EL ORDEN DIVINO EN CUANTO AL LIDERAZGO:

1 CORINTIOS 11:2-16 – EL ORDEN DIVINO EN CUANTO AL LIDERAZGO
—11:2 — Os alabo, hermanos, porque en todo os acordáis de mí – Antes de corregir el problema en la iglesia con respecto a las profetisas y el velo, Pablo alaba a los hermanos en dos particulares: se acordaban de él y de su obra entre ellos (Hech. 18:1-18), y retenían las tradiciones, o enseñanzas, que él les había entregado. Compárese 1:4-8. (En el ver. 17 tiene que censurar su conducta en un particular; no les puede alabar en aquello. Véase también ver. 22).
— y retenéis las instrucciones tal como os las entregué – En gran parte ellos llevaban a cabo las enseñanzas que Pablo les había entregado, pero habían surgido problemas y le habían escrito, preguntándole sobre ellos. El vocablo griego, aquí traducido “instrucciones”, es PARADOSIS. Significa lo que es entregado de uno a otros. La forma verbal, PARADIDOMI, significa entregar (instrucciones verbalmente). Los dos vocablos aparecen en esta frase: “instrucciones” y “entregué”. Los corintios habían retenido lo entregado de Pablo tal como él lo había entregado. (Tales cosas le habían sido entregadas a él—1 Tim. 1:11). Otras versiones (ASV., N.C., N.M., L.A., B.J.), en lugar de “instrucciones”, dicen “tradiciones”. Este vocablo griego da énfasis al hecho de que algo (de instrucción) ha sido entregado, y no al contenido de lo entregado, ni al autor. Aparece en Mat. 15:2 (tradición); Gál. 1:14 (tradiciones) Col. 2:8 (tradiciones); 2 Tes. 2:15 (doctrina); y 3:6 (enseñanza). Lo bueno o lo malo de una tradición no consiste en el hecho de que es algo entregado verbalmente a otros, sino en la fuente de lo que es 98 entregado así. Una cosa así entregada, que tiene a los hombres por origen o fuente, , es una tradición humana. Si tiene por fuente a los apóstoles de Cristo, es una tradición inspirada. Es importante notar esto, porque hoy en día en la hermandad muchos falsos maestros están denigrando o desacreditando lo que es “tradicional”, como si fuera algo que dejar por completo. Es que éstos quieren innovar prácticas no bíblicas, y para hacer lugar para ellas hablan mucho de que no debemos seguir siempre lo tradicional, sino abandonarlo por algo “nuevo”. Pero lo que ellos llaman “tradiciones” en realidad son cosas de “la forma de las sanas palabras” que debemos “retener” (2 Tim. 1:13). Ellos tienen en mente tales cosas como el cantar sin usar instrumentos de música, el tomar la Cena cada primer día de la semana, el no usar las hermanas en el liderazgo de la iglesia local, etcétera. Para ellos estas cosas son “tradicionales”, y sembrando la idea falsa, de que la tradición no es de importancia, pasan a abogar por prácticas nada apostólicas. Ellos necesitan prestar atención a lo que Pablo dice en este versículo.
— 11:3 — Pero quiero que sepáis – Para poder entender bien las instrucciones que siguen (con referencia al profeta y a la profetisa en el ejercicio de su don de profecía), los corintios necesitaban saber algo muy bien.
— que Cristo es la cabeza de todo varón – Antes de tocar el punto de profetizar y orar, de parte de los profetas y las profetisas, Pablo establece el punto de dirección, o de ser la cabeza. Esta cuestión de liderazgo es la idea central que corre a través de los versículos 2 al 16. Ser cabeza implica autoridad. (Al ignorar esto, el lector puede llegar a muchas conclusiones equivocadas). En éste y en los versículos siguientes, el vocablo griego KEPHALE se emplea varias veces, y en dos sentidos distintos: (1) en el sentido literal de la cabeza como la parte superior del cuerpo, (2) y en el sentido figurado de autoridad. En este versículo es obvio que el sentido empleado es el segundo. Cristo es la cabeza de todo varón. Todo ser humano está sujeto a la dirección de Cristo (Jn. 17:2; 1 Cor. 15:27; Efes. 1:20-22; Col. 2:10).
— y el varón es la cabeza de la mujer – El varón (y no solamente el marido) tiene autoridad o dirección sobre la mujer (y no solamente sobre su esposa). La mujer está sujeto al hombre (1 Tim. 2:12). Ella no tiene parte en el liderazgo. No entra eso en su papel. La dirección de Cristo como el Mesías enviado a este mundo en el papel de Salvador, y la dirección del hombre sobre la mujer, son cosas instituidas por Dios. La mujer que rechaza su papel de sujeción, se rebela contra Dios. La sujeción y la inferioridad o degradación ¡no son términos sinónimos! No hay nada denigrante en la sujeción. Cristo en su papel de Salvador está sujeto al Padre (Jn. 4:34; 5:30; 14:28; 17:4). El varón está sujeto a Cristo, y la mujer está sujeta al varón. Cada uno tiene su función, o papel. Es cierto que como cristianos el hombre y la mujer son iguales en valor espiritual y en relación a Cristo su Salvador (Gál. 3:28), pero esta verdad no quita la distinción entre los dos en cuanto a dirección o autoridad en las relaciones de la vida diaria. La sujeción de la mujer al hombre data del principio, después del primer pecado (Gén. 3:16). No es insultar a la mujer decirle lo que Dios ha dicho con referencia a ella. ¡Nadie aprecia tanto a la mujer como Dios lo hace!
— y Dios la cabeza de Cristo – Considérense estos pasajes: 3:23; 15:27,28; Fil. 2:5-11; Heb. 5:8; Isa. 42:1. Como la sujeción de Cristo, el Salvador y Mediador, a Dios orando o profetizando. Las palabras “orando” y “profetizando” en el texto griego son participios adjetivales; es decir, son participios que describen al sujeto. Aquí Pablo no está hablando acerca de todo varón en el mundo, ni de todo varón en la iglesia, sino de todo varón que ora o profetiza. Todos éstos eran profetas. ¡De profetas Pablo habla en este versículo (como en el siguiente hablará de profetisas)! El profetizar era pronunciar palabras por inspiración (12:8-10; 1 Ped. 1:10,11; 2 Ped. 1:21 – Profetizar nunca se presenta en la Biblia como enseñanza ordinaria y sin inspiración). Era uno de los nueve dones milagrosos (1 Cor. 12:4-11). Era para edificar y exhortar a individuos y a la iglesia en asamblea (14:3-6,22; compárese Luc. 2:36-38). Ahora, ¿qué se puede decir del orar de esta frase? ¿Es por inspiración (como en 14:14-19), o es un acto ordinario, sin intervención del Espíritu Santo? La proximidad en esta frase del orar con el profetizar (que se admite que es por inspiración), y el hecho de que el contexto grande hable del orar por inspiración (14:15,26), indican que el orar de esta frase es el por el don del Espíritu Santo. No hay interpretación más natural que la que tiene a los dos participios adjetívales como indicando acción inspirada. Además las Escrituras a menudo asocian al profeta y al orar, presentándolos juntamente; es más, muchas veces las oraciones se expresaron en himnos (Gén. 20:7,17; Éxodo 15:1– 20,21; 32:30-32; Deut. 32:1-47; 1 Sam. 7:9; 8:6; 2 Sam. 22; 23:1-7; los Salmos de David (18, etc.); 1 Crón. 25:3; Isa. 12:1-4; Jer. 15:15-18; Dan. 9:3-23; Luc. 1:46-55, 67-79; 2:36-38. En el Nuevo Testamento había profetas y profetisas (Joel 2:28,29; Hech. 2:16-18; 13:1; 15:32; 21:9). Estos actuaban de igual manera que los profetas y profetisas del Antiguo Testamento; es decir, profetizaron y oraron, a veces cantando. Las frases “orar o profetizar”, “orar y cantar”, “tener salmo” (11:4,5; 14:1,15,26) son frases consecuentes con toda la enseñanza de la Biblia respecto a presentar mensajes divinos de parte de hombres y mujeres inspirados. No hay profetas y profetisas hoy en día porque ya no hay dones espirituales. Los hermanos que abogan por el velo en la mujer, en países del occidente donde no es costumbre general que ella lo lleve, y que hacen del asunto ley universal de Dios para toda dispensación, tienen que insistir en que el “orar” de este versículo, y del 13, es oración no inspirada, para que haya aplicación directa hoy en día. Pero, si el orar de esta frase es el ordinario que todos usamos hoy en día, entonces: (a) en este versículo Pablo describe a un individuo que en un acto es hombre no inspirado y en el otro lo es. Tal situación no tiene sentido en el contexto grande. ¿Qué hay en el contexto que demande que el primer acto no es por inspiración pero que el segundo sí lo es? ¿Por qué toca Pablo solamente el orar, si habla del orar no inspirado? (b) preguntamos: ¿qué hay en el orar ordinario, que lo no haya en el cantar, el tomar la cena, el ofrendar, y el oír predicación, para que se requiera el velo en la mujer (ver. 5) pero no en el hombre? ¿Es más adoración o culto el orar ordinario, que el cantar ordinario? ¿No hay himnos que son puras oraciones? Estos hermanos cambian el sentido de “orar” y “profetizar”, ignorando el texto y el contexto.
— con la cabeza cubierta – La frase griega literalmente dice: “debajo de la cabeza teniendo”, o, teniendo (algo) que desciende de la cabeza. Esto indica un velo que cubre la cabeza y se extiende para abajo. (El velo de este contexto no puede ser representado por un pañuelo, o una pieza pequeña de tela, puesta por encima de la cabeza).
— afrenta su cabeza — Otras versiones (ASV., Mod., B.A., etc.) dicen, “deshonra su cabeza”. El llevar un velo en el siglo primero significaba sujeción. (Todavía en diferentes partes del mundo tiene el mismo significado). El varón no está sujeto a la mujer, sino es la cabeza de ella (ver. 3). Si el varón del contexto hubiera llevado velo, habría deshonrado a Cristo quien le ha hecho cabeza de la mujer. En esta vida Cristo ha dado la dirección al varón, y a la mujer le toca la sujeción. Hacer algo que indicara lo contrario de esto indicaría deshonra para Cristo. La palabra “cabeza” en este versículo, ¿se refiere a la cabeza del cuerpo, o a Cristo, la cabeza del hombre? Para mí la argumentación de Pablo en este contexto demanda que sea la cabeza figurada; es decir, Cristo. Pero si se hace referencia a la cabeza del cuerpo del varón, el punto principal sigue igual, pues en este caso la cabeza representaría a todo el cuerpo y el varón no debe hacer nada que le deshonre, ignorando su papel de dirección y posición de autoridad, y admitiendo sujeción a otros que no fueran Cristo, su única cabeza.
— 11:5 — Pero toda mujer que ora o profetiza – Es importante notar que esta frase, en el texto griego, ¡es idéntica a la del ver. 4! (con la excepción del género, pues el 4 habla del varón, y éste de la mujer). Aquí presento las dos frases lado a lado: PAS ANER PROSEUCHOMENOS E PROFETEUON PASA GUNE PROSEUCHOMENE E PROFETEUOUSA Lo que todos aquellos varones hacían, ¡eso exactamente es lo que hacían todas aquellas mujeres! Esto es lo que provocó el problema en Corinto. La solución consistió en que, al orar y profetizar, esos varones (los profetas) no cubrieran la cabeza, y que esas mujeres (las profetisas) sí cubrieran la cabeza. Ya que ellas hacían exactamente lo que los hombres hacían, y eso en público, con llevar el velo siempre indicarían su sujeción al varón. Esas mujeres, por ser profetisas, tenían el mismo don de profecía que tenían esos hombres, y tal vez pensaban que podrían descubrir su cabeza al ejercer su don. Solamente de estas mujeres trata el texto. Considérese Luc. 17:7, pasaje paralelo en cuanto a la construcción gramatical en griego: “un siervo que ara o apacienta”. No se trataba de un siervo cocinero, o chofer, o jardinero, sino de uno 100 que araba o apacentaba. No se trataba de todo siervo en el mundo, sino de uno de esa categoría especificada. Los que aplican la frase “toda mujer que ora o profetiza” a toda mujer en el mundo para todo tiempo, ignoran esta verdad y cometen el mismo error que los pentecosteses, que ignorando que el bautismo en el Espíritu Santo fue prometido solamente a los apóstoles, aplican esta promesa a sí mismos. (No hay profetas ni profetisas hoy en día, y por eso este mandamiento no está en vigencia. También importa notar que Pablo no está hablando de mujeres que simplemente oigan predicaciones de hombres u oigan oraciones no inspiradas dirigidas por hombres. Todas las mujeres de este contexto hacían exactamente lo que todos los varones de este contexto hacían. Mis hermanos que abogan por el velo hoy en día no permiten que las mujeres en el culto hagan lo que los hombres hacen. Según ellos, para los hombres “profetizar y orar” significa una cosa, y para las mujeres significa cosa completamente distinta. ¡No permitirán a las mujeres hacer lo que, según ellos, tienen que estar cubiertas para hacerlo! a saber, orar o profetizar. En Corinto, siglo primero, el escuchar una mujer a un hombre dirigir una oración no inspirada, como se hace hoy en día, no habría causado ningún problema respecto a la sujeción de la mujer, pero orar ella en público con el espíritu sí presentaba problema). — con la cabeza descubierta – Como explica Lacueva en una nota: “Lit. con no cubierta la cabeza.” El vocablo griego aquí es AKATAKALUPTÕ, un adjetivo compuesto de “a”, que indica negativo, y “katakaluptó”, que quiere decir “velado” (es decir, cubierto con velo). La palabra compuesta, pues, significa “no velado”, o sin velo. La raíz de la palabra KATAKALUPTO, que es KALUPTO, significa cubrir. El sustantivo, KALUMMA, significa velo (como en 2 Cor. 3:13). KATA quiere decir debajo (véase ver. 4, el comentario sobre la segunda frase), e intensifica la palabra KALUPTO. Observaremos al comentar estos versículos las diferentes formas gramaticales de esta palabra al aparecer en los diferentes versículos. Ha de recordarse que la palabra radical es KATAKALUPTO, verbo que significa velar, o cubrir con velo (literalmente, la cubierta que desciende para abajo).
— afrenta su cabeza – La cabeza de la mujer es el hombre (ver. 3). La profetisa, ya que hacía exactamente lo que el profeta hacía, al no cubrirse deshonraría a su cabeza, al varón, porque no estaría mostrando sujeción (cosa que el velo significaba). El papel de la mujer siempre ha sido el de sujeción al hombre. El uso del velo, de parte de la mujer, en Corinto demostraba esa sujeción. El tener el don de profecía (para hablar inspiradamente, exhortando, cantando u orando) no le libraba de dicha sujeción. Al hacer uso de su don, pero sin cubrirse con velo, la profetisa en Corinto habría deshonrado al varón, su cabeza.
— porque lo mismo es que si se hubiese rapado – Verse la profetisa en Corinto, ejerciendo su don pero sin cubrirse con velo, sería igual en efecto que presentarse en público rapada. El versículo siguiente explica el por qué de ello: estar la mujer en público con la cabeza rapada sería cosa considerada vergonzosa. 11:6 — Porque si la mujer no se cubre – Este y los versículos que siguen ilustran las verdades divinas de los ver. 4 y 5, demostrando por qué la profetisa en Corinto, siglo primero, debía cubrirse con velo al ejercer su don en público. KATAKALUPTETAI, 3a. persona, singular, presente, indicativo, pasivo, de KATAKALUPTO (véase ver. 5). Porque si la mujer no se vela (no se cubre con velo), dice Pablo. La mujer aquí tratada es la del contexto (ver. 5, la profetisa). Aplicar la palabra “mujer” de este versículo a “toda mujer en el mundo” es ignorar el texto y el contexto y expone lo equivocado del que así la aplica. Si la profetisa en Corinto, haciendo en público lo que hacía el profeta, no quería llevar un velo puesto, entonces, dice Pablo lo siguiente:
— que se corte también el cabello, esto para ser consecuente en sus acciones. Las dos cosas serían tomadas como vergonzosas. Las dos cosas eran consideraciones establecidas por la costumbre. Violar una de ellas tendría el mismo efecto que violar la otra. En el ver. 5 Pablo usa el verbo “rapar”; aquí, “trasquilar” (Lacueva), “esquilar” (Besson).
— y si le es vergonzoso a la mujer cortarse el cabello o raparse, que se cubra – Ahora Pablo emplea los dos verbos: rapar y trasquilar, o esquilar. (La versión Mod. dice, “rasurar”). Son las costumbres de los hombres lo que determina que la mujer en público con cabeza rasurada sea cosa de vergüenza. Pablo apela a la consecuencia lógica: si la profetisa va a hacer una cosa vergonzosa, al no cubrirse con velo cuando hace lo que hace el profeta (así deshonrándole), que sea consecuente y haga la otra cosa vergonzosa, al raparse o trasquilarse todo el cabello. (Obviamente ella debe evitar las dos cosas). Pero si ella no se va a trasquilar, porque es cosa vergonzosa ante el público aparecer así, entonces que se cubra con un velo para evitar la otra cosa que de igual manera es vergonzosa. Ahora el vocablo griego para la frase “que se cubra” es KATAKALUPTESTHO, 3a. persona, singular, presente, imperativo, pasivo. En este caso, dice Pablo, que ella se vele (que se cubra con velo).
11:7 — Porque el varón no debe cubrirse la cabeza – De nuevo notemos el vocablo griego aquí para la frase “no debe cubrirse”: KATAKALUPTESTHAI, presente, infinitivo, pasivo. Con decir Pablo, “no debe”, da a entender que es cuestión de obligación. Se le obliga al varón de este contexto, al profeta, cuando ejerce su don de 101 profecía (orando y profetizando), que no se vele (no se cubra de velo), porque en Corinto el velo indicaba sujeción, y el varón no está sujeto a nadie en este mundo, sino solamente a Cristo (ver. 3). Pasa a elaborar la razón de esto: — pues él es imagen y gloria de Dios – No solamente entra la cuestión del significado del velo según la costumbre del día, sino entra la cuestión del significado de la creación misma. Tanto la mujer como el hombre fueron hechos a la imagen de Dios (Gén. 1:26), en que a los dos fue dado un espíritu inmortal. Pero el hombre es también la gloria de Dios, en que el ha sido puesto sobre toda la creación de Dios, y la mujer ha sido sujetada a él (3:16). Por esta razón, dice Pablo, el profeta en Corinto tenía la obligación de no usar el velo al ejercer su don milagroso, pues el velo significaba sujeción y el varón no está en sujeción, sino es quien lleva la dirección. Debe, pues, mostrar dirección, no sujeción.
— pero la mujer es gloria del varón – Los próximos dos versículos explican esta declaración. (Aunque la mujer también fue hecha a la imagen de Dios, ése no es el punto de Pablo aquí y lo pasa por alto, porque en este contexto el punto tiene que ver con la diferencia de relación entre el varón y la mujer). El es el que tiene la autoridad y dirección, siendo la gloria de Dios en este mundo, el más alto de toda la creación, y por eso no debe llevar lo que signifique sujeción. Pero la mujer, siendo ella la gloria del varón, debe indicar esa sujeción. La profetisa, haciendo en público (en Corinto, siglo primero), exactamente lo que el profeta hacía, tenía que mostrar esa sujeción por medio de cubrirse con velo, artículo que simbolizaba para la mujer la sujeción. Debe notarse que la dirección del varón y la sujeción de la mujer al varón, no es algo establecido por la costumbre, sino por mandato de Dios. Pero el velo en Corinto, siglo primero, por la costumbre significaba la sujeción, y por eso el varón y la mujer no debían violar sus papeles respectivos en la vida al usar mal lo que por costumbre daba a entender sujeción, porque al hacerlo indicarían rebeldía hacia la voluntad de Dios en el particular. 11:8 — Porque el varón no procede de la mujer, sino la mujer del varón – Esta es la razón de por qué la mujer es gloria del varón. Ella procedió del varón, pues Dios tomó una costilla de Adán y de ella hizo a Eva (Gén. 2:18-23). Adán ya existía. Dios le hizo primero. El no procedió de ella. El orden en la creación establece la preeminencia del varón para tomar la dirección, y demuestra la razón de por qué la mujer, la gloria del varón, debe mostrar sujeción. La existencia de ella depende de él.
11:9 — y tampoco el varón fue creado por causa de la mujer, sino la mujer por causa del varón – Pablo da una razón adicional de por qué la mujer es gloria del varón (ver. 7): es que ella fue creada porque Dios vio que el varón tenía necesidad de una ayudante apropiada (Gén. 2:18). La mujer no tiene una existencia independiente. Si el hombre no hubiera necesitado una ayuda, ella no habría sido creada. Por esto se puede afirmar lo del ver. 7: la mujer es gloria del varón. El varón fue hecho para la gloria de Dios, y no para la de la mujer. La mujer ni existía cuando Dios hizo al hombre. Ella fue hecha para las necesidades y compañerismo del hombre. Esto es la base de la prioridad y mando del varón, y de la sujeción de la mujer. A la profetisa en Corinto no se le permitía ejercer su don de tal manera que apareciera como igual al profeta en el papel social. Siendo el velo el objeto que usaba la mujer para mostrar sujeción al varón, con cubrirse con velo la profetisa estaría haciendo, al orar y profetizar, lo que hacía el profeta pero sin parecer como igual a él en el papel social.
11:10– Por lo cual la mujer debe tener señal de autoridad sobre su cabeza – Las palabras, “señal de” no aparecen en el texto griego. Lo que dice Pablo es que “debe la mujer potestad tener sobre la cabeza” (Lacueva). Algunas versiones emplean la palabra “autoridad” en lugar de “potestad”. Aunque casi todas las versiones emplean la frase “señal de”, muchas la presentan en letra cursiva, para indicar que son palabras intercaladas en el texto (para completar el sentido). ¿Qué es esta autoridad que la profetisa debía tener sobre su cabeza al ejercer su don? Quedándonos con el contexto, es obvio que se hace referencia al velo, porque Pablo ya ha dicho (ver. 5,6) que ella no debe orar y profetizar sin tenerlo en la cabeza. Es la única cosa en el contexto con referencia a poner algo en la cabeza. Le tocaba a ella tener puesto el velo (KALUMMA; véase ver. 5, comentarios), de la cabeza yendo para abajo (ver. 4, comentarios). ¿En qué sentido era “autoridad”? Le era autoridad porque le autorizaba orar y profetizar, cosa que el varón, siendo profeta, hacía (y que a la mujer en general se le prohibía, 14:34), y que ahora ella lo hacía. Pero así ella ejercía esta autoridad, siempre indicando su sumisión a él. (En este sentido el velo era señal de la autoridad del varón sobre ella).
— por causa de los ángeles – Esta frase es una oración elíptica; es decir, tiene palabras suprimidas, por ser consideradas como innecesarias para completarla. Dice Pablo que se le obliga a la profetisa en Corinto ponerse el velo (tener esta autoridad en la cabeza) “por causa de los ángeles”. Argumentando Pablo de lo superior a lo inferior (compárese 2 Ped. 2:4-11), está diciendo que hay que respetar y someterse a la autoridad. Los ángeles, que son superiores al hombre, se someten a la autoridad, y de igual manera la profetisa, que es menor que los ángeles, tenía que someterse a la autoridad del varón, indicando esa sumisión y reconocimiento de autoridad sobre ella al ponerse el velo cuando oraba y profetizaba.
—11:11- Pero en el Señor – La frase “en el Señor” quiere decir “en conexión con quien es el Señor”. El Señor es el Creador (Juan 1:3), y ha determinado el papel del varón y el de la mujer, como también la interdependencia de ellos en esta vida. Pablo ya escribió la información del ver. 3. El varón es la cabeza de la mujer. Ella es gloria de él. Por eso la profetisa tiene que ejercer su don con el velo puesto, para no parecer masculina. No obstante, para que el varón no pensara de sí mismo indebidamente, ni la mujer tampoco, Pablo pasa a decir lo siguiente:
— ni el varón es sin la mujer, ni la mujer sin el varón – El uno no es independiente del otro. Los dos se necesitan, cada uno en su papel asignado por su Creador. El hombre y la mujer, en el matrimonio, llegan a ser “una sola carne” y son “coherederos de la gracia de la vida”. No hay lugar, pues, para que el varón se considere como mejor que la mujer, o como independiente de ella. Al mismo tiempo no hay razón por qué la mujer quiera igualarse al hombre en su papel en esta vida. El orden divino para cada uno de los dos ha de ser respetado.
—11:12– porque así como la mujer procede del varón, también el varón nace de la mujer – La creación bien demuestra el hecho de que la mujer procedió del varón. Al mismo tiempo, todo hombre nacido en este mundo nació de una mujer (madre). Ella vino de él, y él viene de ella; cada uno depende del otro.
— pero todo procede de Dios – Todo esto procede del orden divino que Dios en su gran sabiduría diseñó o ideó. Es un plan sumamente sabio, y felices son el hombre y la mujer que lo respeten. Al varón Dios dio la responsabilidad de llevar la dirección, y a la mujer la de sumisión, para seguirle, para ayudarle. El asunto de ejercer la profetisa su don en la iglesia no podía anular este arreglo divino.
— 11:13– Juzgad vosotros mismos: — En este versículo, y en el siguiente, Pablo da dos razones por qué se le obligaba a la profetisa en Corinto que se cubriera con velo al ejercer su don. Los corintios solos, sin ninguna revelación especial de Dios, podían saber que se le obligaba a la profetisa, al ejercer su don, que estuviera cubierta. Era cosa que se podía determinar con nada más usar de su juicio, o sentido común. (En el ver. 6, Pablo apeló a las costumbres del día; véanse los comentarios allí. Ahora apela al sentido común de ellos. Su juicio tendría que basarse en los hechos de la creación y en los dos papeles distintos del varón y de la mujer, ver. 7-10. El uso común del velo en ese tiempo reflejaba esos hechos y papeles distintos).
— ¿Es propio que la mujer ore a Dios sin cubrirse la cabeza? — Esta es la primera de dos razones: lo inapropiado de usar la profetisa su don sin estar cubierta con velo. La palabra griega aquí para decir “propio” es PREPON, nominativo, singular, neutro, participio. Se encuentra en Mat. 3:15 (conveniente); 1 Tim. 2:10 (corresponde); Heb. 2:10; 7:26 (convenía). Los corintios bien podían determinar lo apropiado o conveniente en este caso de la profetisa. Así vemos que la costumbre era un factor grande en este asunto del velo en la profetisa. El vocablo griego para decir “sin cubrirse la cabeza” es AKATAKALUPTON, acusativo, singular, femenino. Es un adjetivo que aquí significa “sin velo”, o “no cubierta”. (Véase ver. 5, comentarios sobre esta palabra, que allí es dativo, singular, femenino). Pablo pregunta: “¿Conveniente es que (la) mujer sin velo a Dios ore … ?” (Lacueva). Así se expresan las versiones ASV., Besson, H.A., N.C., etcétera. Otras dicen lo mismo, agregando en letra cursiva la frase “la cabeza”, pues estas dos palabras no son parte del texto griego (pero se implican). El velo en Corinto, siglo primero, era un artículo de ropa de modestia y sujeción para la mujer en público. Pablo no estuvo instigando una nueva práctica de llevar el velo por razones religiosas (es decir, el velo no sería ahora una ropa religiosa), sino abogaba por qué las profetisas no dejaran el acostumbrado artículo de ropa, el velo, para mostrar modestia y sujeción, al ejercer su don. Desde luego ninguna mujer en Corinto de aquel entonces dejaría el uso del velo en público sin parecer inmodesta e insubordinada. Pero el problema no estaba con las mujeres en general, sino con las mujeres en la iglesia que estaban haciendo lo que hacían los profetas; a saber, orar y profetizar. El velo en el siglo primero, en aquel mundo gentil, no era artículo de ropa religiosa, sino el artículo de ropa acostumbrado que era usado por las mujeres modestas en público. Por medio de la Iglesia Católica Romana el velo llegó a ser un artículo para uso religioso, exactamente como algunas iglesias denominacionales cambian la costumbre de lavar pies, y de besar (el ósculo santo), a una ceremonia o acto religioso. El orar de este versículo es el mismo que el de los ver. 4,5, nada más que aquí Pablo menciona solamente uno de los dos términos (orar y profetizar) porque le basta para presentar su caso. Los que abogan por el velo universalmente hoy en día siempre citan este versículo para su argumentación, porque no menciona el profetizar, cosa que no se puede explicar como no inspirada. Luego quieren dar a la palabra “orar” el sentido de oración no inspirada. Pero el orar de todo este contexto es el de oración inspirada. Véase ver. 4, comentarios.
—11:14 — La naturaleza misma ¿no os enseña que al varón le es deshonroso dejarse crecer el cabello? — Ahora Pablo da la segunda razón por qué la profetisa debe cubrirse con el velo al ejercer su don en público: lo que la naturaleza enseña. Aquí se personifica la naturaleza; ella enseña algo. Lo que enseña es lo que dice la frase que sigue, y la primera frase del versículo siguiente. El vocablo griego para decir “naturaleza” es 103 PHUSIS. Se emplea en el sentido objetivo, indicando así las leyes que gobiernan el universo por ej., en Rom. 1:26; 11:24), y también en el sentido subjetivo, indicando sentido nativo de lo que es bueno y apropiado, influenciado esto por el hábito y la costumbre (por ej., en Rom. 2:5. En Efes. 2:3, costumbre confirmada por la práctica de largo tiempo). Yo entiendo que la palabra se emplea en el segundo sentido; es decir, en sentido subjetivo, pues según las leyes de la naturaleza el hombre puede dejar crecer el cabello de igual manera que la mujer (Núm. 6:5; 2 Sam. 14:25,26). Las leyes del universo no dan pelo corto al hombre y pelo largo a la mujer. Pero la naturaleza, en el sentido de la práctica de largos siglos, enseña que es deshonroso que el hombre deje crecer el cabello; es decir, tener pelo largo, borrando así la distinción natural entre el hombre y la mujer. En este pasaje, pues, la palabra “naturaleza” no significa las leyes físicas ni las ideas con que el hombre nazca. El texto no dice que “Dios enseña que al varón le es deshonroso dejarse crecer el cabello”. No dice que “la Biblia enseña ….”. (A la madre de Sansón se le mandó que no cortara su cabello, Jueces 13:5. Véanse 1 Sam. 1:11; Núm. 6:1-20). Lo que el texto dice es que “la naturaleza misma enseña … “. La costumbre de larga práctica, o bien el sentido nativo de lo que es apropiado, (la “naturaleza”) enseñaba a los corintios que al varón era deshonroso dejarse crecer el cabello, y que a la mujer dejarse crecer el cabello le es gloria (véase el versículo siguiente). (Nótese: no había problema con el cabello no cortado en el hombre con el voto de nazareo, porque todo el mundo sabía que tenía dicho voto por un tiempo. Al llegar a su fin ese tiempo, siempre se cortó el pelo. Obviamente los hombres se cortaban el pelo, porque al hombre del voto de nazareo, para guardar bien ese voto, tenía que evitarlo. El representaba un caso excepcional). 11:15 — Por el contrario, a la mujer dejarse crecer el cabello le es honroso – Muchas versiones (P.B., B.A., H.A., B. J., NVI., N.M., L.A., etc.) hacen que la pregunta del ver. 14 termine al final de esta frase. Se lee así: “empero la mujer si lleva cabellera gloria para ella es?”—Lacueva. Así se lee el interlineal Marshall, en inglés. (Por otra parte, la versión en inglés que uso, la ASV., se lee como esta versión de Valera, 1960, terminando la pregunta al final del ver. 14. No hay gran diferencia entre las dos formas de traducción). El texto griego no dice, “le es honroso”, sino “para ella es gloria”. Así se expresan, en palabras semejantes, las versiones ASV., N.M., NVI., Mod., H.A., L.A., B.A., H.A., B.J., etcétera. La razón por qué la mujer debe llevar pelo largo es que la naturaleza (el sentido natural de decoro, la costumbre de largo tiempo) enseña que es cosa de gloria (lo opuesto de deshonroso, ver. 14) . Es gloria para ella que se deje crecer el cabello, distinguiendo así su sexo del sexo del varón. Esta distinción de los dos sexos Pablo la ha venido argumentando desde el ver. 3. El texto griego, en este versículo, y en el anterior, emplea un verbo, KOMAO, que significa usar o llevar cabellera, dejarse crecer el cabello; es decir, tener pelo largo. En este versículo, el 15, se emplean tanto el verbo, KOMAO (usar pelo largo), como el sustantivo, KOME (el pelo largo, o cabellera), en la frase siguiente (el cabello). Algunas versiones, como la ASV., traduce el vocablo, “tener pelo largo”. (Alguno preguntará, “¿Qué tan largo es “largo”, y qué tan corto es “corto”?, queriendo basarse en tecnicismos al ser contencioso. Basta contestar que el punto del pasaje es que el hombre no parezca mujer, ni la mujer, hombre; que no tenga él lo que tiene ella). — porque en lugar de velo le es dado el cabello – La palabra “velo” en nuestra versión aquí no es de la misma palabra griega que se emplea en el ver. 5. Véanse los comentarios allí sobre KATAKALUPTO, cubrir con velo. Aquí la palabra es PERIBOLAIOU, que significa literalmente una envoltura (de “alrededor” y “arrojar”). Se emplea en Heb. 1:12 (vestido), o manto. La cabellera (pelo largo) envuelve la cabeza; para esto le es dada a la mujer y por eso es para ella gloria. La frase “en lugar de” traduce la palabra griega, ANTI, que tiene varios significados, entre ellos, “por”, “para”, y “en lugar de”. La Ver. Mod. dice, “cabellera … le es dada para cubierta”. La B.A. y la N.C. dicen, “el cabello le es dado por velo”. La S.A. dice, “los cabellos le son dados a manera de velo para cubrirse”. La ASV en inglés dice, “for a covering”, que puede traducirse, “por cubierta”, o, “para servir de cubierta” (Esta última frase es la definición y uso de la palabra según el Señor Thayer, con referencia a 1 Cor. 11:15, pág. 49, en inglés). Aquí entiendo que la palabra griega, “anti”, se usa como en Juan 1:16, “gracia por (“anti”) gracia”; es decir, “gracia sobre gracia”. La cabellera en la mujer es una envoltura gloriosa. Es una cubierta natural. Corresponde al velo artificial. Si la cabellera, cosa que envuelve a la cabeza, es gloria para la mujer, y le es dada para ese fin, seguramente la mujer cristiana no echaría de sí el velo artificial en una situación en que debería estar señalando sujeción, y modestia, según el significado dado al velo por la costumbre, como no echaría de sí la cabellera, quedándose rapada y así en vergüenza (ver. 5,6), y sin gloria (ver. 15). Con razón la mujer (en este caso, la profetisa) tenía orgullo en su cabellera y por eso no debería sentir vergüenza en llevar el velo artificial (cuando era requerido, ver. 5), pues en Corinto, siglo primero, era la manera de costumbre para mostrar modestia, pudor y sujeción al hombre. La profetisa no violaría esa costumbre, al orar o profetizar, quitándose dicho velo. Si vale la traducción “en lugar de velo”, ha de entenderse que el “velo” en consideración es el velo artificial, o de tela. En este caso, como el velo cubre la cabeza y desciende para abajo, y se lleva 104 para mostrar sujeción y modestia o pudor, así también la cabellera es una envoltura para la cabeza y es dada a la mujer para cubierta. La mujer tiene dos cubiertas; una natural (la cabellera), y otra artificial (el velo de tela). Pero la persona no ha de valerse de esta traducción (“en lugar de velo”) para concluir que con tal que la mujer tenga pelo largo no tiene que hacer uso del velo artificial bajo ninguna circunstancia. Todo el punto de Pablo es que la mujer de este contexto (la profetisa) ¡no debe orar ni profetizar no cubierta con velo! (ver. 5) En los ver. 13,14 él da dos razones: lo inapropiado de ello, y la enseñanza de la naturaleza. ¿Cómo, pues, se puede concluir que la cabellera sustituye al velo artificial y que no hay que hacer caso alguno de él?
— 11:16– Con todo eso, si alguno quiere ser contencioso – El contexto griego literalmente dice, “Pero si alguno piensa ser” y luego sigue una palabra compuesta de dos partes: amador de, y pleitos; es decir, uno que ama la discusión. Tal persona es contenciosa. Es un “amigo de discusiones” (Lacueva). A pesar de toda la argumentación presentada por Pablo en los ver. 3- 15, siempre habría quien discutiera por discutir, porque amaría la contención.
— nosotros no tenemos tal costumbre ni las iglesias de Dios — Pablo abogaba por el uso del velo artificial en la mujer (del contexto, la profetisa) en ciertas ocasiones, y el disputador abogaría por la ausencia del velo en ella al “orar o profetizar”. El contencioso, pues, abogaría por otra cosa. Dice Pablo que él (y los demás apóstoles, “nosotros”) no tenía (o, permitía) tal costumbre. La costumbre que los apóstoles afirmaban quedó explicada por Pablo en los versículos anteriores. Tampoco las iglesias de Cristo en general seguirían tal costumbre (de que la profetisa orara y profetizara sin velo puesto); seguían la costumbre aprobada por los apóstoles inspirados. Obviamente la costumbre (que es inocente en cuanto a las leyes de Dios) regía mucho en la determinación del decoro correcto de la profetiza en el ejercicio público de su don. El cristiano no es diferente de la (buena) costumbre establecida solamente por ser él diferente. Solamente los revolucionarios y activistas políticos echan a un lado las costumbres, haciendo cosas consideradas vergonzosas, y esto con avidez. Se glorían en su vergüenza (Fil. 3:19). El cristiano no sigue esa filosofía que tanto deshonra la voluntad de Dios. Véase 9:19-23. Al contrario, él respeta la fuerza de la costumbre establecida para no traer reproche sobre la Causa de Cristo. (Claro es que hablo de la costumbre que no contradiga ninguna ley de Dios). El uso del velo en la iglesia en Corinto, de parte de la profetisa al orar o profetizar, se le mandó en base a la costumbre general del tiempo que decía que dicho velo en la mujer mostraba sujeción y pudor. No se basó en ninguna ley eterna de Dios. En este versículo Pablo dice, “costumbre”. Con una apelación a la autoridad apostólica y a la práctica de las iglesias fieles en general, Pablo calla la boca del contencioso. Véanse 4:6-13; 15:11; 2 Cor. 4:13. La palabra griega para decir “costumbre” es SUNETHEIA, y aparece en 8:7 (habituados) y en Jn. 18:39 (costumbre). (Nota: Algunos aplican la frase “tal costumbre” al asunto de ser contencioso. Tienen a Pablo diciendo que él no tenía la costumbre de ser contencioso, pero ser contencioso ¡no es costumbre en ninguna parte! Ser contencioso es característica muy particular de cierta persona en un dado caso. (A los que abogan por el velo universalmente en toda mujer hoy en día, en el culto y aún en la casa durante la oración, no les gusta la palabra “costumbre”, y quieren que el pasaje diga, según algunas versiones modernas, “no reconocemos otra práctica”. Pero tales versiones no son traducciones del texto griego, sino ¡comentarios no inspirados! ¿Por qué diría un hombre inspirado, después de dar órdenes apostólicas, “no reconocemos otra práctica”? Pablo dice “costumbre”; ellos dicen “práctica” , y agregan al texto griego la palabra “otra”). Es de notarse que la dirección, o el ser cabeza, ¡no era el asunto de costumbre! Pero la manera establecida para mostrar dirección, o de mostrar sujeción, ¡sí era cuestión de costumbre local! (“NOTAS SOBRE 1 CORINTIOS” POR BILL H. REEVES).

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