Similarly, the elders represent, next to the apostles, the highest level of ecclesial authority in the community of Jesus believers. “James, whose authority as a law-abiding Jew is not questioned in the early Church, can serve as witness to Paul’s faithfulness to the law.” 7 2.23.5), a Jew set apart for the Lord who maintains a level of Torah observance that is beyond reproach. In early Christian tradition, James is a Nazirite (Eusebius, Hist. Luke brings James into Acts when there is a need to resolve a major controversy. James is the brother of the Messiah, a pillar apostle, head of the Jerusalem Council, leader of the mother congregation, and known as “the Just” (according to Hegesippus see Eusebius, Hist. To begin with, the presence of James and the elders in Acts 21:17–26 communicates to the reader that this is a “setting the record straight” text. 5Without objection, Paul follows the plan. The prearranged testimony was to communicate this negative and positive message. The purpose of this public testimony in James’ words is to demonstrate that (1) “there is nothing in what they have been told about you” (Acts 21:24b)-that is, the rumor that Paul taught Jews not to keep Jewish law was false and (2) “you yourself also live in observance of the law” (21:24c)-that is, Paul himself remained a Torah-faithful Jew like those “zealous for the law” in Jerusalem (21:20). These leaders attempt to clarify everything by asking Paul to purify himself in the temple among four Nazirites and to pay for the sacrifices the Torah requires to complete their vows (Num 6:1–21). While Pauline scholars today often echo this law-free image of Paul, 3 Luke portrays James and the Jerusalem elders as rejecting the rumor. 2Īccording to the text, Paul arrives in Jerusalem, where he is informed about a rumor that he taught diaspora Jews not to circumcise their children or keep Jewish customs. Luke included this narrative to resolve controversy over this matter in the ekklēsia of his day and to provide a crucial frame of reference for how Paul’s teachings should be interpreted. This passage is the most explicit statement in the New Testament that Paul lived as a Torah-observant Jew and taught fellow Jews to remain faithful to Jewish law and custom. But as for the Gentiles who have believed, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality.” Then Paul took the men, and the next day he purified himself along with them and went into the temple, giving notice when the days of purification would be fulfilled and the offering presented for each one of them. Thus all will know that there is nothing in what they have been told about you, but that you yourself also live in observance of the law. We have four men who are under a vow take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. What then is to be done? They will certainly hear that you have come. They are all zealous for the law, and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs. And they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed. And when they heard it, they glorified God. After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. On the following day Paul went in with us to James, and all the elders were present. When we had come to Jerusalem, the brothers received us gladly. This passage does not represent a rule or a ruling but a public testimony before witnesses, on the level of an oath, to set the record straight concerning Paul’s view of law. The excerpt about Paul’s view of the law begins with a third text Rudolph believes Paul used to “set the record straight” as to whether he was championing a new freedom from-or end to-Jewish law. In this second of a two-part article ( read Part 1 here) adapted from Understanding the Jewish Roots of Christianity: Biblical, Theological, and Historical Essays on the Relationship between Christianity and Judaism, David Rudolph continues to explore the sometimes hotly contested debate about Paul’s view of the law. Facebook Twitter Reddit Pinterest Email LinkedIn
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