¿PORQUÉ MARCOS 1:2 CITA A MALAQUÍAS?

¿PORQUÉ MARCOS 1:2 CITA A MALAQUÍAS CUANDO REALMENTE LA CITA ES DE ISAÍAS?

Ciertamente es una buena pregunta que amerita una respuesta concreta. Hace muchos días escuché por internet a un ateo decir que el texto de la Biblia estaba corrupto y era incoherente, el hombre citó este lugar en Marcos 1. Creo firmemente que se debe de responder con una base sólida pero no solamente para darles respuesta a los ateos sino porque en verdad la inerrancia de la Biblia podría ser la primera tela de juicio que puede venir a la mente de muchos que ya son creyentes.

 La cuestión que encierra esta pregunta entra en la disciplina a la que llamamos “Critica textual” y no se llama así porque hablemos mal de los textos, sino que tiene que ver con el pensamiento crítico y las disciplinas que rigen ese pensamiento. Más específicamente esta pregunta tiene que ver con las variantes textuales. Por lo que, al ser un tema meramente técnico, nos ayuda a avanzar e incursionar en el maravilloso universo de la crítica textual.

Debería el texto de leer “como está escrito en los profetas” (ἐν τοῖς προφήταις) o debería de leer “como está escrito en el profeta Isaías” ( ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ).  Los unciales (manuscritos más influyentes por antigüedad) siempre son la primera fuente para consultar. Para la primera opción “como está escrito en los profetas” el testigo más importante a favor es el códice Alejandrino (A) y también el códice Washintoniano (W), ambos muy respetados por su antigüedad. Otros como algunos cursivos (180,579, 1006 entre otros) junto con los “Byz” que representan cientos de manuscritos griegos con no menos de 900 años de antigüedad también están a favor de esta lectura.

 Para la otra lectura “como está escrito en el profeta Isaías” es sostenida por su parte por el códice vaticano (B), Códice Sinaítico, algunos otros códices del Siglo X y cerca de 10 manuscritos cursivos.

 Bien se sabe en que en las variantes textuales no importa la cantidad que puedan respaldar una lectura o la otra sino, lo que importa es la calidad del manuscrito que lo respalda (y por calidad me refiero principalmente por antigüedad). En este caso dos unciales contra uno pueden tener mucho más peso de un lado de la balanza.

Cuando Jerónimo estaba en lo más y mejor de su obra más prominente, la Vulgata latina   al llegar a Marcos 1:2 adoptó  la lectura que menciona el nombre del profeta Isaías y James Snapp Jr, es quien comenta que se vio obligado a hacer un comentario al margen de este texto. El dice:

En la erudición en todo su esplendor para defender su trabajo de traducción, Jerónimo acierta que hasta donde él tenía conocimiento, Mateo cita mal Zacarías 13:7 en Mateo 26:31, en esta ocasión partiendo de mi juicio el evangelista es culpable de la falta de suscribirte a Dios aquello que eran las palabras del profeta, dice Jerónimo.

La posición de Jerónimo solamente nos orilla a una alameda un poco más compleja. Sea cual sea el asunto que defendía se nos hace parecer que ahora tenemos dos distintos errores muy similares y que parecen ser graves con distintos profetas. Pero la solución podría parecer más simple de lo que parece. De hecho al observar varias versiones provenientes del textus receptus como Reina Valera entre otras parece no existir ninguna diferencia con las versiones que provienen de otros textos griegos distintos como la Biblia de las Américas que usó como texto base a Westcott y Hort.

El asunto radica más bien en la forma de pesar las variantes. Cada copista de estos manuscritos principales, fueron muy valientes e inteligentes al hacer su trabajo de forma meticulosa. Resulta ser que cada pasaje de los antes mencionados, particularmente el de Marcos 1:2 está compuesto por dos citas del antiguo testamento citadas al mismo tiempo. Aquí el texto como tal: “Como está escrito en Isaías el profeta:  He aquí yo envío mi mensajero delante de tu faz, El cual preparará tu camino delante de ti. Voz del que clama en el desierto: Preparad el camino del Señor; Enderezad sus sendas.” (Énfasis HLM).

Note con especial delicadeza que la parte que no se encuentra subrayada proviene de Malaquías 3, mientras que la parte subrayada de Isaías 40:3. El escriba al observar las dos citas combinadas en una, sencillamente para no citar a ambos profetas prefiere utilizar al profeta más prominente y el profeta menor queda a inferencia del estudiante de la Biblia. Esa es la razón por la que en los manuscritos más antiguos siempre se leerá la citación al profeta Isaías y pasa lo mismo en cualquier caso igual o similar al de Marcos 1, donde una cita está compuesta por dos textos distintos citados al mismo tiempo.

Es satisfactorio apreciar la tremenda ayuda que nos ofrece la disciplina de la crítica textual. Otras versiones ahora comienzan a traducir “en los profetas” a lo que el conocido crítico de textos y erudito, Bruce M. Metzger considera esta opción como una fórmula introductoria más incluyente,  tal como lo está en algunas  versiones en Ingles: King James, MIV y la WEB.

Personalmente considero que la lectura de,  los profetas en nuestras versiones podría ser de entendimiento muy amplio mientras que la de Isaías el profeta, ubica rápidamente al estudiante que podrá hacer un rebusco y llegar a la otra cita omitida. Para nada es un error, sencillamente es un aspecto técnico de los muchos que pudieran existir, pero que con un poco de interés y diligencia los hijos de Dios podemos resolver con facilidad.

Referencias

Bruce M. Metzger. (2006). Un Comentario Textual al Nuevo Testamento Griego. Alemania : Sociedad Bíblica Alemana .

James Snapp Jr.. (Octubre 25, 2017). Marcos 1:2 Orígenes, Eusebio y Jerónimo. Mié.26 Enero de 2020, de The Text of the Gospels Sitio web: https://www.thetextofthegospels.com

 

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Dealing with a Preteen

Dealing with a Preteen

Most individuals know the story of Jesus being separated from His parents because they accidentally left Him behind after observing the Passover. He was only twelve years of age, but this event shows just how sincere and devoted a preteen can be to God. Too often we overlook the ability of those of this age to be devoted to the Lord.

preteen boy

He can be devoted!

Look carefully at the words used to describe this time in the life of young Jesus. We sometimes think that this was the first trip Jesus made to the holy city, but Jesus grew up in a family in which from infancy God was first in the family. He had been circumcised on the eighth day just as God had commanded (Luke 2:21). The firstborn son belonged to God, for He bought them by the blood of lamb in the last plague in Egypt (Ex. 13:2), so forty days after His birth Jesus was brought from Bethlehem to the temple in Jerusalem and presented to God “according to the law of Moses” (Luke 2:22). The proper sacrifices were made “according to what is said in the law of the Lord” (Luke 2:24). “So when they had performed all things according to the law of the Lord, they returned to…Nazareth” (Luke 2:39).

Jesus grew up knowing the importance of consistently doing what God said. “His parents went to Jerusalem every year at the Feast of the Passover” (Luke 2:41). Think of the impact this had on Jesus in contrast to a modern child saying, “Are we going to Bible class this Sunday?” From infancy Jesus had been taught to do what God says all the time.

After three days of searching, Joseph and Mary found young Jesus in the temple. Read the text carefully. Mary said, “Your father and I have sought You anxiously” (Luke 2:48). Now look at how Jesus reminded them that He had another Father who had first claim over Him. “I must be about My Father’s business.” It is remarkable that “they did not understand the statement He spoke to them” (Luke 2:50). Twelve-year-old children really can have deep understanding of spiritual truth.

In response to Mary’s words about their anxiety, Jesus simply implied that they could have avoided this anxiety and found Him much sooner had they realized that they had trained Him well. It is as though He said, “You should have known where I would be.” The ESV reflects the impact of the Greek language when it says, “Did you not know that I must be in My Father’s house?”

Let me appeal to those who have younger children. Make sure the daily conversation in your home includes talking about God. Teach them by example the importance of worship and Bible study. Never underestimate the ability of preteens to have great spirituality. Make sure you do not lose your child.

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After a Promise is Confirmed

After a Promise is Confirmed

The Gentile churches in Galatia were being troubled by Judaizing teachers who sought to bind the keeping of the Old Testament law (specifically circumcision) on them. Both Jews and Gentiles could recognize that God’s threefold promise to the fathers was that every family on the earth would be blessed (Gen. 12:3). These teachers made the keeping of the law absolutely essential to obtaining this blessing. The church at Rome also had this problem. Paul answers this false teaching by looking at a secular promise or covenant. He looked at an ordinary covenant and states, “Though it is only a man’s covenant, yet if it is confirmed no one annuls or adds to it” (Gal. 3:15). Think of a business contract which once it is “signed, sealed and delivered,” it cannot be changed.covenants

The covenant made with the fathers was given and confirmed by God. God made the covenant (and remember He cannot lie) and sealed it with an oath. He swore by Himself that He would keep that covenant promise (Heb. 6:13-18). That covenant was “signed, sealed and delivered” and nothing could change it.

Now note how Paul uses the simple truth about ordinary business contracts (covenants). He first shows that the covenant was given before circumcision. The covenant was made in Genesis 13 and circumcision was given 20 years later in Genesis 17.  Read Romans 4:9-12 to see this “time” argument. Paul makes the same “time” argument to the Galatians when he clearly states that the law came 430 years after the covenant. Thus, neither circumcision nor the law have anything to do with God’s confirmed covenant.

What is the significance of this to us and how does the “time” argument impact us? God has made a New Covenant (testament) with us. Like He gave the covenant with the fathers and confirmed it, He has given a new covenant with us.

How did He confirm this New Covenant? Read the closing verses of Mark. “So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through accompanying signs” (Mark 16:19-20). Those miracles were the confirmation. They were God’s seal of the New Testament.

Those miracles no longer exist. The dead are no longer being raised! The covenant has been given and confirmed. What follows is that once given and confirmed, “No one annuls or adds to it.” No synod, convention, church hierarchy or pastor can make a single change to it. Think about this!!

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The Church in the Post-Truth Era

The Church in the Post-Truth Era

I have a book in my library called The Post-Truth Era written by Ralph Keys. The book discusses the prevalence of deception and flat out lying in our contemporary culture. From popular politicians to the next door neighbor, Keys documents how people regularly lie to one another in order to get what they want. I was reminded of Keys book after reading an article in The Rotarian magazine titled The Four-Way Test in a post-truth era. The Rotary club has what is called The Four-Way Test for all things that we say or do. The first of these tests is, “Is it the truth?” How does such a test work in a culture that is “post-truth.” Interestingly enough, the author of the article was still committed to the idea that there is truth. I found that rather encouraging.

As Christians, we have God’s truth revealed for us in the Bible. Jesus said in John 17:17, “Sanctify them in your truth; your word is truth.” We also have the example of Jesus to follow. Jesus also said, “I am the way, the truth, and the life; no man comes to the Father but by me” (John 14:7). On top of that, Jesus said that we can know the truth. He said to those who believed on him, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (John 8:31-32). What does the church do about living in a post-truth culture? We keep on doing the same thing we have always done, speak the truth in love (Ephesians 4:15). The church doesn’t capitulate to cultural standards. Rather, it is the culture that must capitulate to God’s standards. Don’t be shy about telling others the truth. There are many who still believe in truth today.

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The Effect of Suicide on the Soul

The Effect of Suicide on the Soul

Question: Is suicide always a sentence to hell?

Answer:

There is, within the church, a group of people that commonly is neglected, overlooked, and seldom discussed. Occasionally they may receive help through a benevolence program, or may be housed in a special shelter for adults, but aside from that, they are quietly and conveniently outcast—not mentioned in sermons, and often unwelcome in church buildings.

They are the mentally ill.

Current estimates reveal that 22.1 percent of Americans ages 18 and older—about 1 in 5 adults—suffer from a diagnosable mental disorder in a given year. According to the National Institutes of Mental Health, when applied to the U.S. Census residential population estimate, this figure translates to 44.3 million people.

Of these, many can be further diagnosed with severe mental illnesses—those possessing unstable neural chemistry to the degree that the individual is unable to function in society or distinguish right from wrong.

So where do these individuals find themselves in the light of God’s Word? Are they walking “in the light,” or has their lack of obedience to the Gospel caused them to place their immortal souls in danger?

We teach—accurately—that murder is sin and that suicide leaves an individual in a poor relationship with God Who is the Giver of life (Acts 17:25). We correctly teach our young people the importance of not corrupting or physically damaging their physical bodies.

So, what about a person who totally disregards the instructions Paul gave to the Christians at the Corinth in 1 Corinthians 3:16-17: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.”

For instance, what about the precious soul of an individual who is ravaged with a disease such as schizophrenia and who prematurely ends his or her life? Or what about those individuals who bring pain and destruction to their own bodies through an overdose of pills, or a sharp blade against the skin? Are we ready to stand tall in the pulpit and proclaim these individuals lost, just because they appear physically mature?

In evaluating the eternal salvation of these special individuals, we need to assess what ability they possess to obey God’s law. If, in doing so, we deem that they are unable to discern right from wrong, how, then, can we hold them accountable? If the neuronal chemicals responsible for moral conscientiousness are physiologically unstable, then it is beyond the individual’s capability to observe the edicts found in the New Testament.

We commonly hear the phrase “age of accountability” within the church in reference to young people who have traversed from a “safe innocent” state into a position of being responsible to God for their actions. Aside from age and physical maturity, is someone that is mentally handicapped any different from the young child? Neither has the capability of knowing and carrying out the commands of God.

Does that change God’s expectations? No, it does not. God does not change. But does this mental handicap change their status in God’s eyes? Certainly. The mentally ill possess a “safe” status when it comes to their salvation, just as young children do.

Infants and young children have not sinned, and thus have no need for repentance. Thus, as the examples in the New Testament demonstrate, children are not candidates to be buried with Jesus Christ in baptism for the remission of sins. While children do not come into contact with the blood of Jesus Christ, their very nature and innocence affords them safety in the eyes of the Lord.

David, following the death of his son by Bathsheba, informed us that the righteous one-day would meet up with their children. After learning of the child’s death, David stated: “But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he will not return to me” (2 Samuel 12:23, emp. added). David knew he one day would see his son again—a son that had been afforded a safe condition in the eyes of the Lord.

The mentally ill are no different from this young child. They, too, are unable to comprehend repentance and the confession of Christ, and as such are not candidates for baptism. However, this does not mean that the mentally ill will spend an eternity in torment. They, like children, have been granted safety in the eyes of God.

Before you rejoice and assume that you, too, are afforded this same safe condition because you’ve been diagnosed with something, we must realize that science delights in naming new syndromes or diseases. This results in medical textbooks that are overflowing with official-sounding ailments. As a result, we have found ourselves diagnosed with horrific sounding syndromes, when in truth our only symptom was a hurt toe, a loss of hair, or intestinal discomfort. But that official “label” is still penned into your medical chart.

This is true with minor mental issues as well. Just because you are now the proud owner of one of those horrible-sounding diseases, does not negate the fact that you still have an obligation to obey Almighty God. The diseases under discussion here are those diseases that affect the mental well-being of an individual to the point that they are incapable of functioning (i.e. schizophrenia, autism, Down’s syndrome, dementia, etc.).

The mentally ill in our community are a very special group of people—a people who possess souls and are important to God. As Christians, we should strive not only to minister to these, God’s children, but also to teach and preach on these things as well.

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