All The Saints (part 15)

With the riot conditions in Jerusalem, sparked by the thought that Paul may have taken a Gentile into the Temple, having gotten the attention of the commanding officer of the squadron of soldiers responsible for the security of the Temple area, “He immediately took soldiers and centurions and ran down to the crowd” (Acts 21:32a).  This crowd, which was about to experience the force of the Roman military machine (all Gentiles, by the way), was clearly not eager to embrace Gentiles as equal members of the covenant.  This continues to reinforce the world-altering (for a Jew) nature of the new covenant boundaries emphasized by Jesus and preached by Paul. 

In a way, this intervention was fortunate for Paul, as “When they saw the commanding officer and the soldiers, they stopped beating Paul” (21:32b).  This is new information, elaborating on the seizing and dragging of Paul.  For his “crime,” Paul is being beaten by the crowd.  When Luke writes in verse thirty-one that they were trying to kill Paul, it is more than just a way of expressing a strong sentiment of anger or rage.  They were beating Paul because they were intent on killing him.  Truly, the message he preached was revolutionary, and it serves to explain some of the motivating factors behind the successful effort that saw Jesus put to death at the hands of the Romans. 

Paul was taken into something resembling protective custody (which would be his lot for the remainder of the record of his life as presented by Acts), as the commanding officer sought to take measure of the situation.  He inquired “who he was and what he had done” (21:33b), and the crowd, still agitated by this supposed usurpation of Israelite privilege and position, offered little help, as “some in the crowd shouted one thing, and others something else” (21:34a).  The disturbance continued (the expansion of the covenant to encompass all peoples being the greater and continuing disturbance, ironically) in such a way that “Paul had to be carried by the soldiers because of the violence of the mob” (21:35b).  Indeed, “a crowd of people followed them, screaming ‘Away with him!’” (21:36), in a scene terribly reminiscent of that which had been experienced by Paul’s Lord.  

Paul’s subsequent and brief examination by this same commanding officer is an echo of the examination of Jesus by Pilate.  However, as Jesus remained largely silent, offering very few words (according to Luke’s record of Jesus’ time before Pilate), Paul is given and accepts the opportunity to speak to his accusers and to those that are calling for his death, having been prevented from carrying out that intention themselves. 

As Paul spoke, the crowd appears to have listened patiently.  Undoubtedly, this was owing to multiple factors.  The first factor is that “he addressed them in Aramaic” (21:40b).  Luke informs the audience of as much, writing “When they heard that he was addressing them in Aramaic, they became even quieter” (22:2a).  Having quieted the crowd, the second factor comes into play, as Paul begins offering them certain assurances that effectively relieves them of the fear that he would have taken a Gentile into the Temple. 

Corinth's Communion (part 9)

If personal concerns are at the fore when one participates in the communion table, then attempts taken to determine what it would mean to take the elements in an unworthy manner, along with an examination of self, juxtaposed with the irrelevant notion of examining oneself to see if one is in the faith, then this would most likely devolve into an idea that sins must be confessed before taking communion so that the participant will then be worthy to receive the symbols of the body and blood. 

Conversely, some would declare that this type of self-examination is precisely not what is to take place, as it puts the focus on one’s own self rather than on Jesus, and that Paul is indicating that the focus must be on Jesus, with the bread and the cup acting as useful symbols that allow such a focus to be maintained.  Therefore, in a strange twist, it is declared that confession of personal sins in order to become worthy is that which makes one unworthy, as doing so is nothing more than part and parcel of an attempt to work towards one’s salvation and is therefore a denial of grace, which is ultimately taken to be a denial of Jesus. 

Beyond that, semantics and grammar are brought into play, and it is declared that proper understanding is had when one sees that “unworthy” is not the word that is used, but rather “unworthily,” which is then what makes all the difference in the world, with a determination as to whether the word in question is meant to be taken as modifying the noun or the verb.  Now, this is not the place to delve into whether or not the proper word is the adjective unworthy or the adverb unworthily, and basing an entire communion methodology upon what is implied by the differences between the two. 

Getting focused on such a thing would seem to miss the point either way, as determining if one is supposed to be focusing on self and sins as opposed to Jesus and His sacrifice, may be an unwarranted flight into a disconnected and individualized spiritualization in the realm of personal concern and the final destination of one’s eternal soul.  This would be another instance of losing focus on the larger movement of the letter itself and the kingdom community, of forgetting the environment into which Paul writes and the concerns that he is raising and addressing within this entire section that runs as one unit from at least the seventeenth verse through the thirty-fourth verse, while also failing to consider the fact that there is a very real and known situation that would be readily identified by Paul’s intended hearers. 

Quite frankly, though the thoughts and actions of individual persons are in view here, it seems clear, at least based on the way that Paul has introduced the specific topic of communion as well as what follows (verses twenty-seven through thirty-four), that it is the actions of this church as a group---as a body---when they are coming together for what they are erroneously referring to as the Lord’s Supper (their actions making it an erroneous application) that is the concern, and the demand is placed upon the reader to see, hear, and understand the situation in this way.