expn
dtw0\charscalex103 significa aqu. \par\pard\qj \li1418\ri1215\sb265\sl-276\slmult

0 \up0 \expndtw0\charscalex106 Que Juan est hablando de cierto tipo de resurreccin

se ve claramente en \line \up0 \expndtw0\charscalex106 la segunda frase del ver
sculo 5: "Esta es la primera resurreccin"-palabras \line \up0 \expndtw0\charscalex
108 que obviamente se refieren a los que "revivieron y reinaron con Cristo" del
\line \up0 \expndtw0\charscalex105 versculo 4. Pero es esta "primera resurreccin" u
na resurreccin fsica-un \line \up0 \expndtw0\charscalex104 levantarse corporalment
e de entre los muertos? Parecera que no, dado que \line \up0 \expndtw0\charscalex
107 la resurreccin del cuerpo de entre los muertos es mencionada ms \lin
e \up0 \expndtw0\charscalex105 adelante en este captulo, en los versculos 11-13, c
omo algo diferente de lo \line \up0 \expndtw0\charscalex105 que aqu se describe.
Los premilenialistas opinan que lo que se describe en \line \up0 \expndtw0\chars
calex109 los versculos 11-13 es la resurreccin de los incrdulos que, dicen ellos, \
line \up0 \expndtw0\charscalex112 ocurre despus del milenio, ya que la resurreccin
de los creyentes ha \line \up0 \expndtw0\charscalex104 ocurrido antes del milen
io. Esta separacin de mil aos entre la resurreccin \line \up0 \expndtw0\charscalex1
10 de los incrdulos y la de los creyentes, sin embargo, debe ser disputada, \line
\up0 \expndtw0\charscalex108 especialmente si se tienen en cuenta las palabras
de Jess que aparecen \line \up0 \expndtw0\charscalex108 en Juan 5:28-29: "Porque
vendr hora cuando todos los que estn en los \line \up0 \expndtw0\charscalex104 sep
ulcros oirn su voz; y los que hicieron lo bueno saldrn a resurreccin de \line \up0
\expndtw0\charscalex110 vida; mas los que hicieron lo malo a resurreccin
de condenacin" \line \up0 \expndtw0\charscalex111 (bastardilla por indicacin
ma).6 Adems, el punto de vista que la \line \up0 \expndtw0\charscalex106 re
surreccin descrita en Apocalipsis 20:11-13 es solamente la resurreccin \line \up0
\expndtw0\charscalex105 de los incrdulos no puede ser probada. Si bien se dice qu
e si el nombre de \line \up0 \expndtw0\charscalex110 alguno no apareca escrito en
el libro de la vida, el mismo era arrojado al \line \up0 \expndtw0\charscalex10
3 lago de fuego \up0 \expndtw0\charscalex101 (v. \up0 \expndtw0\charscalex104
15), estas palabras no prueban que ninguno de los \par\pard\qj \li1418\r
i1216\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex112 resucitados s tuviese su n
ombre escrito en el libro de la vida. Llegamos \up0 \expndtw0\charscalex110 ento
nces a la conclusin que lo que se describe al final del captulo es la \up0 \expndt
w0\charscalex106 resurreccin general, y que lo que se describe en la ltima clusula
de 20:4 \up0 \expndtw0\charscalex103 debe ser algo diferente de una resurreccin fs
ica o corporal. \par\pard\qj \li1418\ri1213\sb264\sl-276\slmult0\fi0 \up0 \expnd
tw0\charscalex106 Qu se quiere decir, entonces, por estas palabras: "revivieron (o
vivieron), \line \up0 \expndtw0\charscalex109 y reinaron con Cristo mil aos"? El
indicio ya ha sido dado en el versculo \line \up0 \expndtw0\charscalex109 4a. Al
l Juan dice: "Y vi tronos, y se sentaron sobre ellos los que tenan la \line \up0 \
expndtw0\charscalex106 facultad de juzgar". El resto del versculo aclara
que aquellos que se \line \up0 \expndtw0\charscalex114 sentaban sobre los tro
nos eran las almas de las personas que haban \line \up0 \expndtw0\charscalex116 m
uerto-creyentes que haban permanecido fieles a Cristo y, \line \up0
\expndtw0\charscalex104 especficamente, mrtires que haban sellado su fe con sus vi
das. Este es el \line \up0 \expndtw0\charscalex112 grupo que Juan ve que "revivi
eron y reinaron con Cristo" (BJer). Si bien \line \up0 \expndtw0\charscalex110 e
stos creyentes han muerto, Juan los ve vivos, no en el sentido corporal, \line \
up0 \expndtw0\charscalex107 sino en el sentido de que estn disfrutando de
la vida en el cielo en \line \up0 \expndtw0\charscalex106 comunin con Cris
to. Esta es una vida de gran felicidad vanse, por \line \up0 \expndtw0\c
harscalex106 ejemplo, las palabras de Pablo respecto al estado de los creyentes
entre la \line \up0 \expndtw0\charscalex108 muerte y la resurreccin que aparecen
en Filipenses 1:23 y en 2 Corintios \line \up0 \expndtw0\charscalex102 5:8. \up0
\expndtw0\charscalex108 7 Es una vida en la que estos creyentes muertos se sien
tan sobre \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-2
76\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex10
0 \ul0\nosupersub\cf1\f2\fs24 190 \par\pard\sect\sectd\fs24\paperw11900\paperh16
840\pard\sb0\sl-240{\bkmkstart Pg191}{\bkmkend Pg191}\par\pard\qj \li1418\sb0\sl
-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-2
60\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\ri1224\sb1

66\sl-260\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf21\f22\fs25 tro

nos, comparten el reinado de Cristo sobre todas las cosas, llegando aun \up0 \ex
pndtw0\charscalex103 a compartir su actividad judicial. \par\pard\qj \li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb13\sl-275\slmult0 \up0 \expndtw0\ch
arscalex107 Visto lo anterior entendemos que la palabra ezesan (vivieron, o revi
vieron) \line \up0 \expndtw0\charscalex104 del versculo 4 describe el hecho de qu
e las almas de los creyentes que han \line \up0 \expndtw0\charscalex106 muerto e
stn ahora viviendo con Cristo en el cielo y estn compartiendo su \line \up0 \expnd
tw0\charscalex109 reinado durante el estado intermedio entre la muerte y la resu
rreccin. El \line \up0 \expndtw0\charscalex109 perodo de mil aos durante el cual es
tas almas viven y reinan con Cristo \line \up0 \expndtw0\charscalex105 es, como
hemos visto, toda la era del evangelio, desde la primera venida de \line \up0 \e
xpndtw0\charscalex105 Cristo hasta su Segunda Venida. En otras palabras, el mile
nio es ahora, y el \line \up0 \expndtw0\charscalex108 reinado de Cristo con los
creyentes durante este milenio no es un reinado \line \up0 \expndtw0\charscalex1
03 terrenal sino celestial. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj
\li1418\ri1213\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex108 George Eldon
Ladd objeta la interpretacin dada arriba, postulando que la \line \up0 \expndtw0\
charscalex113 palabra zau (el tiempo presente de ezesan) nunca se usa en el Nuev
o \line \up0 \expndtw0\charscalex109 Testamento para describir las almas que viv
en despus de la muerte del \line \up0 \expndtw0\charscalex112 cuerpo.9 Creo, sin
embargo, que hayal menos un caso tal en el Nuevo \line \up0 \expndtw0\charscalex
111 Testamento, Lucas 20. A los saduceos, que negaban la resurreccin el \line \up
0 \expndtw0\charscalex106 cuerpo, Jess les cit las palabras que Dios le dijo a Moi
ss desde la zarza \line \up0 \expndtw0\charscalex108 ardiente: "Yo soy el Dios de
Abraham, Dios de Isaac, y Dios de Jacob" (v. \line \up0 \expndtw0\charscalex108
37, citando Ex. 3:6). Tras lo cual Jess aadi estas palabras "Dios no es \line \up0
\expndtw0\charscalex112 Dios de muertos, sino de vivos, pues para l todos viven"
(v. 38). Jess \line \up0 \expndtw0\charscalex107 prob as la doctrina de la r
esurreccin del cuerpo usando el mismo \line \up0 \expndtw0\charscalex106 Pen
tateuco, cual Escritura los saduceos aceptaban como revestida de \line \
up0 \expndtw0\charscalex102 autoridad. \par\pard\qj \li1418\ri1213\sb264\sl-276\
slmult0\fi0 \up0 \expndtw0\charscalex107 Para nuestros fines, sin embargo, lo si
gnificativo es que, segn Josefo, los \line \up0 \expndtw0\charscalex106 saduceos
no slo negaban la resurreccin del cuerpo, sino tambin la \line \up0 \expndt
w0\charscalex108 existencia continuada del alma despus de la muerte: "Pero la doc
trina de \line \up0 \expndtw0\charscalex110 los saduceos es esta: que las almas
mueren con sus cuerpos... \u8220?Ntese \line \up0 \expndtw0\charscalex108 cmo en s
u respuesta Jess corrige no slo la negacin de los saduceos \line \up0 \expndtw0\cha
rscalex110 respecto a la resurreccin, sino tambin su negacin de la existencia del \
line \up0 \expndtw0\charscalex110 alma despus de la muerte. Las palabras de Jess:
"Dios no es Dios de \line \up0 \expndtw0\charscalex108 muertos sino de vivos" si
gnifican que en algn sentido los patriarcas viven \line \up0 \expndtw0\charscalex
105 an ahora, despus de su muerte pero antes de su resurreccin. Este punto \line \u
p0 \expndtw0\charscalex105 se hace explcito por la ltima clusula del versculo 38, "p
ues para l todos \line \up0 \expndtw0\charscalex104 viven" (pantes gar auto zosin
). El tiempo verbal de la palabra que se traduce \line \up0 \expndtw0\charscalex
111 "viven" (zosin, una forma de zao) no es futuro (lo que podra sugerir que \lin
e \up0 \expndtw0\charscalex106 estos muertos vivirn solamente en el tiempo
de su resurreccin) sino \line \up0 \expndtw0\charscalex104 presente, dicindonos
que Abraham, Isaac y Jacobo estn en algn sentido, \line \up0 \expndtw0\charscalex1
05 viviendo ahora. Si bien a nosotros nos parece que ellos estn muertos, para \li
ne \up0 \expndtw0\charscalex106 Dios estn vivos. El comentario que hace Calvino s
obre las palabras "pues \line \up0 \expndtw0\charscalex106 para l todos viven" ap
oya esta interpretacin: "Este modo de expresin es \line \up0 \expndtw0\charscalex1
11 utilizado en diversos sentidos en la Escritura; pero aqu significa que los \li
ne \up0 \expndtw0\charscalex106 creyentes, despus de haber muerto en este
mundo, tienen una vida \line \up0 \expndtw0\charscalex111 celestial con Dios.
.. Dios es fiel para preservados vivos en su presencia, \line \up0 \expndtw0\cha
rscalex112 mas all de la comprensin del hombre". Aqu tenemos, entonces, una \line \

up0 \expndtw0\charscalex104 instancia que proviene de un libro que no es el Apoc

alipsis, en la que se usa \line \up0 \expndtw0\charscalex105 la palabra griega z
ao para describir la vida continuada del alma despus de \line \up0 \expndtw0\char
scalex103 la muerte del cuerpo y antes de la resurreccin. \par\pard\ql \li10127\s
b0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\s
b72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 191
\par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg
192}{\bkmkend Pg192}\par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\
sb0\sl-280\slmult0 \par\pard\qj\li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\sb
0\sl-280\slmult0 \par\pard\qj\li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri12
19\sb49\sl-280\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf21\f22\fs2
5 Es cierto que no podemos encontrar otros usos de la palabra zao con este \line
\up0 \expndtw0\charscalex107 significado en el libro de Apocalipsis, fuera del
captulo \up0 \expndtw0\charscalex107 20. Hay, como \par\pard\qj \li1418\ri1217\sb
6\sl-273\slmult0\fi0 \up0 \expndtw0\charscalex108 hemos visto, al menos una inst
ancia de zaoen Apocalipsis donde significa \line \up0 \expndtw0\charscalex105 re
surreccin corporal (2:8). Pero hay varios casos en Apocalipsis en los que \line \
up0 \expndtw0\charscalex112 esta palabra es usada con un significado diferente a
l de la resurreccin \line \up0 \expndtw0\charscalex108 corporal. En \up0 \expndtw
0\charscalex102 4:9-10, \up0 \expndtw0\charscalex102 7:2, \up0 \expndtw0\charsca
lex112 10:6, y \up0 \expndtw0\charscalex112 15:7, por ejemplo, se utiliza zao pa
ra \par\pard\qj \li1418\ri1220\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex108 d
escribir el hecho de que Dios vive para siempre; y en 3:1 esta palabra se \up0 \
expndtw0\charscalex103 utiliza para describir lo que podramos llamar vida espirit
ual. \par\pard\qj \li1418\ri1214\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex1
05 Con todo, hay un paralelo en el libro del Apocalipsis al contenido conceptual
\line \up0 \expndtw0\charscalex105 que encontramos en 20:4, segn lo interpretamo
s arriba. Me refiero a lo que \line \up0 \expndtw0\charscalex111 encontramos en
6:9-11: "Cuando abri el quinto sello, vi bajo el altar las \line \up0 \expndtw0\c
harscalex105 almas de los que haban sido muertos por causa de la palabra de Dios
y por \line \up0 \expndtw0\charscalex106 el testimonio que tenan. Y clamaban a gr
an voz, diciendo: 'Hasta cundo, \line \up0 \expndtw0\charscalex109 Seor, santo y ve
rdadero, no juzgas y vengas nuestra sangre en los que \line \up0 \expndtw0\chars
calex111 moran en la tierra?' Y se les dieron vestiduras blancas, y se les dijo
que \line \up0 \expndtw0\charscalex106 descansasen todava un poco de tiempo,
hasta que se completara el \line \up0 \expndtw0\charscalex112 nmero de sus
consiervos y sus hermanos, que tambin haban de ser \line \up0 \expndtw0\charscalex
108 muertos como ellos". Ntese el sorprendente paralelo entre "las almas de \line
\up0 \expndtw0\charscalex106 los decapitados" (en 20:4), y "las almas de los qu
e haban muerto" (en 6:9). \line \up0 \expndtw0\charscalex112 Ambas visiones tiene
n que ver con mrtires muertos. Las almas de los \line \up0 \expndtw0\charscalex11
1 mrtires muertos que se describen en \up0 \expndtw0\charscalex107 6:9-11 a
parentemente estn \par\pard\qj \li1418\ri1217\sb5\sl-275\slmult0 \up0 \expndtw0\
charscalex108 conscientes, y se les puede hablar; se les dan vestiduras blancas
y se les \line \up0 \expndtw0\charscalex109 dice que descansen. Las vestiduras b
lancas y el descanso sugieren que \line \up0 \expndtw0\charscalex106 estn disfrut
ando de un tipo provisional de bienaventuranza que anticipa su \line \up0 \expnd
tw0\charscalex107 resurreccin final. Esto se parece mucho a la situacin d
e las almas \line \up0 \expndtw0\charscalex106 descritas en el captulo 20, de l
as que se dice que revivieron y reinaron con \line \up0 \expndtw0\charscalex106
Cristo mientras esperan la resurreccin del cuerpo. Si bien la palabra \
line \up0 \expndtw0\charscalex102 revivieron \up0 \expndtw0\charscalex112 (ezesa
n) no se usa en 6:9-11, la situacin descrita en dichos \line \up0 \expndtw0\chars
calex106 versculos es sin duda paralela a la descrita en 20:4. La nica diferencia
es \line \up0 \expndtw0\charscalex114 que a las almas de los mrtires muertos del
captulo 6 se les dice que \line \up0 \expndtw0\charscalex107 descansen, en tanto
que de las almas de los mrtires muertos del captulo \line \up0 \expndtw0\charscale
x105 20 se dice que revivieron y reinaron con Cristo. Pero en ambos captulos se \
line \up0 \expndtw0\charscalex112 dice que las almas de los muertos creyentes vi
ven entre la muerte y la \line \up0 \expndtw0\charscalex110 resurreccin. Llego a

la conclusin que hay un precedente en el libro del \line \up0 \expndtw0\charscale

x103 Apocalipsis para interpretar 20:4 como ha sido hecho arriba. \par\pard\qj \
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1218\sb9\sl-276\slmult0 \up0 \ex
pndtw0\charscalex107 Podemos apreciar el significado de esta visin cuando recorda
mos que en \up0 \expndtw0\charscalex111 los tiempos de Juan la iglesia se
vea duramente oprimida y muy \up0 \expndtw0\charscalex107 perseguida. Sera un
gran consuelo para los cristianos del tiempo de Juan \up0 \expndtw0\charscalex1
10 saber que si bien muchos de sus compaeros creyentes haban muerto, \up0 \expndtw
0\charscalex105 algunos de ellos aun cruelmente ejecutados como mrtires, estos he
rmanos \up0 \expndtw0\charscalex114 muertos en la fe estaban ahora en realidad v
ivos en el cielo en lo que \up0 \expndtw0\charscalex103 respecta a sus almas, y
estaban reinando con Cristo. \par\pard\qj \li1418\ri1218\sb261\sl-280\slmult0 \u
p0 \expndtw0\charscalex109 No hay indicacin en estos versculos de que Juan est desc
ribiendo un \line \up0 \expndtw0\charscalex105 reinado terrenal de mil aos. La es
cena, como hemos visto, est ubicada en \line \up0 \expndtw0\charscalex108 el ciel
o. Nada se dice en los versculos 4-6 respecto a la tierra, respecto a \line \up0
\expndtw0\charscalex106 Palestina como centro de este reinado o respecto a los j
udos. Tampoco se \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb
0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charsc
alex100 \ul0\nosupersub\cf1\f2\fs24 192 \par\pard\sect\sectd\fs24\paperw11900\pa
perh16840\pard\sb0\sl-240{\bkmkstart Pg193}{\bkmkend Pg193}\par\pard\qj \li1418\
sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb
0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri12
15\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex115 \ul0\nosupersub\cf21\f22\fs
25 dice nada aqu respecto a creyentes que estn en la tierra durante el \line \up0
\expndtw0\charscalex112 reinado del milenio-la visin trata exclusivamente de crey
entes que han \line \up0 \expndtw0\charscalex109 muerto. El reinado de este mile
nio no es algo que debemos esperar en el \line \up0 \expndtw0\charscalex106 futu
ro; es algo que est presente ahora, y lo estar hasta que Cristo \line
\up0 \expndtw0\charscalex109 regrese. De all que el trmino milenialismo rea
lizado sea una apta \line \up0 \expndtw0\charscalex109 descripcin del punto de
vista aqu defendido-si se tiene en mente que el \line \up0 \expndtw0\charscalex1
03 milenio en cuestin no trata de un reinado terrenal, sino celestial. \par\pard\
qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1212\sb11\sl-275\slmult0\fi0
\up0 \expndtw0\charscalex109 La prxima frase, versculo 5a, tiene carcter parenttico
: "Pero los otros \line \up0 \expndtw0\charscalex105 muertos no volvieron a vivi
r (ezesan) hasta que se cumplieron los mil aos". \line \up0 \expndtw0\charscalex1
15 La palabra ezesan, segn se la utiliza en esta frase, debe significar lo \line
\up0 \expndtw0\charscalex109 mismo que signific en la frase precedente. En ningun
o de los dos casos \line \up0 \expndtw0\charscalex109 significa resurreccin corpo
ral. Juan aqu est hablando de los incrdulos \line \up0 \expndtw0\charscalex106 muer
tos-los "otros muertos", distinguindolos de los creyentes muertos que \line \up0
\expndtw0\charscalex110 ha estado describiendo recin. Cuando l dice que los otros
muertos no \line \up0 \expndtw0\charscalex111 vivieron o no revivieron, l quiere
decir exactamente lo opuesto a lo que \line \up0 \expndtw0\charscalex108 acaba d
e decir respecto a los creyentes muertos. Los incrdulos muertos, \line \up0 \expn
dtw0\charscalex105 dice l, no vivieron ni reinaron con Cristo durante el perodo de
mil aos. En \line \up0 \expndtw0\charscalex106 tanto que los creyentes disfrutan
despus de la muerte de un nuevo tipo de \line \up0 \expndtw0\charscalex111 vida
en el cielo con Cristo, en la que comparten el reinado de Cristo, los \line \up0
\expndtw0\charscalex105 incrdulos despus de la muerte no comparten nada de esta v
ida ni de este \line \up0 \expndtw0\charscalex102 reinado. \par\pard\qj \li1417\
sb0\sl-276\slmult0 \par\pard\qj\li1417\ri1218\sb9\sl-276\slmult0\fi0 \up0 \expnd
tw0\charscalex107 Que esto es cierto durante todo el perodo de mil aos queda indic
ado por \line \up0 \expndtw0\charscalex107 las palabras "hasta que se cumplieron
los mil aos" (achri telesthe ta chilia \line \up0 \expndtw0\charscalex109 ete).
La palabra griega que aqu se traduce "hasta", achri, significa que lo \line \up0
\expndtw0\charscalex107 que ha sido dicho se mantiene as durante toda la duracin d
el perodo de \line \up0 \expndtw0\charscalex107 mil aos. El uso de la palabr
a hasta no significa que estos muertos \line \up0 \expndtw0\charscalex108

incrdulos vivirn o reinarn con Cristo despus que haya terminado este \line \up0 \exp
ndtw0\charscalex108 perodo. Si tal fuera el caso, hubiramos esperado una clara afi
rmacin al \line \up0 \expndtw0\charscalex111 respecto. Ntese que encontramos l
a expresin "hasta que fuesen \line \up0 \expndtw0\charscalex108 cumplidos mil
aos" tambin en el versculo 3 de este captulo. Pero all la \line \up0 \expndtw0\chars
calex105 expresin es seguida por una clara afirmacin que indica que algo diferente
\line \up0 \expndtw0\charscalex105 suceder al fin de los mil aos: "Despus
de esto \up0 \expndtw0\charscalex105 [el diablo, cuyo \par\pard\qj \li1417\ri
1219\sb18\sl-260\slmult0 \up0 \expndtw0\charscalex106 encadenamiento se acaba de
describir] debe ser desatado por un poco de \line \up0 \expndtw0\charscalex107
tiempo". En el versculo \up0 \expndtw0\charscalex107 5, sin embargo, las p
alabras "hasta que se \par\pard\qj \li1417\ri1218\sb4\sl-280\slmult0\fi0 \up0
\expndtw0\charscalex108 cumplieron mil aos" no son seguidas por otra afirmacin qu
e indique que \up0 \expndtw0\charscalex106 estos muertos vivirn o volvern a vivir
despus de que se hayan cumplido \up0 \expndtw0\charscalex102 los mil aos. \par\par
d\qj \li1417\ri1214\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex106 Ms adelante
en este captulo, sin embargo, tenemos una clara enseanza \line \up0 \expndtw0\cha
rscalex107 respecto a lo que sucede con estos incrdulos muertos una vez que hayan
\line \up0 \expndtw0\charscalex114 pasado los mil aos. Lo que sucede en aquel mo
mento con "los otros \line \up0 \expndtw0\charscalex104 muertos" es descrito en
el versculo 6 como "la segunda muerte". Cuando se \line \up0 \expndtw0\charscalex
112 dice en el versculo 6 que "la segunda muerte" no tiene poder sobre los \line
\up0 \expndtw0\charscalex111 creyentes muertos, esto implica que "la segunda mue
rte" s tiene poder \line \up0 \expndtw0\charscalex109 sobre los incrdulos muertos.
Qu quiere decir "la muerte segunda"? El \line \up0 \expndtw0\charscalex108 verscul
o 1410 explica: "Este lago de fuego es la muerte segunda" (BJer). \line \up0 \ex
pndtw0\charscalex113 La muerte segunda significa, entonces, el castigo eterno p
osterior a la \line \up0 \expndtw0\charscalex108 resurreccin del cuerpo. En c
onsecuencia, habr para los incrdulos \par\pard\ql \li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 193 \par\pard\sect\se
ctd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg194}{\bkmkend Pg19
4}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0
\par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \
par\pard\qj\li1418\ri1220\sb166\sl-260\slmult0 \up0 \expndtw0\charscalex104 \ul0
\nosupersub\cf21\f22\fs25 muertos un cambio despus de que hayan terminado los mil
aos, pero ser \up0 \expndtw0\charscalex104 un cambio no para mejor sino para peor
. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\sb13\sl-275
\slmult0 \up0 \expndtw0\charscalex106 Y ahora Juan dice: "Esta es la primera res
urreccin" (v. 5b). Estas palabras \line \up0 \expndtw0\charscalex108 describen l
o que sucedi con los creyentes muertos a quienes Juan \line \up0 \expndt
w0\charscalex110 describa al final del versculo 4, antes de la expresin parenttica r
ecin \line \up0 \expndtw0\charscalex111 considerada. A la luz de lo dicho anterio
rmente, debemos entender que \line \up0 \expndtw0\charscalex111 estas palabras n
o describen una resurreccin corporal sino ms bien la \line \up0 \expndtw0\charscal
ex106 transicin de la muerte fsica a la vida con Cristo en el cielo. Esta transicin
\line \up0 \expndtw0\charscalex111 se llama aqu "resurreccin"-un uso poco habitua
l del trmino, sin duda, \line \up0 \expndtw0\charscalex112 pero perfectamente com
prensible si se tiene en cuenta el trasfondo del \line \up0 \expndtw0\charscalex
106 contexto precedente. Esta es, sin duda, una especie de resurreccin, dado \lin
e \up0 \expndtw0\charscalex107 que gente considerada muerta es vista ahora viva,
en el verdadero sentido \line \up0 \expndtw0\charscalex112 de la palabra. La
expresin "la primera resurreccin" significa que \line \up0 \expndtw0\charsc
alex110 seguramente habr una "segunda resurreccin" (aunque no se usa esta \line \u
p0 \expndtw0\charscalex110 expresin) para estos creyentes muertos-la resurreccin d
el cuerpo que \line \up0 \expndtw0\charscalex103 ocurrir cuando Cristo regrese al
fin del perodo de mil aos. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\l
i1418\ri1214\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex109 En el versculo 6 Jua
n contina diciendo: "Bienaventurado y santo el que \line \up0 \expndtw0\charscale
x110 tiene parte en la primera resurreccin". Y las palabras que siguen dan la \li

ne \up0 \expndtw0\charscalex107 razn de esta bienaventuranza: "La muerte no tiene

potestad sobre stos". \line \up0 \expndtw0\charscalex105 La segunda muerte, c
omo hemos visto, significa castigo eterno. Estas \line \up0 \expndtw0\char
scalex113 palabras respecto a la segunda muerte significan que la "prim
era \line \up0 \expndtw0\charscalex113 resurreccin" a la cual Juan acaba de refer
irse no es una resurreccin \line \up0 \expndtw0\charscalex111 corporal. Porque si
se pensara que son los creyentes quienes son aqu \line \up0 \expndtw0\charscalex
111 resucitado s corporalmente, con cuerpos glorificados, entonces ellos ya \li
ne \up0 \expndtw0\charscalex106 estaran disfrutando de la bienaventuranza plena y
total de la vida por venir \line \up0 \expndtw0\charscalex108 en la cual "ya no
habr muerte" (Ap. 21:4), y no habra necesidad de decir \line \up0 \expndtw0\chars
calex111 que sobre ellos ya no tiene poder la segunda muerte. \u8220?... sino qu
e sern \line \up0 \expndtw0\charscalex107 sacerdotes de Dios y de Cristo, y reina
rn con l mil aos" (v. 6b). Durante \line \up0 \expndtw0\charscalex104 todo este pero
do de "mil aos", por lo tanto, los creyentes muertos adorarn \line \up0 \expndtw0\
charscalex112 a Dios y a Cristo como sacerdotes y reinarn con Cristo como reyes.
Y \line \up0 \expndtw0\charscalex105 aunque Juan est aqu pensando solamente en el
perodo que se extiende \line \up0 \expndtw0\charscalex109 hasta que Cristo regres
e, los captulos finales del Apocalipsis indican que \line \up0 \expndtw0\charscal
ex107 despus del regreso de Cristo y de la resurreccin del cuerpo estos
\line \up0 \expndtw0\charscalex108 creyentes muertos podrn adorar a Dios, servir
a Dios, y reinar con Cristo \line \up0 \expndtw0\charscalex105 de una manera au
n ms rica que la presente. Entonces adorarn y servirn \line \up0 \expndtw0\charscal
ex106 a Dios por toda la eternidad en una perfeccin libre de pecado con cuerpos \
line \up0 \expndtw0\charscalex103 glorificados en la nueva tierra. \par\pard\qj
\li1418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex108 Esta es, en lnea
s generales, la interpretacin amilenialista de Apocalipsis \line \up0 \expndtw0\c
harscalex114 20:1-6.15 Visto de esta manera, el pasaje no dice nada respecto a u
n \line \up0 \expndtw0\charscalex104 reinado terrenal de Cristo sobre un reino p
rincipalmente judo. Describe ms \line \up0 \expndtw0\charscalex104 bien el reinado
con Cristo de las almas de los creyentes muertos, un reinado \line \up0 \expndt
w0\charscalex104 que tiene lugar en los cielos entre la muerte de ellos y la Seg
unda Venida de \line \up0 \expndtw0\charscalex109 Cristo. Describe asimismo el e
ncadenamiento de Satans durante la era \line \up0 \expndtw0\charscalex104 present
e de modo tal que l no pueda impedir la expansin del evangelio. \par\pard\ql \li17
62\sb229\sl-391\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf58\f59\fs
33 CAPITULO 17: LA RESURRECCIN DEL CUERPO \par\pard\ql \li10127\sb0\sl-276\slmult
0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult
0 \par\pard\ql\li10127\sb16\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no
supersub\cf1\f2\fs24 194 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\
sb0\sl-240{\bkmkstart Pg195}{\bkmkend Pg195}\par\pard\qj \li1418\sb0\sl-275\slmu
lt0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult
0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1215\sb93\sl-275\
slmult0\fi0 \up0 \expndtw0\charscalex113 \ul0\nosupersub\cf21\f22\fs25 La resur
reccin del cuerpo ocupa un lugar central en el mensaje \line \up0 \expnd
tw0\charscalex106 escatolgico de la Biblia. Como lo destacamos anteriorment
e, hay una \line \up0 \expndtw0\charscalex107 diferencia radical entre el punt
o de vista cristiano del hombre y el punto de \line \up0 \expndtw0\charscalex107
vista griego. Segn los antiguos filsofos griegos, el cuerpo del hombre es \line \
up0 \expndtw0\charscalex115 malo y es un impedimento para su existencia plena. D
e all que en el \line \up0 \expndtw0\charscalex108 momento de la muerte el cu
erpo se desintegra, en tanto que el alma \line \up0 \expndtw0\charscalex104
contina viviendo-no existe aqu esperanza de una resurreccin corporal. La \line \up
0 \expndtw0\charscalex110 Biblia, por el contrario, ensea que Dios cre al hombre c
uerpo y alma, y \line \up0 \expndtw0\charscalex106 que el hombre no es un
ser completo aparte de su cuerpo. Tanto la \line \up0 \expndtw0\charscale
x110 encarnacin como la resurreccin corporal de Cristo comprueban que el \line \up
0 \expndtw0\charscalex111 cuerpo no es malo, sino bueno. Por haber resucitado Cr
isto de entre los \line \up0 \expndtw0\charscalex113 muertos, todos los que son
de Cristo tambin resucitarn con cuerpos \line \up0 \expndtw0\charscalex105 glorifi

cados. Y aunque aquellos que han muerto en Cristo estn ahora \line \up0
\expndtw0\charscalex105 disfrutando de una felicidad provisional en el estado in
termedio, su felicidad \line \up0 \expndtw0\charscalex112 no ser completa hasta q
ue sus cuerpos hayan resucitado de entre los \line \up0 \expndtw0\charscalex111
muertos. La resurreccin del cuerpo es, por lo tanto, una doctrina \line
\up0 \expndtw0\charscalex103 singularmente cristiana. \par\pard\qj \li1418\sb0\
sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb10\sl-275\slmult0 \up0 \expndtw0\cha
rscalex107 Antes de considerar la naturaleza de la resurreccin, debemos ocupamos
\up0 \expndtw0\charscalex108 del tema del tiempo de la resurreccin. Ya hemos
visto que tanto los \up0 \expndtw0\charscalex113 premilenialistas histricos
como los dispensacionalistas separan la \up0 \expndtw0\charscalex110 resur
reccin de los creyentes de la de los incrdulos con un lapso de mil \up0 \expndtw0\
charscalex109 aos. Todos los premilenialistas ensean que la resurreccin de
los \up0 \expndtw0\charscalex104 creyentes ocurrir al principio del milenio, en
tanto que la resurreccin de los \up0 \expndtw0\charscalex104 incrdulos tendr lugar
al final del milenio. Los dispensacionalistas aaden a \up0 \expndtw0\charscalex11
0 estas, dos resurrecciones ms: la resurreccin de los santos de la \up0
\expndtw0\charscalex108 tribulacin al fin de los siete aos de la tribulacin, y la r
esurreccin de los \up0 \expndtw0\charscalex103 santos del milenio al fin del mile
nio. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1218\sb10\sl275\slmult0 \up0 \expndtw0\charscalex105 Nos toca ahora enfrentar la pregunta de
si la Biblia ensea una resurreccin \up0 \expndtw0\charscalex105 tal de dos o cuat
ro etapas. El punto principal aqu es la enseanza comn a \up0 \expndtw0\charscalex10
5 ambos tipos de premilenialismo de que habr un intervalo de mil aos entre \up0 \e
xpndtw0\charscalex105 la resurreccin de los creyentes y la de los incrdulos. Se pu
eden alegar las \up0 \expndtw0\charscalex103 siguientes consideraciones en contr
a de este punto de vista: \par\pard\qj \li1418\ri1218\sb264\sl-277\slmult0\fi0 \
up0 \expndtw0\charscalex114 Primero, la Biblia ensea que la resurreccin de los cre
yentes y de los \line \up0 \expndtw0\charscalex104 incrdulos suceder conjuntamente
. Uno de los ms destacados pasajes del \line \up0 \expndtw0\charscalex108 Antiguo
Testamento que trata de la resurreccin de los muertos es Daniel \line \up0 \expn
dtw0\charscalex107 12:2: "Y muchos de los que duermen en el polvo de
la tierra sern \line \up0 \expndtw0\charscalex111 despertados, unos para vida e
terna y otros para vergenza y confusin \line \up0 \expndtw0\charscalex111 perpetua
". Notemos que el pasaje menciona la resurreccin de los \line \up0 \expn
dtw0\charscalex107 creyentes y de los impos al mismo tiempo, sin indicacin alguna
de que la \line \up0 \expndtw0\charscalex108 resurreccin de estos dos grupos estu
viere separada por un largo periodo \line \up0 \expndtw0\charscalex102 de tiempo
. \par\pard\qj \li1418\ri1219\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex106
En este asunto son muy claras las palabras de Jess que encontramos en \line \up0
\expndtw0\charscalex108 Juan 5:28-29, "No os extrais de esto: llega la hora en que
todos los que \line \up0 \expndtw0\charscalex105 estn en los sepulcros oirn su vo
z [la del Hijo del Hombre] y los que hayan \line \up0 \expndtw0\charscalex105 he
cho el bien resucitarn para la vida, y los que hayan hecho el mal, para la \line
\up0 \expndtw0\charscalex105 condenacin" (BJer). Aqu tambin encontramos que la resu
rreccin de los \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\
sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscal
ex100 \ul0\nosupersub\cf1\f2\fs24 195 \par\pard\sect\sectd\fs24\paperw11900\pape
rh16840\pard\sb0\sl-240{\bkmkstart Pg196}{\bkmkend Pg196}\par\pard\qj \li1418\sb
0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\
sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1218
\sb98\sl-274\slmult0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf21\f22\fs25
creyentes y la de los incrdulos son mencionadas conjuntamente. Esto lo \up0 \expn
dtw0\charscalex106 especifica Jess cuando dice: "Llega la hora en que todos los q
ue estn en \up0 \expndtw0\charscalex112 los sepulcros oirn su voz y saldrn". La cla
ra implicacin es que en un \up0 \expndtw0\charscalex109 momento determinado, llam
ado aqu "la hora", todos los que estn en los \up0 \expndtw0\charscalex109 sepulcro
s oirn la voz de Cristo y sern resucitados de entre los muertos. \up0 \expndtw0\ch
arscalex106 Aqu no hay indicacin ninguna de que Jess quiera ensear que habr un \up0 \
expndtw0\charscalex104 perodo de tiempo sumamente largo que separar la resurreccin

de vida de \up0 \expndtw0\charscalex104 la resurreccin de condenacin. \par\pard\qj

\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213\sb11\sl-275\slmult0\fi0 \
up0 \expndtw0\charscalex113 Debe notarse, sin embargo, que en un versculo previo
Jess utiliza la \line \up0 \expndtw0\charscalex109 palabra "hora" para describi
r el perodo de tiempo durante el cual sus \line \up0 \expndtw0\charscalex108
seguidores son regenerados: "De cierto, de cierto os digo: viene la hora, y \lin
e \up0 \expndtw0\charscalex113 ahora es, cuando los muertos oirn la voz del hijo
de Dios, y los que la \line \up0 \expndtw0\charscalex109 oyeren vivirn" (v. \up0
\expndtw0\charscalex110 25). Los dispensacionalistas alegan que, dado que la \pa
r\pard\ql \li1418\sb4\sl-277\slmult0\tx6049 \up0 \expndtw0\charscalex106 "hora"
mencionada en el versculo \tab \up0 \expndtw0\charscalex108 25 se extiende
a toda la era del \par\pard\qj \li1418\ri1219\sb0\sl-280\slmult0 \up0 \expn
dtw0\charscalex106 evangelio, no hay razn por la que la "hora" mencionada en el v
ersculo 28 \up0 \expndtw0\charscalex103 no pueda incluir dos resurrecciones separ
adas por mil aos. \par\pard\qj \li1418\ri1212\sb265\sl-276\slmult0\fi0 \up0 \expn
dtw0\charscalex112 Como respuesta, debemos decir en primer lugar que Juan utiliz
a en su \line \up0 \expndtw0\charscalex106 Evangelio la palabra "hora" en ms de u
n sentido. No cabe duda de que en \line \up0 \expndtw0\charscalex104 5:25 la pal
abra "hora" denota todo el perodo del evangelio durante el cual la \line \up0 \ex
pndtw0\charscalex111 gente que est muerta en el pecado oye la voz de Cristo y vue
lve a vivir \line \up0 \expndtw0\charscalex105 espiritualmente. Uno encuentra un
uso similar de esta palabra in 4:23: "Mas \line \up0 \expndtw0\charscalex110 la
hora viene y ahora es, cuando los verdaderos adoradores adorarn al \line \up0 \e
xpndtw0\charscalex111 padre en espritu y en verdad \up0 \expndtw0\charscalex111 .
.. " Pero en los siguientes pasajes del \par\pard\qj \li1418\ri1217\sb0\sl-280\s
lmult0 \up0 \expndtw0\charscalex112 Evangelio segn Juan la palabra "hora" es util
izada en el sentido de un \up0 \expndtw0\charscalex106 punto especfico de tiempo
que no ha llegado todava (7:30; 8:20) o que ya \up0 \expndtw0\charscalex107 ha ll
egado (12:23; 13:1; 16:21; 17:1). Debemos observar cuidadosamente \up0 \expndtw0
\charscalex107 cada pasaje en el cual Juan utiliza esta palabra para saber exact
amente lo \up0 \expndtw0\charscalex103 que quiere decir con ella. \par\pard\qj \
li1418\ri1217\sb245\sl-276\slmult0 \up0 \expndtw0\charscalex107 Describe la palab
ra "hora", segn el uso que se le da en 5:28, un perodo \line \up0 \expndtw0\charsc
alex110 de tiempo que podra llegar a ser de mil aos? Pienso que no. En primer \lin
e \up0 \expndtw0\charscalex114 lugar, para ser un paralelo a lo que ha sido dich
o en el versculo 25, la \line \up0 \expndtw0\charscalex109 resurreccin de los crey
entes y de los incrdulos debera tomar lugar a lo \line \up0 \expndtw0\charscalex10
7 largo de este perodo de mil aos, como es el caso con la regeneracin de \line \up0
\expndtw0\charscalex104 gente durante la "hora" mencionada en el versculo 25. Pe
ro, segn la teora \line \up0 \expndtw0\charscalex105 que estamos analizando, tal n
o es el caso; ms bien esta teora ensea que \line \up0 \expndtw0\charscalex106 habr u
na resurreccin al principio de los mil aos y otra al fin. De esto, sin \line \up0
\expndtw0\charscalex107 embargo, no hay indicacin en este pasaje. Adems, ntense las
palabras \line \up0 \expndtw0\charscalex114 "todos los que estn en los sepulcro
s oirn su voz". Parecera que la \line \up0 \expndtw0\charscalex110 referencia fues
e a la resurreccin general de todos los que estn en sus \line \up0 \expndtw0\chars
calex110 sepulcros; querer hacer que estas palabras describan a dos grupos \up0
\expndtw-1\charscalex100 (o \par\pard\qj \li1418\ri1214\sb4\sl-276\slmult0 \up0
\expndtw0\charscalex112 cuatro) de personas que sern resucitadas en momentos dife
rentes es \line \up0 \expndtw0\charscalex113 forzar el significado de las mismas
. Lo que es ms, este pasaje afirma \line \up0 \expndtw0\charscalex106 especficamen
te que todos estos muertos oirn la voz del Hijo del Hombre. \line \up0 \expndtw0\
charscalex106 La clara implicacin parece ser que su voz sonar una vez, no dos o cu
atro \line \up0 \expndtw0\charscalex107 veces. Si la palabra "hora" es interpret
ada como una representacin de un \line \up0 \expndtw0\charscalex110 perodo de ms
de mil aos, esto significara que la voz de Jess \line \up0 \expndtw0\char
scalex110 continuara sonando durante mil aos. \up0 \expndtw0\charscalex110 Parece e
sto verosmil? Lo que \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li1012
7\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\ch
arscalex100 \ul0\nosupersub\cf1\f2\fs24 196 \par\pard\sect\sectd\fs24\paperw1190

0\paperh16840\pard\sb0\sl-240{\bkmkstart Pg197}{\bkmkend Pg197}\par\pard\qj \li1

418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\
ri1213\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex112 \ul0\nosupersub\cf21\f22
\fs25 Jess est diciendo es esto: En cierta hora del futuro se oir mi voz; en \up0 \
expndtw0\charscalex114 aquel momento todos los que estn en la tumba saldrn, alguno
s a la \up0 \expndtw0\charscalex106 resurreccin de vida, y otros a la resurreccin
de juicio. Este pasaje ensea \up0 \expndtw0\charscalex104 claramente una resurrec
cin general de todos los muertos, tanto de aquellos \up0 \expndtw0\charscalex104
que han hecho el bien como de aquellos que han hecho el mal. \par\pard\qj \li141
8\ri1175\sb265\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex105 Otro pasaje en el
que la resurreccin de los creyentes y la de los incrdulos \line \up0 \expndtw0\ch
arscalex105 son mencionadas en forma conjunta se encuentra en Hechos 24. Pablo,
en \line \up0 \expndtw0\charscalex108 su defensa ante Flix, dice: "Doy culto al D
ios de mis padres... y tengo en \line \up0 \expndtw0\charscalex104 Dios la misma
esperanza que stos [los judos que le acusan] tienen, de que \line \up0 \expndtw0\
charscalex106 habr una resurreccin, tanto de los justos como de los pecadores" (vv
. 14-\line \up0 \expndtw0\charscalex104 15; BJer). En el griego, como en la vers
in espaola, la palabra resurreccin \line \up0 \expndtw0\charscalex104 est en singu
lar \up0 \expndtw0\charscalex104 (anastasin). \up0 \expndtw0\charscalex104 Se pu
ede llamar con propiedad una \par\pard\ql \li1418\sb3\sl-278\slmult0 \up0 \e
xpndtw0\charscalex103 resurreccin a dos resurrecciones separadas por mil aos? \par
\pard\qj \li1418\ri1213\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex107 Pa
samos ahora a Apocalipsis 20:11-15: (11) Y vi un gran trono blanco y al \line \u
p0 \expndtw0\charscalex108 que estaba sentado en l, de delante del cual huyeron l
a tierra y el cielo, y \line \up0 \expndtw0\charscalex114 ningn lugar se encontr p
ara ellos. (12) y vi a los muertos, grandes y \line \up0 \expndtw0\charscalex113
pequeos, de pie ante Dios; y los libros fueron abiertos, y otro libro fue \line
\up0 \expndtw0\charscalex108 abierto, el cual es el libro de la vida; y fueron j
uzgados los muertos por las \line \up0 \expndtw0\charscalex111 cosas que estaban
escritas en los libros, segn sus obras. (13) Y el mar \line \up0 \expndtw0\chars
calex106 entreg los muertos que haba en l, y la muerte y el Hades entregaron los \l
ine \up0 \expndtw0\charscalex106 muertos que haba en ellos; y fueron juzgados cad
a uno segn sus obras. \par\pard\qj \li1418\ri1217\sb9\sl-270\slmult0 \up0 \expndt
w0\charscalex112 (14) Y la muerte y el Hades fueron lanzados aliaga de fuego. Es
ta es la \up0 \expndtw0\charscalex108 muerte segunda. (15) Y el que no se hall in
scrito en el libro de la vida fue \up0 \expndtw0\charscalex103 lanzado aliaga de
fuego. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1216\sb11\
sl-275\slmult0\fi0 \up0 \expndtw0\charscalex108 Tanto los premilenialistas histri
cos como los dispensacionalistas afirman \line \up0 \expndtw0\charscalex108 que
lo que aqu se describe es solamente una resurreccin de incrdulos. \line \up0 \expnd
tw0\charscalex106 Ellos dicen esto en base a su interpretacin de la visin que apar
ece en los \line \up0 \expndtw0\charscalex107 versculos 4 al 6 de este captulo-dad
o que, segn ellos, la resurreccin de \line \up0 \expndtw0\charscalex107 los verscul
os 12 y 13 es una elaboracin adicional de la afirmacin que se \line \up0 \expndtw0
\charscalex110 encuentra en el versculo 5: "Los otros muertos ro volvieron a vivir
hasta \line \up0 \expndtw0\charscalex107 que se cumplieron los mil aos". Pero, c
omo hemos visto, la interpretacin \line \up0 \expndtw0\charscalex108 premileniali
sta de los versculos 4 al 6 no es la nica posible; hemos dado \line \up0 \expndtw0
\charscalex110 evidencia a favor de la posicin de que 20:4-6 no trata de la resur
reccin \line \up0 \expndtw0\charscalex105 corporal ni de creyentes ni de incrdulos
. Los premilenialistas deben admitir \line \up0 \expndtw0\charscalex110 que Apoc
alipsis 20:4-6 es la nica afirmacin clara de las Escrituras que \line \up0 \expndt
w0\charscalex106 comprueba, al menos para ellos, que habr dos resurrecciones sepa
radas, \line \up0 \expndtw0\charscalex106 una para los creyentes y otra para los
incrdulos, con un lapso de mil aos \line \up0 \expndtw0\charscalex106 entre ambas
. Pero esta enseanza se basa entonces en una interpretacin \line \up0 \expndtw0\ch
arscalex116 literal de un pasaje tomado de un libro altamente simblico,
en \line \up0 \expndtw0\charscalex105 contraposicin a la clara enseanza de otros
pasajes (como ser Jn. 5:28-29 \line \up0 \expndtw0\charscalex110 y Hch. 24:15) d

e que la resurreccin de los creyentes y de los incrdulos \line \up0 \expndtw0\char

scalex115 ser simultnea. La afirmacin de George Murray respecto a la \line
\up0 \expndtw0\charscalex104 interpretacin premilenialista de Apocalipsis 20:4-6
viene muy al caso: \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\
ri1217\sb1\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex105 La anomala que nos con
fronta aqu es que uno puede leer toda la Biblia sin \line \up0 \expndtw0\charscal
ex104 descubrir ni un indicio de esta doctrina [la doctrina de las dos resurrecc
iones \line \up0 \expndtw0\charscalex104 separadas por mil aos], hasta que uno ll
ega a su antepenltimo captulo. \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\
ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \exp
ndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 197 \par\pard\sect\sectd\fs24\p
aperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg198}{\bkmkend Pg198}\par\par
d\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard
\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\q
j\li1418\ri1216\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub
\cf21\f22\fs25 Si, al llegar a dicho captulo, uno le da un interpretacin literal a
una oracin \line \up0 \expndtw0\charscalex107 que es parte de un pasaje altament
e simblico, uno se encontrar con que \line \up0 \expndtw0\charscalex110 es necesa
rio retrazar sus pasos e interpretar todas las enseanzas \line \up0 \expn
dtw0\charscalex109 escatolgicas de la Biblia de modo que estn de acuerdo con esta n
ica \line \up0 \expndtw0\charscalex111 oracin. La aceptada regla de la exgesis es
que se debe interpretar un \line \up0 \expndtw0\charscalex111 pasaje oscuro de l
as Escrituras a la luz de una afirmacin clara. En este \line \up0 \expndtw0\chars
calex105 caso, las afirmaciones claras son interpretadas para hacerlas concordar
con \line \up0 \expndtw0\charscalex113 la interpretacin literal de una oracin que
tiene un contexto repleto de \line \up0 \expndtw0\charscalex103 simbolismo, y c
uyo verdadero significado es sumamente debatible. \par\pard\qj \li1418\ri1216\sb
264\sl-277\slmult0 \up0 \expndtw0\charscalex105 Miremos ahora ms de cerca a Apoca
lipsis 20:11-15. Ntese la referencia a \line \up0 \expndtw0\charscalex113 "los mu
ertos, grandes y pequeos, de pie ante Dios" (v. 12). Por qu \line \up0 \expndtw0\ch
arscalex106 deben limitarse estas palabras a los incrdulos? De qu modo justificar l
a \line \up0 \expndtw0\charscalex108 exclusin de algunos muertos de este gr
upo? Obsrvese adems la \line \up0 \expndtw0\charscalex112 afirmacin de que el ma
r entreg los muertos que estaban en l (v. 13). \line \up0 \expndtw0\charscalex109 H
abr, entonces, solamente muertos incrdulos en el mar? Ntese \line \up0 \exp
ndtw0\charscalex109 tambin la afirmacin: "La muerte y el Hades entregaron los muer
tos que \line \up0 \expndtw0\charscalex107 haba en ellos" (v. 13). Seguramente el
Hades, el mbito de los muertos, 6 \line \up0 \expndtw0\charscalex103 abarca a to
dos los muertos, no solamente a los muertos incrdulos. \par\pard\qj \li1418\ri121
7\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex107 En el versculo 12 leemos
que se abren libros. Segn la segunda parte del \line \up0 \expndtw0\charscalex109
versculo 12, estos libros han de contener un registro de lo que ha hecho \line \
up0 \expndtw0\charscalex107 cada cual. Pero no hay nada que indique que
estos libros contienen \line \up0 \expndtw0\charscalex107 solamente material
para la condenacin. Generalmente se entiende que el \line \up0 \expndtw0\charscal
ex109 libro de la vida, que es mencionado en los versculos 12 y 15, se refiere a
\line \up0 \expndtw0\charscalex104 una lista de los escogidos de Dios. El verscul
o 15 nos dice que si el nombre \line \up0 \expndtw0\charscalex106 de alguno no e
ra hallado en este libro de la vida, esta persona era arrojada \line \up0 \expnd
tw0\charscalex106 al Iago de fuego. Pero, \up0 \expndtw0\charscalex106 existe alg
una indicacin en el pasaje de que \par\pard\qj \li1418\ri1217\sb5\sl-275\slmult0
\up0 \expndtw0\charscalex106 ninguno de aquellos que estaban presentes ante el g
ran trono blanco tena \line \up0 \expndtw0\charscalex105 su nombre escrito en el
libro de la vida? En realidad, tendra algn sentido \line \up0 \expndtw0\charscalex1
10 decir: "Y el que no se hall inscrito en el libro de la vida", si toda la visin
\line \up0 \expndtw0\charscalex111 tratara solamente de aquellos cuyos nombres n
o estaban escritos en el \line \up0 \expndtw0\charscalex101 libro? \par\pard\ql
\li1419\sb276\sl-287\slmult0\tx9441 \up0 \expndtw0\charscalex106 El intento de
restringir la resurreccin descrita en Apocalipsis \tab \up0 \expndtw0\charsc
alex102 20:11-15 \par\pard\qj \li1419\ri1213\sb0\sl-280\slmult0 \up0 \expndtw0\c

harscalex109 solamente a incrdulos, por lo tanto, de ninguna manera convence. Est

e \line \up0 \expndtw0\charscalex106 pasaje claramente describe una resurreccin g
eneral de todos los muertos: \line \up0 \expndtw0\charscalex106 "Los muertos, gr
andes y pequeos"; "fueron juzgados los muertos"; "el mar \line \up0 \expndtw0\cha
rscalex107 entreg los muertos que haba en l"; "la muerte y el Hades entregaron los
\line \up0 \expndtw0\charscalex104 muertos que haban en ellos; y fueron juzgados
cada uno segn sus obras". \par\pard\qj \li1419\ri1211\sb242\sl-277\slmult0 \up0 \
expndtw0\charscalex107 Segundo, la Biblia ensea que todos los creyentes sern resuc
itados en el \line \up0 \expndtw0\charscalex105 momento de la Segunda Venida de
Cristo, que es llamado "el da postrero". \line \up0 \expndtw0\charscalex104 Los p
asajes que ensean que la resurreccin de los creyentes ocurrir en el \line \up0 \exp
ndtw0\charscalex110 tiempo de la Segunda Venida incluyen los siguientes: 1 Tesal
onicenses \line \up0 \expndtw0\charscalex108 4:16: "Porque el Seor mismo con voz
de mando, con voz de arcngel, y \line \up0 \expndtw0\charscalex107 con trompeta
de Dios, descender del cielo; y los muertos en Cristo \line \up0 \expnd
tw0\charscalex107 resucitarn primero .... "; Filipenses 3:20-21: "Mas nuestra ciu
dadana est \line \up0 \expndtw0\charscalex104 en los cielos, de donde tambin espera
mos al Salvador, al Seor Jesucristo; \line \up0 \expndtw0\charscalex104 el cual t
ransformar el cuerpo de la humillacin nuestra, para que sea \par\pard\ql \li10127\
sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\
sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 19
8 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart P
g199}{\bkmkend Pg199}\par\pard\li1418\sb0\sl-287\slmult0\par\pard\li1418\sb0\sl287\slmult0\par\pard\li1418\sb0\sl-287\slmult0\par\pard\li1418\sb0\sl-287\slmult
0\par\pard\li1418\sb35\sl-287\slmult0\fi0 \up0 \expndtw0\charscalex105 \ul0\nosu
persub\cf21\f22\fs25 semejante al cuerpo de la gloria suya ...\t \up0 \expndtw0\
charscalex105 . "; Y 1 Corintios 15:23: "Pero cada\par\pard\li1418\sb1\sl-273\sl
mult0\fi0 \up0 \expndtw0\charscalex105 uno en su debido orden:\par\pard\qj \li14
18\ri1214\sb269\sl-276\slmult0 \up0 \expndtw0\charscalex104 Cristo, las primicia
s; luego los que son de Cristo, en su venida". Cuando nos \line \up0 \expndtw0\c
harscalex108 dirigimos al sexto captulo del Evangelio segn Juan, sin embargo, vemo
s \line \up0 \expndtw0\charscalex104 que el tiempo en el cual los creyentes sern
res u citado s de los muertos es \line \up0 \expndtw0\charscalex110 llamado por
Jess "el da postrero": "Y esta es la voluntad del que me ha \line \up0 \expndtw0\c
harscalex104 enviado: que todo aquel que vea al Hijo, y crea en l, tenga vida ete
rna; y yo \line \up0 \expndtw0\charscalex104 lo resucitar en el da postrero" \up0
\expndtw0\charscalex101 (v. \up0 \expndtw0\charscalex104 40; cf. vv. \up0 \expnd
tw0\charscalex101 39, \up0 \expndtw0\charscalex104 44 Y 54). Segn el \par\pard\qj
\li1418\ri1220\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex110 premilenialismo,
tanto el histrico como el dispensacionalista, se supone \line \up0 \expndtw0\cha
rscalex109 que el momento en que los creyentes han de ser resucitados ser por lo
\line \up0 \expndtw0\charscalex108 menos anterior en mil aos a la introduccin del
estado final. Pero cmo \line \up0 \expndtw0\charscalex104 puede un perodo de tiempo
que es mil aos antes del fin ser llamado "el da \line \up0 \expndtw0\charscalex10
4 postrero"? \par\pard\qj \li1418\ri1214\sb265\sl-276\slmult0 \up0 \expndtw0\cha
rscalex105 Tercero, los argumentos a favor de una resurreccin de dos fases, y que
se \line \up0 \expndtw0\charscalex108 basan en 1 Tesalonicenses 4:16 y 1 Corint
ios 15:23-24, no son decisivos. \line \up0 \expndtw0\charscalex113 Uno de los ar
gumentos que tiene su base en estos pasajes es que en \line \up0 \expndtw0\chars
calex107 ninguno de ellos se menciona a los incrdulos; de all la suposicin de que \
line \up0 \expndtw0\charscalex110 la resurreccin de los creyentes suceder en un ti
empo diferente al de la \line \up0 \expndtw0\charscalex106 resurreccin de los inc
rdulos. Pero la razn por la que Pablo no menciona \line \up0 \expndtw0\charscalex1
06 a los incrdulos en ninguno de estos dos pasajes es que l se est \li
ne \up0 \expndtw0\charscalex108 ocupando solamente de la resurreccin de los creye
ntes, la que difiere en \line \up0 \expndtw0\charscalex107 principio de la de lo
s incrdulos. Cuando Pablo describe los beneficios que \line \up0 \expndtw0\charsc
alex111 el cristiano recibe de Cristo a travs de su resurreccin, no le es posible
\line \up0 \expndtw0\charscalex107 incluir a los incrdulos, ya que estos ltimos no
reciben tales beneficios. El \line \up0 \expndtw0\charscalex112 hecho de que Pa

blo no mencione a los incrdulos en ninguno de estos \line \up0 \expndtw0\charscal

ex107 textos de ninguna manera prueba que los incrdulos no resucitan de entre \li
ne \up0 \expndtw0\charscalex103 los muertos al mismo tiempo que los creyentes. \
par\pard\qj \li1418\ri1215\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex106 Par
te de 1 Tesalonicenses 4:16, pasaje que acabamos de citar, dice: "Y los \up0 \ex
pndtw0\charscalex107 muertos en Cristo resucitarn primero". Algunos premilenialis
tas sostienen \up0 \expndtw0\charscalex112 que la expresin "resucitarn primero" si
gnifica que los creyentes sern \up0 \expndtw0\charscalex104 resucitados antes que
los incrdulos. Pero aun una rpida lectura del pasaje \up0 \expndtw0\charscalex108
dejar ver que el contraste aqu trazado no es entre la resurreccin de los \up0 \exp
ndtw0\charscalex104 creyentes y la de los incrdulos, sino entre la resurreccin de
los muertos en \up0 \expndtw0\charscalex104 Cristo y el arrebato de los creyente
s que estn todava vivos cuando regrese \up0 \expndtw0\charscalex107 Cristo. Pablo
est diciendo a los tesalonicenses que la resurreccin de los \up0 \expndtw0\charsca
lex114 creyentes muertos preceder en el momento de la Parusa a la \up0 \
expndtw0\charscalex103 transformacin y el arrebato de los creyentes vivos. \par\p
ard\qj \li1418\ri1213\sb263\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex107 1 Co
rintios 15:23-24 dice lo siguiente: "Pero cada uno en su debido orden: \line \up
0 \expndtw0\charscalex105 Cristo, las primicias; luego los que son de Cristo, en
su venida. Luego el fin, \line \up0 \expndtw0\charscalex112 cuando entregue el
reino al Dios y Padre, cuando haya suprimido todo \line \up0 \expndtw0\charscale
x104 dominio, toda autoridad y potencia". La interpretacin que encuentra en este
\line \up0 \expndtw0\charscalex107 pasaje una posible referencia al milenio, ya
ha sido analizada y contestada \line \up0 \expndtw0\charscalex108 anteriormente.
1 As como no hay en este pasaje ninguna evidencia \line \up0 \expndtw0\ch
arscalex106 concluyente respecto a un futuro reinado terrenal de mil aos, tampoco
hay \line \up0 \expndtw0\charscalex110 aqu ninguna evidencia decisiva de que los
incrdulos sern resucitados \line \up0 \expndtw0\charscalex110 mucho tiempo despus
de que los creyentes hayan sido resucitados. En \par\pard\ql \li10127\sb0\sl-276
\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-27
6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 199 \par\par
d\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg200}{\bkm
kend Pg200}\par\pard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-27
0\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\
slmult0 \par\pard\qj\li1418\ri1219\sb117\sl-270\slmult0 \up0 \expndtw0\charscale
x112 \ul0\nosupersub\cf21\f22\fs25 todo este captulo Pablo no dice nada respecto
a la resurreccin de los \up0 \expndtw0\charscalex111 incrdulos; su enseanza aqu trat
a solamente de la resurreccin de los \up0 \expndtw0\charscalex102 creyentes. \par
\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1218\sb11\sl-275\slmul
t0 \up0 \expndtw0\charscalex104 Llegamos entonces a la conclusin de que no hay ba
se bblica para la teora \line \up0 \expndtw0\charscalex108 de una resurreccin doble
o cudrupla. La clara enseanza de la Biblia es \line \up0 \expndtw0\charscalex109
que cuando Cristo regrese habr una resurreccin general tanto de \line \up
0 \expndtw0\charscalex107 creyentes como de incrdulos. Despus de esta resur
reccin general \line \up0 \expndtw0\charscalex103 seguir el juicio. \par\pard\qj
\li1418\ri1216\sb265\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex110 Pasamos aho
ra al tema de la naturaleza de la resurreccin. Como debe \line \up0 \expndtw0\cha
rscalex107 esperarse, la enseanza del Nuevo Testamento respecto a la resurreccin \
line \up0 \expndtw0\charscalex104 del cuerpo es mucho ms explcita y detallada que
la enseanza del Antiguo \line \up0 \expndtw0\charscalex110 Testamento. En el captu
lo 9 dimos evidencia que demostraba que ya el \line \up0 \expndtw0\charscalex107
Antiguo Testamento ensea que hay diferencia entre la suerte del bueno y \line \u
p0 \expndtw0\charscalex106 la del malo despus de la muerte. En algunos pasajes ci
tados encontramos \line \up0 \expndtw0\charscalex110 una alusin ocasional a la po
sibilidad de la resurreccin del cuerpo. Ms \line \up0 \expndtw0\charscalex104 espe
cficamente encontramos una alusin tal en el Salmo 16:10: "Porque no \line \up0 \ex
pndtw0\charscalex107 dejars mi alma en el Seol, ni permitirs que tu santo vea corr
upcin". A la \line \up0 \expndtw0\charscalex108 luz del uso que hace Pedro de est
e pasaje en su sermn de Pentecosts \line \up0 \expndtw0\charscalex104 (Hch. 2:27,
31), podemos hallar en estas palabras una clara prediccin de la \line \up0 \expnd

tw0\charscalex104 resurreccin de Cristo. \par\pard\qj \li1418\sb0\sl-276\slmult0

\par\pard\qj\li1418\ri1215\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex111 En el
Antiguo Testamento hay dos pasajes, ambos en los profetas, que \up0 \expndtw0\c
harscalex106 hablan explcitamente de la resurreccin del cuerpo. El primero de stos
es \up0 \expndtw0\charscalex105 Isaas 26:19: "Tus muertos vivirn; sus cadveres resu
citarn. Despertad y \up0 \expndtw0\charscalex108 cantad, moradores del polvo"! Isaa
s contrasta aqu la futura suerte de los \up0 \expndtw0\charscalex108 creyentes mu
ertos ("tus muertos") con la suerte de los enemigos de Jud, \up0 \expndtw0\charsc
alex103 de los cuales l haba hablado en el versculo 14: \par\pard\ql \li1418\sb255\
sl-287\slmult0\tx9318 \up0 \expndtw0\charscalex110 "Muertos son, no vivirn; han f
allecido, no resucitarn". Isaas \tab \up0 \expndtw0\charscalex108 26:19, en \par\p
ard\qj \li1418\ri1219\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex111 consecuenc
ia, habla solamente de la futura resurreccin corporal de los \up0 \expndtw0\chars
calex104 creyentes-especficamente, la de los creyentes de entre los israel tas. \p
ar\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\sb7\sl-276\slmu
lt0 \up0 \expndtw0\charscalex105 Daniel 12:2, sin embargo, habla de la resurrecc
in de los creyentes y de los \line \up0 \expndtw0\charscalex111 incrdulos: "Y much
os de los que duermen en el polvo de la tierra sern \line \up0 \expndtw0\charscal
ex110 despertados, unos para vida eterna, y otros para vergenza y confusin \line \
up0 \expndtw0\charscalex105 perpetua". Este es el nico lugar en el Antiguo Testam
ento en el cual ocurre \line \up0 \expndtw0\charscalex105 la expresin vida eterna
(chayyey 'olam). Daniel da aqu claro testimonio de \line \up0 \expndtw0\charscal
ex104 la futura resurreccin del cuerpo, y del hecho de que habr una resurreccin \li
ne \up0 \expndtw0\charscalex111 no slo para vida eterna sino tambin para desprecio
eterno. La misma \line \up0 \expndtw0\charscalex104 palabra hebrea \u8220?olam\
u8221? (que dura por las edades, o eternamente) es utilizada \line \up0 \expndtw
0\charscalex105 para calificar la bienaventuranza de los buenos y la infelicidad
de los malos. \line \up0 \expndtw0\charscalex104 Una dificultad que tiene el pa
saje es que usa la palabra muchos al comienzo \line \up0 \expndtw0\charscalex111
del texto, all donde nosotros hubiramos esperado la palabra todos.12 \line \up0 \
expndtw0\charscalex110 Quiz la palabra muchos sea utilizada aqu para referirse a a
quellos que \line \up0 \expndtw0\charscalex107 murieron durante "el tiempo d
e angustia" mencionado en el versculo \line \up0 \expndtw0\charscalex106 pre
cedente; o quiz muchos es en esta instancia un equivalente hebreo de \line \up0 \
expndtw0\charscalex110 todos. Probablemente sea correcto decir que la resurreccin
que Daniel \line \up0 \expndtw0\charscalex109 predice aqu esta limitada a l
os israelitas; esto, sin embargo, no es \par\pard\ql \li10127\sb0\sl-276\s
lmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\
slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 200 \par\pard\
sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg201}{\bkmke
nd Pg201}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\
slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\sl
mult0 \par\pard\qj\li1418\ri1219\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex10
4 \ul0\nosupersub\cf21\f22\fs25 sorprendente si se tiene en cuenta que para los
profetas Israel representa al \line \up0 \expndtw0\charscalex107 pueblo de Dio
s, y todo mensaje respecto al pueblo de Dios debe ser \line \up0 \expndt
w0\charscalex106 expresado en trminos de Israel. Sea como fuere, tenemos
aqu una \line \up0 \expndtw0\charscalex104 enseanza explcita del Antiguo Testamen
to respecto a una resurreccin del \line \up0 \expndtw0\charscalex104 cuerpo que s
er tanto para vida eterna como para condenacin eterna. \par\pard\qj \li1418\ri1214
\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 A
l pasar ahora a la enseanza del Nuevo Testamento respecto a la resurreccin, \line
\up0 \expndtw0\charscalex112 encontramos que lo que est en el centro mismo de dic
ha enseanza es la \line \up0 \expndtw-1\charscalex100 resurreccin de Jesucristo. L
as Escrituras dejan bien en claro que la resurreccin de \line \up0 \expndtw0\char
scalex100 Cristo es la prenda y garanta de la resurreccin futura de los creyentes.
Todas las \line \up0 \expndtw-1\charscalex100 resurrecciones previas que se men
cionan en la Biblia volvieron a ser seguidas por la \line \up0 \expndtw-1\charsc
alex100 muerte; 13 slo la resurreccin de Cristo nunca ser seguida por la muerte-y e
ste es \line \up0 \expndtw0\charscalex100 el tipo de resurreccin que anticipan lo

s creyentes. Porque Cristo resucit, tambin \line \up0 \expndtw-3\charscalex100 los

creyentes resucitarn. \par\pard\qj \li1418\ri1218\sb264\sl-276\slmult0 \up0 \exp
ndtw0\charscalex102 Este hecho es enseado en varios pasajes del Nuevo Testamento.
En 1 Corintios \line \up0 \expndtw0\charscalex100 15:20 leemos: "Mas ahora Cris
to ha resucitado de los muertos; primicias de los que \line \up0 \expndtw0\chars
calex100 durmieron es hecho". La palabra primicias (aparche) significa la primer
a parte de la \line \up0 \expndtw0\charscalex105 cosecha, que garantiza su event
ual consumacin; de all que la resurreccin de \line \up0 \expndtw0\charscalex107 Cri
sto es la prueba y garanta de que nosotros que estamos en Cristo tambin \line \up0
\expndtw0\charscalex101 resucitaremos de la muerte. En Colosenses \up0 \ex
pndtw0\charscalex103 1:18 leemos que Cristo es "el \par\pard\qj \li1418\ri1
217\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex108 primognito (protokos) de entr
e lo: muertos". El hecho de que Cristo sea aqu \line \up0 \expndtw0\charscalex104
llamado el primognito significa que aquellos que son sus hermanos y hermanas \li
ne \up0 \expndtw0\charscalex100 tambin resucitarn de los muertos para que, como ap
rendemos de Romanos 8:29, \line \up0 \expndtw-1\charscalex100 Cristo sea "el pri
mognito entre muchos hermanos". De hecho, en Juan 14:19 Cristo \line \up0 \expndt
w-1\charscalex100 dice especficamente a sus discpulos: "Porque yo vivo, vosotros t
ambin viviris". \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1213
\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 De Romanos 8:11 aprendemos no
solamente la relacin estrecha que hay entre la \line \up0 \expndtw0\charscalex100
resurreccin de Cristo y la resurreccin de los creyentes, sino tambin el hecho de \
line \up0 \expndtw-1\charscalex100 que la resurreccin de los creyentes ser obra de
l Espritu Santo: "Y si el Espritu de \line \up0 \expndtw0\charscalex102 aquel que
levant de los muertos a Jess mora en vosotros, el que levant de los \line \up0 \exp
ndtw0\charscalex100 muertos a Cristo Jess vivificar tambin vuestros cuerpos mortale
s por su Espritu \line \up0 \expndtw-1\charscalex100 que [quien] mora en vosotros
". En Filipenses 3:20-21 Pablo ensea que los cuerpos \line \up0 \expndtw0\charsca
lex102 de resurreccin de los creyentes sern semejantes al cuerpo resucitado de Cri
sto: \line \up0 \expndtw0\charscalex110 "Mas nuestra ciudadana est en los cielos,
de donde tambin esperamos al \line \up0 \expndtw0\charscalex107 Salvador, al Seor
Jesucristo; el cual transformar el cuerpo de la humillacin \line \up0 \expndtw-1\c
harscalex100 nuestra, para que sea semejante al cuerpo de la gloria suya, por el
poder por el cual \line \up0 \expndtw-1\charscalex100 puede tambin sujetar a s mi
smo todas las cosas". A nuestro cuerpo presente se lo \line \up0 \expndtw0\chars
calex100 describe aqu, como "el cuerpo de la humillacin nuestra"-humillacin
que es \line \up0 \expndtw0\charscalex100 resultado del pecado. Podemos pensa
r en cosas tales como el sufrimiento, el dolor, \line \up0 \expndtw0\charscalex1
00 la enfermedad, el cansancio y la muerte. Pero en la resurreccin los cuerpos de
los \line \up0 \expndtw-1\charscalex100 creyentes sern transformados para ser co
mo el cuerpo de la gloria de Cristo, de los \line \up0 \expndtw0\charscalex100 c
uales todos los resultados del pecado, incluyendo la muerte, habrn sido quitados.
\line \up0 \expndtw0\charscalex106 De all que, en el momento de la resurreccin, n
osotros que estamos en Cristo \line \up0 \expndtw0\charscalex100 seremos complet
amente como l, no slo en lo que se refiere a nuestros espritus, \line \up0 \expndtw
-3\charscalex100 sino tambin en lo referente a nuestros cuerpos. \par\pard\qj \li
1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1216\sb1\sl-280\slmult0 \up0 \expn
dtw0\charscalex100 Sera posible formular una gran cantidad de preguntas y se han
formulado-respecto \line \up0 \expndtw0\charscalex102 a la resurreccin del cuerpo
. Este cuerpo de resurreccin, ser material o fsico? \line \up0 \expndtw0\charscalex1
00 Habr identidad entre el cuerpo presente y el cuerpo futuro? O ser el cuerpo de \p
ar\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \
par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup
ersub\cf1\f2\fs24 201 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0
\sl-240{\bkmkstart Pg202}{\bkmkend Pg202}\par\pard\qj \li1418\sb0\sl-270\slmult0
\par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \
par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1220\sb117\sl-270\sl
mult0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf2\f3\fs24 la resurreccin tan
diferente del presente que uno ni siquiera podr hablar de \line \up0 \expndtw0\c
harscalex100 identidad? En qu maneras ser el cuerpo de la resurreccin diferente del

cuerpo \line \up0 \expndtw-3\charscalex100 presente? \par\pard\qj \li1418\sb0\sl

-275\slmult0 \par\pard\qj\li1418\ri1216\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\c
harscalex100 En nuestra bsqueda de respuestas a estas preguntas y a preguntas sim
ilares, nos \line \up0 \expndtw0\charscalex100 volvemos a 1 Corintios 15, un capt
ulo que contiene el tratamiento ms completo de \line \up0 \expndtw-1\charscalex10
0 la resurreccin del cuerpo que pueda encontrarse en cualquier parte de la Biblia
. No \line \up0 \expndtw0\charscalex109 es fcil determinar exactamente cul era el
error que Pablo combata en este \line \up0 \expndtw0\charscalex107 captulo. El ver
sculo 12 dice: "Pero si se predica de Cristo que resucit de los \line \up0 \expndt
w-1\charscalex100 muertos, cmo dicen algunos entre vosotros que no hay resurreccin
de muertos?" \line \up0 \expndtw0\charscalex107 Este versculo da la impresin de qu
e la resurreccin corporal de Cristo no era \line \up0 \expndtw-2\charscalex100 ne
gada en Corinto, pero que algunos de los corintios (y solamente algunos) negaban
\line \up0 \expndtw-2\charscalex100 la resurreccin corporal de los creyentes. Po
demos suponer que esto era hecho bajo \line \up0 \expndtw0\charscalex102 la infl
uencia del pensamiento griego, que enseaba la inmortalidad del alma, pero \line \
up0 \expndtw-1\charscalex100 que negaba la resurreccin del cuerpo. Pablo responde
a este error indicando que si \line \up0 \expndtw0\charscalex104 uno cree en la
resurreccin de Cristo, se hace difcil negar la resurreccin de los \line \up0 \expn
dtw-3\charscalex100 creyentes. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard
\qj\li1418\ri1217\sb9\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100 Pablo proc
ede ahora a combatir este equivocado punto de vista hablando en primer \up0 \exp
ndtw-1\charscalex100 lugar del hecho de la resurreccin (vv. 12-34), luego de la m
anera de la resurreccin \up0 \expndtw0\charscalex100 (vv. 34--49) y finalmente, d
e la necesidad de la resurreccin y de la transformacin \up0 \expndtw0\charscalex10
8 de los creyentes que viven an (vv. 50-57). El hecho de la resurreccin de los \up
0 \expndtw0\charscalex100 creyentes es comprobado en primer lugar por med
io de una referencia a la \up0 \expndtw0\charscalex100 resurreccin de Cristo
: "Porque si se predica de Cristo que resucit de los muertos, \up0 \expndtw-1\cha
rscalex100 cmo dicen algunos entre vosotros que no hay resurreccin de muertos? Porq
ue si \up0 \expndtw0\charscalex104 no hay resurreccin de muertos, tampoco Cristo
resucit. Y si Cristo no resucit, \up0 \expndtw0\charscalex100 vana es entonces nue
stra predicacin, vana es tambin vuestra fe" (vv. 12-14). Uno \up0 \expndtw0\charsc
alex105 no puede, en otras palabras, negar la resurreccin de los creyentes sin ne
gar la \up0 \expndtw0\charscalex100 resurreccin de Cristo, ya que las dos van jun
tas. Y si uno niega la resurreccin de \up0 \expndtw-3\charscalex100 Cristo, su fe
es vana-est todava en su pecado. \par\pard\qj \li1418\ri1214\sb265\sl-275\slmult0
\up0 \expndtw0\charscalex105 Luego Pablo pasa a subrayar aquello a lo que ya ha
ba aludido, a saber, que la \line \up0 \expndtw0\charscalex107 resurreccin de Cris
to es la garanta de la resurreccin de los creyentes. En el \line \up0 \expndtw0\ch
arscalex104 versculo 20 se dice que Cristo es las primicias de aquellos que durmi
eron. En el \line \up0 \expndtw-2\charscalex100 versculo 21 leemos que as como por
un hombre entr la muerte, por un hombre (es \line \up0 \expndtw0\charscalex100 d
ecir, Jesucristo) ha llegado tambin la resurreccin de los muertos. Y del versculo \
line \up0 \expndtw0\charscalex104 22 aprendemos que as como en Adn todos mueren, d
el mismo modo en Cristo \line \up0 \expndtw0\charscalex100 todos sern resucitados
. En este ltimo pasaje el primer todos se refiere a todos los \line \up0 \expndtw
0\charscalex105 que estn en Adn-o sea, todos los hombres. El segundo todo, sin emb
argo, se \line \up0 \expndtw0\charscalex100 refiere a todos los que estn en Crist
o-a saber, todos los creyentes. Pablo no habla \line \up0 \expndtw-2\charscalex1
00 en este pasaje de la resurreccin de los incrdulos; su nica preocupacin aqu es la \
line \up0 \expndtw0\charscalex100 resurreccin de los creyentes. En estos versculos
, por lo tanto, l destaca que por \line \up0 \expndtw0\charscalex100 haber resuci
tado Cristo, todos aquellos que estn en Cristo resucitarn con l. Esta \line \up0 \e
xpndtw0\charscalex102 resurreccin de creyentes es, en realidad, un aspecto
necesario de la obra \line \up0 \expndtw0\charscalex102 mediadora de Cristo
, que "el postrer enemigo que ser destruido es la muerte" (v. \line \up0 \expndtw
-3\charscalex100 26). \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li141
8\ri1219\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 En el versculo 35 Pablo
comienza a analizar la manera en que se llevar a cabo la \line \up0 \expndtw0\cha

rscalex107 resurreccin. Primeramente presenta la figura de la semilla: "Pero dir a

lguno: \line \up0 \expndtw0\charscalex107 Cmo resucitarn los muertos? Con qu cuerpo v
endrn? Necio, lo que t \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li101
27\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\c
harscalex100 \ul0\nosupersub\cf1\f2\fs24 202 \par\pard\sect\sectd\fs24\paperw119
00\paperh16840\pard\sb0\sl-240{\bkmkstart Pg203}{\bkmkend Pg203}\par\pard\qj \li
1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li14
18\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418
\ri1213\sb93\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3
\fs24 siembras no se vivifica, si no muere antes. Y lo que siembras no es el cue
rpo que ha \line \up0 \expndtw0\charscalex103 de salir, sino el grano desnudo, y
a sea de trigo o de otro grano; pero Dios le da el \line \up0 \expndtw0\charscal
ex102 cuerpo como l quiso, ya cada semilla su propio cuerpo" (vv. 35-38). No debe
mos \line \up0 \expndtw0\charscalex100 forzar estos versculos como para sugerir q
ue ellos ensean que nuestros cuerpos \line \up0 \expndtw0\charscalex102 presentes
contienen algn tipo de germen o semilla del cuerpo de resurreccin, la \line \up0
\expndtw0\charscalex100 que permanece intacta luego de que el cuerpo haya muerto
y que ms tarde forma \line \up0 \expndtw0\charscalex106 la base del cuerpo d
e la resurreccin. No, semejante idea es puramente \line \up0 \expndtw0\cha
rscalex102 especulativa. Lo que Pablo quiere decir es simplemente lo siguiente:
Ustedes que \line \up0 \expndtw0\charscalex105 dudan de la posibilidad de una re
surreccin fsica, consideren la maravilla de la \line \up0 \expndtw0\charscalex106
siembra de la semilla. Ustedes siembran un grano de trigo en la tierra; el grano
\line \up0 \expndtw0\charscalex105 entonces muere como grano, pero a su debido
tiempo Dios har que una nueva \line \up0 \expndtw-2\charscalex100 planta surja de
la tierra en la que el grano fuera sembrado. A tal grano Dios le da "un \line \
up0 \expndtw0\charscalex103 cuerpo" que l ha elegido darle y a cada clase de gran
o o semilla corresponde su \line \up0 \expndtw-1\charscalex100 propio "cuerpo" p
articular. Si Dios es capaz de hacer esto con la semilla, porque no \line \up0 \e
xpndtw-2\charscalex100 podr hacerla tambin con el cuerpo humano? \par\pard\qj \li1
418\ri1216\sb264\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex100 Por medio de es
ta ilustracin, Pablo est diciendo tres cosas: Primero, as como la \line \up0 \expnd
tw0\charscalex100 nueva planta no aparecer a menos que la semilla muera como semi
lla, del mismo \line \up0 \expndtw-2\charscalex100 modo el cuerpo de la resurrec
cin no aparecer a menos que el cuerpo, en su forma \line \up0 \expndtw0\charscalex
106 presente, muera. Segundo, as como uno no puede decir de la apariencia de la \
line \up0 \expndtw0\charscalex105 semilla, cul ser el aspecto de la planta futura,
del mismo modo uno no puede, \line \up0 \expndtw0\charscalex108 observando el c
uerpo presente, decir exactamente cmo ser el cuerpo de la \line \up0 \expndtw0\cha
rscalex106 resurreccin. Tercero, as como hay continuidad entre la semilla y la pla
nta, del \line \up0 \expndtw0\charscalex103 mismo modo habr continuidad entre
el cuerpo presente y el cuerpo de la \line \up0 \expndtw-3\charscalex10
0 resurreccin. \par\pard\qj \li1418\ri1215\sb264\sl-276\slmult0 \up0 \expndtw0\ch
arscalex103 La figura de sembrar y cosechar contina en los versculos 42 a 44, dond
e Pablo \line \up0 \expndtw-1\charscalex100 delinea algunos contrastes sorprende
ntes entre el cuerpo presente y el cuerpo de la \line \up0 \expndtw0\charscalex1
00 resurreccin: "As tambin es la resurreccin de los muertos. Se siembra e
n \line \up0 \expndtw0\charscalex103 corrupcin, resucitar en incorrupcin. Se siembr
a en deshonra, se resucitar en \line \up0 \expndtw0\charscalex105 gloria; se siem
bra en debilidad, resucitar en poder. Se siembra cuerpo animal, \line \up0 \expnd
tw0\charscalex105 resucitar cuerpo espiritual". La referencia a sembrar \up
0 \expndtw0\charscalex105 ("se siembra") es \par\pard\qj \li1418\ri1218\sb5\sl
-275\slmult0 \up0 \expndtw0\charscalex100 probablemente una descripcin figurativa
del entierro, dado que enterrar un cuerpo \up0 \expndtw0\charscalex102 tiene ci
erta semejanza a la siembra de la semilla en la tierra. Debe recordarse, sin \up
0 \expndtw0\charscalex106 embargo, que en cada caso la descripcin del cuerpo en l
a primera mitad de la \up0 \expndtw0\charscalex103 comparacin se aplica a todo el
tiempo de la existencia presente del cuerpo, y no \up0 \expndtw-3\charscalex100
solamente a su condicin en el momento del entierro. \par\pard\qj \li1418\sb0\sl275\slmult0 \par\pard\qj\li1418\ri1218\sb10\sl-275\slmult0 \up0 \expndtw0\charsc

alex100 El primero de estos cuatro contrastes es entre corrupcin e incorrupcin. Nu

estros \line \up0 \expndtw0\charscalex100 cuerpos presentes, dice Pablo, son cue
rpos de corrupcin (phthora); las semillas de \line \up0 \expndtw0\charscalex109 l
a enfermedad y de la muerte estn en ellos, de modo que es solamente una \line \up
0 \expndtw0\charscalex100 cuestin de tiempo hasta que estos cuerpos mueran. Pero
nuestros cuerpos sern \line \up0 \expndtw0\charscalex100 resucitados en incorru
pcin \up0 \expndtw0\charscalex100 (aphtharsia). Todo riesgo de enfermedad ha
br \par\pard\qj \li1418\ri1217\sb1\sl-280\slmult0 \up0 \expndtw-1\charscalex100 d
esaparecido. Ya no estaremos en marcha hacia una muerte segura, como estamos \up
0 \expndtw-1\charscalex100 ahora, sino que disfrutaremos entonces de una existen
cia de tipo incorruptible. \par\pard\qj \li1418\ri1218\sb260\sl-280\slmult0 \up0
\expndtw0\charscalex102 El segundo contraste es entre la deshonra (atimia) y la
gloria (doxa). Tratamos de \line \up0 \expndtw0\charscalex111 honrar a los muer
tos en el momento del entierro vistindoles del modo ms \line \up0 \expndtw0\charsc
alex103 adecuado, proveyendo un atad hermoso rodeado con flores, pero en realidad
el \line \up0 \expndtw-1\charscalex100 entierro es un gran deshonor. Que podra se
r ms deshonroso para un cuerpo que \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0
\expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 203 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg204}{\bkmkend Pg204}\pa
r\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par
\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\p
ard\qj\li1418\ri1216\sb88\sl-276\slmult0 \up0 \expndtw0\charscalex111 \ul0\nosup
ersub\cf2\f3\fs24 ser bajado a una tumba? Los cuerpos de los creyentes, sin emba
rgo, sern \up0 \expndtw0\charscalex100 resucitados en gloria-no slo una glori
a de tipo externo, sino una gloria que \up0 \expndtw0\charscalex100 trans
formar a la persona desde adentro. Filipenses 3:21 nos ensea que el cuerpo \up0 \e
xpndtw0\charscalex112 de la resurreccin ser como el cuerpo glorificado de
Cristo-radiante, \up0 \expndtw0\charscalex102 resplandeciente, quiz hasta deslum
brante. No sabremos realmente cmo es esta \up0 \expndtw-3\charscalex100 gloria ha
sta que nosotros mismos la veamos y la experimentemos. \par\pard\qj \li1418\ri12
17\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex104 El tercer contraste es entr
e debilidad (astheneia) y poder (dynamis). Despus de \up0 \expndtw0\charscalex100
trabajar unas pocas horas con nuestro presente cuerpo, ya nos cansamo
s y \up0 \expndtw0\charscalex100 necesitamos descanso. Y en cualquier cosa
que tratamos de hacer, siempre \up0 \expndtw0\charscalex100 estamos consci
entes de nuestra debilidad, de nuestras limitaciones humanas. Y lo \up0 \expndtw
0\charscalex108 cierto es que a medida de que se acerca la muerte, el cuerpo se
va volviendo \up0 \expndtw-1\charscalex100 totalmente dbil. Pero en el momento de
la resurreccin este cuerpo ser resucitado \up0 \expndtw0\charscalex109 en poder.
Cmo se revelar ese poder es algo que slo podemos adivinar; lo \up0 \expndtw0\charsc
alex109 sabremos cuando lo veamos. Parecera que la debilidad que dificulta nuestr
o \up0 \expndtw-3\charscalex100 servicio al Seor ya no estar presente. \par\pard\q
j \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1218\sb9\sl-276\slmult0 \up0
\expndtw0\charscalex100 Al cuarto contraste debemos dedicarle un poco ms de tiemp
o. Este es el contraste \up0 \expndtw-1\charscalex100 entre un cuerpo animal (su
ma psychikon; una mejor traduccin sera cuerpo natural, \up0 \expndtw-2\charscalex1
00 BJer y BAm) y un cuerpo espiritual (soma pneumatikon). Una de las dificultade
s aqu \up0 \expndtw0\charscalex106 es que la expresin "un cuerpo espiritual" ha ll
evado a muchos a pensar que el \up0 \expndtw0\charscalex102 cuerpo de la resurre
ccin no ser fsico-o sea que se piensa que lo espiritual est \up0 \expndtw-3\charscal
ex100 contrapuesto a lo fsico. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\
qj\li1418\ri1185\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex107 Puede ser demo
strado fcilmente que no es as. El cuerpo de resurreccin del \line \up0 \expndtw0\ch
arscalex100 creyente, como hemos visto, ser como el cuerpo de resurreccin de Crist
o. Pero el \line \up0 \expndtw0\charscalex104 cuerpo de resurreccin de Cristo era
precisamente un cuerpo fsico; l poda ser \line \up0 \expndtw0\charscalex107 tocado
(Jn. 20:17, 27) Y poda comer (Lc. 24:38-43). Por otra parte, la palabra \line \u
p0 \expndtw0\charscalex104 espiritual (pneumatikos) no describe lo que es inmate
rial o no fsico. Ntese, por \line \up0 \expndtw0\charscalex100 ejemplo, como Pablo

usa este mismo contraste en la misma epstola, captulo 2:14-\line \up0 \expndtw-1\
charscalex100 15: "Pero el hombre natural (psychikos) no percibe las cosas que s
on del Espritu de \line \up0 \expndtw-1\charscalex100 Dios, porque para l son locu
ra, y no las puede entender, porque se han de discernir \line \up0 \expndtw-1\ch
arscalex100 espiritualmente. En cambio el espiritual (pneumatikos) juzga todas l
as cosas; pero l \line \up0 \expndtw0\charscalex108 no es juzgado de nadie". Aqu v
emos como se usan los mismos dos vocablos \line \up0 \expndtw0\charscalex103 gri
egos, psychikos y pneumatikos que en 15:44. Pero espiritual (pneumatikos) no \li
ne \up0 \expndtw-1\charscalex100 quiere decir aqu no fsico. Significa ms bien algui
en guiado por el Espritu Santo, al \line \up0 \expndtw0\charscalex110 menos en pr
incipio, a distincin de alguien que es guiado solamente por sus \line \up0 \expnd
tw0\charscalex100 impulsos naturales. De modo similar, el cuerpo natural al que
se hace referencia en \line \up0 \expndtw-1\charscalex100 15:44 es uno que es pa
rte de esta existencia presente y maldita por el pecado; pero \line \up0 \expndt
w0\charscalex103 el cuerpo espiritual de la resurreccin es uno que ser t
otalmente, no slo \line \up0 \expndtw-3\charscalex100 parcialmente, dominado y
dirigido por el Espritu Santo. \par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\
qj\li1418\ri1215\sb7\sl-277\slmult0 \up0 \expndtw0\charscalex105 El hombre en su
cuerpo presente, descendiente del primer Adn, es psychikos, \line \up0 \expndtw0
\charscalex100 natural, perteneciente a la era presente, y por lo tanto fcilmente
tentado a hacer lo \line \up0 \expndtw0\charscalex100 malo. Por cierto, la pers
ona que est en Cristo ha sido ya capacitada para resistir la \line \up0 \expndtw0
\charscalex104 tentacin, decirle no al diablo y vivir una nueva vida de obedienci
a. Pero nuestra \line \up0 \expndtw0\charscalex100 obediencia en esta era presen
te sigue siendo imperfecta; nos damos cuenta que no \line \up0 \expndtw0\charsca
lex104 llegamos ni cerca al ideal y que debemos todava diariamente confesar nuest
ros \line \up0 \expndtw0\charscalex104 pecados. Nuestra existencia futura, sin e
mbargo, ser una existencia completa y \line \up0 \expndtw0\charscalex102 totalmen
te gobernada por el Espritu Santo, de modo tal que habremos terminado \par\pard\q
l \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\
ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1
\f2\fs24 204 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\
bkmkstart Pg205}{\bkmkend Pg205}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\par
d\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\
qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1219\sb103\sl-273\slmult0 \up
0 \expndtw0\charscalex107 \ul0\nosupersub\cf2\f3\fs24 para siempre con el pecado
. En consecuencia, el cuerpo de la resurreccin es \line \up0 \expndtw0\charscalex
103 llamado cuerpo espiritual. Geerhardus Vos est en lo correcto cuando insiste q
ue \line \up0 \expndtw0\charscalex100 deberamos escribir la palabra espiritual co
n mayscula en este versculo, a efectos \line \up0 \expndtw-2\charscalex100 de acla
rar que describe el estado en el cual el Espritu Santo gobierna al cuerpo \par\pa
rd\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1215\sb13\sl-274\slmult0
\up0 \expndtw0\charscalex102 Si el cuerpo de la resurreccin fuera inmaterial o no
fsico, el diablo habra ganado \line \up0 \expndtw0\charscalex100 una gran victori
a, ya que Dios se hubiera visto entonces obligado a cambiar a seres \line \up0 \
expndtw0\charscalex105 humanos con cuerpos fsicos tales como l los haba creado, a c
riaturas de una \line \up0 \expndtw-1\charscalex100 clase diferente, sin cuerpos
fsicos (como los ngeles). Entonces, por cierto, hubiera \line \up0 \expndtw0\char
scalex102 parecido que lo material se habra transformado en algo intrnsecamente ma
lo, de \line \up0 \expndtw0\charscalex105 modo que sera necesario expulsado. Ento
nces, al menos en cierto sentido, los \line \up0 \expndtw0\charscalex103 filsofos
griegos habran demostrado tener razn. Pero la materia no es mala; es \line \up0 \
expndtw0\charscalex103 parte de la buena creacin de Dios. En consecuencia, la met
a de la redencin de \line \up0 \expndtw-1\charscalex100 Dios es la resurreccin del
cuerpo fsico, y la creacin de una nueva tierra en la cual \line \up0 \expndtw-2\c
harscalex100 su pueblo redimido pueda vivir y servir a Dios para siempre con cue
rpos glorificados. \line \up0 \expndtw-2\charscalex100 As que el universo no ser d
estruido sino renovado y Dios ganar la victoria. \par\pard\qj \li1418\sb0\sl-275\
slmult0 \par\pard\qj\li1418\ri1217\sb11\sl-275\slmult0 \up0 \expndtw-1\charscale
x100 En 1 Corintios 15:50-57 Pablo se ocupa del tema de la necesidad de la resur

reccin \line \up0 \expndtw0\charscalex100 del cuerpo. Cuando Pablo dice en el ver
sculo 50: "La carne y la sangre no pueden \line \up0 \expndtw0\charscalex100 here
dar el reino de Dios", no est tratando de decir que el cuerpo de la resurreccin \l
ine \up0 \expndtw0\charscalex100 no ser fsico, sino que "el hombre como es ahora,
una criatura frgil y perecedera, \line \up0 \expndtw-2\charscalex100 no puede ten
er lugar en el reino glorioso y celestial de Dios". Y de all pasa a decir: \par\p
ard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1218\sb14\sl-273\slmult0
\up0 \expndtw-1\charscalex100 "Ni la corrupcin (phthora) hereda la incorrupcin (a
phtharsia)" (v. 50). Lo que Pablo \up0 \expndtw0\charscalex102 est diciendo aqu es
que es imposible para nosotros, en nuestro presente estado \up0 \expndtw0\chars
calex102 del ser, en nuestros presentes cuerpos, dbiles y perecederos como son, h
eredar \up0 \expndtw-3\charscalex100 las bendiciones plenas de la vida venidera.
Debe haber un cambio. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li14
18\ri1216\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex100 Por ser este el caso,
el cambio debe incluir no solamente a aquellos creyentes que \line \up0 \expndt
w0\charscalex100 hayan muerto cuando Cristo regrese, sino tambin a aquellos creye
ntes que estn \line \up0 \expndtw0\charscalex102 vivos todava en dicho momento. De
all que Pablo pase a decir, en los versculos \line \up0 \expndtw0\charscalex106 5
1-52: "He aqu, os digo un misterio: no todos dormiremos pero todos seremos \line
\up0 \expndtw0\charscalex105 transformados, en un momento, en un abrir y cerrar
de ojos, a la final trompeta: \line \up0 \expndtw0\charscalex106 porque se tocar
la trompeta, y los muertos sern resucitado s incorruptibles, y \line \up0 \expndt
w0\charscalex100 nosotros seremos transformados". El cambio que es necesa
rio de un cuerpo \line \up0 \expndtw0\charscalex106 perecedero a uno imperece
dero, ser requerido tanto de los vivos como de los \line \up0 \expndtw0\charscale
x105 muertos. La glorificacin de aquellos creyentes que estn vivos todava cuando \l
ine \up0 \expndtw0\charscalex100 Cristo regrese tomar lugar en un momento. En el
momento del regreso de Cristo, \line \up0 \expndtw0\charscalex102 en otras palab
ras, tanto la resurreccin de los muertos como la transformacin de \line \up0 \expn
dtw0\charscalex100 los vivos ocurrirn en rpida sucesin. 1 Tesalonicenses 4:16-17 no
s ensea que el \line \up0 \expndtw0\charscalex102 arrebato de los creyentes-el se
r tomados para encontrarse con el Seor en el aire \line \up0 \expndtw-3\charscale
x100 suceder inmediatamente despus. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\p
ard\qj\li1418\ri1219\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 Y Pablo exp
resa ahora de modo positivo lo que ha expresado negativamente en el \line \up0 \
expndtw0\charscalex102 versculo 50: "Porque es necesario que esto corruptible se
vista de incorrupcin, y \line \up0 \expndtw-1\charscalex100 que esto mortal se vi
sta de inmortalidad" (v. 53). Pablo ha demostrado de este modo \line \up0 \expnd
tw0\charscalex103 que tanto la resurreccin de los creyentes muertos como la trans
formacin de los \line \up0 \expndtw0\charscalex100 creyentes vivos son absolutame
nte necesarias para que los creyentes disfruten las \line \up0 \expndtw-1\charsc
alex100 glorias de la vida futura. Solamente despus que esto haya sucedido tendr l
ugar la \line \up0 \expndtw-1\charscalex100 victoria final sobre la muerte:
"Cuando esto corruptible se haya vestido de \par\pard\ql \li10127\sb0\sl276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl
-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 205 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg206}{\
bkmkend Pg206}\par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl
-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-2
60\slmult0 \par\pard\qj\li1418\ri1217\sb166\sl-260\slmult0 \up0 \expndtw0\charsc
alex100 \ul0\nosupersub\cf2\f3\fs24 incorrupcin, y esto mortal se haya vestido de
inmortalidad, entonces se cumplir la \up0 \expndtw-3\charscalex100 palabra que e
st escrita: Sorbida es la muerte en victoria" (v. 54). \par\pard\qj \li1418\sb0\s
l-276\slmult0 \par\pard\qj\li1418\ri1214\sb11\sl-276\slmult0\fi0 \up0 \expndtw0\
charscalex103 Anteriormente surgi la pregunta respecto a si habra continuidad entr
e el cuerpo \line \up0 \expndtw0\charscalex103 presente y el cuerpo de la resurr
eccin. Sobre la base de los datos bblicos, debe \line \up0 \expndtw0\charscalex107
decirse que habr tanta continuidad como diferencia. Debe haber continuidad, \lin
e \up0 \expndtw-1\charscalex100 porque de otro modo no tendra ningn sentido hablar
de una resurreccin. Llamar a \line \up0 \expndtw0\charscalex100 la existencia a

todo un conjunto de gente completamente diferente de los presentes \line \up0 \e

xpndtw-2\charscalex100 habitantes de la tierra no sera una resurreccin. Cuando Pab
lo dice que los muertos \line \up0 \expndtw0\charscalex103 resucitarn (1 Co. 15:5
2) y que los que estamos vivos seremos transformados (v. \line \up0 \expndtw0\ch
arscalex107 52), sin duda quiere decir que habr continuidad de algn tipo entre est
as dos \line \up0 \expndtw0\charscalex103 etapas de la existencia. En realidad,
el lenguaje mismo del versculo 51 sugiere y \line \up0 \expndtw0\charscalex104 au
n demanda continuidad: "Porque es necesario que esto corruptible se vista de \li
ne \up0 \expndtw0\charscalex100 incorrupcin y esto mortal se vista de inmortalida
d" [bastardilla por indicacin ma]. \line \up0 \expndtw-2\charscalex100 Tambin recor
damos lo que Pablo dice en 1 Tesalonicenses 4:17, despus de haber \line \up0 \exp
ndtw0\charscalex100 descrito la resurreccin de los creyentes y el subsiguiente ar
rebato de la iglesia: "Y \line \up0 \expndtw0\charscalex103 as estaremos siempre
con el Seor". Aquellos que estarn siempre con el Seor \line \up0 \expndtw0\charscal
ex108 despus de su resurreccin o transformacin no sern criaturas diferentes de \line
\up0 \expndtw-3\charscalex100 nosotros, sino nosotros mismos. \par\pard\qj \li1
418\ri1216\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex106 Con todo, aunque
haya continuidad, tambin habr diferencia. Ya hemos \line \up0 \expndtw0\cha
rscalex103 considerado pasajes que describen estas diferencias, en especial 1 Co
rintios 15. \line \up0 \expndtw0\charscalex104 Tomamos nota ahora de otros dos t
extos que mencionan diferencias especficas \line \up0 \expndtw0\charscalex105 ent
re el cuerpo presente y el cuerpo de resurreccin. Segn Mateo 22:30 (y sus \line \u
p0 \expndtw0\charscalex105 paralelos: Marcos 12:25 y Lucas 20:3. Jess ense que en l
a vida venidera no \line \up0 \expndtw0\charscalex100 habr matrimonio: "Porque
en la resurreccin, ni se casarn ni se darn en \line \up0 \expndtw0\charsc
alex100 casamiento, sino que sern \ul0\nosupersub\cf20\f21\fs24 como los ngeles de
Dios en el cielo". La semejanza \line \up0 \expndtw0\charscalex100 a los ngeles,
suponemos, se aplica solamente al punto en tratamiento y no a la \line \up0 \ex
pndtw0\charscalex106 ausencia de cuerpo fsico. La enseanza que Jess imparte aqu no s
ignifica \line \up0 \expndtw0\charscalex105 necesariamente que no habr diferencia
sexual en la vida venidera. Lo que s \line \up0 \expndtw0\charscalex110 aprendem
os, empero, es que la institucin del matrimonio ya no estar en \line \up0 \expndtw
0\charscalex100 existencia, puesto que no habr necesidad de traer nuevas criatura
s al mundo. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1214\s
b8\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 Otro pasaje que sugiere difer
encias es el que encontramos en \ul0\nosupersub\cf24\f25\fs24 1 \ul0\nosupersub\
cf20\f21\fs24 Corintios \ul0\nosupersub\cf24\f25\fs24 6:13: \up0 \expndtw0\chars
calex108 \ul0\nosupersub\cf20\f21\fs24 "Las viandas para el vientre, y el vientr
e para las viandas; pero tanto al uno \up0 \expndtw0\charscalex107 como a las ot
ras destruir Dios". La palabra que aqu se traduce "destruir", \up0 \expndtw0\charsc
alex103 katargeo, con frecuencia significa abolir, eliminar, o hacer terminar. S
egn este \up0 \expndtw0\charscalex108 pasaje parecera que las funciones diges
tivas del cuerpo ya no sern \up0 \expndtw0\charscalex100 necesarias en la vi
da venidera. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1210\
sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex110 Debemos confesar, sin embar
go, que la Biblia nos dice muy poco sobre la \line \up0 \expndtw0\charscalex104
verdadera naturaleza del cuerpo de la resurreccin. Se nos dan algunas \
line \up0 \expndtw0\charscalex109 intimaciones, pero hay mucho que queda s
in expresar. De hecho, es \line \up0 \expndtw0\charscalex102 interesante obs
ervar que mucho de lo que la Biblia dice respecto a la existencia \line \up0 \ex
pndtw0\charscalex104 futura se formula en trminos de negaciones: la ausen
cia de corrupcin, \line \up0 \expndtw0\charscalex100 debilidad y deshonra; la a
usencia de muerte; la ausencia de lgrimas, lamentos, \line \up0 \expndtw0\charsca
lex106 llanto, o dolor \ul0\nosupersub\cf24\f25\fs24 (1 \ul0\nosupersub\cf20\f21
\fs24 Co. \ul0\nosupersub\cf24\f25\fs24 15:42-43; \ul0\nosupersub\cf20\f21\fs24
Ap. \ul0\nosupersub\cf24\f25\fs24 21:4). \ul0\nosupersub\cf20\f21\fs24 Sabemos a
lgo respecto a lo que no \line \up0 \expndtw0\charscalex102 experimentaremos per
o sabemos poco de lo que s experimentaremos. Todo lo \line \up0 \expndtw0\charsca
lex111 que sabemos es que ser maravilloso, ms all de nuestra ms exaltada \line \up0
\expndtw0\charscalex106 imaginacin. Ciertas palabras que Pablo dijo en relacin con

otro tema quiz \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0

\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \expndtw-3\charsca
lex100 \ul0\nosupersub\cf1\f2\fs24 206 \par\pard\sect\sectd\fs24\paperw11900\pap
erh16840\pard\sb0\sl-240{\bkmkstart Pg207}{\bkmkend Pg207}\par\pard\qj \li1418\s
b0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0
\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri121
2\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf20\f21\fs2
4 sean tambin aplicables aqu: "Cosas que ojo no vio, ni odo oy, ni han subido \line
\up0 \expndtw0\charscalex102 en corazn de hombre, son las que Dios ha preparado p
ara los que le aman" \ul0\nosupersub\cf2\f3\fs24 (1 \line \up0 \expndtw-1\charsc
alex100 \ul0\nosupersub\cf20\f21\fs24 Co. \ul0\nosupersub\cf2\f3\fs24 2:9). \par
\pard\ql \li3180\sb271\sl-391\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupers
ub\cf50\f51\fs34 CAPITULO 18: EL JUICIO FINAL \par\pard\qj \li1418\sb0\sl-277\sl
mult0 \par\pard\qj\li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1216\sb270\sl
-277\slmult0 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf2\f3\fs24 Hay un sen
tido, no cabe duda, en el cual la gente es ya juzgada en esta vida \up0 \expndtw
0\charscalex100 presente, a saber, a travs de su respuesta a Cristo. En Juan 3:18
leemos: "El que \up0 \expndtw-2\charscalex100 en l [Cristo] cree, no es condenad
o (no se le juzga, NBE), porque no ha credo en el \up0 \expndtw0\charscalex102 no
mbre del unignito Hijo de Dios" (vase tambin 3:36; 5:24). En otras palabras, \up0 \
expndtw0\charscalex106 ahora ya hay un juicio divino que pesa sobre aquellos que
se niegan a creer en \up0 \expndtw-1\charscalex100 Cristo. Pero la Biblia tambin
ensea que habr un juicio final al fin de la historia, en \up0 \expndtw-2\charscal
ex100 el cual todos los hombres comparecern ante el tribunal de Cristo. Es este j
uicio final \up0 \expndtw-3\charscalex100 que nos ocupa en este captulo. \par\par
d\qj \li1418\ri1217\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex104 Comenzamos
con la cuestin de la necesidad de este juicio. Hay quienes \up0 \expn
dtw0\charscalex108 consideran que el juicio final no sea necesario, puesto que e
l destino de cada \up0 \expndtw0\charscalex103 persona ya ha sido determinado en
el momento de su muerte. Si una persona, al \up0 \expndtw0\charscalex102 morir,
es uno de los que estn en Cristo, ser salva y inmediatamente despus de \up0 \expnd
tw0\charscalex100 su muerte estar con el Seor. Sin embargo, si una persona muere e
n incredulidad, \up0 \expndtw-1\charscalex100 se perder e ir inmediatamente al lug
ar del tormento. Pero, si esto es as, por qu \up0 \expndtw0\charscalex103 es necesa
rio entonces el juicio final? Tal juicio sera necesario para aquellos que \up0 \e
xpndtw0\charscalex105 estuviesen todava vivos al regresar Cristo, pero no para aq
uellos que hubiesen \up0 \expndtw-3\charscalex100 muerto antes de ese momento. A
s, la objecin. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1214\
sb10\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex103 Dicha objecin, sin embargo,
se basa en la presuposicin de que el propsito del \line \up0 \expndtw0\charscalex1
02 juicio final es el de determinar el destino futuro de la persona. Los Adventi
stas del \line \up0 \expndtw0\charscalex100 Sptimo Da, por ejemplo, ensean que al f
in de la vida de cada persona habr un \line \up0 \expndtw0\charscalex102 "juicio
investigativo" para determinar si se salvar o se perder: "Este juicio \
line \up0 \expndtw-2\charscalex100 investigativo determina quienes de los miles
que duermen en el polvo de la tierra son \line \up0 \expndtw0\charscalex102 dign
os de tener parte en la primera resurreccin, y quienes de entre las multitudes \l
ine \up0 \expndtw0\charscalex100 que estn todava vivas son dignas de ser trasladad
as". Pero esta presuposicin no \line \up0 \expndtw0\charscalex102 es correcta. Pa
ra cuando llegue el juicio final, el destino final de todos los que han \line \u
p0 \expndtw0\charscalex103 vivido o todava viven sobre la tierra ya habr sido dete
rminado. Dios no necesita \line \up0 \expndtw-2\charscalex100 llevar a cabo un e
xamen de la vida de las personas para determinar quien ser salvo \line \up0 \expn
dtw0\charscalex109 y quien no. Leemos en Efesios 1:4 que el destino de los salvo
s no slo es ya \line \up0 \expndtw0\charscalex108 conocido por Dios de antemano s
ino que ya ha sido predeterminado desde la \line \up0 \expndtw-1\charscalex100 e
ternidad: "Segn nos escogi en l [Cristo] antes de la fundacin del mundo". Juan \line
\up0 \expndtw0\charscalex100 10:27-28 nos ensea que Cristo conoce a sus ovejas y
les ha dado vida eterna, de \line \up0 \expndtw-3\charscalex100 manera que nadi
e pueda arrebatarlas de su mano. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pa

rd\qj\li1418\ri1215\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex102 Cul ser entonc

es el propsito del juicio final? Tres son los puntos que hay que \line \up0 \expn
dtw0\charscalex109 destacar aqu: (1) El propsito sobresaliente del juicio ser el de
desplegar la \line \up0 \expndtw0\charscalex107 soberana de Dios y la gloria de
Dios en la revelacin del destino final de cada \line \up0 \expndtw-1\charscalex10
0 persona. Hasta este momento el destino final de cada ser humano ha estado ocul
to; \line \up0 \expndtw0\charscalex102 ahora dicho destino ser revelado, junto co
n la fe que cada uno ha o no ha tenido, \line \up0 \expndtw0\charscalex107 los h
echos que cada uno ha efectuado y la vida que cada uno ha vivido. En la \line \u
p0 \expndtw0\charscalex102 publicacin de estos hechos la gracia de Dios ser magnif
icada en la salvacin de \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li1
0127\sb249\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\f
s24 207 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmks
tart Pg208}{\bkmkend Pg208}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\
li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li
1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1214\sb98\sl-274\slmult0 \up0 \exp
ndtw0\charscalex103 \ul0\nosupersub\cf2\f3\fs24 su pueblo, y su justicia ser magn
ificada en la condenacin de sus enemigos. En \up0 \expndtw-1\charscalex100 consec
uencia, lo primordial en el da del juicio no es el destino de los individuos sino
\up0 \expndtw-1\charscalex100 la gloria de Dios. (2) El segundo propsito ser el g
rado de recompensa o de castigo \up0 \expndtw-1\charscalex100 que cada uno recib
ir. Dado que dichos grados estn ntimamente relacionados con \up0 \expndtw0\charscal
ex103 la vida que la gente ha vivido, este asunto deber ser definido en el moment
o del \up0 \expndtw0\charscalex101 juicio final. \up0 \expndtw0\charscalex106 (3
) El tercer propsito es el de ejecutar el juicio de Dios sobre cada \up0 \expndtw
-1\charscalex100 persona. Dios asignar ahora a cada persona el lugar en el que pa
sar la eternidad: \up0 \expndtw-3\charscalex100 sea la nueva tierra o el lugar fi
nal de castigo. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri12
16\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 Al comentar la naturaleza del
juicio final, E. A. Litton nos recuerda que no debemos \line \up0 \expndtw0\cha
rscalex100 aplicar en forma demasiado literal la analoga de los tribunales humano
s: "Un juicio \line \up0 \expndtw0\charscalex100 humano... es estrictamente un p
roceso de investigacin... En el juicio final, empero, \line \up0 \expndtw0\charsc
alex107 el Juez es omnisciente, y no tiene necesidad de evidencia que lo convenz
a; l \line \up0 \expndtw-1\charscalex100 preside con un conocimiento perfecto del
carcter y la historia de cada uno que est \line \up0 \expndtw0\charscalex102 ante
l... el gran da ser ms bien un da de publicacin y ejecucin que de juicio \line \up0
xpndtw-3\charscalex100 propiamente dicho". \par\pard\qj \li1418\ri1216\sb263\sl278\slmult0 \up0 \expndtw-1\charscalex100 Que diremos respecto al tiempo del juic
io final? Los dispensacionalistas distinguen \line \up0 \expndtw-1\charscalex100
una cierta cantidad de juicios separados: el juicio de las obras de los creyent
es en el \line \up0 \expndtw0\charscalex105 momento de la parusia o arrebato, el
juicio individual de los gentiles justamente \line \up0 \expndtw-1\charscalex10
0 antes del milenio, el juicio de Israel poco antes del milenio, y el juicio de
los muertos \line \up0 \expndtw0\charscalex106 impos despus del milenio. En e
l captulo anterior hemos examinado las \line \up0 \expndtw0\charscalex103 en
seanzas dispensacionalistas respecto a resurrecciones mltiples y las hemos \line \
up0 \expndtw0\charscalex102 encontrado faltas; se dio asimismo evidencia a favor
de la doctrina que habr una \line \up0 \expndtw0\charscalex102 resurreccin genera
l de todos los muertos cuando Cristo regrese. Lo que la Biblia \line \up0 \expnd
tw0\charscalex106 ensea respecto a la resurreccin general significa que no habr cua
tro juicios \line \up0 \expndtw0\charscalex106 diferentes, sino un solo juicio f
inal, ya que se dice que el juicio final seguir a la \line \up0 \expndtw-3\charsc
alex100 resurreccin. \par\pard\qj \li1418\ri1180\sb264\sl-276\slmult0 \up0 \expnd
tw0\charscalex100 Cuando tendr lugar el juicio final? Si bien no lo podemos ubicar
con precisin en \line \up0 \expndtw-2\charscalex100 una escala temporal escatolgi
ca, podemos decir que el juicio ocurrir al fin de la era \line \up0 \expndtw0\cha
rscalex106 presente. Pedro nos dice que el cielo y la tierra que ahora existen e
stn siendo \line \up0 \expndtw-1\charscalex100 guardados hasta el da del juicio (2
P. 3:7), lo que quiere decir que los nuevos cielos \line \up0 \expndtw-2\charsc

alex100 y la nueva tierra comenzarn a existir despus del juicio (v. 13). En su exp
licacin de \line \up0 \expndtw0\charscalex100 la parbola de la cizaa, Jess indica qu
e la ejecucin de los destinos finales de los \line \up0 \expndtw0\charscalex102 h
ombres, otro aspecto del juicio final, ocurrir al fin de la era (M. 13:40-43). Otr
os \line \up0 \expndtw0\charscalex106 pasajes bblicos sugieren que el juicio tend
r lugar en el tiempo de la Segunda \line \up0 \expndtw-1\charscalex100 Venida de
Cristo. Jess dijo: "Cuando el Hijo del Hombre venga en su gloria, y todos \line \
up0 \expndtw0\charscalex109 los santos ngeles con l, entonces se sentar en su trono
de gloria, y sern \line \up0 \expndtw0\charscalex102 reunidas ante l todas las na
ciones; y apartar los unos de los otros... \u8220?(M. 25:31-\line \up0 \expndtw0\c
harscalex100 32). Encontramos lo mismo en la enseanza de Pablo en 2 Tesalonicense
s 1:7-10. \line \up0 \expndtw0\charscalex100 Adems, Apocalipsis 20 nos ensea que e
l juicio seguir a la resurreccin general: \line \up0 \expndtw0\charscalex109 "Y vi
a los muertos, grandes y pequeos, de pie ante Dios; y los libros fueron \line \u
p0 \expndtw0\charscalex102 abiertos, y otro libro fue abierto, el cual es el lib
ro de la vida; y fueron juzgados los \line \up0 \expndtw-2\charscalex100 muertos
por las cosas que estaban escritas en los libros segn sus obras" (v. 12). \par\p
ard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1217\sb14\sl-273\slmult0
\up0 \expndtw0\charscalex102 Y qu diremos con respecto a la duracin del juicio fin
al? La Biblia habla del "da \line \up0 \expndtw-1\charscalex100 del juicio" (M. 11
:22), de "aquel da" (M. 7:22; 2 Ts. 1:10; 2 Ti. 1:12) y del "da de la \line \up0 \e
xpndtw-3\charscalex100 ira" \up0 \expndtw-3\charscalex100 (Ro. \up0 \expndtw0\ch
arscalex111 2:5). No necesitamos presumir que el da del juicio ser un da de \line \
up0 \expndtw0\charscalex103 veinticuatro horas; la palabra da se usa a veces en l
as Escrituras para indicar un \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard
\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0 \ex
pndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 208 \par\pard\sect\sectd\fs24\
paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg209}{\bkmkend Pg209}\par\pa
rd\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\par
d\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\
qj\li1418\ri1221\sb117\sl-270\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupers
ub\cf2\f3\fs24 perodo mucho ms largo. Sin embargo, sugerir-como lo hacen los Testi
gos de \up0 \expndtw0\charscalex105 Jehov-que el da del juicio se extender a lo lar
go de los primeros mil aos del \up0 \expndtw-3\charscalex100 nuevo mundo parece n
o tener ningn fundamento. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\ri1214\sb11\sl-275\slmult0\fi0 \up0 \expndtw0\charscalex103 Nos volvemos ah
ora a las circunstancias del juicio final. La primera pregunta que \line \up0 \e
xpndtw0\charscalex105 hacemos es: Quien ser el Juez? Hay varios pasajes bblicos que
adjudican el \line \up0 \expndtw0\charscalex103 juicio a Dios Padre. 1 Pedro 1:
17 habla de invocar por Padre a aquel que juzga a \line \up0 \expndtw0\charscale
x100 cada uno imparcialmente segn sus obras. Romanos 14:10 menciona el tribunal d
e \line \up0 \expndtw-1\charscalex100 Dios (tambin Mt. 18:35; 2 Ts. 1:5; Heb. 11:
6; Stg. 4:12; y 1 P. 2:23). Lo que se dice \line \up0 \expndtw0\charscalex102 ms
a menudo, y lo que es ms caracterstico de la enseanza del Nuevo \line
\up0 \expndtw0\charscalex100 Testamento respecto al tema, es que Cristo ser el Ju
ez. En Juan 5:22 leemos: "El \line \up0 \expndtw0\charscalex105 Padre a nadie ju
zga, sino que todo el juicio lo dio al Hijo... \u8220?En su discurso a los \line
\up0 \expndtw0\charscalex100 atenienses, Pablo dice: "Dios ha establecido un da
en el cual juzgar al mundo con \line \up0 \expndtw-1\charscalex100 justicia, por
aquel varn a quien design, dando fe a todos con haberle levantado de \line \up0 \e
xpndtw-1\charscalex100 los muertos" (Hch. 17:31). En 2 Timoteo 4:8 Pablo habla d
e: "la corona de justicia, la \line \up0 \expndtw0\charscalex108 cual me dar el S
eor, juez justo, en aqul da... "Y en 2 Corintios 5:10 Pablo \line \up0 \expndtw0\ch
arscalex100 escribe: "Porque es necesario que comparezcamos ante el tribunal de
Cristo... \u8220?(cf. \line \up0 \expndtw-3\charscalex100 tambin Jn. 5:27; Hch. 1
0:42; Ro. 14:9; M. 25:32; y 2 Ti. 4:1). \par\pard\qj \li1418\sb0\sl-276\slmult0 \
par\pard\qj\li1418\ri1216\sb9\sl-276\slmult0 \up0 \expndtw-1\charscalex100 No ca
be duda que es altamente apropiado que Cristo sea el juez en el juicio final. El
\up0 \expndtw-1\charscalex100 es quien se encarn, muri y volvi a la vida por la sa
lvacin de su pueblo. Aquellos \up0 \expndtw0\charscalex100 que creen en l son salv

os a travs de l; de all que sea muy apropiado que l sea \up0 \expndtw0\charscalex100
su juez. Aquellos que le han rechazado, por otra parte, han pecado contra l; de
all \up0 \expndtw-1\charscalex100 que sea apropiado que aquel a quien han rechaza
do sea su juez. La obra de juzgar, \up0 \expndtw-1\charscalex100 adems, ser la exa
ltacin final y el ms grande triunfo de Cristo. Cuando estuvo en \up0 \expndtw-2\ch
arscalex100 la tierra fue condenado por los gobernadores terrenales; ahora l se s
entar en juicio \up0 \expndtw0\charscalex102 sobre todas las autoridades terr
enales. Cristo llevar en ese momento a su \up0 \expndtw0\charscalex103 con
sumacin su obra salvfica a favor de su pueblo. El juicio significar la
\up0 \expndtw-1\charscalex100 subyugacin total de todos sus enemigos, y el cumpli
miento de su reino, tras lo cual \up0 \expndtw-3\charscalex100 l entregar el reino
a Dios Padre (1 Co. 15:24). \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\q
j\li1418\ri1214\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex105 Cristo ser asist
ido en su tarea de juzgar por ngeles y santos. Que los ngeles \line \up0 \expndtw0
\charscalex103 tomarn parte en el juicio final es evidente a partir de Mateo 13:4
1-43: "Enviar el \line \up0 \expndtw0\charscalex103 Hijo del Hombre a sus ngeles,
y recogern de su reino a todos los que sirven de \line \up0 \expndtw0\charscalex1
00 tropiezo y a los que hacen iniquidad y los echarn en el horno de fuego; all ser
el \line \up0 \expndtw-2\charscalex100 lloro y el crujir de dientes. Entonces lo
s justos resplandecern como el sol en el reino \line \up0 \expndtw0\charscalex103
del Padre" (cf. tambin M. 24:31; 25:31). Aun los santos en su estado glorificado
\line \up0 \expndtw0\charscalex100 tomarn parte en la tarea de juzgar. Cuando Pab
lo reprocha a los Corintios porque \line \up0 \expndtw-1\charscalex100 llevaban
ante la ley a otros cristianos, les dice: "O no sabis que los santos han de \line
\up0 \expndtw0\charscalex102 juzgar al mundo? Y si el mundo ha de ser juzgado po
r vosotros, sois indignos de \line \up0 \expndtw0\charscalex100 juzgar cosas pequ
eas? O No sabis que hemos de juzgar a los ngeles?" (1 Co. \line \up0 \expndtw-1\char
scalex100 6:2-3). Herman Bavinck, al comentar sobre este pasaje, dice que no deb
emos limitar \line \up0 \expndtw0\charscalex110 esta afirmacin para que dijera qu
e se trata de nada ms que de una simple \line \up0 \expndtw-1\charscalex100 aprob
acin por parte de los santos respecto al juicio de Cristo; al contrario, debemos
\line \up0 \expndtw0\charscalex104 entenderlo como una enseanza de que los santos
sin duda tomarn parte en el \line \up0 \expndtw0\charscalex100 juzgar al mundo y
a los ngeles. En relacin con esto l llama nuestra atencin a lo \line \up0 \expndtw0
\charscalex109 que se dice en Mateo 19:28, pasaje que registra las palabras de J
ess a sus \line \up0 \expndtw0\charscalex100 discpulos: "De cierto os digo que en
la regeneracin, cuando el Hijo del Hombre se \line \up0 \expndtw0\charscalex102 s
iente en el trono de gloria, vosotros que me habis seguido tambin os sentaris \line
\up0 \expndtw0\charscalex100 sobre doce tronos, para juzgar a las doce tribus d
e Israel" (Lc. 22:30). Est Bavinck \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb73\sl-276\slmult0 \up0
\expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 209 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg210}{\bkmkend Pg210}\pa
r\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par
\pard\qj\li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\sb0\sl-260\slmult0 \par\p
ard\qj\li1418\ri1222\sb166\sl-260\slmult0\fi0 \up0 \expndtw-1\charscalex100 \ul0
\nosupersub\cf2\f3\fs24 en lo cierto o no, parece estar claro que los santos glo
rificados realmente tendrn su \up0 \expndtw-2\charscalex100 parte en la obra del
da del juicio. \par\pard\qj \li1418\sb0\sl-277\slmult0 \par\pard\qj\li1418\ri1215
\sb9\sl-277\slmult0 \up0 \expndtw-1\charscalex100 Quienes sern juzgados? Que los ng
eles sern juzgados es algo evidente a partir \up0 \expndtw0\charscalex104 de 1 Co
rintios 6:2-3, pasaje que ya hemos citado. Pedro en su segunda epstola \up0 \expn
dtw0\charscalex103 habla especficamente del juicio de los ngeles cados: \u8220?...
Dios no perdon a los \up0 \expndtw0\charscalex107 ngeles que pecaron, sino que arr
ojndolos al infierno (en griego, tartarys) los \up0 \expndtw0\charscalex107 entre
g a prisiones de oscuridad, para ser reservados a juicio... "(2 P. 2:4). La \up0
\expndtw0\charscalex100 misma intencin tienen las palabras de Judas 6: "Ya los nge
les que no guardaron \up0 \expndtw0\charscalex100 su dignidad, sino que aban
donaron su propia morada, los ha guardado bajo \up0 \expndtw-3\charscalex
100 oscuridad en prisiones eternas para el juicio del gran da... " \par\pard\qj \

li1418\ri1220\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex108 Las Escrituras e

nsean adems que todos los seres humanos que han vivido \line \up0 \expndtw0\charsc
alex100 tendrn que comparecer ante este tribunal final. Segn Mateo \up0 \e
xpndtw-1\charscalex100 25:32: "Sern \par\pard\qj \li1418\ri1179\sb3\sl-277\slmul
t0 \up0 \expndtw0\charscalex103 reunidas ante l [el Hijo del Hombre] todas las na
ciones". Segn Romanos 2:5-6: \line \up0 \expndtw0\charscalex100 "Pero por tu dure
za y por tu corazn no arrepentido, atesoras para ti mismo ira para \line \up0 \ex
pndtw0\charscalex100 el da de la ira y de la revelacin del justo juicio de Dios, e
l cual pagar a cada uno \line \up0 \expndtw0\charscalex106 conforme a sus obras..
. \u8220?Romanos 3:6 tambin nos ensea que Dios juzgar al \line \up0 \expndtw0\chars
calex110 mundo. Y en la escena del juicio de Apocalipsis 20 encontramos a todos
los \line \up0 \expndtw-1\charscalex100 muertos, grandes y pequeos, incluyendo a
todos aquellos que han sido entregados \line \up0 \expndtw0\charscalex102 por el
mar, por la muerte, y por el Hades, presentes ante el trono del juicio (vv. 12\line \up0 \expndtw-3\charscalex100 13). \par\pard\qj \li1418\ri1214\sb263\sl-27
7\slmult0 \up0 \expndtw-1\charscalex100 Si todos los hombres deben comparecer an
te el tribunal, esto debe incluir tambin a \line \up0 \expndtw-2\charscalex100 to
dos los creyentes. El Nuevo Testamento ensea esto muy explcitamente. Segn 2 \line \
up0 \expndtw-1\charscalex100 Corintios 5:10, nosotros, o sea nosotros "los creye
ntes", debemos comparecer todos \line \up0 \expndtw-1\charscalex100 ante el trib
unal de Cristo. En Hebreos 10:30 leemos: "El Seor juzgar a su pueblo". \line \up0
\expndtw0\charscalex109 En Romanos 14:10 Pablo les escribe a sus hermanos creyen
tes lo siguiente: \line \up0 \expndtw0\charscalex100 "Porque todos compareceremo
s ante el tribunal de Cristo... \u8220?(cf. Stg. 3:1; 1 P. 4:17). \line \up0 \ex
pndtw-2\charscalex100 Si bien los creyentes debern comparecer todos ante el tribu
nal, no deben temerle al \line \up0 \expndtw0\charscalex103 da del juicio. Pues,
ninguna condenacin hay para los que estn en Cristo Jess \line \up0 \expndtw0\charsc
alex100 (Ro. 8:1), y aquellos que permanecen en Dios pueden tener confianza en e
l da del \line \up0 \expndtw0\charscalex103 juicio (1 Jn. 4:17). La feliz anticip
acin que tiene el creyente del da del juicio est \line \up0 \expndtw0\charscalex100
bien expresada en la respuesta a la pregunta 52 del Catecismo de Heidelberg: Qu
e \line \up0 \expndtw0\charscalex104 yo, en toda tribulacin y persecucin, alta la
frente, aguardo del cielo al juez que \line \up0 \expndtw0\charscalex110 antes s
ufri por mi el juicio de Dios y me ha librado de toda maldicin, y que \line \up0 \
expndtw0\charscalex100 condenara eternamente a sus enemigos y los mos, pero a m me
llevara con todos \line \up0 \expndtw-3\charscalex100 los elegidos al gozo y a
la gloria celestiales. \par\pard\qj \li1418\ri1234\sb264\sl-276\slmult0 \up0 \ex
pndtw0\charscalex100 Qu se juzgar? Todas las cosas que hayan sido hechas en esta vi
da presente. 2 \line \up0 \expndtw0\charscalex102 Corintios 5:10 es muy claro al
respecto: "Porque es necesario que todos nosotros \line \up0 \expndtw0\charscal
ex103 comparezcamos ante el tribunal de Cristo, para que cada uno reciba lo que
haya \line \up0 \expndtw0\charscalex107 hecho mientras estaba en el cuerpo, sea
bueno o sea malo". Todo lo que una \line \up0 \expndtw0\charscalex100 persona ha
hecho es expresin de la direccin bsica de su corazn, y por lo tanto \line \up0 \exp
ndtw0\charscalex102 ser tomado en cuenta en el da del juicio. Esto incluye los hec
hos, las palabras y \line \up0 \expndtw-2\charscalex100 los pensamientos de la p
ersona. Que los hechos estn incluidos, lo vemos en Mateo \line \up0 \expndtw0\cha
rscalex103 25:35-40: "Porque tuve hambre, y me disteis de comer; tuve sed, y me
disteis de \line \up0 \expndtw0\charscalex100 beber; fui forastero y me recogist
eis; estuve desnudo y me cubristeis; enfermo y me \line \up0 \expndtw0\charscale
x100 visitasteis; en la crcel, y vinisteis a m... De cierto os digo que cuando lo
hicisteis a \line \up0 \expndtw0\charscalex100 uno de estos mis hermanos ms pequeo
s, a m lo hicisteis". En Apocalipsis 20:12 \par\pard\ql \li10127\sb0\sl-276\slmul
t0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmu
lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 210 \par\pard\sect
\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg211}{\bkmkend P
g211}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmu
lt0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult
0 \par\pard\qj\li1418\ri1233\sb98\sl-274\slmult0 \up0 \expndtw-2\charscalex100 \
ul0\nosupersub\cf2\f3\fs24 se afirma especficamente lo siguiente: "Y fueron juzga

dos los muertos por las cosas \line \up0 \expndtw0\charscalex104 que estaban esc
ritas en los libros, segn sus obras" (cf. 1 Co. 3:8; 1 P. 1:17; Ap. \line \up0 \e
xpndtw-2\charscalex100 22:12). Dems est decir que tanto las buenas como las malas
obras sern tomadas \line \up0 \expndtw0\charscalex103 en cuenta. Conviene notar,
aparte del pasaje de Mateo que recin hemos citado, \line \up0 \expndtw-1\charscal
ex100 Efesios 6:8: "Sabiendo que el bien que cada uno hiciere, ese recibir del Seo
r, sea \line \up0 \expndtw0\charscalex100 siervo o sea libre"; y Hebreos 6:10: "
Porque Dios no es injusto para olvidar vuestra \line \up0 \expndtw0\charscalex10
2 obra y el amor que habis mostrado, habiendo servido a los santos y sirvindolos \
line \up0 \expndtw-3\charscalex100 an". \par\pard\qj \li1418\sb0\sl-275\slmult0 \
par\pard\qj\li1418\ri1189\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex103 El da
del juicio tambin tendr que ver con las palabras que hemos dicho. Jess \line \up0 \
expndtw-2\charscalex100 nos dice en Mateo 12:36: "Mas yo os digo que de toda pal
abra ociosa que hablen los \line \up0 \expndtw0\charscalex104 hombres, de ella d
arn cuenta en el da del juicio". Aun los pensamientos de los \line \up0 \expndtw0\
charscalex103 hombres sern juzgados, como lo evidencia 1 Corintios 4:5: "As que no
juzguis \line \up0 \expndtw0\charscalex100 nada antes de tiempo, hasta que venga
el Seor, el cual aclarar tambin lo oculto \line \up0 \expndtw0\charscalex100 de la
s tinieblas, Y manifestar las intenciones (o designios, BJer; en griego, boulas)
\line \up0 \expndtw0\charscalex102 de los corazones" (cf. Ro. 2:16). En suma, no
hay nada que ahora est escondido \line \up0 \expndtw-1\charscalex100 que no ser r
evelado en el da del juicio (cf. Lc. 12:2; Mt. 6:4, 6, 18; 10:26; 1 Ti. 5:24-\lin
e \up0 \expndtw-2\charscalex100 25). \par\pard\qj \li1418\sb0\sl-275\slmult0 \pa
r\pard\qj\li1418\ri1234\sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex100 A vece
s se dice que los pecados de los creyentes, que Dios ha perdonado, borrado, \lin
e \up0 \expndtw-1\charscalex100 y arrojado al mar del olvido, no sern mencionados
en el da del juicio. Sin embargo, \line \up0 \expndtw0\charscalex106 si es ciert
o que no hay nada oculto que no haya de ser revelado, y que el juicio \line \up0
\expndtw0\charscalex100 tendr que ver con todos nuestros hechos, palabras y pens
amientos, seguramente \line \up0 \expndtw0\charscalex103 los pecados de los crey
entes tambin sern revelados ese da. En realidad, si es \line \up0 \expndtw0\charsca
lex102 cierto que aun las mejores obras de los creyentes estn contaminadas de pec
ado \line \up0 \expndtw0\charscalex100 (vanse Is. 64:6; Ro. 3:23; Stg. 3:2), cmo pu
ede acto alguno de los creyentes ser \line \up0 \expndtw0\charscalex103 revelado
sin algn reconocimiento de pecado e imperfeccin? Pablo ensea en 1 \line \up0 \expn
dtw0\charscalex105 Corintios 3:10-15 que algunos creyentes edifican sobre un fun
damento de fe en \line \up0 \expndtw0\charscalex100 Cristo con materiales inferi
ores tales como madera, heno, y hojarasca-stos sern \line \up0 \expndtw0\charscale
x106 salvos pero sufrirn prdida. Los fracasos y las fallas de tales creyentes, por
lo \line \up0 \expndtw0\charscalex113 tanto, aparecern en la escena en el da del
juicio. Pero-y este es el punto \line \up0 \expndtw0\charscalex105 importante-lo
s pecados y las fallas de los creyentes sern revelados en el juicio \line \up0 \e
xpndtw-1\charscalex100 como pecados perdonados, cuya culpa ha sido totalmente cu
bierta por la sangre de \line \up0 \expndtw0\charscalex102 Cristo. Por lo tanto,
como se dijera antes, los creyentes nada tienen que temer del \line \up0 \expnd
tw0\charscalex100 juicio-aunque el conocimiento de que tendrn que dar cuenta de t
odo lo que hayan \line \up0 \expndtw-2\charscalex100 hecho, dicho y pensado debe
ra ser para ellos un incentivo constante para una lucha \line \up0 \expndtw0\char
scalex100 diligente en contra del pecado, para un servicio cristiano dedicado, y
para una vida \line \up0 \expndtw-3\charscalex100 consagrada. \par\pard\qj \li1
418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1234\sb9\sl-276\slmult0 \up0 \expnd
tw0\charscalex105 Cul ser la norma por la cual sern juzgados los hombres? La norma s
er la \line \up0 \expndtw0\charscalex105 voluntad revelada de Dios, pero sta no se
r la misma para todos. Algunos han \line \up0 \expndtw0\charscalex107 recibido un
a revelacin ms completa de la voluntad de Dios que otros; Mateo \line \up0 \expndt
w0\charscalex103 11:20-22 hace claro que aquellos que han recibido una revelacin
de Dios mayor \line \up0 \expndtw0\charscalex103 que otros tendrn una correspondi
ente mayor responsabilidad: "Entonces [Jess] \line \up0 \expndtw0\charscalex104 c
omenz a reconvenir a las ciudades en las cuales haba hecho muchos de sus \line \up
0 \expndtw0\charscalex103 milagros, porque no se haban arrepentido: Ay de ti, Cora

zn! Ay de ti, Betsaida! \line \up0 \expndtw-2\charscalex100 Porque si en Tiro y en

Sidn se hubieran hecho los milagros que han sido hechos en \line \up0 \expndtw0\
charscalex100 vosotros, tiempo ha que se hubieran arrepentido en cilicio y en ce
niza. Por tanto os \line \up0 \expndtw0\charscalex103 digo que en el da del juici
o, ser ms tolerable el castigo para Tiro y para Sidn, \line \up0 \expndtw-3\charsca
lex100 que para vosotros". \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql
\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expnd
tw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 211 \par\pard\sect\sectd\fs24\pap
erw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg212}{\bkmkend Pg212}\par\pard\
qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\q
j\li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\sb0\sl-276\slmult0 \par\pard\qj\
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1237\sb72\sl-276\slmult0 \up0 \e
xpndtw0\charscalex102 \ul0\nosupersub\cf2\f3\fs24 En otras palabras, aquellos qu
e han recibido la plena revelacin de la voluntad de \line \up0 \expndtw0\charscal
ex103 Dios manifestada en el Antiguo y en el Nuevo Testamento sern juzgados por s
u \line \up0 \expndtw0\charscalex102 respuesta a toda la Biblia. Aquellos que so
lamente haban tenido la revelacin del \line \up0 \expndtw0\charscalex102 Antiguo T
estamento sern juzgados por sus respuestas al Antiguo Testamento. A \line \up0 \e
xpndtw-1\charscalex100 favor de esto, cabe recordar que los profetas del Antiguo
Testamento repetidamente \line \up0 \expndtw0\charscalex105 advirtieron a sus o
yentes que deban vivir de acuerdo con lo que Dios les haba \line \up0 \expndtw0\ch
arscalex105 revelado, para encontrar as paz, felicidad y salvacin. Sobre este tema
es muy \line \up0 \expndtw0\charscalex108 reveladora la parbola que cont Jess resp
ecto al hombre rico y Lzaro que \line \up0 \expndtw0\charscalex102 encontramos en
Lucas 16. Cuando el rico le pregunta a Abraham si Lzaro puede \line \up0 \expndt
w0\charscalex103 resucitar de entre los muertos para advertir a los hermanos de
aquel que todava \line \up0 \expndtw0\charscalex105 viven en la tierra respecto a
l lugar del tormento, Abraham le dice: "Si no oyen a \line \up0 \expndtw0\charsc
alex100 Moiss y a los profetas, tampoco se persuadirn aunque alguno se levantare d
e los \line \up0 \expndtw-3\charscalex100 muertos" (v. 31). \par\pard\qj \li1418
\ri1237\sb261\sl-280\slmult0\fi0 \up0 \expndtw0\charscalex106 No obstante, aquel
los que no recibieron ni la revelacin que se encuentra en el \line \up0 \expndtw1\charscalex100 Antiguo Testamento ni la que aparece en el Nuevo sern juzgados en
trminos de la \line \up0 \expndtw-2\charscalex100 luz que hubieren recibido.
Romanos \up0 \expndtw-2\charscalex100 1:18-21 nos ensea que aquellos que \p
ar\pard\qj \li1418\ri1235\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex105 solame
nte han tenido la revelacin de Dios en la naturaleza no tienen excusa si \line \u
p0 \expndtw0\charscalex102 dejan de honrar a Dios como Dios: "Porque la ira de D
ios se revela desde el cielo \line \up0 \expndtw0\charscalex100 contra la impied
ad e injusticia de los hombres que detienen con injusticia la verdad; \line \up0
\expndtw0\charscalex107 porque lo que de Dios se conoce les es manifiesto, pues
Dios se lo manifest. \line \up0 \expndtw0\charscalex103 Porque las cosas invisib
les de l, su eterno poder y deidad, se hacen claramente \line \up0 \expndtw0\char
scalex104 visibles desde la creacin del mundo, siendo entendidas por medio de las
cosas \line \up0 \expndtw0\charscalex107 hechas, de modo que no tienen excusa.
Pues habiendo conocido a Dios no le \line \up0 \expndtw0\charscalex100 glorifica
ron como a Dios, ni le dieron gracias... \u8220?y en Romanos 2 observamos que el
\line \up0 \expndtw-1\charscalex100 juicio de Dios sobre aquellos que no han te
nido la total revelacin de su voluntad se \line \up0 \expndtw0\charscalex102 basa
r en su respuesta a "las obras de la ley escritas en sus corazones": "Porque \lin
e \up0 \expndtw0\charscalex100 todos los que sin ley han pecado, sin ley tambin p
erecern; y todos los que bajo la \line \up0 \expndtw0\charscalex105 ley han pecad
o, por la ley sern juzgados ... Porque cuando los gentiles que no \line \up0 \exp
ndtw0\charscalex103 tienen ley, hacen por naturaleza lo que es de la ley, stos, a
unque no tengan ley, \line \up0 \expndtw-1\charscalex100 son ley para s mismos, m
ostrando la obra de la ley escrita en sus corazones, dando \line \up0 \expndtw0\
charscalex100 testimonio su conciencia, y acusndoles o defendindoles sus razonamie
ntos, en el \line \up0 \expndtw0\charscalex100 da en que Dios juzgar por Jesucrist
o los secretos de los hombres, conforme a mi \line \up0 \expndtw-3\charscalex100
evangelio" (vv. 12, 14-16). \par\pard\qj \li1418\ri1233\sb265\sl-275\slmult0 \u

p0 \expndtw0\charscalex105 Lo que queda bien en claro, por lo tanto, es que los

hombres sern juzgados en \line \up0 \expndtw0\charscalex104 base a la luz que hay
an tenido y no en base a una revelacin que no recibieron. \line \up0 \expndtw0\ch
arscalex100 Aquellos que han tenido muchos privilegios tendrn la mayor responsabi
lidad; y los \line \up0 \expndtw0\charscalex104 que tenan menos privilegios tendrn
menos responsabilidad. Habr por lo tanto \line \up0 \expndtw0\charscalex100 "gra
dos" en los sufrimientos de los perdidos. Jess indica esto en Lucas 12:47, 48: \l
ine \up0 \expndtw0\charscalex109 "Aquel siervo que conociendo la voluntad de su
seor, no se prepar, ni hizo \line \up0 \expndtw0\charscalex104 conforme a su volun
tad, recibir muchos azotes. Mas el que sin conocerlas hizo \line \up0 \expndtw0\c
harscalex103 cosas dignas de azotes, ser azotado poco, porque a todo aquel a quie
n se haya \line \up0 \expndtw0\charscalex100 dado mucho, mucho se demandar; y al
que mucho se le haya confiado, ms se la \line \up0 \expndtw-3\charscalex100 pedir"
. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1203\sb1\sl-280\
slmult0 \up0 \expndtw0\charscalex100 Con respecto a aquellos que recibieron la t
otalidad de la luz de la revelacin divina-\line \up0 \expndtw0\charscalex104 es d
ecir, aquellos que conocieron la voluntad de Dios segn se revela en toda la \line
\up0 \expndtw0\charscalex103 Biblia-lo que ser de significado crucial es si ello
s sean uno con Cristo por la fe, y \par\pard\ql \li10127\sb0\sl-276\slmult0 \par
\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up
0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 212 \par\pard\sect\sectd\
fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg213}{\bkmkend Pg213}\p
ar\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \pa
r\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\ri1236\sb93\sl-275\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nos
upersub\cf2\f3\fs24 estn revestidos de su perfecta justicia. El factor de importa
ncia vital para determinar \line \up0 \expndtw0\charscalex100 el destino eterno
del hombre es su relacin para con Cristo Jess. Juan 3:18 ya ha \line \up0 \expndtw
0\charscalex100 sido citado anteriormente; y encontramos la misma intencin en Jua
n 3:36: "El que \line \up0 \expndtw-2\charscalex100 cree en el Hijo tiene vida e
terna; pero el que desobedece al Hijo no ver la vida, sino \line \up0 \expndtw0\c
harscalex104 que la ira de Dios est sobre l". Jess tambin dijo en Juan 5:24: "De cie
rto, de \line \up0 \expndtw-1\charscalex100 cierto os digo: El que oye mi palabr
a, y cree al que me envi, tiene vida eterna; y no \line \up0 \expndtw0\charscalex
100 vendr a condenacin, mas ha pasado de muerte a vida".12 Sin dejar margen para \
line \up0 \expndtw0\charscalex100 el error, Pablo dice en Romanos 8:1: "Ahora, p
ues, ninguna condenacin hay para \line \up0 \expndtw-3\charscalex100 los que estn
en Cristo Jess", \par\pard\qj \li1418\ri1234\sb264\sl-277\slmult0 \up0 \expndtw0\
charscalex105 Pero surge entonces esta pregunta: Si es cierto que una fe viva en
Cristo es de \up0 \expndtw0\charscalex104 importancia primordial para determina
r el eterno destino de la persona, por qu \up0 \expndtw0\charscalex103 ensea la Bib
lia de modo tan consistente que el juicio final ser segn las obras? \up0 \expndtw0
\charscalex100 Considrense, por ejemplo, los siguientes pasajes:
Porque el H
ijo del Hombre \up0 \expndtw0\charscalex104 vendr en la gloria de su Padre con
sus ngeles. Y entonces pagar a cada uno \up0 \expndtw0\charscalex102 conforme a su
s obras (MI. 16:27). [Dios] pagar a cada uno conforme a sus obras \up0 \expndtw0\
charscalex107 (Ro. 2:6). Y vi a los muertos, grandes y pequeos, de pie ante Dios.
.. y fueron \up0 \expndtw0\charscalex104 juzgados los muertos por las cosas que
estaban escritas en los libros segn sus \up0 \expndtw-3\charscalex100 obras \up0
\expndtw-3\charscalex100 (Ap. \up0 \expndtw0\charscalex103 20:12). He aqu yo
vengo pronto, y mi galardn conmigo para \up0 \expndtw-3\charscalex100 recom
pensar a cada uno segn su obra (Ap. 22:12). \par\pard\qj \li1418\ri1233\sb264\sl276\slmult0 \up0 \expndtw-1\charscalex100 La razn por la cual la Biblia ensea que
el juicio final ser segn las obras, aunque \line \up0 \expndtw-2\charscalex100 la
salvacin viene mediante la fe en Cristo y nunca es ganada por obras, es la ntima \
line \up0 \expndtw0\charscalex105 relacin que hay entre la fe y las obras. La fe
debe revelarse en las obras, y las \line \up0 \expndtw0\charscalex107 obras a su
vez son la evidencia de la verdadera fe. Como dijera una vez Juan \line \up0 \e
xpndtw0\charscalex100 Calvino: "Es la fe sola la que justifica, pero la fe que j
ustifica no viene sola",13 Que \line \up0 \expndtw0\charscalex106 esto es cierto

queda bien en claro si tomamos en consideracin pasajes de las \line \up0 \expndt
w0\charscalex107 Escrituras tales como Santiago 2:26 ("Porque como el cuerpo sin
espritu est \line \up0 \expndtw0\charscalex102 muerto, as tambin la fe sin obras es
t muerta") y Glatas 5:6 ("Porque en Cristo \line \up0 \expndtw0\charscalex106 Jess
ni la circuncisin vale algo, ni la in circuncisin, sino la fe que obra por el \lin
e \up0 \expndtw0\charscalex102 amor"). Ntese tambin las palabras de Jess en Mateo 7
:21: "No todo el que me \line \up0 \expndtw-1\charscalex100 dice: Seor, Seor, entr
ar en el reino de los cielos, sino el que hacer la voluntad de \line \up0 \expndt
w0\charscalex102 mi padre que est en los cielos". El juicio segn las obras, en otr
as palabras, ser \line \up0 \expndtw0\charscalex111 realmente un juicio respecto
a la fe---es decir, fe segn se manifiesta en su \line \up0 \expndtw0\charscalex10
0 evidencia. Si la fe era genuina, las obras estarn all; si las obras no estn all, l
a fe \line \up0 \expndtw0\charscalex102 no era real. Santiago formula esto de un
modo muy importante: "Pero alguno dir: \line \up0 \expndtw-1\charscalex100 'T tie
nes fe y yo tengo obras'. Mustrame tu fe sin tus obras, y yo te mostrar mi fe \lin
e \up0 \expndtw-3\charscalex100 por mis obras" (2:18). \par\pard\qj \li1418\sb0\
sl-276\slmult0 \par\pard\qj\li1418\ri1237\sb8\sl-276\slmult0 \up0 \expndtw0\char
scalex100 En relacin con esto, miremos ms de cerca la escena del juicio que encont
ramos \line \up0 \expndtw0\charscalex100 en Mateo 25:31-46. El Hijo del Hombre h
a regresado en su gloria y est sentado en \line \up0 \expndtw0\charscalex100 su t
rono de juicio. Todas las naciones estn reunidas ante l y el rey procede ahora \li
ne \up0 \expndtw0\charscalex103 a separar las "ovejas" a su derecha de las "cabr
as" a su izquierda. Ntese que la \line \up0 \expndtw0\charscalex103 decisin respec
to al destino final tanto de las cabras como de las ovejas es dada \line \up0 \e
xpndtw0\charscalex107 primero. En el caso de las "ovejas", la decisin es sta: "Ven
id, benditos de mi \line \up0 \expndtw-2\charscalex100 padre, heredad el reino p
reparado para vosotros desde la fundacin del mundo... \u8220?(v. \line \up0 \expn
dtw0\charscalex108 34). Este juicio, en otras palabras, no es una investigacin de
las vidas de las \line \up0 \expndtw0\charscalex104 "ovejas" para determinar si
han hecho suficientes buenas obras para merecer el \line \up0 \expndtw-1\charsc
alex100 reino preparado para ellos, sino ms bien una decisin misericordiosa respec
to a su \line \up0 \expndtw-1\charscalex100 destino final, la cual es seguida po
r una revelacin pblica de las razones por las \par\pard\ql \li10127\sb0\sl-276\slm
ult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\sl
mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 213 \par\pard\se
ct\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg214}{\bkmkend
Pg214}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\sl
mult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmu
lt0 \par\pard\qj\li1418\ri1201\sb98\sl-274\slmult0 \up0 \expndtw0\charscalex100
\ul0\nosupersub\cf2\f3\fs24 que esta decisin es correcta y justa. Y si ahora volv
emos a considerar el versculo \line \up0 \expndtw0\charscalex102 34 un poco ms de
cerca, veremos que todo pensamiento de mrito est excluido \line \up0 \expndtw0\cha
rscalex102 aqu. Las "ovejas" son "los benditos de mi padre"-los objetos del favor
inmerecido \line \up0 \expndtw0\charscalex100 del Padre. Se dice que ellos here
darn el reino--una herencia, sin embargo, nunca \line \up0 \expndtw0\charscalex10
0 es ganada sino que es siempre recibida como un don. Del reino que ellos estn po
r \line \up0 \expndtw0\charscalex103 heredar se dice que ha sido preparado para
ellos desde la fundacin del mundo--\line \up0 \expndtw0\charscalex100 nuevamente
tenemos evidencia de la misericordiosa eleccin de ellos por parte del \line \up0
\expndtw-2\charscalex100 Padre desde la eternidad, una eleccin basada no en el mri
to sino en la gracia. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li141
8\ri1238\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex107 A continuacin el Rey pro
cede a revelar las razones por las cuales la decisin \line \up0 \expndtw0\charsca
lex100 respecto a estas "ovejas" era correcta y justa: "Porque tuve hambre y me
disteis de \line \up0 \expndtw0\charscalex104 comer; y tuve sed y me disteis de
beber", etc. Que las "ovejas" no hicieron estas \line \up0 \expndtw0\charscalex1
05 buenas obras a efectos de merecer el reino queda evidenciado en su sorpresa:
\line \up0 \expndtw0\charscalex102 "Seor, cundo te vimos hambriento y te sustentamo
s, o sediento, y te dimos de \line \up0 \expndtw-3\charscalex100 beber?" (v. 37)
. \par\pard\qj \li1418\ri1234\sb264\sl-276\slmult0 \up0 \expndtw-1\charscalex100

Su sorpresa revela que ellos no estaban haciendo estas cosas a efectos de merec
er \up0 \expndtw0\charscalex100 la vida eterna, sino ms bien como un modo espontne
o de expresar su verdadera \up0 \expndtw0\charscalex106 devocin a Cristo mostrand
o amor a los hermanos de Cristo. Sus obras eran la \up0 \expndtw0\charscalex100
evidencia de su fe. Las "cabras", por otra parte, no revelaron amor por Cristo a
l no \up0 \expndtw0\charscalex100 mostrar amor por los hermanos de Cristo; de es
te modo ellos mismos demostraron \up0 \expndtw0\charscalex105 no haber sido verd
aderos creyentes. La escena del juicio en Mateo 25, en otras \up0 \expndtw-3\cha
rscalex100 palabras, ilustra de un modo muy claro la naturaleza del juicio final
. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1234\sb10\sl-275
\slmult0 \up0 \expndtw0\charscalex100 Esto nos lleva al asunto las recompensas.
La salvacin, sin duda, es totalmente por \line \up0 \expndtw0\charscalex100 graci
a; sin embargo la Biblia indica que habr variacin en la recompensa recibida \line
\up0 \expndtw0\charscalex100 por el pueblo de Dios en el da del juicio. Dos pasaj
es del Nuevo Testamento tienen \line \up0 \expndtw0\charscalex105 relevancia par
ticular en relacin con esto: Lucas 19:12-19 y 1 Corintios 3:10-15. \line \up0 \ex
pndtw-1\charscalex100 Lucas 19:12-27 registra la parbola de las minas, narrada po
r Jess. Un noble fue a \line \up0 \expndtw-1\charscalex100 un pas lejano para reci
bir un reino y luego regresar. A cada uno de sus diez siervos \line \up0 \expndt
w0\charscalex100 el noble entreg una mina, diciendo a cada uno que deba negociar c
on esa mina a \line \up0 \expndtw0\charscalex106 fines de obtener ganancia. Cuan
do el noble regres, 16 el primer siervo le dijo, \line \up0 \expndtw0\charscalex1
02 "Seor, tu mina ha ganado diez minas" (v. 16). Y el noble le dijo: "Est bien, bu
en \line \up0 \expndtw-2\charscalex100 siervo, por cuanto en lo poco has sido fi
el, tendrs autoridad sobre diez ciudades" (v. \line \up0 \expndtw0\charscalex105
17). El segundo siervo le dijo al noble que su mina haba producido cinco minas \l
ine \up0 \expndtw0\charscalex100 adicionales. A este siervo el noble le dijo: "T
tambin s sobre cinco ciudades" (v. \line \up0 \expndtw-1\charscalex100 19). Lo sig
nificativo aqu es que la variacin en la recompensa dada es proporcional \line \up0
\expndtw-1\charscalex100 a la variacin en el nmero de minas que el siervo ganara
por sobre la mina original. \line \up0 \expndtw-2\charscalex100 El punto central
de la parbola, por cierto, es que todos debemos ser fieles en el uso \line \up0
\expndtw0\charscalex107 de los dones que el Seor nos ha dado. Pero parecera que el
detalle aadido \line \up0 \expndtw-1\charscalex100 respecto a las cinco ciudades
y a las diez ciudades tiene al menos cierto significado. \line \up0 \expndtw0\c
harscalex100 Tambin es interesante observar que la recompensa en este caso parece
ser ms \line \up0 \expndtw-2\charscalex100 un asunto de una responsabilidad mayo
r que simplemente de un disfrute mayor. \par\pard\qj \li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1233\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 El ot
ro pasaje importante que tiene que ver con este tema de las recompensas es 1 \li
ne \up0 \expndtw0\charscalex102 Corintios 3:10-15. Si bien la referencia princip
al del pasaje es a la enseanza (las \line \up0 \expndtw-2\charscalex100 enseanzas
de hombres tales como Pablo o Apolos, quienes sirvieron a la iglesia de \line \u
p0 \expndtw0\charscalex102 Corinto), la aplicacin de este pasaje a las obras tant
o como a las enseanzas es \line \up0 \expndtw0\charscalex104 slo una extensin adici
onal del significado del pasaje. Segn el versculo 11, el \line \up0 \expndtw0\char
scalex104 nico fundamento sobre el cual todos deben edificar es Jesucristo. Pero
mucho \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\s
lmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u
l0\nosupersub\cf1\f2\fs24 214 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\
pard\sb0\sl-240{\bkmkstart Pg215}{\bkmkend Pg215}\par\pard\ql \li1418\sb0\sl-276
\slmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb0\sl-276\s
lmult0 \par\pard\ql\li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb88\sl-276\sl
mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf2\f3\fs24 depende de cmo un
a persona edifica sobre dicho fundamento. \par\pard\qj \li1418\ri1232\sb264\sl-2
76\slmult0 \up0 \expndtw0\charscalex100 Uno puede edificar con oro, plata y pied
ras preciosas-o puede edificar con madera, \line \up0 \expndtw-1\charscalex100 h
eno y hojarasca (v. 13). El pasaje pasa entonces a hablar de un fuego que probar
\line \up0 \expndtw0\charscalex100 qu tipo de trabajo ha hecho cada uno-una refer
encia muy clara al da del juicio: "Si \line \up0 \expndtw-1\charscalex100 permane

ciere la obra de alguno que sobreedific, recibir recompensa. Si la obra de \line \

up0 \expndtw-1\charscalex100 alguno se quemare, l sufrir prdida, si bien l mismo ser
salvo, aunque as como \line \up0 \expndtw-2\charscalex100 por fuego" (vv. 14-15).
\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1234\sb14\sl-273\
slmult0 \up0 \expndtw0\charscalex100 Los dos tipos de edificadores son salvos po
r la gracia, ya que ambos han edificado \line \up0 \expndtw0\charscalex100 sobre
el nico fundamento que es Jesucristo. Pero el constructor cuya obra \
line \up0 \expndtw0\charscalex109 construida sobre el fundamento pasa la prueba
de fuego y sobrevive recibir \line \up0 \expndtw-2\charscalex100 recompensa. Pero
el hombre cuya obra no pasa la prueba del fuego sufrir perdida. \par\pard\qj \li
1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1235\sb11\sl-275\slmult0 \up0 \exp
ndtw0\charscalex100 Qu quiere decir prdida? No puede significar la prdida de la salv
acin-vase el \up0 \expndtw-3\charscalex100 versculo \up0 \expndtw0\charscalex104 15
. La prdida que este hombre sufre debe ser la prdida de la \up0 \expnd
tw-1\charscalex100 recompensa. Este hombre ser salvado como "quien pasa a travs de
l fuego" (BJer) \up0 \expndtw0\charscalex108 como un hombre que escapa de un edi
ficio que se est quemando, habiendo \up0 \expndtw0\charscalex105 perdido todas su
s posesiones menos la ropa que lleva puesta. Que este pasaje \up0 \expndtw0\char
scalex100 habla de una recompensa que algunos creyentes reciben y que otros no r
eciben es \up0 \expndtw0\charscalex106 algo obvio. Esa recompensa ser proporciona
l a la clase de materiales con los \up0 \expndtw0\charscalex104 cuales el hombre
haya edificado sobre el fundamento de la fe en Cristo-en otras \up0 \expndtw-3\
charscalex100 palabras, proporcional a la calidad de su vida cristiana. \par\par
d\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1233\sb10\sl-275\slmult0 \
up0 \expndtw-1\charscalex100 Que habr tales recompensas para los creyentes es alg
o que est bien claro. Jess \line \up0 \expndtw0\charscalex100 frecuentemente menci
ona recompensas (vase Mt. 5:11-12; 6:19-21; Lc. 6:35; Mr. \line \up0 \expndtw0\ch
arscalex107 9:41; Mt. 25:23). Pero Jess deja bien en claro que tales recompensas
no son \line \up0 \expndtw0\charscalex109 merecidas sino que son dones de la gra
cia de Dios. Ntese en particular sus \line \up0 \expndtw0\charscalex102 palabras
en Lucas 17:10: "As tambin vosotros, cuando hayis hecho todo lo que \line \up0 \exp
ndtw0\charscalex102 os ha sido ordenado, decid: 'Siervos intiles somos, pues lo q
ue debamos hacer, \line \up0 \expndtw0\charscalex110 hicimos' ". El Catecismo de
Heidelberg expresa el mismo pensamiento en la \line \up0 \expndtw-1\charscalex10
0 respuesta a la pregunta 63: "Esta remuneracin no se da por merecimiento, sino p
or \line \up0 \expndtw-2\charscalex100 gracia". \par\pard\qj \li1418\sb0\sl-276\
slmult0 \par\pard\qj\li1418\ri1234\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex1
06 La relacin entre nuestras obras y nuestra recompensa futura, sin embargo, no \
line \up0 \expndtw0\charscalex100 debera ser entendida de un modo mecnico, sino ms
bien de un modo orgnico. \line \up0 \expndtw0\charscalex100 Cuando una persona ha
estudiado la msica y ha logrado cierta capacidad de tocar \line \up0 \expndtw0\c
harscalex100 un instrumento musical, su capacidad de disfrutar la msica ha sido a
umentada de \line \up0 \expndtw0\charscalex102 gran manera. De modo similar, nue
stra devocin a Cristo y al servicio en su reino \line \up0 \expndtw0\charscalex10
4 aumenta nuestra capacidad de disfrutar las bendiciones de tal reino, tanto aho
ra \line \up0 \expndtw0\charscalex105 como en la vida por venir. Len Morris formu
la esto muy aptamente: "Ya aqu y \line \up0 \expndtw0\charscalex104 ahora el homb
re que se da de todo corazn al servicio de Cristo conoce ms del \line \up0 \expndt
w0\charscalex111 gozo del Seor que aquel que lo hace de poco nimo. No tenemos nin
gn \line \up0 \expndtw0\charscalex100 fundamento, en el Nuevo Testamento que nos
lleve a pensar que ser diferente en \line \up0 \expndtw-3\charscalex100 el cielo"
. \par\pard\qj \li1418\ri1236\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex104 C
ul, finalmente, es el significado del da del juicio? Se pueden formular cuatro \li
ne \up0 \expndtw0\charscalex104 observaciones. (1) La historia del mundo no es u
na sucesin sin fin de ciclos sin \line \up0 \expndtw0\charscalex104 significado,
sino un movimiento hacia una meta. \up0 \expndtw0\charscalex104 (2) El da del ju
icio revelar \par\pard\ql \li1418\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex100
finalmente que la salvacin y la eterna bienaventuranza dependern de la relacin \pa
r\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \p
ar\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe

rsub\cf1\f2\fs24 215 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\

sl-240{\bkmkstart Pg216}{\bkmkend Pg216}\par\pard\qj \li1418\sb0\sl-273\slmult0
\par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \p
ar\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1237\sb103\sl-273\slm
ult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 para con Cristo Je
ss. (3) El hecho de que el da del juicio sea ineludible subraya la \up0 \expndtw0\
charscalex100 responsabilidad del hombre por su vida, y afirma la seriedad de la
lucha moral en la \up0 \expndtw0\charscalex109 vida de toda persona, en especia
l en la vida del cristiano. (4) El da del juicio \up0 \expndtw0\charscalex100 sig
nifica el triunfo final de Dios y su obra redentora en la historia-la conquista
final y \up0 \expndtw-2\charscalex100 decisiva de todo mal y la revelacin final d
e la victoria del Cordero que fue inmolado. \up0 \expndtw0\charscalex100 El da de
l juicio revelar, ms all de toda sombra de duda, que al fin la voluntad de \up0 \ex
pndtw-3\charscalex100 Dios ser hecha perfectamente. \par\pard\ql \li2734\sb0\sl-3
91\slmult0 \par\pard\ql\li2734\sb119\sl-391\slmult0 \up0 \expndtw0\charscalex105
\ul0\nosupersub\cf50\f51\fs34 CAPITULO 19: EL CASTIGO ETERNO \par\pard\qj \li14
18\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1235\sb48\sl-276\slmult0 \up0 \expnd
tw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 En este captulo y en el que sigue n
os ocuparemos del estado final de aquellos que \line \up0 \expndtw-2\charscalex1
00 han comparecido ante el tribunal de Dios. Ese estado final, as ensea la Biblia,
ser \line \up0 \expndtw0\charscalex107 de eterna miseria o de eterna bienaventur
anza. Todos los que estn en Cristo \line \up0 \expndtw-1\charscalex100 disfrutarn
de bienaventuranza eterna sobre la nueva tierra, es tanto que los que no \line \
up0 \expndtw0\charscalex100 estn en Cristo sern consignados al castigo eterno en e
l infierno. En este captulo \line \up0 \expndtw0\charscalex107 nos ocuparemos del
estado final de aquellos que no estn en Cristo, o sea los \line \up0 \expndtw-3\
charscalex100 incrdulos e impos. \par\pard\qj \li1418\ri1236\sb264\sl-277\slmult0
\up0 \expndtw0\charscalex108 Desde el comienzo mismo la doctrina del castigo ete
rno de los malos ha sido \line \up0 \expndtw0\charscalex100 enseada en la iglesia
cristiana. Harry Buis, en su Doctrine of Eternal Punishment, \line \up0 \expndt
w0\charscalex100 cita a varios padres de la iglesia primitiva para demostrar que
ellos enseaban esta \line \up0 \expndtw0\charscalex103 doctrina. Luego pasa a in
dicar que tanto los telogos de la Edad Media como del \line \up0 \expndtw-1\chars
calex100 perodo de la Reforma tambin crean y enseaban el castigo eterno de los malos
.2 \line \up0 \expndtw-2\charscalex100 Y a continuacin Buis muestra que a partir
del siglo XVIII algunos telogos cristianos \line \up0 \expndtw0\charscalex100 com
enzaron a negar la doctrina del castigo eterno. La rebelin contra esa doctrina \l
ine \up0 \expndtw0\charscalex100 "creci hasta llegar a ser una vigorosa rebelin en
el siglo XIX, una rebelin que se \line \up0 \expndtw-3\charscalex100 extiende ha
sta el presente". \par\pard\qj \li1418\ri1234\sb264\sl-276\slmult0 \up0 \expndtw
0\charscalex103 Hoy en da la negacin de la doctrina del castigo eterno
toma dos formas \line \up0 \expndtw0\charscalex100 principales: la del univers
alismo y la del aniquilacionismo. Los universalistas creen \line \up0 \expndtw0\
charscalex104 que el infierno y el castigo eterno son inconsistentes con el conc
epto de un Dios \line \up0 \expndtw0\charscalex100 amante y poderoso. Por lo tan
to, ellos ensean que al fin todos los hombres sern \line \up0 \expndtw0\charscalex
104 salvos. Algunos universalistas sostienen que las personas que hayan vivido u
na \line \up0 \expndtw0\charscalex100 mala vida acaso deban ser castigadas duran
te cierto tiempo despus de su muerte, \line \up0 \expndtw-1\charscalex100 pero to
dos los universalistas concuerdan en que ltimamente nadie se perder. Este \line \u
p0 \expndtw-1\charscalex100 punto de vista se remonta hasta a los tiempos de Orge
nes (185-254), quien ense \line \up0 \expndtw0\charscalex104 que al fin no slo sern
salvos todos los seres humanos sino aun el diablo y sus \line \up0 \expndtw0\cha
rscalex100 demonios. En los Estados Unidos y el Canad la doctrina de la salvacin u
niversal \line \up0 \expndtw0\charscalex105 es sostenida y promulgada por la Aso
ciacin Unitaria Universalista, fundada en \line \up0 \expndtw0\charscalex105 1961
. En 1975 se inform que este grupo tena 210.648 miembros reunidos en \par\pard\ql
\li1418\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1.019 iglesias. \par\pa
rd\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1233\sb14\sl-273\slmult0
\up0 \expndtw0\charscalex100 La otra forma principal que ha tomado la negacin del

castigo eterno se encuentra \line \up0 \expndtw0\charscalex103 en la doctrina d

el aniquilacionismo. Esta doctrina puede tener dos formas. Segn \line \up0 \expnd
tw-1\charscalex100 una de ellas, el hombre fue creado inmortal, pero aquellos qu
e continan en pecado \line \up0 \expndtw-1\charscalex100 son privados de la inmor
talidad y son simplemente aniquilados-o sea, reducidos a la \line \up0 \expndtw2\charscalex100 inexistencia. Segn la otra forma, tambin conocida como "inmortalid
ad condicional", \line \up0 \expndtw0\charscalex100 el hombre fue creado mortal.
Los creyentes reciben la inmortalidad como don de la \line \up0 \expndtw-2\char
scalex100 gracia, y por lo tanto continan existiendo en un estado de bienaventura
nza despus \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb249\sl
-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 216 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg217}{\
bkmkend Pg217}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl
-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-2
73\slmult0 \par\pard\qj\li1418\ri1237\sb103\sl-273\slmult0 \up0 \expndtw0\charsc
alex105 \ul0\nosupersub\cf2\f3\fs24 de la muerte. Los incrdulos, sin embargo, no
reciben este don y siguen siendo \up0 \expndtw0\charscalex106 mortales; por cons
iguiente, cuando mueren son aniquilados. Ambas formas de \up0 \expndtw0\charscal
ex107 aniquilacionismo ensean la aniquilacin de los malos, y por lo tanto niegan l
a \up0 \expndtw-3\charscalex100 doctrina del castigo eterno. \par\pard\qj \li141
8\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1237\sb11\sl-275\slmult0 \up0 \expndt
w-1\charscalex100 Ya en el cuarto siglo Arnobio ense la aniquilacin de los malos. L
os socinianos de \up0 \expndtw-1\charscalex100 la segunda mitad del siglo XVI ta
mbin ensearon que los incrdulos eventualmente \up0 \expndtw0\charscalex105 seran ani
quilados. En el presente el aniquilacionismo en forma de inmortalidad \up0 \expn
dtw0\charscalex100 condicional es enseado por los Adventistas del Sptimo Da y por l
os Testigos de \up0 \expndtw0\charscalex103 Jehov. Los Testigos de Jehov ensean que
la aniquilacin es el castigo de los \up0 \expndtw0\charscalex107 malvados, de Sa
tans y de los demonios; los Adventistas del Sptimo Da, sin \up0 \expndtw0\charscale
x100 embargo, afirman que habr un perodo de sufrimientos punitivos que preceder la
\up0 \expndtw0\charscalex109 aniquilacin de Satans y de estos grupos, dependiendo
la duracin de tales \up0 \expndtw0\charscalex103 sufrimientos de la cantidad de c
ulpa involucrada. Lo que ambos grupos tienen en \up0 \expndtw-3\charscalex100 co
mn es su negacin del castigo eterno. \par\pard\qj \li1418\ri1238\sb265\sl-276\slmu
lt0\fi0 \up0 \expndtw-1\charscalex100 Por cierto, uno puede entender las dificul
tades que la gente tiene con la doctrina del \line \up0 \expndtw0\charscalex100
castigo eterno. Es muy natural que todos deseemos evadir la contemplacin de un \l
ine \up0 \expndtw-2\charscalex100 destino tan horrible. Pero esta doctrina debe
ser aceptada porque la Biblia la ensea \line \up0 \expndtw0\charscalex100 clarame
nte. Examinemos ahora la evidencia bblica a favor de esta doctrina. \li
ne \up0 \expndtw0\charscalex109 Consideraremos en primer lugar las enseanzas de C
risto y luego las de los \line \up0 \expndtw-3\charscalex100 apstoles. \par\pard\
qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1232\sb8\sl-276\slmult0 \up0
\expndtw-2\charscalex100 Comenzamos con las enseanzas de Cristo. El comentario q
ue hace Buis viene muy \line \up0 \expndtw0\charscalex104 bien al caso: "El hech
o de que el amoroso y sabio Salvador tenga ms que decir \line \up0 \expndtw-1\cha
rscalex100 respecto al infierno que cualquier otro individuo de la Biblia es cie
rtamente causa de \line \up0 \expndtw0\charscalex103 seria consideracin".6 En
el Sermn del Monte encontramos al menos tres \line \up0 \expndtw0\charscal
ex102 referencias al infierno. En Mateo 5:22 Jess dice: "Pero yo os digo que cual
quiera \line \up0 \expndtw0\charscalex106 que se enoje contra su hermano 'ser cul
pable de juicio; y cualquiera que diga: \line \up0 \expndtw0\charscalex100 Necio
, a su hermano, ser culpable ante el concilio; y cualquiera que le diga: Fatuo, \
line \up0 \expndtw0\charscalex100 quedar expuesto al infierno de fuego (ten geenn
an tou pyros)". Y en los versculos \line \up0 \expndtw0\charscalex107 29-30 del m
ismo captulo Jess dice: "Si tu ojo derecho te es ocasin de caer, \line \up0 \expndt
w-2\charscalex100 scalo, y chalo de ti; pues mejor te es que se pierda uno de tus
miembros, y no que \line \up0 \expndtw-1\charscalex100 todo tu cuerpo sea echado
al infierno (geennan). Y si tu mano derecha te es ocasin \line \up0 \expndtw-2\c
harscalex100 de caer, crtala, y chala de ti; pues mejor te es que se pierda uno de

tus miembros, \line \up0 \expndtw0\charscalex100 y no que todo tu cuerpo sea ec

hado al infierno (geennan)". Ntese aqu que Jess \line \up0 \expndtw0\charscalex107
habla inequvocamente respecto al infierno, indicando que los sufrimientos del \li
ne \up0 \expndtw0\charscalex102 infierno comprenden tanto el que como el alma. E
s mejor, dice l, perder un ojo o \line \up0 \expndtw-3\charscalex100 una mano que
tener todo el cuerpo arrojado al infierno. \par\pard\qj \li1418\ri1236\sb264\sl
-277\slmult0 \up0 \expndtw-2\charscalex100 A esta altura deberamos mirar ms de cer
ca la palabra que aqu se traduce infierno, \line \up0 \expndtw0\charscalex102 la
palabra griega geenna, como a veces se la traduce al espaol, Gehena.
\line \up0 \expndtw-1\charscalex100 Anteriormente vimos que la palabra Hades a v
eces puede significar-por lo menos en \line \up0 \expndtw0\charscalex106 Lucas 1
6:23-el lugar del castigo en el estado intermedio. La palabra del Nuevo \line \u
p0 \expndtw0\charscalex105 Testamento que denota el lugar final de castigo, sin
embargo, es Gehenna, que \line \up0 \expndtw0\charscalex102 generalmente se trad
uce infierno. Esta palabra es la forma griega de la expresin \line \up0 \expndtw0
\charscalex107 aramea gee hinnom, que significa "valle de Hinom". Este era un va
lle al sur de \line \up0 \expndtw0\charscalex103 Jerusaln en el cual en ciertas o
casiones las padres hebreos ofrecieron sus hijos \line \up0 \expndtw0\charscalex
100 como sacrificio al dios amonita Moloc en los das de Acaz y Manass (vanse 2 R. \
line \up0 \expndtw-1\charscalex100 16:3; 21:6; y en especial Jer. 32:35). Hay am
enazas de juicio que recaen sobre este \par\pard\ql \li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 217 \par\pard\sect\se
ctd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg218}{\bkmkend Pg21
8}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \
par\pard\qj\li1418\ri1233\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\
nosupersub\cf2\f3\fs24 siniestro valle en Jeremas 7:32 y 19:6. Tambin en este vall
e se trasformase en un \up0 \expndtw0\charscalex100 smbolo del pecado y de la mis
eria, razn por la que la palabra Gehenna lleg a ser \up0 \expndtw0\charscalex102 u
sada como designacin para el fuego escatolgico del infierno y para el lugar del \u
p0 \expndtw0\charscalex103 castigo final. A medida que observemos el uso de esta
palabra, se har evidente \up0 \expndtw-3\charscalex100 que el castigo de Gehenna
nunca termina. \par\pard\qj \li1418\ri1233\sb265\sl-276\slmult0 \up0 \expndtw0\
charscalex107 Las palabras de Jess que se registran en Mateo 10:28 comprueban un
punto \line \up0 \expndtw0\charscalex100 subrayado en relacin con Mateo 5:29-30,
a saber, que los sufrimientos del infierno \line \up0 \expndtw0\charscalex110 co
mprenden tanto el cuerpo como el alma, y que por lo tanto presuponen la \line \u
p0 \expndtw0\charscalex103 resurreccin del cuerpo: "Y no temis a los que matan el
cuerpo, mas el alma no \line \up0 \expndtw0\charscalex100 pueden matar; temed ms
bien a aquel que puede destruir el alma y el cuerpo en el \line \up0 \expndtw0\c
harscalex100 infierno". Adems, lo que es de particular significado en Ma
teo \up0 \expndtw-1\charscalex100 18:8-9 es la \par\pard\qj \li1418\ri1234\sb4
\sl-277\slmult0\fi0 \up0 \expndtw0\charscalex106 referencia que Jess hace al fueg
o eterno: "Por tanto, si tu mano o tu pie te es \line \up0 \expndtw0\charscalex1
02 ocasin de caer, crtala y chala de ti; mejor te es entrar en la vida cojo o manco
, \line \up0 \expndtw-2\charscalex100 que teniendo dos manos o dos pies ser echa
do en el fuego eterno (to pyr to aionion). \line \up0 \expndtw-2\charscalex100 Y
si tu ojo te es ocasin de caer, scalo y chalo de ti; mejor te es entrar con un sol
o \line \up0 \expndtw0\charscalex110 ojo en la vida, que teniendo dos ojos ser e
chado en el infierno de fuego (ten \line \up0 \expndtw0\charscalex100 geennan to
u pyros)". Aqu Jess ensea claramente que el fuego del infierno no es \line \up0 \ex
pndtw0\charscalex103 un tipo de castigo temporal, del cual la gente pueda algn da
ser librado, sino un \line \up0 \expndtw-3\charscalex100 castigo eterno y sin fi
n. \par\pard\qj \li1418\ri1236\sb265\sl-275\slmult0 \up0 \expndtw-1\charscalex10
0 Una evidencia adicional de que el castigo del infierno nunca termina la encont
ramos \line \up0 \expndtw0\charscalex100 en Marcos 9:43, donde se dice que el fu
ego del infierno "no puede ser apagado" (to \line \up0 \expndtw0\charscalex108 p
yr to asbeston). En el versculo 48 del mismo captulo se usan las siguientes \line
\up0 \expndtw0\charscalex105 palabras para describir al infierno: ". . . donde e

l gusano de ellos no muere, y el \line \up0 \expndtw0\charscalex105 fuego nunca

se apaga". Estas palabras son una cita de Isaas \up0 \expndtw0\charscalex103 66:2
4, donde \par\pard\qj \li1418\ri1232\sb5\sl-276\slmult0 \up0 \expndtw0\charscale
x106 aparecen en un marco escatolgico. Obviamente, estas palabras no deben ser \u
p0 \expndtw-1\charscalex100 interpretadas literalmente sino figurativamente. Sin
embargo, lo que estas imgenes \up0 \expndtw0\charscalex105 quieren transmitir es
que la angustia y el tormento interiores simbolizados por el \up0 \expndtw0\cha
rscalex105 gusano nunca terminarn, y que el sufrimiento externo simbolizado por l
a llama \up0 \expndtw0\charscalex102 nunca cesar. Si las imgenes utilizadas en est
e pasaje no significan sufrimientos \up0 \expndtw-3\charscalex100 sin fin, enton
ces no significan nada. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1
418\ri1233\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 Otra imagen que desc
ribe los tormentos del infierno es introducida en Mateo 13:41, \line \up0 \expnd
tw0\charscalex100 42: "Enviar el Hijo del Hombre a sus ngeles, y recogern de su rei
no a todos los \line \up0 \expndtw0\charscalex104 que sirven de tropiezo, y a lo
s que hacen iniquidad, y los echarn en el horno de \line \up0 \expndtw-1\charscal
ex100 fuego; all ser el lloro y el crujir de dientes". Aunque en este pasaje no se
menciona \line \up0 \expndtw0\charscalex100 especficamente la duracin eterna del
castigo, las imgenes utilizadas sugieren la \line \up0 \expndtw0\charscalex107 am
argura del remordimiento y la desesperada auto condenacin. Mateo 25:30 \line \up0
\expndtw-2\charscalex100 aade otro estremecedor tipo de imagen: "Y al siervo inti
l echad le a las tinieblas de \line \up0 \expndtw-1\charscalex100 afuera; all ser
el lloro y el crujir de dientes" (d. M. 22:13). "Las tinieblas de afuera" \line \
up0 \expndtw0\charscalex100 sugieren el terrible aislamiento de los perdidos y s
u eterna separacin de la amable \line \up0 \expndtw-3\charscalex100 comunin con Di
os. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1234\sb14\sl-2
73\slmult0 \up0 \expndtw-1\charscalex100 En Mateo 25:46 se utiliza el mismo adje
tivo para describir la duracin del castigo de \up0 \expndtw0\charscalex108 los ma
los y la bienaventuranza de los salvos: "E irn stos [los que estn a la \up0 \expndt
w0\charscalex105 izquierda del rey] al castigo eterno (kolasin aiunion), y los j
ustos a la vida eterna \up0 \expndtw-3\charscalex100 (zoen aiunion)". \par\pard\
ql \li1418\sb0\sl-276\slmult0 \par\pard\ql\li1418\sb9\sl-276\slmult0 \up0 \expnd
tw0\charscalex100 Dos pasajes del Evangelio segn Juan tambin pueden ser m
encionados en \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0
\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charsca
lex100 \ul0\nosupersub\cf1\f2\fs24 218 \par\pard\sect\sectd\fs24\paperw11900\pap
erh16840\pard\sb0\sl-240{\bkmkstart Pg219}{\bkmkend Pg219}\par\pard\qj \li1418\s
b0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0
\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri123
4\sb93\sl-275\slmult0\fi0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf2\f3\f
s24 relacin con esto. El primero es la bien conocida "sntesis del evangelio", Juan
3:16: \line \up0 \expndtw0\charscalex103 "Porque de tal manera am Dios al mundo,
que ha dado a su Hijo unignito, para \line \up0 \expndtw0\charscalex103 que todo
aquel que en l cree, no se pierda (me-apolmai), mas tenga vida eterna \line \up0
\expndtw0\charscalex104 (zoen aiunion)". Que la expresin "perecer" en este verscu
lo significa un castigo \line \up0 \expndtw0\charscalex104 eterno es algo eviden
te del versculo 36 de este captulo: "El que cree en el Hijo \line \up0 \expndtw0\c
harscalex100 tiene vida eterna; pero el que desobedece al Hijo no ver la vida, si
no que la ira de \line \up0 \expndtw-1\charscalex100 Dios est ("permanece", y NVI
; griego menei) sobre l". Si la ira de Dios permanece \line \up0 \expndtw-1\chars
calex100 sobre tal persona, a qu otra conclusin podemos llegar que no sea que el ca
stigo \line \up0 \expndtw-3\charscalex100 mencionado es eterno? \par\pard\qj \li
1418\ri1240\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex108 Volvemos ahora a e
char una mirada ms de cerca a dos palabras que fueron \line \up0 \expndtw0\charsc
alex105 frecuentemente utilizadas en los pasajes arriba citados: apolIymi \up0 \
expndtw-3\charscalex100 (comnmente \par\pard\qj \li1418\ri1238\sb0\sl-280\slmult0
\up0 \expndtw0\charscalex100 traducida "destruir", "arruinar"; y en la voz pasi
va, "perderse" o "perecer") y aiunios \up0 \expndtw-3\charscalex100 (generalment
e traducida "eterno"). \par\pard\qj \li1418\ri1233\sb260\sl-280\slmult0 \up0 \ex
pndtw-2\charscalex100 Los oponentes de la doctrina del castigo eterno frecuentem

ente dicen que la palabra \line \up0 \expndtw0\charscalex100 apolIymi, cuando se

la usa en el Nuevo Testamento para referirse a la suerte de los \line \up0 \exp
ndtw0\charscalex105 malvados, significa aniquilar o borrar de la existencia. Tan
to los Adventistas del \line \up0 \expndtw0\charscalex103 Sptimo Da como los Testi
gos de Jehov, por ejemplo, interpretan la palabra de \line \up0 \expndtw-3\charsc
alex100 esta manera. \par\pard\qj \li1418\ri1235\sb260\sl-280\slmult0 \up0 \expn
dtw-1\charscalex100 Sin embargo, apolIymi nunca significa la aniquilacin en el Nu
evo Testamento. Esta \line \up0 \expndtw0\charscalex102 palabra nunca significa
aniquilar cuando se la aplica a otras cosas que no sean el \line \up0 \expndtw-1
\charscalex100 destino eterno del hombre. \up0 \expndtw0\charscalex100 (1) A
veces apolIymi simplemente significa "estar \par\pard\qj \li1418\ri1235\sb
5\sl-275\slmult0 \up0 \expndtw0\charscalex100 perdido". Este trmino es utilizado
de esta manera en las tres parbolas respecto a \line \up0 \expndtw0\charscalex100
lo "perdido" en Lucas 15-para designar a la oveja perdida, a la moneda perdida
y al \line \up0 \expndtw-1\charscalex100 hijo perdido. En el caso del hijo, el e
star perdido significaba que estaba perdido para \line \up0 \expndtw0\charscalex
102 la comunin de su padre, ya que l fue en contra del propsito de su padre. (2) La
\line \up0 \expndtw-1\charscalex100 palabra apolIymi puede a veces significar "
volverse intil". As es que en Mateo 9:17 \line \up0 \expndtw0\charscalex100 se la
usa para mostrar lo que sucede con los viejos odres de vino cuando uno echa \lin
e \up0 \expndtw0\charscalex102 en ellos vino nuevo: los odres "se pierden", se v
uelven intiles. (3) A veces se usa \line \up0 \expndtw0\charscalex103 apollymi pa
ra decir "matar". Por ejemplo, ntese Mateo 2:13: "Porque acontecer \line \up0 \exp
ndtw0\charscalex102 que Herodes buscar al nio para matarlo (apolesai)". Aun fuera
del hecho que el \line \up0 \expndtw0\charscalex100 pasaje habla del intento de
matar a Jess, es "matar" aniquilar? Mateo 10:28 nos \line \up0 \expndtw0\charscale
x105 ensea que quienes "matan el cuerpo, el alma no pueden matar"-por lo tanto la
\line \up0 \expndtw0\charscalex100 aniquilacin es imposible. Adems, si hablamos c
on toda precisin, uno ni siquiera \line \up0 \expndtw0\charscalex110 aniquila el
cuerpo cuando mata al hombre. Las partculas del cuerpo que se \line \up0 \expndtw
-3\charscalex100 descompone pasan a otras formas de la materia. \par\pard\qj \li
1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1235\sb9\sl-276\slmult0 \up0 \expn
dtw0\charscalex104 Tras haber notado que apollymi no significa aniquilacin cuando
se usa en otros \line \up0 \expndtw-1\charscalex100 casos, no cabe esperar que
la palabra signifique aniquilacin cuando es usada para \line \up0 \expndtw0\chars
calex106 describir el destino final de los malvados. Un cambio tan abrupto de si
gnificado \line \up0 \expndtw0\charscalex107 tendra que ser claramente probado. P
ero, como hemos visto, las enseanzas \line \up0 \expndtw0\charscalex102 bblicas r
especto al destino final de los perdidos excluyen completamente la \lin
e \up0 \expndtw0\charscalex100 aniquilacin. Hemos considerado muchos pasajes de l
os Evangelios, en la mayora \line \up0 \expndtw0\charscalex102 de los cuales habl
a Jess mismo, que describen la suerte final de los malos como \line \up0 \expndtw
0\charscalex107 un tormento continuado y sin fin. A la luz de esta clara enseanza
, nos vemos \line \up0 \expndtw0\charscalex107 obligados a llegar a la conclusin
que apollymi, cuando se usa para explicar el \line \up0 \expndtw0\charscalex102
destino final de los perdidos no puede significar aniquilacin. En consecuencia no
\line \up0 \expndtw0\charscalex102 debemos dejamos engaar por el sonido de palab
ras tales como "destruir" o \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\q
l\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expn
dtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 219 \par\pard\sect\sectd\fs24\pa
perw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg220}{\bkmkend Pg220}\par\pard
\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\
qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj
\li1418\ri1237\sb103\sl-273\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub
\cf2\f3\fs24 "perecer" cuando estas son utilizadas en las traducciones, como si
las mismas \line \up0 \expndtw0\charscalex100 probaran que los malvados sern
aniquilados. Apollymi, cuando se usa para \line \up0 \expndtw0\charscalex1
05 describir el destino final de aquellos que no estn en Cristo (como en Mt. 10:2
8; \line \up0 \expndtw0\charscalex107 18:14; Lc. 13:3; Jn. 3:16; 10:28; Ro. 2:12
; 1 Co. 1:18; Fil. 3:19; 2 P. 2:1; 3:16), \line \up0 \expndtw0\charscalex103 sig

nifica perdicin eterna, una perdicin que consiste en una prdida sin fin de la \line
\up0 \expndtw0\charscalex105 comunin con Dios, lo que constituye al mismo tiempo
un estado de tormento o \line \up0 \expndtw-3\charscalex100 pena sin fin. \par\
pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1237\sb14\sl-273\slmult
0 \up0 \expndtw0\charscalex104 Pasamos ahora a examinar el significado de la pal
abra aiunios, que en nuestras \line \up0 \expndtw-1\charscalex100 versiones es g
eneralmente traducida por el vocablo "eterno". Arndt y Gingrich, en su \line \up
0 \expndtw0\charscalex100 libro Greek-English Lexicon of The New Testament, sugi
eren tres significados para \line \up0 \expndtw-3\charscalex100 aiunios: \up0 \e
xpndtw0\charscalex100 (1) sin comienzo, \up0 \expndtw0\charscalex100 (2) sin com
ienzo ni fin y \up0 \expndtw0\charscalex100 (3) sin fin.14 El segundo \par\pard\
qj \li1418\ri1239\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex106 significado de
la palabra le es aplicado a Dios, como en Romanos 16:26 donde \up0 \expndtw0\ch
arscalex105 Pablo habla del mandamiento del Dios eterno. Cuando aiunios es utili
zado para \up0 \expndtw-1\charscalex100 describir el destino futuro, ya sea del
pueblo de Dios o de los malos, significa sin fin. \up0 \expndtw-3\charscalex100
(Significado 3). \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1
237\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 La palabra aiunios se usa co
n frecuencia en el Nuevo Testamento para describir la \line \up0 \expndtw-1\char
scalex100 bienaventuranza futura y sin fin del pueblo de Dios. Encontramos este
uso en Mateo \line \up0 \expndtw-1\charscalex100 25:46, donde se dice de los jus
tos que van a la vida eterna. Tambin encontramos a \line \up0 \expndtw0\charscale
x103 esta palabra utilizada de esa manera en Juan 10:28: "Y yo les doy [a mis ov
ejas] \line \up0 \expndtw0\charscalex103 vida eterna; y no perecern jams, ni nadie
les arrebatar de mi mano". Adems, \line \up0 \expndtw-1\charscalex100 encontramos
que aiunios es utilizada para describir la gloria eterna que espera a los \line
\up0 \expndtw0\charscalex108 creyentes en 2 Timoteo 2:10, el eterno peso de glo
ria en 2 Corintios 4:17, las \line \up0 \expndtw0\charscalex100 eternas "cosas q
ue no se ven", a diferencia de las pasajeras "cosas que se ven" en \line \up0 \e
xpndtw-2\charscalex100 2 Corintios 4:18; el edificio eterno de Dios que nos espe
ra al morir en 2 Corintios 5:1; \line \up0 \expndtw-2\charscalex100 la redencin e
terna y la herencia eterna que Cristo obtuvo para nosotros en Hebreos \line \up0
\expndtw-3\charscalex100 9:12 y 15. \par\pard\qj \li1418\sb0\sl-273\slmult0 \pa
r\pard\qj\li1418\ri1237\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex102 Pero en
tonces, si la palabra aiunios significa sin fin cuando se la aplica a la futura
\up0 \expndtw0\charscalex102 bienaventuranza de los creyentes, se desprende que,
de no haber clara evidencia \up0 \expndtw0\charscalex100 en contra, esta palabr
a tambin significa sin fin cuando se la utiliza para describir el \up0 \expndtw-3
\charscalex100 futuro castigo de los perdidos. \par\pard\qj \li1418\sb0\sl-276\s
lmult0 \par\pard\qj\li1418\ri1233\sb9\sl-276\slmult0 \up0 \expndtw-2\charscalex1
00 Se usa aiunios en este sentido en Mateo 25:46 ("E irn estos al castigo eterno"
) y en \line \up0 \expndtw0\charscalex102 2 Tesalonicenses 1:9 ("Los cuales sufr
irn pena de eterna perdicin"). De esto se \line \up0 \expndtw0\charscalex104 despr
ende que el castigo que los perdidos sufrirn despus de esta vida ser de \line \up0
\expndtw0\charscalex103 igual manera sin fin como la bienaventuranza futu
ra del pueblo de Dios.15 \line \up0 \expndtw0\charscalex105 Procedemos ahora
a examinar la enseanza de los apstoles sobre este tema. \line \up0 \expndtw0\char
scalex102 Quizs la ms clara descripcin de los sufrimientos de los perdido
s que se \line \up0 \expndtw0\charscalex100 encuentra en los escritos paulinos
est en 2 Tesalonicenses 1:7-9: ". . . cuando se \line \up0 \expndtw0\charscalex1
02 manifieste el Seor Jess desde el cielo con los ngeles de su poder, en llama de \
line \up0 \expndtw-1\charscalex100 fuego, para dar retribucin a los que no conoci
eron a Dios, ni obedecen al evangelio \line \up0 \expndtw0\charscalex100 de nues
tro Seor Jesucristo; los cuales sufrirn pena de eterna perdicin, excluidos \line \u
p0 \expndtw-2\charscalex100 de la presencia del Seor, y de la gloria de su poder.
. ." Las palabras griegas que se \line \up0 \expndtw0\charscalex102 traducen "e
terna perdicin" son olethron aiunon. Olethros no puede significar aqu \line \up0 \
expndtw0\charscalex104 aniquilacin, porque qu sentido tendra hablar de un aniquilacin
eterna? Esta \line \up0 \expndtw0\charscalex100 palabra significa generalmente
"destruccin" o "ruina".16 En 1 Timoteo 6:9 olethros \line \up0 \expndtw0\charscal

ex105 se usa como paralelo de apoletn (sustantivo derivado de apollymi) que sign
ifica \line \up0 \expndtw-3\charscalex100 "perdicin". \par\pard\ql \li10127\sb0\s
l-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\
sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 220 \pa
r\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg221}
{\bkmkend Pg221}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\
sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl
-274\slmult0 \par\pard\qj\li1418\ri1235\sb98\sl-274\slmult0 \up0 \expndtw-2\char
scalex100 \ul0\nosupersub\cf2\f3\fs24 Olethron aiunion, por lo tanto, debe signi
ficar en 2 Tesalonicenses 1:9 la ruina eterna \line \up0 \expndtw0\charscalex104
o el castigo sin fin, significando una exclusin eterna de la bendita presencia d
el \line \up0 \expndtw0\charscalex100 Seor. Pablo describe la suerte futura de lo
s impos en al menos dos pasajes de su \line \up0 \expndtw-1\charscalex100 epstola
a los romanos. El primero se halla en Romanos 2: "Pero por tu dureza y por \line
\up0 \expndtw0\charscalex104 tu corazn no arrepentido, atesoras para ti mismo ir
a para el da de la ira y de la \line \up0 \expndtw0\charscalex103 revelacin del ju
sto juicio de Dios . . . ira y enojo a los que son contenciosos y no \line \up0
\expndtw0\charscalex105 obedecen a la verdad, sino que3 obedecen a la injusticia
; tribulacin y angustia \line \up0 \expndtw-1\charscalex100 sobre todo ser humano
que hace lo malo, el judo primeramente y tambin el griego. \par\pard\qj \li1418\r
i1235\sb6\sl-275\slmult0\fi172\tx1848 \up0 \expndtw-3\charscalex100 ." \tab \up0
\expndtw0\charscalex104 (vv. 5, 8-9). Si bien aqu no se afirma especficamente la
duracin eterna del \line\up0 \expndtw0\charscalex102 castigo de los perdidos, hay
que notar la referencia a la ira y a la furia de Dios. Es \line \up0 \expndtw-2
\charscalex100 precisamente esta ira de la cual son salvos los creyentes mediant
e la obra de Cristo: \line \up0 \expndtw0\charscalex109 "Pues mucho ms, estando y
a justificados por su sangre [la de Cristo], por l \line \up0 \expndtw-2\charscal
ex100 seremos salvos de la ira" (Ro. 5:9). Al otro pasaje lo encontramos en Roma
nos 2:12, \line \up0 \expndtw0\charscalex106 donde la palabra apolountai, una fo
rma de apollymi, es utilizada para indicar la \line \up0 \expndtw0\charscalex100
eterna perdicin de los perdidos: "Porque todos los que sin ley han pecado, sin l
ey \line \up0 \expndtw0\charscalex102 tambin perecern (apolountai); y todos los qu
e bajo la ley han pecado, por la ley \line \up0 \expndtw-3\charscalex100 sern juz
gados". \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1235\sb10\
sl-275\slmult0 \up0 \expndtw0\charscalex103 El dcimo captulo de Hebreos contiene s
everas palabras respecto a la suerte de \line \up0 \expndtw0\charscalex108 aquel
los que desprecian al Hijo de Dios: "El que viola la ley de Moiss, por el \line \
up0 \expndtw0\charscalex103 testimonio de dos o tres testigos muere irremisiblem
ente. Cunto mayor castigo \line \up0 \expndtw0\charscalex105 pensis que merecer el q
ue pisoteare al Hijo de Dios, y tuviere por inmunda la \line \up0 \expndtw-2\cha
rscalex100 sangre del pacto en la cual fue santificado, e hiciere afrenta al espr
itu de gracia? . . . \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418
\ri1235\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex108 Horrenda cosa es caer en
manos del Dios vivo!" (vv. 28,29,31). Si bien no se \up0 \expndtw0\charscalex107
menciona la duracin eterna de este castigo, lo terrible de la suerte de los que
\up0 \expndtw0\charscalex100 rompen el pacto se intima aqu de un modo casi sinies
tro. Despus de instar a sus \up0 \expndtw0\charscalex106 lectores a permanecer fi
eles a la fe, el escritor procede a decir, para animarlos: \up0 \expndtw0\charsc
alex107 "Pero nosotros no somos de los que retroceden para perdicin (del griego,
eis \up0 \expndtw-3\charscalex100 apolerun ), sino de los que tienen fe para sal
vacin del alma". \par\pard\qj \li1418\ri1236\sb265\sl-275\slmult0\fi0 \up0 \expnd
tw-1\charscalex100 Encontramos evidencia adicional del eternal castigo de los pe
rdidos en 2 Pedro y en \line \up0 \expndtw0\charscalex100 Judas. Al referirse a
los hombres malos, Pedro dice: "Estos son fuentes sin agua, y \line \up0 \expndt
w0\charscalex105 nubes empujadas por la tormenta; para los cuales la ms densa osc
uridad est \line \up0 \expndtw0\charscalex105 reservada" (2 P. 2:17). La imagen d
e Pedro nos recuerda las palabras de Jess \line \up0 \expndtw0\charscalex108 resp
ecto a las "tinieblas de afuera" a las cuales sern arrojados los perdidos. \line
\up0 \expndtw0\charscalex107 Encontramos otra afirmacin similar en Judas 13, dond
e ciertos apostatas son \line \up0 \expndtw0\charscalex100 descritos como: "fier

as ondas del mar, que espuman su propia venganza; estrellas \line \up0 \expndtw0
\charscalex100 errantes para las cuales est reservada eternamente (eis aiuna) la
oscuridad de las \line \up0 \expndtw0\charscalex107 tinieblas". Aqu se menciona e
specficamente la duracin de este castigo. Una \line \up0 \expndtw0\charscalex108 s
uerte similar se le adjudica a Sodoma y a Gomorra en el versculo 7: "Como \line \
up0 \expndtw0\charscalex105 Sodoma y Gomorra y las ciudades vecinas, las cuales
de la misma manera que \line \up0 \expndtw0\charscalex105 aqullos, habiendo forni
cado y habiendo ido en pos de vicios contra naturaleza, \line \up0 \expndtw0\cha
rscalex102 fueron puestas por ejemplo, sufriendo el castigo del fuego eterno (py
ros aiuniou)". \line \up0 \expndtw0\charscalex100 Encontramos enseanza adicional
sobre este tema en el libro del Apocalipsis. En el \line \up0 \expndtw-2\charsca
lex100 captulo 14:10-11 leemos, con referencia al que adora a la bestia y a su im
agen: ". . \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1235\sb
1\sl-280\slmult0 \up0 \expndtw-2\charscalex100 El tambin beber del vino de la ira
de Dios, que ha sido vaciado puro en la copa de \line \up0 \expndtw0\charscalex
103 su ira, y ser atormentado con fuego y azufre delante de los santos ngeles y de
l \line \up0 \expndtw0\charscalex100 Cordero; y el humo de su tormento sube por
los siglos, y no tienen reposo ni de da \par\pard\ql \li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 221 \par\pard\sect\se
ctd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg222}{\bkmkend Pg22
2}\par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0
\par\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \
par\pard\qj\li1418\ri1236\sb103\sl-273\slmult0 \up0 \expndtw-2\charscalex100 \ul
0\nosupersub\cf2\f3\fs24 ni de noche . . . " Las imgenes son terriblemente expres
ivas, recordndonos alguna \up0 \expndtw-1\charscalex100 de las palabras de nuestr
o Seor respecto a la ira que permanece y al fuego que no \up0 \expndtw-2\charscal
ex100 puede ser apagado. Del humo del tormento de estos perdidos se dice que sub
e para \up0 \expndtw-3\charscalex100 siempre (por los siglos). \par\pard\qj \li1
418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1233\sb14\sl-273\slmult0 \up0 \expn
dtw0\charscalex100 Aunque no debamos pensar aqu en un humo literal, la expresin se
ra carente de \line \up0 \expndtw-2\charscalex100 significado si no tuviera la in
tencin de describir un castigo que nunca tendr fin. Las \line \up0 \expndtw0\chars
calex108 palabras "por los siglos" traducen la siguiente expresin en griego: eis
aionas \line \up0 \expndtw0\charscalex100 aoinon(literalmente "por los siglos de
los siglos"). En Apocalipsis 4:9 se describe a \line \up0 \expndtw-2\charscalex
100 Dios como "el que vive por los siglos de los siglos" (eis tous aionas ton ai
non). Fuera \line \up0 \expndtw0\charscalex100 de la adicin de los artculos determ
inantes, sta es la misma expresin que se usa \line \up0 \expndtw-2\charscalex100 e
n 14:11 para referirse al humo que asciende del tormento de los perdidos. \par\p
ard\qj \li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1234\sb20\sl-270\slmult0
\up0 \expndtw0\charscalex103 Comparando estos dos pasajes, por lo tanto, aprend
emos que el tormento de los \line \up0 \expndtw-3\charscalex100 perdidos \up0 \e
xpndtw0\charscalex108 es tan eterno como Dios mismo! Otra descripcin del castigo d
ejos \line \up0 \expndtw0\charscalex101 perdidos aparece en Apocalipsis \up0
\expndtw0\charscalex102 21:8: "Pero los cobardes e incrdulos, los \par\pard
\qj \li1418\ri1199\sb6\sl-276\slmult0 \up0 \expndtw0\charscalex106 abominables y
homicidas, los fornicarios y hechiceros, los idlatras y todos los \line \up0 \ex
pndtw0\charscalex107 mentirosos, tendrn su parte en el lago que arde con fuego y
azufre, que es la \line \up0 \expndtw0\charscalex102 muerte segunda". Una vez ms
nos encontramos con la imagen del lago de fuego \line \up0 \expndtw-2\charscalex
100 (cf. vv. 10,14 Y 15 del captulo anterior). La suerte de los malvados es ahora
descrita \line \up0 \expndtw-2\charscalex100 como "la segunda muerte" (ho thana
tos ho deuteros)-una expresin que se usa en el \line \up0 \expndtw-2\charscalex10
0 libro del Apocalipsis para designar el castigo eterno.1B Con esto hemos estudi
ado la \line \up0 \expndtw0\charscalex109 evidencia bblica. Si tomamos seriamente
el testimonio de las Escrituras, y si \line \up0 \expndtw-1\charscalex100 basam
os nuestra doctrina en sus enseanzas-cosa que sin duda deberamos hacer-\line \up0
\expndtw0\charscalex104 nos vemos obligados a creer en el castigo eterno de los
perdidos. Sin duda, nos \line \up0 \expndtw-2\charscalex100 encogemos ante esta

enseanza con todo lo somos, y no nos atrevemos a visualizar \line \up0 \expndtw0\
charscalex102 cmo este castigo eterno podr ser experimentado por alguna p
ersona que \line \up0 \expndtw-3\charscalex100 conocemos. Pero la Biblia lo ens
ea, y por lo tanto debemos aceptado. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par
\pard\qj\li1418\ri1235\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex106 Como se
dijo antes, las diversas imgenes a travs de las cuales el castigo del \up0 \expndt
w0\charscalex107 infierno es descrito no deben ser tomadas literalmente. Es que
si las tomamos \up0 \expndtw-1\charscalex100 literalmente, estas imgenes tienden
a contradecirse: cmo puede el infierno ser a \up0 \expndtw0\charscalex100 la vez t
inieblas y fuego? Debemos entender estas imgenes de un modo simblico, \up0 \expndt
w-3\charscalex100 pero la realidad ser peor que los smbolos. \par\pard\qj \li1418\
ri1235\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex104 Lo que se dijo anterior
mente respecto a grados de castigo o "gradaciones" en el \up0 \expndtw0\charscal
ex103 sufrimiento de los perdidos, tambin debe ser tenido en mente. No toda person
a \up0 \expndtw0\charscalex100 perdida tendr los sufrimientos de un Judas! Dios s
er perfectamente justo, y cada \up0 \expndtw-3\charscalex100 persona sufrir precis
amente lo que merece. \par\pard\qj \li1418\ri1237\sb263\sl-277\slmult0 \up0 \exp
ndtw0\charscalex104 Nos queda decir algo respecto al lugar del infierno. En la E
dad Media era comn \line \up0 \expndtw0\charscalex102 pensar que el cielo estaba
en algn lugar por sobre la tierra, y el infierno en algn \line \up0 \expndtw0\char
scalex105 lugar por debajo, quiz en las profundidades de la tierra (como en el In
fierno de \line \up0 \expndtw0\charscalex107 Dante). Para la persona del siglo X
X, con sus conocimientos de la astronoma \line \up0 \expndtw0\charscalex103 moder
na, ese tipo de pensamiento ya no tiene sentido. Dnde est el arriba y el \line \up0
\expndtw0\charscalex110 abajo de nuestro presente universo? Todo lo que podemos
decir es que, en \line \up0 \expndtw0\charscalex100 concordancia con los datos
bblicos, debe haber un lugar llamado infierno, aunque \line \up0 \expndtw-3\chars
calex100 no sepamos donde est. \par\pard\ql \li1418\sb0\sl-276\slmult0 \par\pard\
ql\li1418\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex106 Cul es el significado de
la doctrina del castigo eterno? La enseanza bblica \par\pard\ql \li10127\sb0\sl-2
76\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 222 \par\p
ard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg223}{\b
kmkend Pg223}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-27
4\slmult0 \par\pard\qj\li1418\ri1238\sb98\sl-274\slmult0\fi0 \up0 \expndtw0\char
scalex104 \ul0\nosupersub\cf2\f3\fs24 respecto al infierno debe aadir una n
ota de profunda seriedad a nuestra \line \up0 \expndtw-2\charscalex100 pred
icacin y enseanza bblica. Debemos hablar respecto al infierno con renuencia, \line
\up0 \expndtw0\charscalex108 con dolor, quiz hasta con lgrimas-pero debemos hablar
al respecto. Nunca \line \up0 \expndtw0\charscalex102 debemos olvidar las palab
ras del escritor de Hebreos: "Porque si la palabra dicha \line \up0 \expndtw0\ch
arscalex100 por medio de los ngeles fue firme, y toda trasgresin y desobediencia r
ecibi justa \line \up0 \expndtw-3\charscalex100 retribucin, \up0 \expndtw0\charsca
lex101 cmo escaparemos nosotros, si descuidamos una salvacin tan \line \up0
\expndtw0\charscalex108 grande?" (2:2). Para nuestra empresa misionera, la doctr
ina del infierno debe \line \up0 \expndtw-1\charscalex100 incitamos a un mayor c
elo y urgencia. Si es cierto que mucha gente va rumbo a una \line \up0 \expndtw2\charscalex100 eternidad sin Cristo a menos que escuchen el evangelio, cun ansios
os deberamos \line \up0 \expndtw-1\charscalex100 estar de llevarles el evangelio!
Porque: " y cmo creern en aquel de quien no han \line \up0 \expndtw-2\charscalex1
00 odo? y cmo oirn sin haber quien les predique?" (Ro. 10:14). \par\pard\ql \li3176\
sb0\sl-379\slmult0 \par\pard\ql\li3176\sb141\sl-379\slmult0 \up0 \expndtw0\chars
calex102 \ul0\nosupersub\cf4\f5\fs33 CAPITULO 20: LA NUEVA TIERRA \par\pard\qj \
li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1230\sb51\sl-276\slmult0 \up0 \e
xpndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 En este captulo nos ocuparemos
del estado final de aquellos que estn en Cristo. \up0 \expndtw0\charscalex100 La
Biblia ensea que los creyentes irn al cielo cuando mueren. Otra cosa que las \up0
\expndtw0\charscalex103 Escrituras ensean claramente es que ellos sern feli
ces durante el estado \up0 \expndtw0\charscalex103 intermedio entre la muerte

y la resurreccin.1 Pero su felicidad ser provisional e \up0 \expndtw0\charscalex1

00 incompleta. Para la plenitud de su felicidad ellos esperan la resurreccin del
cuerpo \up0 \expndtw0\charscalex100 y la nueva tierra que Dios crear como culmina
cin de su obra redentora. Es a esa \up0 \expndtw-3\charscalex100 nueva tierra a l
a que ahora dirigimos nuestra atencin. \par\pard\qj \li1418\sb0\sl-275\slmult0 \p
ar\pard\qj\li1418\ri1235\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex102 La doc
trina de la nueva tierra, segn la enseanza de las Escrituras, tiene mucha \line \u
p0 \expndtw0\charscalex103 importancia. Es importante, en primer lugar, para una
comprensin correcta de la \line \up0 \expndtw0\charscalex103 vida por venir.
Hay ciertos himnos que dan la impresin que los creyentes \line \up0 \exp
ndtw0\charscalex103 glorificados pasarn la eternidad en algn cielo etreo situado en
algn punto del \line \up0 \expndtw0\charscalex110 espacio, muy lejos de la tierr
a. Las siguientes lneas del himno "Cristo Vive" \line \up0 \expndtw-2\charscalex1
00 parecieran dar dicha impresin: "Cristo vive! Si con l/recorremos este suelo / co
n l \line \up0 \expndtw0\charscalex100 hemos de reinar / para siempre all en el ci
elo. Aleluya!" Pero, hace justicia este \line \up0 \expndtw-1\charscalex100 modo d
e pensar a la escatologa bblica? Es cierto que vamos a pasar la eternidad \line \up
0 \expndtw0\charscalex105 en algn lejano lugar del espacio, vestidos con mantos b
lancos, tocando arpas, \line \up0 \expndtw0\charscalex100 cantando canciones y v
olando entretanto de nube en nube? Muy por el contrario, la \line \up0 \expndtw0
\charscalex104 Biblia nos asegura que Dios crear una nueva tierra en la cual vivi
remos para la \line \up0 \expndtw0\charscalex107 gloria de Dios, con cuerpos res
ucitados y glorificados. Es en esa nueva tierra, \line \up0 \expndtw0\charscalex
102 entonces, donde esperamos pasar la eternidad, disfrutando de sus be
llezas, \line \up0 \expndtw0\charscalex100 explorando sus recursos y usando sus
tesoros para la gloria de Dios. Y si tenemos \line \up0 \expndtw0\charscalex102
en cuenta que Dios har de la nueva tierra su morada y que donde Dios mora, all \li
ne \up0 \expndtw-2\charscalex100 est el cielo, seguiremos estando en el cielo a l
a vez que estamos en la nueva tierra. \line \up0 \expndtw0\charscalex102 Porque
el cielo y la tierra ya no estarn separados, como lo estn ahora, sino que \line \u
p0 \expndtw0\charscalex112 sern uno (vase Ap. 21:1-3). Pero dejar a la nueva tierr
a fuera de nuestra \line \up0 \expndtw0\charscalex109 consideracin al pensar en e
l estado final de los creyentes es empobrecer la \line \up0 \expndtw-3\charscale
x100 enseanza bblica respecto a la vida futura. \par\pard\qj \li1418\ri1238\sb261\
sl-280\slmult0 \up0 \expndtw0\charscalex103 En segundo lugar, la doctrina d
e la nueva tierra es importante para captar \up0 \expndtw-3\charscalex100
correctamente toda la dimensin del programa redentor de Dios. \par\pard\qj \li14
18\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1235\sb19\sl-270\slmult0\fi0 \up0 \e
xpndtw0\charscalex103 En Gnesis leemos que en el principio Dios cre los cielos y l
a tierra. A raz de la \line \up0 \expndtw0\charscalex100 cada del hombre en pecado
, se pronunci una maldicin sobre esta creacin. Dios \line \up0 \expndtw0\charscalex
100 ha enviado ahora a su Hijo a este mundo para redimir a esa creacin de los \pa
r\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb250\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 223 \par\pard\sect\sec
td\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg224}{\bkmkend Pg224
}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0
\par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \p
ar\pard\qj\li1418\ri1235\sb98\sl-274\slmult0 \up0 \expndtw0\charscalex100 \ul0\n
osupersub\cf2\f3\fs24 resultados del pecado. En consecuencia, la obra de Cristo
no consiste simplemente \up0 \expndtw0\charscalex104 en salvar a ciertas persona
s, ni siquiera en salvar a una multitud innumerable de \up0 \expndtw0\charscalex
104 gente comprada con su sangre. La obra total de Cristo es nada menos que la d
e \up0 \expndtw-1\charscalex100 redimir toda esta creacin de los efectos del peca
do. Dicho propsito no se cumplir \up0 \expndtw0\charscalex100 hasta que Dios haya
establecido la nueva tierra, hasta que el Paraso Perdido haya \up0 \expndtw0\char
scalex106 llegado a ser el Paraso Recobrado. Necesitamos una clara comprensin de l
a \up0 \expndtw-2\charscalex100 doctrina de la nueva tierra, en consecuencia, pa
ra poder ver el programa redentor de \up0 \expndtw-3\charscalex100 Dios en sus d
imensiones csmicas. \par\pard\qj \li1418\sb0\sl-260\slmult0 \par\pard\qj\li1418\r
i1241\sb38\sl-260\slmult0 \up0 \expndtw0\charscalex108 Tenemos que damos cuenta

que Dios no se dar por satisfecho hasta que el \line \up0 \expndtw-2\charscalex10
0 universo entero haya sido limpiado de todos los resultados de la cada del hombr
e. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1234\sb11\sl-27
6\slmult0 \up0 \expndtw-1\charscalex100 La tercera razn por la que este tema es i
mportante est en que ayuda a la correcta \line \up0 \expndtw0\charscalex102 compr
ensin de la profeca del Antiguo Testamento. Ya antes hemos considerado \line \up0
\expndtw-1\charscalex100 varias profecas veterotestamentarias que hablan de un fu
turo glorioso para la tierra. \line \up0 \expndtw0\charscalex102 Estas profecas n
os dicen que, en algn momento del futuro, la tierra llegar a ser \line \up0 \expnd
tw0\charscalex102 mucho ms productiva de lo que es ahora, que el desierto florece
r como la rosa, \line \up0 \expndtw0\charscalex100 que el que ara alcanzar y super
ar al que cosecha y que las montaas destilarn \line \up0 \expndtw-1\charscalex100 d
ulce vino. Nos dicen que el sonido del llanto no volver a ser odo en la tierra y q
ue \line \up0 \expndtw0\charscalex104 los das del pueblo de Dios sern como los das
del rbol. Nos dicen que en esa \line \up0 \expndtw0\charscalex103 tierra el lobo
y el cordero se alimentarn juntos, y que nadie herir ni destruir en \line \up0 \exp
ndtw-1\charscalex100 todo el santo monte del Seor, puesto que la tierra estar llen
a del conocimiento del \line \up0 \expndtw-2\charscalex100 Seor como las aguas cu
bren el mar. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1236\
sb14\sl-273\slmult0 \up0 \expndtw-1\charscalex100 Los dispensacionalistas nos ac
usan a nosotros, los amilenialistas, de "espiritualizar" \line \up0 \expndtw0\ch
arscalex102 las profecas de este tipo de tal manera que perdemos su significado r
eal. John F. \line \up0 \expndtw0\charscalex103 Walvoord, por ejemplo, dice: "La
s muchas promesas hechas a Israel reciben dos \line \up0 \expndtw0\charscalex103
tipos de tratamiento \up0 \expndtw0\charscalex103 [por parte de los amilenialis
tas. El amilenialismo agustino \par\pard\qj \li1418\ri1233\sb6\sl-275\slmult0 \u
p0 \expndtw0\charscalex106 tradicional transfiere estas promesas a la iglesia a
travs de una interpretacin \line \up0 \expndtw0\charscalex100 espiritualizada. La
iglesia de hoy es el verdadero Israel y hereda las promesas que \line \up0 \expn
dtw0\charscalex107 Israel perdi al rechazar a Cristo. El otro tipo de amilenialis
mo, ms moderno, \line \up0 \expndtw0\charscalex102 sostiene que las promesas de j
usticia, paz y seguridad son imgenes poticas del \line \up0 \expndtw-1\charscalex1
00 cielo y que se cumplen en el cielo, no en la tierra". En una pgina posterior,
despus \line \up0 \expndtw0\charscalex104 de citar y de hacer referencia a varios
pasajes profticos respecto al futuro de la \line \up0 \expndtw-1\charscalex100 t
ierra, Walvoord pasa a decir: "No hay alquimia teolgica por la cual estos pasajes
e \line \up0 \expndtw0\charscalex100 incontables otras referencias a la tierra
como esfera del reino del milenio de Cristo \line \up0 \expndtw-1\charscalex100
puedan ser espiritualizados de modo que se transformen en el equivalente del cie
lo, \line \up0 \expndtw-2\charscalex100 del estado eterno, o de la iglesia, como
lo han hecho los amilenialistas". \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\
pard\qj\li1418\ri1229\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex108 A lo anted
icho podemos contestar que profecas de este tipo no deberan ser \up0 \expndtw0\cha
rscalex100 interpretadas como si se refiriesen a la iglesia del presente o al ci
elo, si por cielo se \up0 \expndtw-1\charscalex100 entiende algn mbito en algn luga
r del espacio, lejos de la tierra. Las profecas de \up0 \expndtw0\charscalex100 e
sta clase deberan ser entendidas como descripciones-en lenguaje figurativo, por \
up0 \expndtw0\charscalex103 cierto-de la nueva tierra que Dios establecer despus d
el regreso de Cristo-una \up0 \expndtw-3\charscalex100 nueva tierra que durar no
solamente mil aos, sino para siempre. \par\pard\qj \li1418\ri1236\sb261\sl-280\sl
mult0 \up0 \expndtw0\charscalex103 Una correcta comprensin de la doctrina de la n
ueva tierra, por lo tanto, nos dar \line \up0 \expndtw0\charscalex107 una respues
ta ante afirmaciones dispensacionalistas tales como la que recin \line \up0 \expn
dtw0\charscalex102 hemos citado. Tambin nos dar una respuesta a la siguiente aseve
racin de otro \line \up0 \expndtw-1\charscalex100 dispensacionalista: "Si las pro
fecas del Antiguo Testamento que tienen que ver con \par\pard\ql \li10127\sb0\sl276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl
-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 224 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg225}{\
bkmkend Pg225}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl

-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-2

75\slmult0 \par\pard\qj\li1418\ri1231\sb93\sl-275\slmult0\fi0 \up0 \expndtw0\cha
rscalex102 \ul0\nosupersub\cf2\f3\fs24 las promesas para el futuro hechas
a Abraham y David se han de cumplir \up0 \expndtw-2\charscalex100 literal
mente, entonces es necesario que haya un periodo futuro, el milenio, en el cual
\up0 \expndtw0\charscalex102 las mismas se puedan cumplir, por que la iglesia no
las est cumpliendo ahora en \up0 \expndtw0\charscalex109 ningn sentido literal. E
n otras palabras, la imagen literal de las profecas del \up0 \expndtw0\charscalex
100 Antiguo Testamento demanda ya sea un futuro cumplimiento o un cumplimiento n
o \up0 \expndtw-1\charscalex100 literal. Si se han de cumplir en el futuro, ento
nces el nico tiempo que queda para tal \up0 \expndtw0\charscalex103 cumplimiento
es el milenio". 6 A esto podemos contestar: Habr un cumplimiento \up0 \expndtw0\c
harscalex106 futuro de estas profecas, pero no en el milenio, sino en la nueva ti
erra. Que se \up0 \expndtw0\charscalex102 hayan de cumplir literalmente es cuest
ionable; ciertamente los detalles respecto a \up0 \expndtw-2\charscalex100 lobos
y corderos, y a montes que destilan vino dulce, no deben ser entendidos de un \
up0 \expndtw0\charscalex106 modo groseramente literal sino como descripciones fi
gurativas de cmo ser la \up0 \expndtw0\charscalex100 nueva tierra. Pero no es corr
ecto decir que aplicar estas profecas a la nueva tierra \up0 \expndtw-3\charscale
x100 es estar entregado a un proceso de "espiritualizacin". \par\pard\qj \li1418\
sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1233\sb10\sl-275\slmult0\fi0 \up0 \expn
dtw0\charscalex100 En consecuencia, el tener en mente la doctrina de la nueva ti
erra dar a conocer el \line \up0 \expndtw-2\charscalex100 significado de grandes
porciones de la literatura proftica del Antiguo Testamento de \line \up0 \expndtw
0\charscalex100 modos sorprendentemente nuevos. Es empobrecer el significado de
estos pasajes \line \up0 \expndtw-2\charscalex100 hacer que se refieran solament
e a un perodo de mil aos precedente al estado final. \line \up0 \expndtw0\charscal
ex100 Pero ver en estas profecas una descripcin de la nueva tierra que espera a to
do el \line \up0 \expndtw-2\charscalex100 pueblo de Dios y que durar para siempre
es ver estos pasajes en su verdadera luz. \line \up0 \expndtw0\charscalex105 Pa
samos ahora a examinar ms en detalle lo que la Biblia ensea respecto a la \line \u
p0 \expndtw0\charscalex103 nueva tierra.7 Los primeros captulos del libro de Gnesi
s nos ensean que Dios \line \up0 \expndtw-1\charscalex100 prometi al hombre nada m
enos que la tierra misma como su morada y herencia: "Y \line \up0 \expndtw0\char
scalex103 los bendijo Dios, y les dijo: fructificad y multiplicaos: llenad la ti
erra y sojuzgadla y \line \up0 \expndtw0\charscalex100 seoread en los peces del m
ar, en la aves de los cielos, y en todas las bestias que \line \up0 \expndtw-2\c
harscalex100 se mueven sobre la tierra" (Gn. 1:28). Dios tambin coloc al hombre en
el huerto de \line \up0 \expndtw0\charscalex104 Edn. Teniendo a dicho huerto com
o centro, el hombre deba gobernar, dominar \line \up0 \expndtw0\charscalex100 tod
a la tierra. Esta era su tarea, su mandato respecto a la creacin. Pero el hombre
\line \up0 \expndtw0\charscalex104 cay en el pecado, fue echado del Edn, y con ell
o lleg su condena de muerte. \line \up0 \expndtw0\charscalex102 Pero aunque el ho
mbre pec, su dominio sobre la tierra no le fue retirado. Pero la \line \up0 \expn
dtw-1\charscalex100 tierra que le tocaba gobernar estaba ahora bajo maldicin, com
o vemos en Gnesis \line \up0 \expndtw-1\charscalex100 3:1 ("Maldita ser la tierra
por tu causa"). Adems, el hombre mismo haba quedado \line \up0 \expndtw-2\charscal
ex100 tan corrompido por el pecado que no poda gobernar la tierra correctamente.
\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1236\sb10\sl-275\s
lmult0 \up0 \expndtw0\charscalex100 Inmediatamente despus de la cada Dios le dio a
l hombre la as llamada "promesa \line \up0 \expndtw0\charscalex100 madre": "Pondr
enemistad entre ti y la mujer y entre tu simiente y la simiente suya; \line \up0
\expndtw0\charscalex100 sta te herir en la cabeza, y t le herirs en el calcaal" (Gn.
3:15). Estas palabras \line \up0 \expndtw0\charscalex100 estaban dirigidas a la
serpiente, a quien se identifica en el libro del Apocalipsis con \line \up0 \ex
pndtw0\charscalex105 Satans: "Y prendi al dragn, la serpiente antigua, que es el di
ablo y Satans" \line \up0 \expndtw0\charscalex100 (20:2; cf. 12:9). Esta promesa
claramente afirmaba que la cabeza de la serpiente-el \line \up0 \expndtw0\charsc
alex100 que haba llevado al hombre a rebelar contra Dios-sera finalmente aplastada
por la \line \up0 \expndtw0\charscalex100 simiente de la mujer, y que por lo ta

nto la victoria final sobre la fuerza maligna que \line \up0 \expndtw-2\charscal
ex100 haba turbado la tranquilidad del Paraso estaba inevitablemente a la vista. \
par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1235\sb9\sl-276\slm
ult0 \up0 \expndtw0\charscalex102 Pero cmo visualizaran Adn y Eva y los otros que oy
esen esta promesa madre \line \up0 \expndtw0\charscalex100 esta victoria final?
Respecto a esta pregunta slo podemos arriesgar suposiciones. \line \up0 \expndtw0
\charscalex103 Pero parecera que, al ser la muerte uno de los resultados del peca
do. La victoria \line \up0 \expndtw0\charscalex100 prometida debera de alguna man
era incluir la eliminacin de la muerte. Adems, si \line \up0 \expndtw0\charscalex1
00 consideramos que otro resultado del pecado haba sido el alejamiento de nuestro
s \line \up0 \expndtw0\charscalex100 primeros padres del huerto del Edn, desde do
nde deban gobernar al mundo por \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\par
d\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \e
xpndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 225 \par\pard\sect\sectd\fs24
\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg226}{\bkmkend Pg226}\par\p
ard\qj \li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pa
rd\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\pard
\qj\li1418\ri1237\sb98\sl-274\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupers
ub\cf2\f3\fs24 Dios, parecera que la victoria debera tambin significar la restaurac
in del hombre \line \up0 \expndtw0\charscalex100 a algn tipo de paraso recobrado de
sde el cual l pudiera una vez ms gobernar la \line \up0 \expndtw-1\charscalex100 t
ierra correctamente y sin pecado. El hecho de que la tierra haba sido maldecida e
n \line \up0 \expndtw0\charscalex104 razn del pecado del hombre parecera tambin sig
nificar que, como parte de la \line \up0 \expndtw0\charscalex105 victoria prome
tida, esta maldicin y todos los otros resultados del pecado \line \up0 \
expndtw0\charscalex100 comprendidos en la misma, seran quitados. En consecuencia,
se puede decir que \line \up0 \expndtw-1\charscalex100 en cierto sentido la esp
eranza de una nueva tierra estaba ya implcita en la promesa \line \up0 \expndtw-2
\charscalex100 de Gnesis 3:15. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\
qj\li1418\ri1226\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex107 En Gnesis 15 y
17 leemos del establecimiento formal del pacto de gracia con \line \up0 \expndtw
0\charscalex102 Abraham y su simiente. Al establecer su pacto con Abraham, Dios
temporalmente \line \up0 \expndtw0\charscalex100 reduca el alcance del pacto de g
racia a fines de preparar una eventual ampliacin \line \up0 \expndtw0\charscalex1
05 de dicho pacto. En la promesa de Gnesis 3:15 Dios haba anunciado que l se \line
\up0 \expndtw0\charscalex105 encontraba misericordiosamente inclinado a favor de
los hombres a pesar de la \line \up0 \expndtw0\charscalex100 cada del hombre en
el pecado. Esta misericordiosa inclinacin estaba circunscrita \line \up0 \expndtw
-1\charscalex100 en los trminos ms amplios posibles, o sea dirigindose a "la simien
te de la mujer". \line \up0 \expndtw-1\charscalex100 Al establecer formalmente s
u pacto con Abraham, sin embargo, Dios temporalmente \line \up0 \expndtw0\charsc
alex108 introdujo una fase particularizarte del pacto de gracia-con Abraham y co
n sus \line \up0 \expndtw-2\charscalex100 descendientes fsicos-a fin de que estos
descendientes fsicos de Abraham pudieran \line \up0 \expndtw-1\charscalex100 ser
bendicin para todas las naciones (vase Gn. 12:3; 22:18). La fase particularista \
line \up0 \expndtw0\charscalex109 del pacto de gracia hecho con Abraham, por lo
tanto, sera seguida en la era \line \up0 \expndtw0\charscalex100 neotestamentaria
por la ampliacin del alcance del pacto, que ya no queda limitado \line \up0 \exp
ndtw-3\charscalex100 a Israel, sino que incluye a gente de todas las naciones de
la tierra. \par\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\ri1236\s
b14\sl-273\slmult0 \up0 \expndtw0\charscalex112 En lo referente a la herencia de
la tierra, tenemos una situacin similar: un \line \up0 \expndtw0\charscalex103 e
strechamiento temporal de la promesa seguido por una ampliacin posterior. En \lin
e \up0 \expndtw-1\charscalex100 otras palabras, as como el pueblo de Dios en la e
ra del Antiguo Testamento estaba \line \up0 \expndtw0\charscalex106 limitado ma
yormente a los israelitas para ser luego--en la era del Nuevo \line \u
p0 \expndtw0\charscalex105 Testamento-tomado de todas las naciones, del mismo mo
do en los tiempos del \line \up0 \expndtw0\charscalex107 Antiguo Testamento la h
erencia estaba limitada a Canan en tanto que en los \line \up0 \expndtw-2\charsca
lex100 tiempos del Nuevo Testamento la herencia se ampla hasta incluir toda la ti

erra. \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1238\sb2\sl280\slmult0 \up0 \expndtw0\charscalex100 En Gnesis 17:8 leemos la siguiente prome
sa hecha a Abraham: "Y te dar a ti, y a \line \up0 \expndtw0\charscalex100 tu des
cendencia despus de ti, la tierra en que moras; toda la tierra de Canan, en \line
\up0 \expndtw0\charscalex100 heredad perpetua. . \up0 \expndtw0\charscalex100 ."
Ntese que Dios prometi dar la tierra de Canan no \par\pard\qj \li1418\ri1235\sb0\s
l-277\slmult0 \up0 \expndtw0\charscalex103 solamente a los descendientes de Abra
ham sino tambin a Abraham mismo. Sin \line \up0 \expndtw-1\charscalex100 embargo
Abraham nunca posey ni siquiera un metro cuadrado de suelo en la tierra \line \up
0 \expndtw0\charscalex110 de Canaan (cf. Hch. 7:5)-a excepcin de la cueva de sepu
ltura que tuvo que \line \up0 \expndtw0\charscalex108 comprar de los heteos (vase
Gn. 23). Pero, cul fue la actitud de Abraham \line \up0 \expndtw0\charscalex100 r
especto a esta promesa de herencia de la tierra de Canan, que nunca se cumpli \lin
e \up0 \expndtw-1\charscalex100 durante su vida? Tenemos una respuesta a esta pr
egunta en el libro de Hebreos. En \line \up0 \expndtw0\charscalex103 Hebreos 11:
9-10 leemos: "Por la fe [Abraham) habit como extranjero en la tierra \line \up0 \
expndtw-2\charscalex100 prometida como en tierra ajena, morando en tiendas con I
saac y Jacob, coherederos \line \up0 \expndtw0\charscalex105 de la misma promesa
. Porque esperaba la ciudad que tiene fundamentos, cuyo \line \up0 \expndtw0\cha
rscalex102 arquitecto y constructor es Dios". Cuando se habla de "la c
iudad que tiene \line \up0 \expndtw0\charscalex106 fundamentos" debemos entend
er que se hace referencia a la santa ciudad o la \line \up0 \expndtw0\charscalex
100 nueva Jerusaln que se encontrar en la nueva tierra. Abraham, en otras palabras
, \line \up0 \expndtw0\charscalex100 anticipaba la nueva tierra como el cumplimi
ento real de la herencia que se la haba \line \up0 \expndtw0\charscalex104 promet
ido-y as lo hicieron los otros patriarcas. El hecho de que los patriarcas lo \lin
e \up0 \expndtw0\charscalex100 hicieran es citado por el escritor de Hebreos com
o evidencia de su fe: "Conforme a \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb55\sl-276\slmult0 \up0
\expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 226 \par\pard\sect\sectd\f
s24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg227}{\bkmkend Pg227}\pa
r\pard\qj \li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par
\pard\qj\li1418\sb0\sl-273\slmult0 \par\pard\qj\li1418\sb0\sl-273\slmult0 \par\p
ard\qj\li1418\ri1237\sb103\sl-273\slmult0\fi0 \up0 \expndtw-1\charscalex100 \ul0
\nosupersub\cf2\f3\fs24 la fe murieron todos stos sin haber recibido lo prometido
, sino mirndolo de lejos, y \line \up0 \expndtw-1\charscalex100 creyndolo, y saludn
dolo, y confesando que eran extranjeros y peregrinos sobre la \line \up0 \expndt
w-1\charscalex100 tierra. Porque los que esto dicen, claramente dan a entender q
ue buscan una patria; \line \up0 \expndtw-1\charscalex100 pues si hubiesen estad
o pensando en aquella de donde salieron, ciertamente tenan \line \up0 \expndtw0\c
harscalex100 tiempo de volver. Pero anhelaban una mejor, esto es, celestial; por
lo cual Dios no \line \up0 \expndtw0\charscalex106 se avergenza de llamarse Dios
de ellos; porque les ha preparado una ciudad" \line \up0 \expndtw-3\charscalex1
00 (11:13-16). \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri123
6\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 Hebreos 4 nos dice que la tier
ra de Canan era un tipo del reposo eterno que est \line \up0 \expndtw0\charscalex1
00 preparado para el pueblo de Dios. A los israelitas que, tras andar por el des
ierto, no \line \up0 \expndtw0\charscalex102 llegaron a entrar en el descanso de
la tierra de Canan debido a su incredulidad y \line \up0 \expndtw0\charscalex105
desobediencia, se los compara en este captulo con la gente que, debido a una \li
ne \up0 \expndtw0\charscalex100 desobediencia similar, no llegan a entrar en el
"reposo" (v. 9) que nos espera en la \line \up0 \expndtw0\charscalex100 vida por
venir. Canan, por lo tanto, no era un fin en s misma, sino que apuntaba a \line \
up0 \expndtw0\charscalex105 la nueva tierra por venir. Glatas 3:29 nos dice adems
que si somos de Cristo, \line \up0 \expndtw0\charscalex105 somos simiente de Abr
aham, herederos segn la promesa. Todos nosotros que \line \up0 \expndtw0\charscal
ex102 estamos unidos a Cristo por la fe, por lo tanto, somos en este sentido ms a
mplio, \line \up0 \expndtw0\charscalex108 simiente de Abraham. La promesa de la
cual somos herederos debe incluir la \line \up0 \expndtw-3\charscalex100 promesa
de la tierra. \par\pard\qj \li1418\ri1233\sb264\sl-277\slmult0 \up0 \expndtw-1\

charscalex100 Cuando volvemos a leer Gnesis 17:18 a la luz de esta expansin neotes
tamentaria \up0 \expndtw0\charscalex100 del pensamiento del Antiguo Testamento,
vemos en la misma una promesa de una \up0 \expndtw0\charscalex100 posesin final y
eterna por parte de todo el pueblo de Dios-todos aquellos que son \up0 \expndtw
-1\charscalex100 simiente de Abraham en el sentido ms amplio de la palabra-de aqu
ella nueva tierra \up0 \expndtw-2\charscalex100 de la cual Canan era solamente un
tipo. De all que la promesa de la herencia de la \up0 \expndtw0\charscalex104 ti
erra tenga significado para todos los creyentes de hoy en da. Limitar el nfasis \u
p0 \expndtw0\charscalex100 futuro de esta promesa hecha a Abraham a la posesin de
la tierra de Palestina por \up0 \expndtw-1\charscalex100 parte de judos creyente
s durante el milenio, como lo hacen los dispensacionalistas, \up0 \expndtw-3\cha
rscalex100 es disminuir grandemente el significado de esta promesa. \par\pard\qj
\li1418\ri1239\sb261\sl-280\slmult0 \up0 \expndtw-1\charscalex100 Patrick Fairb
airn resume lo que la herencia de Canan significa en lo siguientes tres \line \up
0 \expndtw-3\charscalex100 puntos: \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\
pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1234\sb15\sl-275\slmult0
\up0 \expndtw0\charscalex102 (1) La Canan terrenal nunca fue concebida por Dios,
ni pudo haber sido desde el \up0 \expndtw-1\charscalex100 principio entendida a
s por su pueblo, como la herencia final y adecuada que haban \up0 \expndtw-1\chars
calex100 de ocupar; ya que respecto a ella se haban dicho y esperado cosas que cl
aramente \up0 \expndtw-1\charscalex100 no podan cumplirse dentro del lmite de Canan
, ni siquiera en el mbito de la tierra \up0 \expndtw-2\charscalex100 tal como la
misma est presentemente constituida. \par\pard\qj \li1418\ri1236\sb261\sl-280\slm
ult0 \up0 \expndtw0\charscalex100 (2) La herencia, en su sentido pleno y exacto,
era de tal naturaleza que solamente \up0 \expndtw0\charscalex104 poda ser disf
rutada por aquellos que se haban convertido en hijos de la \up0 \expndt
w-1\charscalex100 resurreccin, por haber sido ellos mismos totalmente redimidos e
n alma y cuerpo de \up0 \expndtw-2\charscalex100 los efectos y consecuencias del
pecado. \par\pard\qj \li1418\ri1238\sb260\sl-280\slmult0 \up0 \expndtw-1\charsc
alex100 (3) La ocupacin de la Canan terrenal por parte de la simiente natural de A
braham, \up0 \expndtw-2\charscalex100 en su intencin ms grande y final, era un tip
o de la ocupacin por parte de la iglesia \up0 \expndtw-3\charscalex100 redimida d
e la herencia de gloria que le estaba destinada. \par\pard\ql \li1418\sb0\sl-276
\slmult0 \par\pard\ql\li1418\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex110 Una
pregunta que debemos enfrentar a esta altura es si la nueva tierra ser \par\pard
\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\par
d\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c
f1\f2\fs24 227 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240
{\bkmkstart Pg228}{\bkmkend Pg228}\par\pard\qj \li1418\sb0\sl-274\slmult0 \par\p
ard\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\sb0\sl-274\slmult0 \par\par
d\qj\li1418\sb0\sl-274\slmult0 \par\pard\qj\li1418\ri1235\sb98\sl-274\slmult0 \u
p0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 totalmente diferente de e
sta tierra que conocemos o si ser una renovacin de ella. \up0 \expndtw0\charscalex
100 Tanto en Isaas 65:17 como en Apocalipsis 21:1 omos hablar de "un cielo nuevo y
\up0 \expndtw0\charscalex103 una tierra nueva". La expresin "cielo y tierra" deb
era entenderse como el modo \up0 \expndtw0\charscalex105 bblico de denominar a tod
o el universo: "El cielo y la tierra juntos constituyen el \up0 \expndtw0\charsc
alex107 cosmos".9 Pero ahora la pregunta es, ser totalmente aniquilado el presente
\up0 \expndtw-2\charscalex100 universo, de modo tal que el nuevo universo ser co
mpletamente diferente del actual \up0 \expndtw0\charscalex104 cosmos, o ser el nu
evo universo esencialmente el mismo cosmos del presente, \up0 \expndtw-3\charsca
lex100 slo que renovado y purificado? \par\pard\qj \li1418\sb0\sl-275\slmult0 \pa
r\pard\qj\li1418\ri1233\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex108 Los telo
gos luteranos muchas veces han favorecido la primera de estas dos \up0 \expndtw0
\charscalex100 posibilidades. G. C. Berkouwer menciona varios escritores luteran
os que favorecen \up0 \expndtw0\charscalex102 el concepto de la aniquilacin del a
ctual cosmos y de una discontinuidad absoluta \up0 \expndtw0\charscalex104 entre
la antigua tierra y la nueva. lO Estos telogos apelan a pasajes tales como \up0
\expndtw0\charscalex102 Mateo 24:29 ("El sol se oscurecer, y la luna no dar su res
plandor, y las estrellas \up0 \expndtw0\charscalex100 caern del cielo, y las pote

ncias del cielo sern conmovidas") y 2 Pedro 3:12 ("Los \up0 \expndtw0\charscalex1
04 cielos, encendindose, sern deshechos, y los elementos, siendo quemados, se \up0
\expndtw0\charscalex105 fundirn").l1 Es evidente que habr eventos cataclsmicos que
acompaarn la \up0 \expndtw0\charscalex103 destruccin de la actual tierra-eventos q
ue constituirn un juicio divino sobre esta \up0 \expndtw-3\charscalex100 tierra,
con todo su pecado e imperfeccin. \par\pard\qj \li1418\ri1236\sb261\sl-280\slmult
0 \up0 \expndtw0\charscalex106 Sin embargo, debemos rechazar el concepto de la a
niquilacin total a favor del \up0 \expndtw-3\charscalex100 concepto de la renovac
in en base a las siguientes cuatro razones: \par\pard\qj \li1418\sb0\sl-275\slmul
t0 \par\pard\qj\li1418\ri1238\sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex100
La primera reside en que tanto en 2 Pedro 3:13 como en Apocalipsis 21:1 el vocab
lo \line \up0 \expndtw0\charscalex105 griego que se usa para designar la novedad
del nuevo cosmos no es neos sino \line \up0 \expndtw0\charscalex100 kainos. La
palabra neos significa nuevo en tiempo u origen, en tanto que la palabra \line \
up0 \expndtw0\charscalex100 kainos significa nuevo en naturaleza o en cualidad.1
2 La expresin ouranon kainon \line \up0 \expndtw-1\charscalex100 kai gen kainen
\up0 \expndtw-1\charscalex100 ("un cielo nuevo y una tierra nueva", Ap.
\up0 \expndtw-1\charscalex100 21:1) significa, en \par\pard\qj \li1418\ri1234\
sb10\sl-270\slmult0 \up0 \expndtw0\charscalex100 consecuencia, no la aparicin de
un cosmos totalmente diferente del actual, sino la \up0 \expndtw0\charscalex109
creacin de un universo que, a pesar de haber sido gloriosamente renovado, \up0 \e
xpndtw-3\charscalex100 mantiene continuidad con el presente. \par\pard\qj \li141
8\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1236\sb10\sl-276\slmult0 \up0 \expndt
w0\charscalex110 La segunda razn para preferir el concepto de renovacin por sobre
el de la \up0 \expndtw-2\charscalex100 aniquilacin es la argumentacin que Pablo ha
ce en Romanos 8. Cuando l nos dice \up0 \expndtw0\charscalex102 que la creacin esp
era con anhelo ardiente la revelacin de los hijos de Dios para \up0 \expndtw0\cha
rscalex100 ser liberada de la esclavitud de la corrupcin (vv. 20-21), l est diciend
o que es la \up0 \expndtw0\charscalex103 presente creacin la que ser liberada de l
a corrupcin en el escatn y no alguna \up0 \expndtw-3\charscalex100 creacin totalmen
te diferente. \par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1235
\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103 La tercera razn es la analoga ex
istente entre la nueva tierra y los cuerpos de la \up0 \expndtw0\charscalex103 r
esurreccin de los creyentes. Anteriormente habamos indicado que habr tanto \up0 \ex
pndtw0\charscalex102 continuidad como discontinuidad entre el cuerpo prese
nte y el cuerpo de la \up0 \expndtw-1\charscalex100 resurreccin. Las diferen
cias entre nuestros cuerpos actuales y nuestros cuerpos de \up0 \expndtw0\charsc
alex100 resurreccin, por maravillosas que sean, no quitan la continuidad: somos n
osotros \up0 \expndtw0\charscalex102 quienes seremos resucitados, y somos nosotr
os quienes estaremos para siempre \up0 \expndtw0\charscalex104 con el Seor. Los r
esucitados con Cristo no sern un grupo totalmente nuevo de \up0 \expndtw-1\charsc
alex100 seres humanos, sino el pueblo de Dios que ha vivido sobre esta tierra. P
or analoga, \up0 \expndtw-1\charscalex100 es lgico esperar que la nueva tierra no
sea totalmente diferente de la presente sino \up0 \expndtw-3\charscalex100 que s
er la presente tierra maravillosamente renovada. \par\pard\ql \li10127\sb0\sl-276
\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276
\slmult0 \par\pard\ql\li10127\sb77\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 228 \par\pard\sect\sectd\fs24\paperw11900\paperh1684
0\pard\sb0\sl-240{\bkmkstart Pg229}{\bkmkend Pg229}\par\pard\qj \li1418\sb0\sl-2
75\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275
\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1237\sb93\
sl-275\slmult0\fi0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf2\f3\fs24 La
cuarta razn para preferir el concepto de la renovacin sobre el de la aniquilacin \u
p0 \expndtw0\charscalex107 es la siguiente: si Dios tuviese que aniquilar el cos
mos actual, Satans habra \up0 \expndtw0\charscalex102 logrado una gran victoria
. Por que entonces Satans habra tenido xito en \up0 \expndtw0\charscalex100
corromper tan devastadoramente el presente cosmos y la tierra presente que Dios
\up0 \expndtw0\charscalex106 no podra hacer otra cosa que aniquilado totalmente.
Pero Satans no logr tal \up0 \expndtw0\charscalex100 victoria. Por el contrario,
Satans ha sido derrotado decisivamente. Dios revelar la \up0 \expndtw0\charscalex1

06 dimensin total de esa derrota cuando renueve esta misma tierra sobre la cual \
up0 \expndtw0\charscalex104 Satans enga a la raza humana y cuando finalmente elimin
e de ella todos los \up0 \expndtw-3\charscalex100 resultados de las malvadas maq
uinaciones de Satans. \par\pard\qj \li1418\ri1231\sb264\sl-277\slmult0 \up0 \expn
dtw0\charscalex109 En relacin con esto es interesante notar las palabras con las
cuales Edgard \line \up0 \expndtw0\charscalex102 Thurneysen describi su comprensin
de cmo sera la nueva tierra: "El mundo al \line \up0 \expndtw-1\charscalex100 cua
l entraremos en la parusa de Jesucristo es, por lo tanto, no un nuevo mundo; es \
line \up0 \expndtw0\charscalex104 este mundo, este cielo, esta tierra; pero ambo
s pasados y renovados. Son estos \line \up0 \expndtw0\charscalex102 bosques, est
os campos, estas ciudades, estas calles, esta gente, los que sern el \line \up0 \
expndtw0\charscalex104 escenario de la redencin. En este momento son campos de ba
talla, llenos de la \line \up0 \expndtw-1\charscalex100 lucha y el dolor de la c
onsumacin todava no logrado; pero entonces sern campos \line \up0 \expndtw0\charsca
lex100 de victoria, campos de cosecha, de los cuales surgirn de la semilla sembra
da con \line \up0 \expndtw-1\charscalex100 lgrimas las eternas espigas que sern re
cogidas y llevadas al hogar". Emil Brunner \line \up0 \expndtw-1\charscalex100 c
ritic esta afirmacin, pensando que era demasiado crasa y materialista, y diciendo
\line \up0 \expndtw0\charscalex102 que no tenemos derecho a esperar que la tierr
a futura fuere exactamente como la \line \up0 \expndtw0\charscalex106 presente.
G. C. Berkouwer, sin embargo, expresa aprecio por lo concreto de la \line \up0 \
expndtw0\charscalex100 esperanza de Thurneysen, prefiriendo esta manera de afirm
ar cmo ser el futuro y \line \up0 \expndtw-2\charscalex100 no aquellos conceptos e
treos o espiritualizados del futuro que no hacen justicia a la \line \up0 \expndt
w-3\charscalex100 promesa bblica de una nueva tierra. \par\pard\qj \li1418\ri1235
\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex103 Cuando entendemos correctamen
te las enseanzas bblicas respecto a la nueva \line \up0 \expndtw0\charscalex100 ti
erra, hay muchos otros pasajes de las Escrituras que comienzan a caer dentro de
\line \up0 \expndtw-1\charscalex100 un molde significativo. Por ejemplo, en el S
almo 37:11 leemos lo siguiente: "Pero los \line \up0 \expndtw-1\charscalex100 ma
nsos heredarn la tierra (en un sentido localista)". Es significativo observar cmo
\line \up0 \expndtw0\charscalex106 Jess hace una parfrasis de este pasaje en su Se
rmn del Monte, y refleja la \line \up0 \expndtw-2\charscalex100 expansin neotestam
entaria del concepto de la tierra: "Bienaventurados los mansos, \line \up0 \expn
dtw-3\charscalex100 porque ellos recibirn la tierra \up0 \expndtw-3\charscalex100
(en el sentido universal) por heredad" (Mt. 5:5). \par\pard\qj \li1418\ri1236\s
b5\sl-275\slmult0 \up0 \expndtw0\charscalex100 Gnesis 17:8 nos ensea que Dios prom
eti dar a Abraham y a su simiente toda la \up0 \expndtw0\charscalex102 tierra de
Canan como posesin eterna, pero en Romanos 4:13 Pablo habla de la \up0 \expndtw0\c
harscalex104 promesa a Abraham y a sus descendientes en el sentido que ellos her
edaran el \up0 \expndtw0\charscalex107 mundo---ntese que la tierra de Canan en Gnesi
s se ha transformado en el \up0 \expndtw-3\charscalex100 mundo en Romanos. \par\
pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1235\sb10\sl-275\slmult
0 \up0 \expndtw0\charscalex106 Despus de la curacin de un cojo en el templo, Pedro
dirigi un discurso a los \up0 \expndtw0\charscalex107 judos reunidos en el prtico
de Salomn, en el cual dijo lo siguiente: "As que, \up0 \expndtw0\charscalex107 arr
epentos y convertos, para que sean borrados vuestros pecados; para que \up0 \expnd
tw0\charscalex100 vengan de la presencia del Seor tiempos de refrigerio, y l envi a
Jesucristo, que \up0 \expndtw0\charscalex100 os fue antes anunciado; a quien de
cierto es necesario que el cielo reciba hasta los \up0 \expndtw0\charscalex106
tiempos de la restauracin de todas las cosas" (Hch. 3:19-21). La expresin (la \up0
\expndtw0\charscalex100 restauracin de todas las cosas" (en griego, apokatastase
us pantun) sugiere que el \up0 \expndtw0\charscalex100 regreso de Cristo ser segu
ido por la restauracin de toda la creacin de Dios a su \up0 \expndtw-3\charscalex1
00 perfeccin original-sealando as a la nueva tierra. \par\pard\ql \li1418\sb0\sl-27
6\slmult0 \par\pard\ql\li1418\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex104 An
teriormente se hizo referencia a la enseanza de Pablo en Romanos 8:19-21. \par\pa
rd\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\p
ard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub
\cf1\f2\fs24 229 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-2

40{\bkmkstart Pg230}{\bkmkend Pg230}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par

\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\p
ard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1234\sb93\sl-275\slmult0
\up0 \expndtw0\charscalex100 \ul0\nosupersub\cf2\f3\fs24 Aqu Pablo describe en trm
inos muy vvidos el anhelo de la nueva tierra por parte \line \up0 \expndtw0\chars
calex100 de la presente creacin: "Porque el anhelo ardiente de la creacin es el ag
uardar la \line \up0 \expndtw0\charscalex103 manifestacin de los hijos de Dios. P
orque la creacin fue sujetada a vanidad, no \line \up0 \expndtw0\charscalex107 po
r su propia voluntad, sino por causa del que la sujet en esperanza; porque \line
\up0 \expndtw-1\charscalex100 tambin la creacin misma ser liberada de la esclavitud
de corrupcin, a la libertad \line \up0 \expndtw0\charscalex100 gloriosa de los h
ijos de Dios". En otras palabras, no solamente es el hombre quien \line \up0 \ex
pndtw0\charscalex103 anhela esta nueva tierra; toda la creacin lo anhela tambin. C
uando los hijos de \line \up0 \expndtw0\charscalex100 Dios reciban su glorificac
in final en la resurreccin, toda la creacin ser liberada \line \up0 \expndtw0\charsc
alex105 de la maldicin bajo la cual ha luchado. Parafraseando las palabras grficas
de \line \up0 \expndtw0\charscalex103 Phillips, toda la creacin "est de puntillas
", esperando que esto suceda. Cuando \line \up0 \expndtw0\charscalex100 Pablo ms
adelante nos dice que toda la creacin gime como si tuviera dolores de \line \up0
\expndtw0\charscalex107 parto, est sugiriendo que las imperfecciones de la presen
te creacin que son \line \up0 \expndtw0\charscalex108 resultados del pecado, debe
n ser correctamente vistas por nosotros como los \line \up0 \expndtw0\charscalex
100 dolores de parto de un mundo mejor. Nuevamente vemos aqu la redencin en sus \l
ine \up0 \expndtw-3\charscalex100 dimensiones csmicas. \par\pard\qj \li1418\ri123
5\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex107 En Efesios 1:13-14 Pablo hab
la de nuestra herencia: "En l [Cristo]. . . fuisteis \line \up0 \expndtw0\charsca
lex103 sellados con el Espritu Santo de la promesa, que [quien] es las arras de n
uestra \line \up0 \expndtw0\charscalex102 herencia hasta la redencin de la posesin
adquirida, para alabanza de su gloria". \line \up0 \expndtw-1\charscalex100 En
esta traduccin, tomada de la Biblia Reina Valera, revisin de 1960, la expresin \lin
e \up0 \expndtw-2\charscalex100 griega eis apolytrosin tes peripoieseos \up0
\expndtw-2\charscalex100 (literalmente: hasta la redencin de la \par\pard\q
j \li1418\ri1234\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex100 posesin) est trad
ucida de tal modo que parece significar: hasta que redimamos lo \line \up0 \expn
dtw0\charscalex100 que es nuestra posesin. Otras versiones sugieren una interpret
acin diferente. La \line \up0 \expndtw-1\charscalex100 Biblia de Jerusaln, por eje
mplo, traduce la frase en cuestin de sta manera: "para \line \up0 \expndtw-1\chars
calex100 redencin del pueblo de su posesin". Cualquiera sea la versin que adoptemos
, sin \line \up0 \expndtw0\charscalex105 embargo, el pasaje deja en claro que el
Espritu Santo es la garanta o arras de \line \up0 \expndtw0\charscalex100 nuestra
herencia. Cul, entonces, es esta herencia? Por lo general pensamos que \line \up0
\expndtw0\charscalex100 la herencia que aqu se menciona es el cielo. Pero por qu r
estringir el trmino de \line \up0 \expndtw0\charscalex102 esta manera? Vista a la
luz de la enseanza del Antiguo Testamento, no incluye \line \up0 \expndtw-2\chars
calex100 esta herencia a la nueva tierra con todos sus tesoros, bellezas, y glor
ias? \par\pard\qj \li1418\ri1236\sb263\sl-277\slmult0 \up0 \expndtw-2\charscalex
100 Hay un pasaje en el libro del Apocalipsis que habla respecto a nuestro reina
do sobre \up0 \expndtw0\charscalex105 la tierra: "Digno eres [Cristo] de tomar e
l libro y abrir sus sellos; porque t fuiste \up0 \expndtw0\charscalex106 inmolado
y con tu sangre nos has redimido para Dios, de todo linaje y pueblo y \up0 \exp
ndtw0\charscalex100 nacin; y nos has hecho para nuestro Dios reyes y sacerdotes,
y reinaremos sobre \up0 \expndtw-1\charscalex100 la tierra" (Ap. 5:9-10). Si bie
n algunos manuscritos tienen el verbo "reinar" en tiempo \up0 \expndtw0\charscal
ex100 presente, los mejores textos lo tienen en tiempo futuro. El reinado sobre
la tierra de \up0 \expndtw-1\charscalex100 esta gran multitud redimida se descri
be aqu como culminacin de la obra redentora \up0 \expndtw-3\charscalex100 de Crist
o a favor de su pueblo. \par\pard\qj \li1418\ri1234\sb263\sl-277\slmult0 \up0 \e
xpndtw0\charscalex111 Los pasajes bblicos ms importantes que hablan de la nueva ti
erra son los \line \up0 \expndtw0\charscalex105 siguientes: Isaas 65:17-25 y 66:2
2-23,2 Pedro 3:13 y Apocalipsis 21:1-4. Isaas \line \up0 \expndtw0\charscalex108

65:17-25, que contiene quiz la descripcin ms elevada que tiene el Antiguo \line \up
0 \expndtw0\charscalex100 Testamento de la vida futura del pueblo de Dios, ya ha
sido tratado anteriormente... \line \up0 \expndtw0\charscalex104 En Isaas 66:2223 hay otra referencia a la nueva tierra: "Porque como los cielos \line \up0 \ex
pndtw-1\charscalex100 nuevos y la nueva tierra que yo hago permanecern delante de
m, dice Jehov, as \line \up0 \expndtw0\charscalex102 permanecer vuestra descendenci
a y vuestro nombre. Y de mes en mes, y de da \line \up0 \expndtw-1\charscalex100
de reposo en da de reposo, vendrn todos a adorar delante de m, dijo Jehov". En \line
\up0 \expndtw-2\charscalex100 los versculos previos del captulo \up0 \expndtw-2\c
harscalex100 66 Isaas ha estado prediciendo abundantes \par\pard\ql \li1418\sb4\s
l-276\slmult0 \up0 \expndtw0\charscalex100 bendiciones futuras para el pueblo de
Dios: Dios dar a su pueblo gran prosperidad \par\pard\ql \li10127\sb0\sl-276\slm
ult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\sl
mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 230 \par\pard\se
ct\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg231}{\bkmkend
Pg231}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\sl
mult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmu
lt0 \par\pard\qj\li1418\ri1235\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex104
\ul0\nosupersub\cf2\f3\fs24 (v. 12), lo consolar (v. 13), lo har alegrar (v. 14),
y lo reunir de entre todas las \up0 \expndtw0\charscalex100 naciones (v. 20). En
el versculo 22 Dios nos dice a travs de Isaas que su pueblo \up0 \expndtw0\charscal
ex100 permanecer ante l tan eternamente como los nuevos cielos y la nueva tierra q
ue \up0 \expndtw-2\charscalex100 l crear. El versculo 23 nos ensea que todos los hab
itantes de esa tierra adorarn \up0 \expndtw0\charscalex104 fielmente y regularmen
te a Dios. Si bien se describe esta adoracin en trminos \up0 \expndtw0\charscalex1
00 tomados del tiempo en que Isaas escribi ("de mes en mes, y de da de reposo en \u
p0 \expndtw0\charscalex100 da de reposo"), estas palabras no deben ser entendidas
de un modo estrictamente \up0 \expndtw0\charscalex102 literal. Lo que se predic
e aqu es la adoracin perpetua de todo el pueblo de Dios, \up0 \expndtw0\charscalex
102 reunido de entre todas las naciones, en formas adecuadas a la gloriosa exist
encia \up0 \expndtw-3\charscalex100 nueva que ellos disfrutarn sobre la nueva tie
rra. \par\pard\qj \li1418\ri1233\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex1
04 En 2 Pedro 3 el apstol se enfrenta con la objecin de los burladores que dicen:
\line \up0 \expndtw-2\charscalex100 "Donde est la promesa de su advenimiento?" (v.
4). La respuesta de Pedro es que \line \up0 \expndtw0\charscalex100 el Seor est p
ostergando su venida porque no desea que nadie perezca, sino que \line \up0 \exp
ndtw0\charscalex100 desea que todos lleguen al arrepentimiento (v. 9). Sin embar
go, Pedro pasa a decir \line \up0 \expndtw0\charscalex100 que el da del Seor vendr,
y que en ese tiempo la tierra y las obras que estn en \line \up0 \expndtw0\chars
calex100 ella sern quemadas (v. 10). Y luego siguen estas palabras: "(11) Puesto
que todas \line \up0 \expndtw0\charscalex105 estas cosas han de ser deshechas, cmo
no debis vosotros andar en santa y \line \up0 \expndtw0\charscalex102 piadosa ma
nera de vivir, (12) esperando y apresurndoos por la venida del da de \line \up0 \e
xpndtw0\charscalex107 Dios, en el cual los cielos, encendindose, sern deshechos, y
los elementos, \line \up0 \expndtw-2\charscalex100 siendo quemados, se fundirn!
(13) Pero nosotros esperamos, segn sus promesas, \line \up0 \expndtw0\charscalex1
03 cielos nuevos y tierra nueva en los cuales mora la justicia". Lo que Pedro
quiere \line \up0 \expndtw-1\charscalex100 decir es que, aunque la presente tier
ra sea "quemada", Dios nos dar nuevos cielos \line \up0 \expndtw0\charscalex102 y
una nueva tierra que nunca sern destruidas sino que durarn eternamente. De \line
\up0 \expndtw0\charscalex100 esta nueva tierra se habr quitado todo lo que es pec
aminoso e imperfecto, ya que \line \up0 \expndtw0\charscalex104 ser una tierra
en la que mora la justicia. La actitud correcta hacia estos \line \up
0 \expndtw0\charscalex105 acontecimientos futuros, por lo tanto, no es la de bur
ilarse del retraso sino la de \line \up0 \expndtw0\charscalex104 esperar ardient
emente el regreso de Cristo y la nueva tierra que vendr a existir \line \up0 \exp
ndtw0\charscalex100 despus de dicho regreso. Esta espera debe transformar la cali
dad de nuestra vida \line \up0 \expndtw0\charscalex100 aqu y ahora: "Por lo cual,
oh amados, estando en espera de estas cosas, procurad \line \up0 \expndtw-2\cha
rscalex100 con diligencia ser hallados por l sin mancha e irreprensibles, en paz"

(v. 14). \par\pard\qj \li1418\sb0\sl-280\slmult0 \par\pard\qj\li1418\ri1235\sb1

\sl-280\slmult0 \up0 \expndtw-2\charscalex100 Encontramos la ms deslumbrante desc
ripcin de la nueva tierra de toda la Biblia en \up0 \expndtw-3\charscalex100 Apoc
alipsis 21:1--4: \par\pard\qj \li1418\ri1237\sb263\sl-277\slmult0 \up0 \expndtw0
\charscalex104 (1) Vi un cielo nuevo y una tierra nueva; porque el primer cielo
y la primera tierra \line \up0 \expndtw0\charscalex108 pasaron, y el mar ya no e
xistamos. (2) Y yo Juan vi la santa ciudad, la nueva \line \up0 \expndtw0\charsca
lex100 Jerusaln. descender del cielo, de Dios. dispuesta como una esposa ataviada
para \line \up0 \expndtw-2\charscalex100 su marido. (3) Y o una gran voz del cie
lo que deca: "He aqu el tabernculo de Dios \line \up0 \expndtw-1\charscalex100 con
los hombres. y l morara con ellos; y ellos sern su pueblo. y Dios mismo estar \line
\up0 \expndtw0\charscalex100 con ellos como su Dios. (4) Enjugara Dios toda lag
rima de los ojos de ellos; y ya no \line \up0 \expndtw0\charscalex106 habr mas mu
erte, ni habr mas llanto. ni clamor. ni dolor; porque las primeras \line \up0 \ex
pndtw-3\charscalex100 cosas pasaron". \par\pard\qj \li1418\sb0\sl-276\slmult0 \p
ar\pard\qj\li1418\ri1233\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex100 La exis
tencia que se describe en estos versculos es incomparablemente hermosa. \line \up
0 \expndtw-1\charscalex100 El hecho de que la palabra kainos describe la novedad
del nuevo cielo y de la nueva \line \up0 \expndtw-1\charscalex100 tierra indica
, como fue indicado anteriormente. que lo que Juan ve no es un universo \line \u
p0 \expndtw0\charscalex103 totalmente otro sino uno que ha sido gloriosamente re
novado. Hay diferencias de \line \up0 \expndtw-1\charscalex100 opinin sobre si la
s palabras "y el mar ya no exista ms" se deben entender literal o \line \up0 \expn
dtw-1\charscalex100 figurativamente. Aun si se las entiende literalmente, las mi
smas sin duda indican un \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\l
i10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw
-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 231 \par\pard\sect\sectd\fs24\paper
w11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg232}{\bkmkend Pg232}\par\pard\qj
\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\
li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li
1418\ri1239\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf2
\f3\fs24 aspecto significativo de la nueva tierra. Si se tiene en cuenta que en
el resto de la \line \up0 \expndtw0\charscalex100 Biblia, en especial en el libr
o de Apocalipsis (d. 13:1; 17:15), el mar frecuentemente \line \up0 \expndtw0\ch
arscalex100 representa a aquello que amenaza la armona del universo, la ausencia
del mar de \line \up0 \expndtw0\charscalex108 la nueva tierra significa la ausen
cia de cualquier cosa que interfiera con dicha \line \up0 \expndtw-3\charscalex1
00 armona. \par\pard\qj \li1418\ri1236\sb265\sl-276\slmult0 \up0 \expndtw0\charsc
alex100 El versculo 2 nos habla de la "la santa ciudad, la nueva Jerusaln", que re
presenta \up0 \expndtw-2\charscalex100 a la totalidad de la iglesia glorificada
de Dios, descendiendo desde el cielo a la tierra. \up0 \expndtw0\charscalex104 E
sta iglesia, ahora totalmente libre de mancha o tacha, totalmente purificada del
\up0 \expndtw-2\charscalex100 pecado, est ahora "dispuesta como una esposa atavi
ada para su marido", lista para \up0 \expndtw-2\charscalex100 las bodas del Cord
ero (vase Ap. 19:7). De este versculo aprendemos que la iglesia \up0 \expndtw0\cha
rscalex103 glorificada no permanecer en el cielo en algn lugar lejano del espacio
sino que \up0 \expndtw-3\charscalex100 pasar la eternidad sobre la nueva tierra.
\par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1236\sb8\sl-276\sl
mult0 \up0 \expndtw0\charscalex102 Del versculo 3 aprendemos que la morada de Dio
s ya no estar lejos de la tierra, \up0 \expndtw0\charscalex111 sino en la tierra.
Visto que donde Dios mora, all est el cielo, llegamos a la \up0 \expndtw0\charsca
lex103 conclusin de que en la vida venidera el cielo y la tierra ya no estarn sepa
rados \up0 \expndtw0\charscalex104 como lo estn ahora, sino que se fusiona
rn. Los creyentes, por lo tanto, \up0 \expndtw0\charscalex104 continuarn esta
ndo en el cielo mientras viven en la nueva tierra. "El morar con \up0 \expndtw0\c
harscalex100 ellos; y ellos sern su pueblo" son las conocidas palabras de la prom
esa central del \up0 \expndtw-2\charscalex100 pacto de gracia (d. Gn. 17:7; Ex.
19:5-6; Jer. 31:33; Ex. 34:30; 2 Co. 6:16; Heb. 8:10; \up0 \expndtw0\charscalex1
00 1 P. 2:9-10). El hecho que esta promesa sea repetida en la visin que Juan tuvo
de \up0 \expndtw-1\charscalex100 la nueva tierra significa que slo sobre esa nue

va tierra Dios conceder finalmente a \up0 \expndtw-1\charscalex100 su pueblo la p

lenitud de las riquezas que estn incluidas en el pacto de gracia. Aqu \up0 \expndt
w-3\charscalex100 recibimos las primicias; all recibiremos toda la cosecha. \par\
pard\qj \li1418\ri1236\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex104 Los mar
cados toques del versculo 4 sugieren mucho ms de lo que en realidad \up0 \expndtw0
\charscalex100 dicen. No habr ms lgrimas sobre la nueva tierra. El lloro y el dolor
pertenecen a \up0 \expndtw0\charscalex102 las cosas anteriores que han pas
ado. Y ya no habr ms muerte---no ms \up0 \expndtw-1\charscalex100 accidentes
fatales, no ms enfermedades incurables, no ms servicios fnebres, no \up0 \expndtw0
\charscalex104 ms despedidas finales. En la nueva tierra disfrutaremos una comunin
eterna e \up0 \expndtw0\charscalex106 ininterrumpida con Dios y con el pueblo d
e Dios, incluyendo a seres queridos y \up0 \expndtw-3\charscalex100 amigos a qui
enes hemos amado y perdido por un tiempo. \par\pard\qj \li1418\sb0\sl-276\slmult
0 \par\pard\qj\li1418\ri1231\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex100 En
el resto del captulo 21 y en los primeros versculos del captulo 22 encontramos \lin
e \up0 \expndtw0\charscalex100 una descripcin adicional de la ciudad santa-la que
, podemos inferir, ser el centro \line \up0 \expndtw0\charscalex102 de la nueva t
ierra. Es dudoso que detalles tales como los de cimientos enjoyados, \line \up0
\expndtw0\charscalex102 puertas de perlas y calles de oro deban ser tomados lite
ralmente, pero el radiante \line \up0 \expndtw-1\charscalex100 esplendor que est
as imgenes sugieren sacude la imaginacin. El hecho de que los \line \up0 \expndtw0
\charscalex106 nombres de las doce tribus estn inscritos en las doce puertas (v.
12) y que los \line \up0 \expndtw0\charscalex106 nombres de los doce apstoles estn
inscritos sobre los doce cimientos (v. 14) \line \up0 \expndtw0\charscalex100 s
ugiere que el pueblo de Dios que morar sobre la nueva tierra incluir a creyentes \
line \up0 \expndtw-1\charscalex100 tanto de la comunidad del pacto del Antiguo T
estamento como de la era de la iglesia \line \up0 \expndtw0\charscalex100 del Nu
evo Testamento. No habr templo en la ciudad (v. 22), ya que los habitantes \line
\up0 \expndtw-3\charscalex100 de la nueva tierra tendrn una comunin directa y cont
inua con Dios. \par\pard\qj \li1418\ri1237\sb261\sl-280\slmult0 \up0 \expndtw0\c
harscalex103 Muy significativos son los versculos 24 y 26 que nos dicen que: "Los
reyes de la \line \up0 \expndtw-1\charscalex100 tierra traern su gloria y honor
a ella [la ciudad santa] . . . y llevarn la gloria y honra \line \up0 \expndtw0\c
harscalex109 de las naciones a ella". Uno podra decir que segn estas palabras, ent
re los \line \up0 \expndtw0\charscalex105 habitantes de la nueva tierra estar inc
luida gente que logr gran prominencia y \par\pard\ql \li10127\sb0\sl-276\slmult0
\par\pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 232 \par\pard\sect\se
ctd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg233}{\bkmkend Pg23
3}\par\pard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0
\par\pard\qj\li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\sb0\sl-275\slmult0 \
par\pard\qj\li1418\ri1231\sb93\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\
nosupersub\cf2\f3\fs24 ejerci gran poder sobre la tierra actual-reyes, prncipes, ld
eres, y otros tales. Uno \line \up0 \expndtw-2\charscalex100 tambin pondra decir q
ue cualquier cosa que la gente haya hecho sobre esta tierra \line \up0 \expndtw1\charscalex100 que glorificara a Dios sera recordada en la vida futura (vase Ap.
14:13). Pero debe \line \up0 \expndtw0\charscalex107 decirse ms. Es decir demasiad
o, segn estos versculos, que las peculiares \line \up0 \expndtw-1\charscalex100 co
ntribuciones de cada nacin a la vida de la tierra presente enriquecern la vida de
\line \up0 \expndtw-1\charscalex100 la nueva tierra? Heredaremos entonces quiz los
mejores productos de la cultura y \line \up0 \expndtw-1\charscalex100 del arte
que esta tierra ha producido? Hendrikus Berkhof sugiere que cualquier cosa \line
\up0 \expndtw0\charscalex100 que haya tenido valor en esta vida presente, cualq
uier cosa que haya contribuido a \line \up0 \expndtw0\charscalex106 "la liberacin
de la existencia humana", ser retenida y aumentada en la nueva \line \up0 \expnd
tw0\charscalex100 tierra.19 A favor de este pensamiento l cita la siguiente frase
de Abraham Kuyper: \line \up0 \expndtw0\charscalex110 "Si ahora se est formando
un campo infinito de conocimiento humano y de \line \up0 \expndtw0\charscalex100
capacidad humana por todas las cosas que suceden a fines de hacer que el mundo
\line \up0 \expndtw0\charscalex109 visible y la naturaleza material est sujeta a

nosotros, y si sabemos que este \line \up0 \expndtw-2\charscalex100 dominio nues

tro sobre la naturaleza ser completo en la eternidad, podemos llegar a \line \up0
\expndtw0\charscalex100 la conclusin de que el conocimiento y el dominio que hem
os logrado aqu sobre la \line \up0 \expndtw0\charscalex100 naturaleza pueden ser
y, de hecho, continuarn siendo de significado continuo, aun \line \up0 \expndtw-3
\charscalex100 en el reino de gloria". \par\pard\qj \li1418\sb0\sl-276\slmult0 \
par\pard\qj\li1418\ri1236\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex102 El capt
ulo 22 nos ensea que sobre la nueva tierra las naciones vivirn juntas en \line \up
0 \expndtw0\charscalex103 paz (v. 2), y que la maldicin que ha pesado sobre la cr
eacin desde la cada del \line \up0 \expndtw0\charscalex105 hombre ser quitada (v. 3
). Se nos dice que los siervos de Dios lo adorarn o lo \line \up0 \expndtw-1\char
scalex100 servirn21 (v. 3); el descanso que aguarda al pueblo de Dios en la vida
por venir, en \line \up0 \expndtw-1\charscalex100 consecuencia, no ser un descans
o de simple ocio. El hecho de que se diga que los \line \up0 \expndtw-2\charscal
ex100 siervos de Dios reinarn para siempre \up0 \expndtw-2\charscalex100 (v. \up0
\expndtw-2\charscalex100 5) confirma lo que aprendimos de \par\pard\qj \li1418
\ri1239\sb6\sl-274\slmult0 \up0 \expndtw0\charscalex102 Apocalipsis 5:10; a dife
rencia del reinado en el cielo de los creyentes muertos que \line \up0 \expndtw0
\charscalex105 estn con Cristo durante los mil aos del estado intermedio (20:4), st
e ser un \line \up0 \expndtw0\charscalex104 reinado eterno sobre la tierra p
or parte de creyentes con sus cuerpos de \line \up0 \expndtw0\charscalex1
02 resurreccin. La ms grande alegra y el ms grande privilegio de la vida de gloria \
line \up0 \expndtw0\charscalex105 estn expresados en el versculo 4: "Y vern su rost
ro [el de Dios], y su nombre \line \up0 \expndtw0\charscalex102 estar en sus fren
tes". En suma, la existencia en la nueva tierra estar distinguida \line \up0 \exp
ndtw0\charscalex108 por el perfecto conocimiento de Dios, el perfecto disfrute d
e Dios y el perfecto \line \up0 \expndtw-3\charscalex100 servicio a Dios. \par\p
ard\qj \li1418\sb0\sl-275\slmult0 \par\pard\qj\li1418\ri1239\sb11\sl-275\slmult0
\up0 \expndtw-1\charscalex100 La doctrina de la nueva tierra debera darnos esper
anza, valor y optimismo en estos \line \up0 \expndtw0\charscalex100 das de desesp
eranza general. Si bien el mal parece desatado en este mundo, nos \line \up0 \ex
pndtw0\charscalex103 consuela saber que Cristo ha logrado la victoria final. Aun
cuando los ecologistas \line \up0 \expndtw-1\charscalex100 describan el futuro
de este tierra en trminos lbregos, es alentador saber que algn \line \up0 \expndtw0
\charscalex100 da Dios preparar una nueva tierra gloriosa sobre la cual los proble
mas ecolgicos \line \up0 \expndtw0\charscalex104 que ahora nos vejan ya no existi
rn. Esto no significa que no necesitemos hacer \line \up0 \expndtw0\charscalex109
nada respecto a estos problemas, pero s significa que trabajamos buscando \line
\up0 \expndtw0\charscalex108 soluciones a estos problemas, no con un sentido de
desesperanza, sino en la \line \up0 \expndtw-3\charscalex100 confianza de la esp
eranza. \par\pard\qj \li1418\sb0\sl-276\slmult0 \par\pard\qj\li1418\ri1235\sb9\s
l-276\slmult0 \up0 \expndtw-1\charscalex100 Anteriormente habamos indicado que ha
bra continuidad tanto como discontinuidad \line \up0 \expndtw0\charscalex104 entr
e esta era y la futura, y entre esta tierra y la nueva tierra.22 Este punto es d
e \line \up0 \expndtw0\charscalex102 suma importancia. Como ciudadanos del reino
de Dios, no podemos simplemente \line \up0 \expndtw0\charscalex102 dejar de lad
o la tierra actual como una prdida total, ni alegrarnos en su deterioro. \line \u
p0 \expndtw0\charscalex107 Sin duda, debemos estar trabajando ahora mismo a favo
r de un mundo mejor. \line \up0 \expndtw0\charscalex103 Nuestros esfuerzos de tr
aer el reino de Cristo a una manifestacin ms completa \line \up0 \expndtw0\charsca
lex103 tiene significado eterno. Nuestra vida cristiana de hoy, nuestra lucha co
ntra el \par\pard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276
\slmult0 \par\pard\ql\li10127\sb72\sl-276\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf1\f2\fs24 233 \par\pard\sect\sectd\fs24\paperw11900\paperh1684
0\pard\sb0\sl-240{\bkmkstart Pg234}{\bkmkend Pg234}\par\pard\qj \li1418\sb0\sl-2
70\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\sb0\sl-270
\slmult0 \par\pard\qj\li1418\sb0\sl-270\slmult0 \par\pard\qj\li1418\ri1237\sb117
\sl-270\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf2\f3\fs24 pecadotanto el individual como el institucional nuestra obra misionera, nuestros \up0
\expndtw0\charscalex103 esfuerzos por desarrollar y promover una cultura distint

ivamente cristiana, tienen \up0 \expndtw-3\charscalex100 valor no slo para este m

undo sino tambin para el mundo por venir. \par\pard\qj \li1418\sb0\sl-276\slmult0
\par\pard\qj\li1418\ri1234\sb10\sl-276\slmult0 \up0 \expndtw0\charscalex100 Al
vivir sobre esta tierra, estamos preparndonos para la vida en la nueva tierra de
\line \up0 \expndtw0\charscalex106 Dios. A travs de nuestro servicio al reino est
amos reuniendo los materiales de \line \up0 \expndtw0\charscalex104 construccin
para esa nueva tierra. Se estn traduciendo Biblias, se estn \line \up0 \e
xpndtw-2\charscalex100 evangelizando pueblos, creyentes estn siendo renovados y s
e estn transformando \line \up0 \expndtw0\charscalex106 culturas. Solamente la et
ernidad revelar el significado pleno de lo que ha sido \line \up0 \expndtw-3\char
scalex100 hecho aqu por Cristo. \par\pard\qj \li1418\ri1234\sb264\sl-276\slmult0
\up0 \expndtw-2\charscalex100 Al principio de la historia Dios cre los cielos y l
a tierra. Al fin de la historia vemos los \line \up0 \expndtw-1\charscalex100 nu
evos cielos y la nueva tierra, que en su esplendor sobrepasarn en mucho todo lo \
line \up0 \expndtw0\charscalex102 que hemos visto anteriormente. En el centro de
la historia est el Cordero que fue \line \up0 \expndtw0\charscalex102 inmolado,
el primognito de entre los muertos, y el Seor de los reyes de la tierra. \line \up
0 \expndtw-1\charscalex100 Algn da echaremos todas nuestras coronas delante de l, a
bsortos en admiracin, \line \up0 \expndtw-3\charscalex100 amor, y adoracin. \par\p
ard\ql \li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb0\sl-276\slmult0 \par\
pard\ql\li10127\sb0\sl-276\slmult0 \par\pard\ql\li10127\sb84\sl-276\slmult0 \up0
\expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 234 \par\pard\sect\sectd\f
s24}