Mateo 5

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Matthew 5:3

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.

(a) Blessed. The original adjective (makarios) means happy, fortunate, privileged. It is usually translated as blessed but is sometimes translated as happy (Rom. 14:22), happier (1 Cor. 7:40), and fortunate (Acts 26:2).

(b) Poor in spirit. You may be the richest person alive, but to be poor in spirit is to acknowledge your true poverty. It is realizing that you are not rich toward God and that you lack what truly matters.

We are all poor and needy when it comes to salvation. Happily, the gospel of the kingdom is good news for the poor (Luke 4:18). The true riches that Christ offers come without cost, or rather, they come with a great cost that he has paid on our behalf. We come to him poor and empty-handed, and receive everything in return. We come naked and are clothed. We come hungry and are filled. We come thirsty and are satisfied.

(C) The kingdom of heaven refers to the reign of God through his Son Jesus Christ (see entrada for Matt. 3:2).

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Mateo 5:5

“Bienaventurados los amables, porque ellos heredarán la tierra.

(a) el gentil or meek are those who are trusting in the Lord. “Those who wait for the Lord, they will inherit the land” (Ps. 37:9).

(b) heredar la tierra. It is the way of the world to grasp and steal, but in the kingdom everything comes to us by grace. In Christ, we inherit a kingdom (Col. 1:12, Jas. 2:5), we inherit the earth (Rom.4:13), and we inherit all things (John 17:10, Heb. 1:2, Rev. 21:7).

Ver entrada por Herencia.

(C) La tierra. La palabra original (dar) can also be translated land. Your inheritance is land and this is fitting since we are of the land (Gen 2:7), and our cursed sin the land (Gen 3:17). God’s inheritance redeems the good gift he gave us.

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Mateo 5:6

“Bienaventurados los que tienen hambre y sed de justicia, porque serán saciados.

Justicia in the new covenant is the state of being right with God. We are not made right with God by keeping the laws or passing some test. We are made righteous through the sacrificial death of Jesus the Righteous (Rom. 5:18-19, 2 Cor. 5:21).

In context, Jesus is saying, “Some of you are frustrated by your inability to overcome sin. You’ve tried hard but you keep failing. The good news is that I am the answer to your prayers. Through my one act of righteousness, many will be made righteous (Rom. 5:18). I have come to set you free from sin. I am the Righteous Branch foretold by the prophets. In union with me, you will be righteous and bear my righteous fruit (Php. 1:11).”

Ver entrada por la justicia.

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Mateo 5:7

“Bienaventurados los misericordiosos, porque ellos recibirán misericordia.

Misericordia is showing compassion towards those in need. Mercy is one facet of God’s grace (Heb. 4:16). Just as God is rich in grace (Eph. 1:7, 2:7, Jas. 4:6), he is rich in mercy (Luke 1:58, Eph. 2:4, Jas. 5:11, 1 Pet. 1:3). He is the God of all grace (1 Pet. 5:10) and the Father of all mercies (2 Cor. 1:3). See entrada por la Misericordia.

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Mateo 5:8

“Bienaventurados los de limpio corazón, porque ellos verán a Dios.

Dios. La mayor parte del tiempo, cuando Jesús hablaba de Dios, lo llamaba Padre (ver entrada for Luke 2:49). But when speaking to those under law, as he did in the Sermon on the Mount, he typically called him God (teos; Matt. 5:9, 34, 6:30, 33).

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Matthew 5:9

“Blessed are the peacemakers, for they shall be called sons of God.

(a) Peacemakers. We make peace by proclaiming the gospel of peace (Eph. 6:15) and revealing the way of peace (Luke 1:79), which leads us to the God of peace (Rom. 16:20, Php. 4:9, 1 Th. 5:23, Heb. 13:20), who gives us life and peace (Rom. 8:6).

(b) Dios; ver verso anterior.

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Mateo 5:10

“Bienaventurados los que sufren persecución por causa de la justicia, porque de ellos es el reino de los cielos.

(a) Bienaventurados los que han sido perseguidos.. Persecution is a normal part of the Christian life (2 Tim. 3:12). When you turn your back on the world and live for Jesus, there will be a hostile reaction.

No es una bendición ser perseguido, pero ser perseguido por causa de la justicia es una bendición porque significa que perteneces a Dios. Tu persecución lo demuestra.

(b) Persecuted. The original verb diōkō, which is related to the Greek verb diō (meaning “to flee”), has both positive and negative meanings depending on the context. In a positive context, it means “to pursue” or “strive for.” We are to pursue love (1 Cor. 14:1), pursue righteousness (1 Tim. 6:11), and pursue the things which make for peace (Rom. 14:19). In a negative context, it means “to persecute, harass, or oppress” (e.g., Rom. 12:10). It can also mean “to drive out or expel” (e.g., Matt. 23:24).

(C) El bien de la justicia. To be persecuted for the sake of righteousness is to suffer for being a Christian (1 Pet. 3:14, 4:16).

(d) De ellos es el reino de los cielos. If you belonged to the world, you would not be suffering for the sake of righteousness.

The wrong way to read this is to think we can earn entry into heaven through persecution. A better way is to realize that persecution proves that you are a citizen of a heavenly kingdom (Luke 22:29).

(mi) The kingdom of heaven refers to the reign of God through his Son Jesus Christ (see entrada for Matt. 3:2).

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Mateo 5:11

“Bienaventurados seréis cuando os insulten y os persigan, y digan toda clase de mal contra vosotros falsamente por mi causa.

(un) Bendecido; ver verso anterior.

(b) decir falsamente. To slander or bring a false accusation against a Christian is one of Satan’s primary weapons against the church. See entrada for 1 Pet. 2:12.

(C) Por mí. Por tu fe en Cristo.

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Mateo 5:12

“Gozaos y alegraos, porque vuestra recompensa en el cielo es grande; porque de la misma manera persiguieron a los profetas que fueron antes de vosotros.

(a) Regocíjate y alégrate. To be persecuted on account of your faith in Christ is something to celebrate for it means the world recognizes you as a child of God. Your temporary suffering is nothing in comparison with the eternal and weighty glory that is coming (2 Cor. 4:17).

(b) Tu recompensa en el cielo. Puede que seas perseguido y ridiculizado en la tierra, pero eres reconocido en el cielo.

En las Escrituras se mencionan varios tipos de recompensa. Existe la recompensa de la vida eterna que proviene de confiar en Jesús (ver entrada for Matt. 16:27), and there is the reward or wage we get for our labor (see entrada for 1 Cor. 3:14). Here Jesus is talking about the heavenly reward or recognition that comes to those who are persecuted on account of their faith in him. “You’re in good company for in the same way they persecuted the prophets who were before you.” To be counted as an equal among the great prophets of old is an honor indeed.

Ver entrada para Recompensas eternas

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Mateo 5:16

“Dejad que vuestra luz brille delante de los hombres, de tal manera que vean vuestras buenas obras y glorifiquen a vuestro Padre que está en los cielos.

(a) Good works are works of faith as opposed to dead works. Works of faith are things we do in response to the goodness of God. It’s exercising the gifts and talents he has given you in creative ways that align with his purposes and reveal his kingdom. In contrast, dead works are things we do in response to unbelief. These include activities that indulge the flesh or which are driven by fear. Helping the poor because the love of God compels you is a good work. Helping the poor because you hope to impress God or earn accolades from men is a dead work.

Since the Lord’s yoke is easy and light (Matt. 11:30), you can be sure that the good works God has called you to do will be a perfect match with your God-given abilities and temperament. Doing the works he has prepared for you will be immensely rewarding. You will find there is nothing you would rather do. Serving the Lord in this manner will hardly feel like work at all. It will feel like fun. Best of all, your work will result in praise to the Father.

(b) Su padre. El Creador Todopoderoso quiere que usted se relacione con él como su Padre amoroso.

When Jesus prayed, “Righteous Father… I have made your name known to them” (John 17:25-26), he was referring to the name of Father. Jesus is in the business of revealing the Father (see entrada for Luke 2:49). And when Jesus prayed, “Father, glorify your name!” (John 12:28), he was saying, “May you be known as Father.”

La Biblia tiene muchos nombres para Dios, pero Jesús nos dio el mejor nombre de todos: “Abba, Padre” (ver entrada for Mark 14:36). Abba No es el nombre de un Dios lejano y misterioso. Abba is your heavenly Father who cares for you and knows your needs (Matt. 6:31–32). Abba Padre es el nombre de Dios que os ama tanto como ama a Jesús (ver entrada for John 17:23).

Jesus referred to God as Father seventeen times in the Sermon on the Mount (Matt. 5:16, 45, 48, 6:1, 4, 6 (twice) 8, 9, 14, 15, 18 (twice), 26, 32, 7:11, 21). All the epistle writers referred to God as Father including Paul (Rom. 1:7, 6:4, 8:15, 1 Cor. 1:3, 8:6, 15:24, 2 Cor. 1:2–3, Gal 1:3–4, Eph. 1:2, 4:6, Php 1:2, 4:20, Col. 1:2–3, 1 Th. 1:1–3, 2 Th. 1:1–2, 2:16, Phm. 1:3, Heb. 12:7–9), Peter (1 Pet. 1:2–3, 17, 2 Pet. 1:17), James (1:17, 27, 3:9), John (1 John 1:3, 2:1, 3:1–2) and Jude (Jude 1:1).

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Mateo 5:17

“No penséis que he venido para abolir la Ley o los Profetas; No vine a abolir sino a cumplir.

(a) No vine a abolir. Los judíos estaban preocupados de que Jesús fuera contrario a la ley o que hubiera venido a abolir su amada ley. “No es por eso que estoy aquí”, dijo Jesús. “No he venido a abolir la ley sino a cumplirla”. En la cruz, Jesús cumplió los justos requisitos de la ley en nuestro nombre.

(b) La Ley refers to the Law of Moses, the commandments, ordinances, punishments, and ceremonial observances given to the nation of Israel through Moses (Jos. 8:31). This law is sometimes referred to as the law of commandments (Eph. 2:15) or the law of the Jews (Acts 25:8). See entrada por La Ley.

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Mateo 5:18

“Porque de cierto os digo que hasta que pasen el cielo y la tierra, no pasará ni una letra ni una tilde de la Ley, hasta que todo se cumpla.

(a) Truly. La palabra original (amēn) is sometimes translated as “amen” and it means “truly” or “so be it.” It’s a word to introduce a statement of truth, as in this verse, or convey a strong affirmation. In the New Testament, the word “amen” often concludes expressions of praise and prayers to God (e.g., Jude 1:25, Rev. 7:12). It is also used as a name of the Lord (Rev. 3:14).

(b) Cielo y tierra, having been marred by sin, will pass away and be destroyed by fire (2 Pet. 3:7, 10, 12).

Hay un doble significado que tiene relevancia aquí. Para una mente judía, cielo y tierra se referían al templo, el asiento celestial de Dios en la tierra. (Josefo describió el templo como si tuviera una parte celestial inaccesible (el Lugar Santísimo) y una parte terrenal accesible (el Lugar Santo; Antigüedades, 3.7.7).) Independientemente de cómo definamos el cielo y la tierra, la interpretación permanece sin cambios: la ley no pasará hasta que se cumpla su propósito como señal hacia Cristo.

(C) La Ley; ver verso anterior.

(d) Hasta que todo esté logrado. Jesus said he would fulfill the law (see previous verse) and this he did by going to the cross. Through his sacrifice all sin was paid for (Heb. 9:26) and all claims against us were settled (Col. 2:14). For this reason, Christ is the end of the law or fulfilment of the law for all who put their faith in him (Rom. 10:4).

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Matthew 5:19

“Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.

(a) Whoever annuls. Not lawbreakers per se, but those who treat the law loosely, as a guide rather than a commandment. The original verb for annul (luō) means “to loosen”.

(b) These commandments. The Law of Moses; see entrada for Matt. 5:17.

(c) Teaches others. The religious leaders were offering a watered-down and ineffective version of the law. As a result, the law could not do its proper job. As the prophets foretold, Jesus, the Messiah, magnified the law (Is. 42:21).
Jesus came to elevate the law.

(d) Least in the kingdom. Of low regard in the eyes of God.

Among the religious Jews, the scribes (the law-teachers) and Pharisees (devout lawkeepers) were held in high regard. But in the eyes of the Lord, they were woeful hypocrites who hindered people from coming to God (Matt. 23:13).

(mi) The kingdom of heaven refers to the reign of God through his Son Jesus Christ (see entrada for Matt. 3:2). In context, it means “the realm of the Messiah.”

(F) Whoever keeps o tries to keep the law in all its glory will die in the trying, for no one can keep the law (Gal. 3:11, 6:13). But in trying to keep the law we receive knowledge of sin and realize our need for grace (Rom. 3:20, Gal. 3:24).

Those who live by the law will be condemned by the law for the flesh is not capable of overcoming sin. But instead of being undone by their inability to keep the law, the religious Jews rewrote the law effectively lowering the standard. Christ’s response was to elevate the law. “But I say unto you” (see entrada for Matt. 5:22).

(gramo) And teaches them. The law is good if it is used properly (1 Tim. 1:8) and its proper purpose is to reveal our captivity to sin and our need for a Savior.

(h) Great in the kingdom. Of high regard in the eyes of God.

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Mateo 5:20

“Porque os digo que si vuestra justicia no supera la de los escribas y fariseos, no entraréis en el reino de los cielos.

(a) tu justicia. Jesus and the epistle writers drew a line between our righteousness (Matt. 6:1, Luke 18:9, Rom. 9:31, 10:3) and the righteousness that comes from God (see entrada for Matt. 6:33).

(b) The scribes were experts in the law and were sometimes referred to as lawyers (e.g., Luke 7:30). The scribes were responsible for copying the scriptures (the Old Testament), teaching, reading, and interpreting the Law of Moses (Matt. 23:2, Luke 5:17). Many scribes were members of the ruling council or Sanhedrin (Mark 15:1, Acts 4:5), and some were members of the party of Pharisees (Mark 2:16, Acts 23:9). By the time of Christ, the scribes had become a highly-exclusive group who believed they understood the law better than the masses. Jesus rebuked the scribes for putting more emphasis on their traditions than on than the law itself (Mark 7:6–13), and for their greed and hypocrisy (Matt. 23:2–33, Luke 20:46–47). Some of the scribes were opposed to Christ (Matt. 9:3, 21:15, Mark 2:6–7, 3:22, 11:18, 14:1, Luke 22:2), but there were exceptions (Matt. 8:19). Jesus said a true scribe of the kingdom was one who brought out treasures new and old (see entrada for Matt. 13:52).

(C) Los escribas y fariseos. In contrast with the affluent Sadducees, the scribes and Pharisees were recognized as devout keepers of the law. In Jewish society, they were the standard-setters and the most righteous religious people in town. Yet even their good performance was not enough to qualify them for the kingdom of heaven. In God’s eyes, no one is righteous (Rom. 3:10). We all need to seek first and receive the righteousness that comes from God (Matt. 6:33).

(d) The kingdom of heaven; ver entrada for Matt. 3:2.

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Mateo 5:21

“Habéis oído que a los antiguos se les decía: 'NO COMETERÁS ASESINATO' y 'Quien cometa asesinato será responsable ante el tribunal'.

(a) Tu no debes. Jesus quotes the seventh commandment (see Ex. 20:13).

(b) La cancha. The law prescribed judgments for law-breakers. Under the Law of Moses, the punishment for murder was death (Ex. 21:12–14, 23, Lev. 24:17, 21).

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Mateo 5:22

“Pero yo os digo que todo el que se enoja con su hermano, será culpable ante el tribunal; y cualquiera que diga a su hermano: 'Tú no sirves para nada', será culpable ante el tribunal supremo; y cualquiera que diga: "Necio", será tan culpable como para ir al infierno de fuego.

(a) But I say. The prophets said the Messiah would “make the law great and glorious” (Is. 42:21). In contrast with the religious leaders who diluted or loosen the law (see entrada for Matt. 5:19), Jesus came to make the law magnificent. A magnificent law reveals your sin and your need for a Savior (Gal. 3:24). In contrast, a diluted law leaves you lukewarm and lost.

(b) Enojado. La ira asesina es tan mala como el asesinato.

It is not a sin to be angry, but anger can lead to sin (Eph. 4:26–27). For this reason we are to be slow to anger (Jas. 1:19) and quick to lay it aside (Col. 2:8).

Under the Law of Moses, murderers had to face judgment (see previous verse), but Jesus raised the standard. “But I say to you.” Jesus was not preaching the same law, but a tougher version of it to people born under law. In doing so he was fulfilling Isaiah’s prophecy (see Is. 42:21).

(C) Infierno ardiente. Jesus spoke about hell when preaching to people under the law (Matt. 5:22, 29, 30, 13:42, 18:9, Mark 9:43, 45, 47) and when rebuking the Pharisees and religious leaders (Matt. 23:15, 33) or when talking about them (Matt. 10:28). Jesus also spoke about hell in the context of Judgment Day (Matt 25:41; Luke 17:29–30). There seems to be a connection between hell and the teaching of the law, as if Jesus was saying “If you’re going to teach law, teach hell.” Hell is the cure for a watered-down law. The threat of hell gives the law teeth. In contrast, Paul, the apostle of grace, never mentioned hell directly (cf. 2 Th. 1:9). Nor does the Old Testament mention hell (although the word appears in the King James Version).

La palabra original para infierno en este pasaje es vamos, que es el nombre griego del valle de Hinom (Ge-Hinnom or Gehenna), a small valley southwest of Jerusalem that was once a place of child sacrifice and Molech worship (Jer. 32:35). At the time of Christ Gehenna was a garbage dump where fires burned. Gehenna was both a real place and a metaphor for the Lake of Fire (Rev. 20:14), a.k.a. the eternal fire (Matt. 18:8, 25:41, Jude 1:7) or the unquenchable fire (Matt. 3:12, Mark 9:43–44, 46, 48, Luke 3:17). Hell/Gehenna should not be confused with Hades/Sheol, the Old Testament abode of the dead (see entrada for Matt. 16:18) or Tartarus, the prison for fallen angels (see entrada for 2 Pet. 2:4).

At the end of the age, those who oppose God and refuse the gift of life shall be cast into the fiery furnace of hell (Matt. 13:41–42, 49–50),where they will be destroyed (see entry for 2 Pet. 3:7). Hell was not originally designed for people but for the devil and his angels (Matt. 25:41).

Although the other New Testament writers refer to fiery judgment (2 Th. 1:8, Heb. 10:26-27, 2 Pet. 3:7, 10, Jude 1:7, 22-23) or a lake of fire (Rev 19:20, 20:10, 14, 15, 21:8), James, the half-brother of Jesus and the leader of the Jerusalem church, is the only other New Testament writer to refer to Gehenna specifically (Jas. 3:6).

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Matthew 5:23–24

“Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.

(a) Therefore. This verse follows the previous one. Unresolved anger towards others is a serious business. When we are angry, it is easy to stumble and give place to the devil (Eph. 4:26–27). But while the verse 22 focused on your anger towards them, here Jesus is talking about their anger towards you.

(b) Your offering. You want to worship God? Then reveal his heart by making peace with those who have things against you.

Jesus is not preaching conditional forgiveness because you have nothing to forgive. The issue is with the other person. “Your brother has something against you.” He’s saying, “If possible, so far as it depends on you, be at peace with all men” (Rom. 12:18).

Our heavenly Father is a God of reconciliation and restoration (Rom. 5:10, 2 Cor. 5:20). He does not desire sacrifices and offerings (Ps. 51:16). He cares for people. The God of peace is glorified when we pursue peace with those who play for the other team, vote for a different party, or worship another god.

We honor God best as peacemakers, not troublemakers (Matt. 5:9). We reveal his heart by showing kindness and mercy (Rom. 2:4, 11:32). As always, Jesus shows the way. Many people were angry towards him, yet he consistently responded with a different spirit. He showed love and grace and forgave those who persecuted him. “Pursue the things which make for peace” (Rom. 14:19).

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Mateo 5:27

      “Oísteis que fue dicho: 'NO COMETERÁS ADULTERIO';

Tu has escuchado. Jesus quotes the seventh commandment (see Ex. 20:14).

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Mateo 5:28

pero yo os digo que todo el que mira a una mujer para codiciarla, ya adulteró con ella en su corazón.

pero te digo. Nuevamente, Jesús está amplificando la Ley de Moisés.

The Ten Commandments forbade the sin of adultery (see previous verse), but Jesus raised the standard. Jesus was not preaching the same law, but a tougher version of it to people born under law. In doing so he was fulfilling Isaiah’s prophecy (see Is. 42:21).

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Mateo 5:29

“Si tu ojo derecho te hace pecar, sácatelo y échalo de ti; porque mejor te es que se pierda uno de los miembros de tu cuerpo, que que todo tu cuerpo sea arrojado al infierno.

(a) Sácalo; ver el siguiente verso.

(b) Infierno; ver entrada for Matt. 5:22.

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Mateo 5:30

“Si tu mano derecha te hace tropezar, córtala y échala de ti; porque mejor te es que se pierda uno de los miembros de tu cuerpo, que que todo tu cuerpo vaya al infierno.

(a) Córtalo. Tear it out. Pluck it out. Throw it from you. These words of Jesus are so shocking that many dismiss them as hyperbole. “Jesus was merely illustrating the importance of guarding ourselves against sin.” But unlike the religious leaders, Jesus never played fast and loose with the law. Jesus elevated the law and made it terrifying. And guarding against sin won’t make you righteous and save you from hell. We are sanctified by the blood of the Lamb, not severed limbs (Heb. 10:29).

Entonces, ¿por qué Jesús predicó la autoamputación a los que estaban bajo la ley? Porque por ley tiene sentido retirar aquellas partes que puedan contaminar el conjunto.

The law of righteousness is merciless (Rom. 9:31). It demands perfection (Gal. 5:3). One mistake, and you will be judged guilty of breaking all (Jas. 2:10). But we are not under the law-keeping covenant anymore. When we sin, Jesus does not amputate us or cut us off. He speaks in our defence and guides us back to the way of righteousness (1 John 2:1).

In the Sermon on the Mount Jesus was preaching to people who thought they would be judged righteous if they kept the law. But instead of being silenced by their inability to do so, they had watered it down making it easier to keep. Jesus’ response was to raise the bar: “Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven” (Matt. 5:20).

This is a serious business, said Jesus. If you persist in this course of self-reliance, you had better be prepared to go the whole way even if that means sacrificing an eye and a hand. (Paul said something similar in Galatians 5:12.)

Una persona moralista cree que puede impresionar a Dios con su actuación religiosa. El único idioma que entiende es la ley. “Todos estos mandamientos los he guardado desde mi juventud, ¿qué más me falta?” Y Jesús responde: “Está bien, tú lo pediste. Reciba más ley”. Jesús predicó una ley dura para silenciar la jactancia moralista y revelar nuestra necesidad de gracia.

(b) Infierno; ver entrada for Matt. 5:22.

Otras lecturas: "¡¿Cortarte la mano?!"

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Mateo 5:31

“Se dijo: 'EL QUE ENVÍE A SU MUJER, QUE LE DE UNA CERTIFICADA DE DIVORCIO';

(a) Despide a su esposa. Bajo la Ley de Moisés, un hombre que deseaba divorciarse de su esposa tenía que hacer dos cosas: (1) escribirle un obtener o certificado de divorcio y (2) despedirla (Deuteronomio 24:1).

(b) Dale un certificado de divorcio.. En los días de Jesús había hombres que despedían a sus esposas sin darles un certificado de divorcio. Creó una terrible injusticia conocida como abandono de esposas (ver entrada for Mark 10:11).

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Mateo 5:32

pero yo os digo que todo el que se divorcia de su mujer, salvo por causa de fornicación, la hace adulterar; y el que se casa con una divorciada comete adulterio.

(a) divorcios. La palabra original (apolo) no significa divorcio en el sentido moderno de la palabra.

La Ley de Moisés ordenaba que un hombre que deseaba divorciarse de su esposa tenía que hacer dos cosas: (1) escribirle un obtener o certificado de divorcio y (2) enviar (apolo) ella lejos (ver verso anterior). Pero algunos hombres hacían lo segundo pero no lo primero. Estaban enviando a sus esposas al frío sin darles una oportunidad. obtener o certificado de divorcio. Esas mujeres no podían volver a casarse porque técnicamente todavía estaban casadas.

(b) Falta de castidad. Contrariamente a lo que se ha enseñado ampliamente, Jesús no está diciendo que las mujeres (u hombres) deban permanecer en relaciones abusivas y peligrosas.

A las mujeres se les ha dicho: “No puedes dejar a tu marido violento a menos que te haya sido infiel. Si tu marido tiene intimidad con otra mujer, puedes marcharte. Pero si te gana, tienes que quedarte ahí y aceptarlo”. El corazón del Señor era proteger a los débiles y oprimidos. Les habría dicho a las víctimas de abuso que corrieran, no caminaran, hacia un lugar seguro. Nunca hay excusa para el abuso. Los hogares deberían ser lugares seguros, especialmente para las mujeres y los niños.

(C) La hace cometer adulterio.. Enviar a una esposa sin darle un certificado de divorcio se conoce como abandono de esposa. Esta vergonzosa práctica ha dejado una mancha tan duradera en la historia judía que los judíos dan un nombre especial a la mujer que es enviada sin permiso. obtener. Una mujer así es conocida como excelente o una esposa encadenada. Ya no tiene un marido que la mantenga, pero como todavía está casada, no puede volver a casarse. Esta práctica de abandonar a la esposa era aborrecible para Jesús, y usó la ley para reprender a los hombres que la hacían. “Estás rompiendo los Diez Mandamientos”.

Jesús no condena a las mujeres abandonadas, las defiende. Si se vuelve a casar comete adulterio, pero no es culpa suya; es culpa de su marido vago que la envió sin los documentos adecuados.

(d) El que se casa con una divorciada. Jesús NO está diciendo que esté mal que las personas divorciadas se vuelvan a casar. La palabra original para divorciado (apolo) se refiere a una esposa abandonada, una mujer que ha sido despedida por su marido sin un certificado de divorcio. En el siglo I, las esposas abandonadas tenían pocas opciones además de volver a casarse, pero no podían volver a casarse sin infringir la ley.

Esto es lo que Jesús les está diciendo a los hombres que se casarían con ellos: “Si realmente la aman, vayan y encuentren a su primer marido, el que la abandonó, y pídanle que haga lo que debería haber hecho en primer lugar. Haga que el divorcio sea kosher. Obtenga ese certificado. Entonces será una mujer libre y podrás casarte con ella sin cometer adulterio”.

Jesús cubre mucho terreno en dos versículos, pero la versión corta es que estaba defendiendo a las mujeres contra una antigua injusticia. Contrariamente a nuestras creencias modernas, Jesús no estaba diciendo que los hombres y las mujeres deban permanecer en situaciones de abuso. Tampoco estaba diciendo que quienes se divorcian, tal como entendemos esa palabra, están cometiendo adulterio.

Otras lecturas: "¿Dijo Jesús que el adulterio es el único motivo de divorcio?"

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Mateo 5:44

“Pero yo os digo: amad a vuestros enemigos y orad por los que os persiguen,

Ama a tus enemigos. Si los judíos hubieran escuchado a Jesús, Judea no habría sido destruida por los romanos en el año 70 d.C. Pero los judíos del primer siglo sembraron odio y asesinato y cosecharon aniquilación. Ver entrada for Luke 19:42.

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Mateo 5:45

para que seáis hijos de vuestro Padre que está en los cielos; porque Él hace salir su sol sobre malos y buenos, y envía lluvia sobre justos e injustos.

(a) Para que seáis hijos. Cuando estamos tan llenos del amor del Padre que podemos amar incluso a quienes nos odian, nos revelamos como sus hijos.

(b) Su padre; ver entrada for Matt. 5:16.

(C) Envía lluvia. Dios ama al mundo entero. Ver entrada for Heb. 6:7–8.

(d) Los justos Son aquellos que han sido reconciliados con Dios al recibir, a través de la fe, el don gratuito de la justicia. Ver entrada por la justicia.

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Mateo 5:48

“Sed, pues, vosotros perfectos, como vuestro Padre celestial es perfecto.

(a) Ser perfecto significa "ser íntegro, completo o que no le falte nada". (La palabra original para perfecto (telios) significa completo.) Jesús estaba diciendo lo mismo que los apóstoles cuando dijeron “sed santos” (ver entrada for 1 Pet. 1:15).

A legalistic mindset interprets Christ’s words as a call to perfect obedience, but that is fruit off the wrong tree. The context is love. “Love your enemies and pray for those who persecute you that you may be sons of your Father in heaven” (Matt. 5:44–45). When we live in connection with the true Source of Life and Love, we are fully human and fully sons of God (1 John 4:12). This is what we were created for. “In this way, love is made complete (or perfected) among us” (1 John 4:17).

(b) Tu Padre celestial es perfecto en el sentido de que es intacto, intacto, no caído, completamente completo y íntegro dentro de sí mismo. Él es el Indivisible, totalmente autosuficiente y la imagen de la perfección. En resumen, él es santo. Ver entrada por Santidad.

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