Understanding Acts Twenty-One
In Acts 18:18, Shaul shaved his head, for he had taken a vow:
18 And having remained many days more, having taken leave of the brothers, Shaul sailed to Syria, having shaved his head; for he had (taken) a vow. [Ma’aseh (Acts) 18:18]
The only vow in Scripture in which the man or woman must shave his or her head is the Nazirite vow, given at Numbers Chapter Six (in the Torah of Moshe). According to Numbers Chapter Six, when one separates (or ends) one’s vow, one must shave one’s head, and then go up to the Temple at Jerusalem, to offer the animal sacrifices for cleansing. Since the term ‘go up’ is Hebraic idiom for ‘going up’ to Jerusalem, we see that this is precisely what the Apostle Shaul did: 21 But he took leave of them, saying, “By all means it is necessary for me to keep the coming feast in Jerusalem: But I will come again to you, Elohim willing!” 22 And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. [Ma’aseh (Acts) 18:21]
Interestingly, Shaul took this vow at least twice, because in Acts Chapter Twenty-One he had to end yet another Nazirite vow (when he met with the Apostles in Jerusalem). Scripture tells us that those in Jerusalem were elated to hear the reports of Shaul’s successes among the Gentiles; but there was also a problem. Those in Jerusalem were still very zealous for the Law of Moshe; but they had heard reports that Shaul no longer was. In fact, it was rumored that Shaul now taught against the Law of Moshe; and against the Hebraic customs.
Since Israel is operationally defined as those who strive diligently to keep His Covenant, teaching against the Covenant would have been an instant disfellowship offense. Therefore, in order to discern the truth, a confrontation took place between the Apostles Ya’akov (or James), and Shaul. This conversation is recorded for us in Acts Chapter Twenty-One. Let’s read it carefully: 20 And hearing, they glorified YHWH, and said to (Shaul), “You see, brother, how many myriads of Jews there are who have believed (on Yahshua), and all are (still) zealous for the Law (of Moshe)! 21 “But they were informed about you, that you (now) teach against (the Law of) Moshe, telling all the Jews throughout the nations not to circumcise their children, nor to walk according to the (Hebraic) customs. 22 “What, then, is it? At all (the pilgrimage festivals), a multitude must come together; and they will (surely) hear that you have come. [Ma’aseh (Acts) 21:20-22]
At 2nd Timothy 3:16, the Apostle Shaul told us that all Scripture is profitable: 16 All Scripture is given by inspiration of Elohim, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of Elohim may be complete, thoroughly equipped for every good work. [2nd Timothy 3:16-17]
If all Scripture is profitable, do we not need to understand all of it? Curious, then, is that in contrast to Shaul’s teaching that all Scripture is profitable. [To Newer Testament/Covenant writers, when they referred to “Scripture”, they were only referring to the Older Testament/Covenant writings (which of course included Torah).] Christianity says that Love is all that matters. Because of this, it has become common Christian practice to gloss over any part of the Word that is not easy to understand, or readily pleasing; and many even try to explain away any passage that conflicts with Church dogma. Notice the hypocrisy: A few Christians treat all Scripture as profitable, but the general trend is not only not to read it, but to ignore any passage that does not reinforce what one wants to believe. It is also generally accepted practice to skip over any passage one does not readily understand (since Love is all that matters).
Though they would never admit it, the Christians seem to believe that the Inspiring Spirit is sometimes just a bunch of hot air; and that even though all Scripture is profitable, that some of it amounts to nothing more than simple nonsense, filler, and/or fluff. However, if we take a step back, and take in the big picture of the First Century CE, we will see that Acts Chapters Eighteen and Twenty-One are profitable for doctrine indeed.
The Apostle Kefa (or Peter) told us (at 2nd Kefa 3:16, above) that Shaul’s writings can be difficult to understand. Because of this, it seems reasonable to conclude that even he and the other Apostles had a difficult time understanding Shaul’s letters. Shaul’s letters were widely circulated among the synagogues in the Dispersion; yet it also seems likely that his letters eventually found their way back to the Apostles in Jerusalem. The Apostles would then have become very curious to know what to make of these letters, which seemed to suggest that the Law was now somehow abolished. Since Israel is operationally defined as those who are doing their utmost to keep His Bridal Covenant, Shaul’s letters would have caused a great deal of confusion on all sides.
The Pharisees, the Sadducees and the Christians all would have thought that Shaul was indeed supporting the idea that the Bridal Covenant had been replaced by simple love; and the Apostles in Jerusalem would have been extremely unhappy that the term Nazarene was being equated with such a lawless idea.
Shaul had been a highly respected rabbi before his Salvation, and even now he was still highly influential among both the Christian and Nazarene communities. It would have been important to the Nazarenes to know what he was actually teaching. In order to clear up the confusion as to what Shaul actually meant in his letters, Ya’akov confronted Shaul, and asked him if he had indeed intended to suggest that the Covenant was done away with.
Although the conversation is not recorded for us in its entirety, given an analysis of the greater overall context of the passage, we can safely infer that Shaul explained that he still taught the Marital Covenant. However, since the Gentiles were strangers to the Torah (and hence found it strange), Shaul had found it necessary not merely to detail the Commandments, but to explain to the Gentiles that the Law was really all about how to walk out spiritual love in the human world. In so doing, he had to explain that without Love, all of the other commandments are pointless; like crossed t’s and dotted i’s that don’t add up to a word.
As Shaul explained to the others present that he indeed still taught the observance of the Marital Contract, it may have become clear to Ya’akov (and the rest of the Apostles present) that in trying to explain the Word so finely to Gentile audiences, Shaul had left himself wide-open to misinterpretation. As was mentioned earlier, when the Apostles put together their original canon, they placed the writings of Ya’akov, Kefa, Yochanan and Yehudah (James, Peter, John and Jude) in front of the epistles of Shaul.
This was done precisely so the reader would first read the warnings contained in these so-called ‘Jewish’ Apostles’ letters and not think that Shaul was suggesting that the Commandments were done away with. (The order was later re-arranged by the Church.) However, in that moment (in Acts Chapter Eighteen), something had to be done to clear up the confusion that existed between the Nazarene, Christian and Jewish communities.
Ya’akov probably suggested that if Shaul indeed never meant to imply that Love did away with the Law, then it would be best for him to demonstrate this publicly. Israelites were coming up for the Pentecost from all over the known world. These would then be able to see with their own eyes that Shaul indeed still walked orderly, keeping the Laws of Moses. These would then go home to their respective synagogues and spread the truth about Shaul by word of mouth. Therefore, Ya’akov then told Shaul that if he wanted to clear up all the confusion that he should pay the expenses of and be purified with four men who had taken a Nazarite vow: 23 “Then do this, what we say to you: There are four men (here, besides yourself, also) having a (Nazirite) vow on themselves: 24 Take them, be purified with them, and (you) pay their expenses (so) that they may (also) shave their heads: And then all shall know that what they have been told about you is nothing; but that you yourself walk orderly, keeping the Law (of Moses).” [Acts 21:23-24]
Since this event takes place near the very end of Shaul’s ministry, after the bulk of his epistles were already written, this passage is of singular importance in defining how one must approach the writings of the Apostle Shaul.
The Law that Shaul and Ya’akov are discussing here cannot possibly be just the Ten Commandments, because none of the Ten Commandments specify a legal procedure which requires one to shave one’s head, or go up to Jerusalem, or offer up animal sacrifices. Only the Law of Moses does that. Further, the sacrifices required to separate the Nazirite vows of five men amount to fifteen animals. Shaul apparently had enough money on him and agreed that it was important to part with it, to demonstrate his continuing devotion to the Covenant.
If Shaul had taught that Love did away with the Law, this passage would read very differently: but it does not read differently. What the Book of Acts shows us, then, is that the Apostles continued to offer up the animal sacrifices, even many years after Yahshua’s Ascension. It also seems to suggest that the only reason they stopped is because the Romans destroyed the Temple. This is how the Text actually reads; but many Christians find this fact disturbing. While this may seem to be due to the successes of so-called Animal Rights groups in the modern era, more foundationally it stems from the Western Church’s teaching that Yahshua was sent to free His bride from her Covenant (and the associated Temple sacrificial system); and therefore the Temple sacrifices are allegedly unnecessary.
When first coming to appreciate the truth, Christians sometimes fear that an acceptance of the facts might mean that they would have to reject their belief in Yahshua’s Deity. While such fears are easy to understand, they are utterly groundless. If the Apostles continued to believe in Yahshua’s Deity while keeping the whole Law, they can too. Having put to rest any fears over an imagined need to deny Yahshua’s Deity, a dozen questions then arise as to why Yahshua’s sacrifice as the sinless Passover Lamb apparently did not persuade the Apostles to abandon the Temple sacrificial system. We can see that the Apostles still offered up the Temple sacrifices: But why did they do so?
A complete explanation of the Temple sacrificial system is beyond the scope of this introductory work. However, it should be possible to help the average reader understand why the Apostles continued to offer the Temple sacrifices by reviewing the system briefly here.
Hebrews 10:3-4 tells us that the blood of bulls and goats never could take away sins: 3 But in these offerings is a reminder of sins year by year; 4 For it is impossible for blood of bulls and goats to take away sins. [Ivrim (Hebrews) 10:3-4]
While the Church uses this as an alleged proof-Text to show that the animal sacrifices have been done away with, the truth is actually the exact opposite. Israel is operationally defined as those persons striving to keep His Covenant. Those not striving to keep His Covenant were always to be purged from the midst of the camp, so as to keep the rest of the camp pure, and untainted.
Since everyone in Israel was supposed to strive fearfully to attain and then maintain his or her status as part of the bride, it was always expected that when an Israelite was made aware of the fact that he or she had sinned, that he or she would correct his or her own self (this stands in contrast to the judicial systems of all other nations, where the threat of punishment is used to instill a false sense of order).
Since punishment was not supposed to be needed in a brotherhood that was striving diligently to please the Bridegroom, the sin sacrifices were only intended to serve as an external reminder to the one having sinned, not to sin any more. Specifically, the sacrifices served as a graphic demonstration that the wages of sin is death; and that unless one obeyed the Covenant, they would be cut off from eternal life (as they would not be chosen as part of His bride).
Another useful piece of knowledge is that a study of Leviticus 4 and Numbers 15 indicates that the only time sin is forgiven is when it is:
a. Not rebellious against YHWH’s authority; and
b. The sinner has truly repented.
Under all other conditions, sin is not forgiven; and the punishment for such sin is death (e.g. Numbers 15:30, and elsewhere).
In King David’s infamous sin with Bathsheba, King David’s sin was both intentional, and premeditated. However, his actions were committed in so called ‘hot blood’ [heat of passion]: not as an act of intentional rebellion against YHWH, or His authority. When the prophet Nathan finally broke through King David’s denial (and made his sin clear to him), King David repented; and then YHWH forgave his sin. Notice, however, that in spite of King David’s repentance there was still a death-penalty to be paid (see 2nd Samuel 12). The child of this illicit liaison died.
Further, we should note that the animal sacrifices were only ever intended to temporarily atone for our sins, until Yahshua would take away our death penalty for all time. Hebrews 10:3-4 tells us: 3 But in these offerings is (only) a reminder of sins year by year; 4 For it is impossible for blood of bulls and goats to take away sins. [Ivrim (Hebrews) 10:3-4]
However, that Yahshua took the death penalty for our sins in the Heavenly realms (allowing us to inherit eternal life) does not alter the fact that whenever a believer commits a sin here on earth, there still needs to be an earthly punishment (if only to serve as an external, graphic reminder to weak flesh and blood that sin has deadly consequences).
A more complete explanation of the sacrificial system will have to wait for another time, but Acts Chapter Twenty-One shows us that as long as the Temple stood, the Apostles still felt motivated to offer up the animal sacrifices at the appropriate times. This is surely because they knew Yahshua’s Words at Matthew 5:17 to be true: That until Heaven and earth passed away, nothing would fall from the Law of Moses (because it is the bride’s Marital Contract).
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