Las ciudades de refugio
“Señalaos las ciudades de refugio, dice Jehová, de las cuales Yo os hablé por medio de Moisés, para que se acoja allí el homicida que matare a alguno por accidente y no a sabiendas” ... “Para que nosotros tengamos un fortísimo consuelo, los que hemos huido para asirnos de la esperanza puesta delante de nosotros, la cual tenemos como segura y firme ancla del alma, y que penetra hasta dentro del velo” (Josué 20:11The Lord also spake unto Joshua, saying, (Joshua 20:1); Hebreos 6:18-2018That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 19Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 20Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6:18‑20)). En relación con los dos capítulos que forman el tema de las ciudades de refugio, hemos citado este pasaje en la epístola a los Hebreos porque hace una alusión evidente al mismo. Este asunto es de suma importancia ya que lo mencionan cinco textos del Antiguo Testamento: Éxodo 21:1313And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. (Exodus 21:13); Números 35:9-289And the Lord spake unto Moses, saying, 10Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; 11Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. 12And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. 13And of these cities which ye shall give six cities shall ye have for refuge. 14Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. 15These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither. 16And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death. 17And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. 18Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. 19The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. 20But if he thrust him of hatred, or hurl at him by laying of wait, that he die; 21Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him. 22But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, 23Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm: 24Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: 25And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. 26But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; 27And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: 28Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. (Numbers 35:9‑28); Deuteronomio 19:1-141When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; 2Thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it. 3Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither. 4And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbor ignorantly, whom he hated not in time past; 5As when a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die; he shall flee unto one of those cities, and live: 6Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. 7Wherefore I command thee, saying, Thou shalt separate three cities for thee. 8And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; 9If thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: 10That innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. 11But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities: 12Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. 13Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. 14Thou shalt not remove thy neighbor's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it. (Deuteronomy 19:1‑14); Josué 20–21; 1 Crónicas 6:54-8154Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot. 55And they gave them Hebron in the land of Judah, and the suburbs thereof round about it. 56But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh. 57And to the sons of Aaron they gave the cities of Judah, namely, Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs, 58And Hilen with her suburbs, Debir with her suburbs, 59And Ashan with her suburbs, and Beth-shemesh with her suburbs: 60And out of the tribe of Benjamin; Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families were thirteen cities. 61And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, namely, out of the half tribe of Manasseh, by lot, ten cities. 62And to the sons of Gershom throughout their families out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities. 63Unto the sons of Merari were given by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. 64And the children of Israel gave to the Levites these cities with their suburbs. 65And they gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities, which are called by their names. 66And the residue of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim. 67And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs, 68And Jokmeam with her suburbs, and Beth-horon with her suburbs, 69And Aijalon with her suburbs, and Gath-rimmon with her suburbs: 70And out of the half tribe of Manasseh; Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath. 71Unto the sons of Gershom were given out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs: 72And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs, 73And Ramoth with her suburbs, and Anem with her suburbs: 74And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs, 75And Hukok with her suburbs, and Rehob with her suburbs: 76And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs. 77Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs: 78And on the other side Jordan by Jericho, on the east side of Jordan, were given them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs, 79Kedemoth also with her suburbs, and Mephaath with her suburbs: 80And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs, 81And Heshbon with her suburbs, and Jazer with her suburbs. (1 Chronicles 6:54‑81); además una referencia en el Nuevo Testamento.
Los tesoros que encierran la antigua revelación nos presentan a menudo, más bien contrastes que analogías cuando los ponemos a la luz del Nuevo Testamento; estos contrastes hacen resaltar el valor y la belleza de “las cosas nuevas” (Mateo 13:5252Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. (Matthew 13:52)) que nos han sido reveladas; y esto es el propósito expreso del Espíritu Santo. Tal es el caso de las ciudades de refugio o de acogimiento. Limitándonos a una alusión a ellas en relación con la muerte del Salvador y sus resultados, daríamos una interpretación incompleta como limitada; mientras que la aplicación inmediata y literal de este tipo —como lo saben sin duda algunos de nuestros lectores— es más bien histórica y profética a la vez en relación directa con Israel. Es a él a quien Dios tuvo en cuenta, en primer lugar, el homicidio involuntario de Cristo; es a favor de este pueblo que el Señor ruega en la cruz: “Padre, perdónalos, porque no saben lo que hacen” (Lucas 23:3434Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34)). Jerusalem no había conocido el día de su visitación. “Yo sé que lo habéis hecho por ignorancia”, dice el apóstol. Pero desde luego, lo que puede llamar nuestra atención, es que en ninguna parte del Antiguo Testamento existe una referencia acerca de un homicida involuntario que hubiera aprovechado el recurso que le ofrecían estas ciudades; ni el fratricida Absalom, ni Joab tentaron de salvar su vida acudiendo a una ciudad de refugio, a cuya protección, por otra parte, no tenían derecho. No es la ley la que ofrece el privilegio de una ciudad de refugio, sino la gracia.
La primera de esas ciudades señaladas para acogimiento fue Cedes en la tribu de Neftalí, al extremo norte de Canaán; la segunda: Siquem en la tribu de Manasés en el centro del país, que conocemos mejor con el nombre de Sichar en el Nuevo Testamento; la tercera era la famosa Hebrón, en el territorio de Judá al sur; Beser la cuarta; se hallaba del otro lado del Jordán en el sureste de Rubén; Ramoth de Galaad en el centro de la tribu de Gád; la sexta: Gaulón en Basán, situada en el extremo noreste de la media tribu de Manasés. La gracia quiso diseminar sus ciudades de acogimiento tanto de este lado como del otro lado del Jordán. Las seis ciudades, aparte de poseer el derecho de asilo para el homicida involuntario, eran ciudades sacerdotales, dadas a los Levitas.
Unos detalles interesantes sobre las tres primeras: Cedes mencionada en Jueces 4 es célebre por ser la ciudad de Barac; en su tiempo juzgaba en Israel una mujer: Débora la profetisa. Oprimidos por Jabín, los hijos de Israel claman a Jehová; y Débora hace llamar a Barac en Cedes para que encabezara los ejércitos de Israel y sacudiera el yugo opresor. Este capitán no se siente capaz de tal hazaña si Débora no le acompaña; pues para obtener la victoria, ella y Barac suben juntos en el mismo carro de guerra. Luego juntos también cantan un himno de triunfo. Las expresiones del mismo son citadas por Pablo en un pasaje de la carta a los Efesios para celebrar a Uno mayor y más valiente que el morador de Cedes, y que no tiene vergüenza de llevarnos en Su carro triunfal: “Subiendo a lo alto, llevó cautiva la cautividad y dio dones a los hombres” (Efesios 4:88Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Ephesians 4:8)).
Siquem nos llevaría lejos en su historia; está situada entre el monte Ebal y Gerizim; es allí donde estaba el pozo de Jacob y la porción que pertenecía a José; allí donde fueron puestos sus huesos traídos de Egipto (Josué 24:3232And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph. (Joshua 24:32)). Es allí donde juntó Josué a todo Israel para su discurso de despedida (Josué 24:1-281And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. 2And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. 3And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. 4And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt. 5I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. 6And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea. 7And when they cried unto the Lord, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season. 8And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. 9Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: 10But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand. 11And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. 12And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. 13And I have given you a land for which ye did not labor, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat. 14Now therefore fear the Lord, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord. 15And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord. 16And the people answered and said, God forbid that we should forsake the Lord, to serve other gods; 17For the Lord our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: 18And the Lord drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the Lord; for he is our God. 19And Joshua said unto the people, Ye cannot serve the Lord: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins. 20If ye forsake the Lord, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. 21And the people said unto Joshua, Nay; but we will serve the Lord. 22And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him. And they said, We are witnesses. 23Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the Lord God of Israel. 24And the people said unto Joshua, The Lord our God will we serve, and his voice will we obey. 25So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. 26And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord. 27And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. 28So Joshua let the people depart, every man unto his inheritance. (Joshua 24:1‑28)) y el lugar donde encontró Jesús a la Samaritana.
Hebrón es conocida ya: digna posesión de Caléb, recuerda la fe, la perseverancia; ciudad real, sacerdotal y también el lugar donde los que murieron en la fe fueron sepultados, esperando la resurrección.
De las otras: Ramoth de Galaad, Beser y Gaulón; no tenemos detalles sino una triste historia en relación con la primera. Caída bajo el poder de los Sirios, el impío rey Acab la quiso recobrar; y para ayudar a éste en la guerra contra el enemigo, el piadoso Josafat rey de Judá casi pierde la vida en la batalla; una flecha tirada a la ventura hirió mortalmente a Acab, cumpliéndose así la profecía de Micaías (1 Reyes 22:28-3728And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people, every one of you. 29So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 30And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. 31But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 32And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. 33And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. 34And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 36And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. 37So the king died, and was brought to Samaria; and they buried the king in Samaria. (1 Kings 22:28‑37)). Más tarde, Ramoth fue reconquistada por Joram hijo de Acab; pero el juicio salió de esta ciudad: habiendo dejado allí sus tropas con algunos jefes y Jehú como capitán, el rey Joram había ido a Jezreel a curarse de las heridas que le habían hecho los Sirios en la batalla; en este momento, cumpliendo la profecía de Elías, Eliseo despacha a un joven quien ungió a Jehú por rey sobre Israel: de Ramoth, la ciudad sacerdotal y de acogimiento, salió el juicio divino que barrió la casa del homicida voluntario que fue Acab, y vengó la sangre del inocente y piadoso Naboth (2 Reyes 8:29; 9:1-2629And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick. (2 Kings 8:29)
1And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: 2And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber; 3Then take the box of oil, and pour it on his head, and say, Thus saith the Lord, I have anointed thee king over Israel. Then open the door, and flee, and tarry not. 4So the young man, even the young man the prophet, went to Ramoth-gilead. 5And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. 6And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel. 7And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. 8For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: 9And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: 10And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. 11Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication. 12And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the Lord, I have anointed thee king over Israel. 13Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. 14So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramoth-gilead, he and all Israel, because of Hazael king of Syria. 15But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel. 16So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram. 17And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace? 18So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again. 19Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me. 20And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously. 21And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite. 22And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? 23And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah. 24And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot. 25Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the Lord laid this burden upon him; 26Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the Lord; and I will requite thee in this plat, saith the Lord. Now therefore take and cast him into the plat of ground, according to the word of the Lord. (2 Kings 9:1‑26)).
Estas ciudades de refugio ilustran lo que la gracia ofrece y las benditas riquezas que están en Cristo: ¿qué de extrañar si el sitio que debía rodear cada una de ellas era ancho de tres mil codos al norte, tres mil al sur, tres mil al oeste, tres mil al este; y sus caminos de acceso, debidamente arreglados, sin tropiezo, ni obstáculo para permitir una huida más rápida y fácil? (Números 35:4-54And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. 5And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities. (Numbers 35:4‑5)). Apliquemos estos detalles y aspecto general de estas ciudades a lo que nos ofrece la muerte del Salvador y sus consecuencias para Israel en particular, y también para el mundo. El primero ocupa un lugar importante: en su tierra ha muerto un hombre: Jesús, su propio Mesías; Israel es homicida, su responsabilidad debe estar claramente establecida: “Padre, perdónales porque no saben lo que hacen”.
Hasta este momento Israel es considerado como homicida involuntario; Jerusalem no había conocido el tiempo de su visitación; el testimonio del Espíritu Santo por las palabras de Pedro atribuye el homicidio a la ignorancia: “Mas ahora, hermanos, sé que por ignorancia lo habéis hecho como también vuestros príncipes” (Hechos 3:14-2614But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20And he shall send Jesus Christ, which before was preached unto you: 21Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 22For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. 24Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:14‑26)). En Su gracia Dios dispuso así de todos los recursos necesarios para que Israel acudiera a la ciudad de refugio, es decir a la gracia ofrecida: “Arrepentíos ... y bautícese cada uno de vosotros en el nombre de Jesucristo para perdón de los pecados” ... “Así que arrepentíos” —insiste la voz del Espíritu— “y convertíos para que sean borrados vuestros pecados; y con otras muchas palabras testificaba; y les exhortaba diciendo: sed salvos de esta perversa generación” (Hechos 2:38-40; 3:1938Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (Acts 2:38‑40)
19Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19)). Así eran “arreglados” los caminos que conducían a la ciudad de refugio, ensanchados sus términos alrededor. ¡Ay del rezagado, el vengador de la sangre (la justicia de Dios en castigo sobre el pueblo) lo alcanzará! En la primera predicación, tres mil se convirtieron, “huyeron de la ira que ha de venir” ... “Y el Señor añadía cada día a la Iglesia los que habían de ser salvos” (Hechos 2:4747Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved. (Acts 2:47)). Un remanente, las reliquias de Israel escogidas por gracia franqueaba así la puerta de la salvación, “trabando de la esperanza propuesta” (Romanos 11:55Even so then at this present time also there is a remnant according to the election of grace. (Romans 11:5); Hebreos 6:1818That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: (Hebrews 6:18)).
A medida que seguimos la historia de los Hechos de los Apóstoles, notamos un cambio en las expresiones de la gracia en la predicación de los discípulos: ya no invocan más la ignorancia a favor de los culpables; aunque las amenazas, los azotes, la cárcel, no pueden hacer callar su voz. Siguen acusando al pueblo homicida. Esteban, después de una larga requisitoria ante el concilio de Jerusalem, muere bajo una lluvia de piedras. Sin embargo, allí mismo donde derraman la sangre inocente, se hallaba todavía uno que lo hacía con ignorancia, Saulo: “Fui recibido a misericordia” —escribe más tarde— “porque lo hice por ignorancia en incredulidad” (1 Timoteo 1:1313Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. (1 Timothy 1:13)). Sin embargo la responsabilidad se agrava y en vez de huir de la ira de Dios acudiendo a la gracia y al arrepentimiento, el pueblo prefiere asumir la espantosa responsabilidad del crimen, cometido contra Esteban y hacen suyas estas palabras: “No queremos que éste reine sobre nosotros” (Lucas 19:1414But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (Luke 19:14)). “¿Quién ha creído a nuestro anuncio?” —pregunta el profeta— “¿No ha conocido esto Israel? ... antes bien, todo el día extendí Mis manos a un pueblo rebelde y contradictor”, dice el Señor (Isaías 65:22I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; (Isaiah 65:2)); el apóstol repite las mismas palabras una vez agotados los recursos de la gracia (Romanos 10:16-2116But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17So then faith cometh by hearing, and hearing by the word of God. 18But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. (Romans 10:16‑21)). Moisés había anunciado este endurecimiento, el salmista también en sus poesías, Isaías lo recordó, mas el Señor lo sintió más que nadie: “Y cuando llegó cerca de la ciudad, al verla, lloró sobre ella, diciendo: ¡oh, si también tú conocieses a lo menos en este tu día, lo que es para tu paz! Mas ahora está encubierto de tus ojos”. “Jerusalem, Jerusalem, que matas a los profetas, y apedreas a los que te son enviados” (Lucas 19:41; 13:3441And when he was come near, he beheld the city, and wept over it, (Luke 19:41)
34O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! (Luke 13:34)).
Si hasta la cruz y después de la resurrección del Salvador, su homicidio no les es tomado en cuenta, cuándo todos los recursos de la gracia a favor del culpable pueblo han sido agotados, entonces, no sólo la sangre de Jesús (cuya eficacia han rechazado) les es demandada, mas también toda la sangre justa que ha sido derramada sobre la tierra, desde la sangre de Abel (Mateo 23:3535That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. (Matthew 23:35)). Israel es homicida voluntario: “El rey se enojó y enviando sus ejércitos, destruyó aquellos homicidas y puso fuego a su ciudad” (Mateo 22:77But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. (Matthew 22:7)). Jerusalem fue destruida por los ejércitos romanos, aniquilando a la vez al empedernido resto judío bajo el mando de Vespasiano y Tito. “La ira vino sobre ellos hasta el extremo” (1 Tesalonicenses 2:1616Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:16)).
Ahora bien ¿cuál es la responsabilidad de los gentiles ante la muerte del Señor: “Inocente soy yo de la sangre de este justo”, dijo Pilato lavándose las manos: “Allá vosotros” (Mateo 27:2424When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. (Matthew 27:24)). Si no acudió a la “ciudad de refugio”, la gracia que hubiera podido aprovechar para lavar su pecado en la sangre que lo podía limpiar, en vano Pilato se lavó las manos con agua. Pero, dejemos a los demás su propia responsabilidad con la cual aparecerán ante el Tribunal de Dios; tú, lector, ¿cuál es la tuya? ¿acaso serías culpable de una muerte acaecida hace casi dos mil años? Y haciendo tuyo el caso mencionado en Deuteronomio 21:1-9,1If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him: 2Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain: 3And it shall be, that the city which is next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, and which hath not drawn in the yoke; 4And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley: 5And the priests the sons of Levi shall come near; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord; and by their word shall every controversy and every stroke be tried: 6And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley: 7And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. 8Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. 9So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord. (Deuteronomy 21:1‑9) donde leemos: “Y medirán la distancia hasta las ciudades que están alrededor del muerto”, si se midiera la distancia desde el Calvario hasta el lugar donde estás se sumarían varios miles de kilómetros. Pese a la distancia y a los años, tu responsabilidad frente a la muerte del Hijo de Dios se presenta ante ti con toda su gravedad. Eres un homicida involuntario, hasta hoy ignorabas la muerte de Jesús tal vez; pero tu incredulidad, el menosprecio que sientes por la Palabra de Dios que estuvo en tus manos, tu desinterés por Aquel a quien tus pecados obligaron a estar en la cruz, establecen claramente tu responsabilidad.
Llegará el día cuando Dios te preguntará: ¿qué hiciste con Mi Hijo que Yo te había dado como Salvador? Haz pues como aquellos gentiles tesalonicenses a quienes llegó el mensaje de la gracia: “Se convirtieron de los ídolos al Dios vivo, para servir y esperar a Su Hijo de los cielos, a Jesús el cual nos libra de la ira que ha de venir” (1 Tesalonicenses 1:9-109For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:9‑10)). ¿Soy idólatra acaso? preguntas; no, por cierto, eres cristiano, y esta posición agrava tu responsabilidad; la distancia que se puede medir entre ti y el que murió en la cruz se resume apenas en un paso: “No digas en tu corazón ¿quién subirá al cielo ... o, quién descenderá al abismo?”. Cerca de ti está la Palabra, en tu boca y en tu corazón (no puede estar más cerca), es decir el testimonio de Dios que predicamos: “Que si confesares con tu boca que Jesús es el Señor y que creyeres en tu corazón que Dios le levantó de los muertos, serás salvo” (Romanos 10:6-96But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10:6‑9)).
Hagamos resaltar aquí las bendiciones como la seguridad que tenemos en nuestra “ciudad de refugio”: pecados perdonados, conciencia purificada, un fortísimo consuelo, una esperanza segura de la herencia celestial, un ancla firme por la que no hay temor de ir al garete de falsa doctrina, un Precursor en el cielo, Jesús, hecho Pontífice según el orden de Melquisedec, Rey de paz y Rey de justicia a cuyo trono de gracia se puede acudir siempre para el oportuno socorro.
Ahora bien, se supone un tercer caso, el de un homicida voluntario que hubiera aprovechado el amparo de la ciudad: “Mas cuando hubiere alguno que aborreciere a su prójimo, y lo asechare, y se levantare sobre él, y lo hiriere de muerte y muriere, entrando a alguna de estas ciudades: entonces los ancianos de su ciudad enviarán y lo sacarán de allí, y entregarlo han en mano del pariente del muerto, y morirá”. Este es el caso, ¡ah! de muchas almas; indebidamente han penetrado en la ciudad de refugio por así decirlo, llevan el nombre de cristiano, sin tener nada de Cristo; son como el que quiso gozar de las bodas sin tener el vestido adecuado: “Han entrado encubiertamente”. ¿Cuál será la suerte del culpable? “El rey dijo a los que servían: atado de pies y manos, tomadle y echadle en las tinieblas de afuera” (Mateo 22:1313Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. (Matthew 22:13)). La responsabilidad de los ancianos, de los Levitas y del ayuntamiento de la ciudad de acogimiento es la de examinar cada caso, y recibir solamente al que está vestido con la justicia de Dios que justifica al culpable, que es de la fe de Jesús (Romanos 3:2626To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:26)); allí tampoco se ha velado debidamente a las puertas de entrada.
Aparte de estas aplicaciones prácticas y actuales que ofrecen las ciudades de refugio, podemos encontrar en ellas un alcance futuro. Llegará el día cuando, ida la Iglesia al cielo con su Señor, habrá, en el actual pueblo de Israel, como entre las naciones, un remanente que la gracia de Dios considerará como homicida involuntario; por Su Espíritu y la predicación del evangelio del reino, le será ofrecido un medio de salvación, “una ciudad de refugio”. Oíd más bien las oraciones de este remanente cuando consciente de su responsabilidad frente a la muerte del Mesías, el Mesías que la nación ha crucificado: “Líbrame de homicidios, oh Dios, Dios de mi salud ... Has sido mi amparo y refugio en el día de mi angustia”. El profeta además anuncia: “Habrá acogida y escondedero contra el turbión y contra el aguacero ... Escóndete un poquito, cierra tras ti tus puertas entre tanto que pase la ira. Porque he aquí que Jehová sale de Su lugar, para visitar la maldad del morador de la tierra contra él: y la tierra descubrirá sus sangres, y no más encubrirá sus muertos” (Isaías 26:20-2120Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. 21For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain. (Isaiah 26:20‑21)).
Podríamos multiplicar los textos donde oímos al remanente Judío cantar y celebrar lo que significa para él estar en “la ciudad de refugio” durante la gran tribulación; pero ¿qué será la suerte del pueblo, el homicida caído bajo el poder del Anticristo en quien ha puesto su fe? “Mía es la venganza, Yo daré el pago, dice el Señor; y otra vez, el Señor juzgará a Su pueblo: horrenda cosa es caer en las manos del Dios vivo” (Hebreos 10:29-3129Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31It is a fearful thing to fall into the hands of the living God. (Hebrews 10:29‑31)), texto que también se aplica y, en primer lugar, a la cristiandad apóstata que caerá bajo el juicio del Señor (2 Tesalonicenses 2:11-1211And for this cause God shall send them strong delusion, that they should believe a lie: 12That they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2:11‑12)). Una vez pasada la gran tribulación y dado lugar al sacerdocio de Cristo según la analogía de Aarón al sacerdocio según el orden de Melquisedec para Israel en el reinado milenial, entonces el “homicida involuntario”, el remanente judío acogido a la gracia que el Evangelio del reino le ha ofrecido, podrá volver a gozar de su heredad terrenal.
Al terminar notemos cuán maravillosos eran los recursos que la gracia actual ofrecía al Judío que se acogía a ella: huía de delante del juicio listo en caer sobre su pueblo apóstata, poseía una absoluta certeza de entrar en la “ciudad de refugio”, llegaba a salvo del “vengador de la sangre”, recibía el perdón de sus pecados mediante la sangre de un sacrificio que ignoraba hasta aquí; en esta “ciudad” entraba a gozar de las prendas de una patria celestial que también desconocía y que le hacía olvidar la terrenal que se hallaba en aquel entonces bajo el dominio gentil. Además se le revelaba un santuario en el cual podía entrar con plena libertad por un camino nuevo y vivo, a través de un velo roto para llegar hasta la presencia misma de Dios. ¡Cuán distinto era todo aquello de las cosas terrenales a las que estaba acostumbrado y apegado a la vez!
Quizás, lo que le podía llenar de asombro era saber que sus pecados eran lavados, y que el mismo Dios los había olvidado para siempre; lo que nunca, ningún sacrificio ofrecido bajo la ley había logrado hasta aquí. Además, al penetrar en ese santuario allí donde tenía plena libertad para adorar (ya que éste no hacía distinción de castas entre los Judíos), veía al sumo Pontífice y Rey también: al Señor Jesús, sentado a la diestra de Dios, habiendo sido Él mismo el sacrificio por sus pecados; y, desde allí podía entrever ya la Jerusalem celestial, la que sus antepasados habían esperado. Todas estas y más excelentes a las antiguas eran las bendiciones que la gracia en la epístola a los Hebreos ofrecía al feliz morador de la ciudad de refugio: “Mejores sacrificios”, “mejores cosas”, “mejor esperanza”, “mejor testamento”, “mejor ministerio”, “mejores promesas”, “mejor patria”. Y lo que asombró todavía al judío cristiano es que debía compartir todas estas bendiciones con paganos gentiles a quienes la gracia había dado lugar en la misma “ciudad de refugio”.