Verse twenty-two
poses a rhetorical question to which the Jerusalem elders have what takes the
appearance of a ready-made response. That question, following up on the
not-entirely-accurate suggestion that Paul teaches “all the Jews now living
among the Gentiles to abandon Moses, telling them not to circumcise their
children or live according to their customs” (Acts 21:21b---note the use of the
word “custom” rather than “law”---a subtle reminder that the then-employed
covenant markers were more custom than law perhaps?), was “What they should we
do?” (21:22a) Coupled with the lack of accuracy in the statement that
leads to the question, one is tempted to hear the prepared response as little
more than the feigning of concern, as they say “They will no doubt hear that
you have come” (21:22b).
Now, it does exist as
a possibility that the leaders of the church in Jerusalem, with whom Paul is
here dealing, are simply reporting what they have heard, and that they are
simply relaying the general tenor of the grumblings about Paul that they hear
around the Temple and in Jerusalem. However, though again there is no
desire to here dwell on it (as it is not the primary issue at hand), this
exchange takes on the appearance of an honor competition for position within
the church, with the Jerusalem elders seeking to shame Paul. Knowing Paul
through his letters and through Acts, and knowing his demeanor in the lead-up
to his return to Jerusalem, which he expected to be fraught with troubles, this
potential attempt at shaming would probably not have much of an effect on him.
So a suggestion is
offered. Paul is told that “We have four men who have taken a vow; take
them and purify yourself along with them and pay their expenses, so that they
may have their heads shaved” (21:23-24a). Is this talk of Paul needing to
purify himself a subtle jab that stems from the fact that he spends the vast majority
of his time with Gentiles (echoes of Galatians two ringing in one’s
ears)? The rejoinder to the suggestion, which is “Then everyone will know
there is nothing in what they have been told about you, but that you yourself
live in conformity with the law” (21:24), indicates that it is a veiled
insult.
What they have in
mind when speaking about “conformity with the law” is revealed in what follows,
as they make reference to an earlier event, saying “But regarding the Gentiles
who have believed, we have written a letter, having decided that they should
avoid meat that has been sacrificed to idols and blood and what has been
strangled and sexual immorality” (21:25). This serves as something of a
modified version of the prevalent covenant markers, setting forth the
still-underlying position that Gentiles should be required to, in some way,
become Jews in order to have the privilege of participation in the blessings of
Israel’s God as members of the covenant people. Submission to the God of
Israel and to the crucified and resurrected Messiah of Israel was simply not
going to be enough.
Paul, who, according
to what can be found in the twentieth chapter and the first part of the
twenty-first chapter, has an inkling as to where all this might be headed and
has already embraced the possibilities, does not argue with the elders.
Because he could look upon this activity as being relatively meaningless in the
great cosmic, kingdom picture with which he was concerned, and because he had
no desire to create disharmony or dissent in the church, “Paul took the men the
next day, and after he had purified himself along with them, he went to the
Temple and gave notice of the completion of the days of purification, when the
sacrifice would be offered for each of them” (21:26).
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