A faithful compromise (3)

A faithful compromise

A faithful compromise part 1

When we had come to Jerusalem, the brothers received us gladly. On the following day Paul went in with us to James, and all the elders were present. After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. And when they heard it, they glorified God. And they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed. 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. What then is to be done? They will certainly hear that you have come. Do therefore what we tell you. 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. 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. 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.

What is compromise?

To compromise is to make concessions or accommodations for someone who does not agree with a predominant set of standards or rules. The Bible makes it clear that God does not condone compromising His standards: “Joyful are people of integrity, who follow the instructions of the LORD. Joyful are those who obey His laws and search for Him with all their hearts. They do not compromise with evil, and they walk only in His paths. “You have charged us to keep Your commandments carefully” (, NLT).

This word joyful describes people of righteousness, those who are totally subservient to God’s will and wholeheartedly devoted in their relationship to Him.

As Christians we do not compromise or deviate from God’s standards but “walk only in His path.” We always listen and we always resolve to hear only God’s voice.

, “My sheep hear my voice, and I know them, and they follow me.” And we do not yield to or permit any deviation from His Word.

, ‘Therefore, I consider all your precepts to be right; I hate every false way.’ Not compromising requires our unswerving submission to Him and to Him only, regardless of the world’s concession to godlessness.

, ‘I will meditate on your precepts and fix my eyes on your ways.’ As believers, we must “see to it that no one takes us captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” As Christians we are also commanded to be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you …” ().

In other words, we are commanded not only to remain faithful to the Word but to defend it and correct those who are in opposition to it. , And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to knowledge of the truth.

God is serious about our not compromising His Word with the values of the world—the reason being that those outside of Christ may then “come to their senses and escape the snare of the devil …” (). Then there are those who profess to being Christians, yet live lives not in keeping with the precepts of the Scripture, i.e., compromising their biblical beliefs by living like the world. For them, the things of the world and its sensual allurements take precedence over the Word of God , , Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world- the desires of the flesh and the desires of the eyes and pride of life- is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.” Jesus referred to these people as “those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful” (). These are the ones who, though professing to follow Christ, compromise their faith by craving worldly success and accolades from their fellow man. Jesus chastised such people who rationalized their questionable behavior: “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?” (). In other words, to compromise in one’s total allegiance and devotion to God is to allow the allurements of this world, with its accompanying worries, to take precedence over Christ (). How do we compromise the Word of God? • When we fail to accept the Word: “For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (). • When we place our desires, and that of others, ahead of the Word of God: “While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to men but to God” (). As true believers in Christ, we must accept God’s Word as absolute, inerrant truth (). We must be fully obedient to His Word (; ; ). And we must recognize that His Word is not to be compromised for any reason or for anyone.

In today’s passage some have claimed that Paul made a faulty compromise here, but under a detail look at the text we see that Paul has indeed made a faithful compromise. He did not violate God’s word, God’s will or God’s purposes by adhering to a tradition that we purely cultural and yet without denying Christ.

Let us pray...

Paul is received warmly by the Jerusalem Christians. James and the elders openly praise God for what he has done through Paul’s ministry among the Gentiles (vv. 17–20a), but affirm that God has also been bringing many Jews in Jerusalem to faith in Christ, whom they describe as being ‘zealous for the law’ (v. 20b). This moves the Jerusalem leaders to express their concern about Paul’s reputation for teaching Jews in the Dispersion to ‘turn away from Moses’ and to suggest how Paul might prove his orthodoxy as a Jew (vv. 21–24). A brief recollection of the decision of the Jerusalem Council (v. 25; cf. 15:23–29) provides reassurance that the Jerusalem leaders are not reopening the question of Gentiles and the Law of Moses. ‘The new issue is distinct: is Paul leading Jewish Christians to abandon their Jewish way of life?’ Unfortunately, Paul’s compliance with their well-meaning suggestion (v. 26) exposes him to misrepresentation and the riot that causes him to be arrested. But yet, Paul was faithful to the end to the true gospel and did do damage to it through this compromise of culture.

A faithful compromise, which brought many Jews to Christ

21:17 When we had come to Jerusalem, the brothers received us gladly. Luke starts with loving reception so that we might understand that these brothers did not give any credit to the rumors or out right false reports spread about Paul. They understood the wicked people constantly spread wickedness concerning anyone who was pursuing the deeper and deliberate walk with God. James and his fellow brothers were well persuaded of Paul’s faithfulness and sincerity. The brothers mentioned were associates of Mnason or a wider group of Jerusalem Christians. Luke shows us here a practice that we must adopt as well, we must be too hasty to believe wicked reports about those whom we have seen the very testimony of their lives before out very eyes. Those we know to have served God faithfully and fiercely in the times of great trials. Satan will always launch an attack on those who are making a difference in this world for Christ. Satan will always sow discord and disagreement among the faithful so that the attack seems to be coming from within. Satan always does this that we might begin to suspect one another and to create disunity among us. Therefore, we Christians must shut our ears against false reports, that we may believe nothing concerning the authentic agents of God that He sends to do His will. 21:18On the following day Paul went in with us to James, and all the elders were present. The rather official language used here in v. 18 (‘went in with us’) suggests a more formal scene, where these visitors were appearing before the Jerusalem authorities to present their case. So, often when the weightier business of the church was to be handled, the elders were the ones who came together. This was done to correctly and consciously focuses on the problem at hand in a more concise considerate way without the multitude. After the elders had met among these selves the people were informed of the decision. 19After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. This is reminiscent of Paul’s previous visit to the Jerusalem Council where the focus was also on what God had done among the Gentiles through his ministry. , ‘When they came to Jerusalem, they were welcomed by the church and the apostles and the elder, and they declared all that God have done with them.’

, And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.”On that occasion, his law-free offer of the gospel to Gentiles was clearly endorsed.

Look at the fact that Paul gives all the glory here to God, he shows that God is the author of those great things that have happen in the ministry. Paul shown that at best God had only used him for His glory! Paul wants his brothers to know that …whatever is true, whatever is honorable, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me- practice these things, and the God of peace will be with you ().

20a And when they heard it, they glorified God... Here we see that the Jerusalem leaders once more ‘gave glory to God’ for the amazing growth of the Gentile churches, as in it was said, When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.” Something else we should notice here, these elders were not envious of how God had used Paul but they gave praise to God for the things He had done. Glorifying God saying, “Then to the Gentiles also God has granted repentance that leads to life” However, on this occasion they also took the opportunity to tell Paul: 20b “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law.”

Here we see two things emerged, first the elders said, that many Jews were converted, seeing that they were earnest followers of the law. They affirmed that God had been working in their midst too and substantially increasing the number of Christians since the last mention of five thousand male believers that joined in the city. However, the expression zealous for the law implies that many had been influenced by the Pharisaic position which stated that is was necessary for Gentiles to be circumcised in order to the keep the law of Moses. This designation suggests that they ‘not only had “zeal” for the law but also for observance. This is the kind of “jealousy” and honor paid to Torah, and therefore leads to hostility towards any perceived derogation of that honor. They were suspicious of Paul and thought that he might abolish the law. But this was not true, sought only to honor God in all that he did. Since James later confirms the decision of the Jerusalem Council about Gentiles not being obliged to live under the law, (v. 25), it would appear that this zeal for the law was with reference to the lifestyle of Jewish Christians; it was completely cultural.

Despite Luke’s evidence of Paul’s continuing loyalty to Judaism in many respects, it is unlikely that the Paul we know from his letters would have been happy with such a self-designation by Jewish Christians. Nevertheless, that news was not the most disturbing aspect of the report by James it was the news that Paul was a false teacher 21a‘and they have been told about you…’ ( here the word “they” implies false instruction here, not just hearsay or rumor) 21b’ 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.’

There has been no indication in Acts so far that Paul was explicitly encouraging Jewish converts to abandon their law or their customs. Even in his letters he does not do this, though he treats these matters as ‘neither necessary for salvation nor binding on their conscience’. However, there was a strong feeling for the Jerusalem leaders that there was some evidence to justify the concern of so many. Tannehill helpfully observes that, with the growth of the Gentile mission, Jewish Christians in the Dispersion must have been included in churches where their Jewish practices soon became ‘a mark of their foreignness’. These different customs showed preferences instead of principles in the body of Christ. Doubtless, they soon felt a subtle pressure to conform to the practices of the majority. Even Paul’s arguments about ‘strong’ believers welcoming and supporting ‘weak’ believers with scruples about matters of food and drink and ritual conveyed the impression that his position as a liberated Jew was ultimately the most desirable one.

, ‘But take care that this right of yours does not somehow become a stumbling block to the weak.’

We must do this for the sake of the gospel and to win people from every context, Paul felt free to follow Jewish ways in a Jewish context, but not in Gentile company.

, “To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings.”

So the reported accusation against Paul by James was based on a distorted view of what Paul had said and had written.

Like Jesus and Stephen before him, Paul had to contend with false witnesses who intentionally misrepresented him.

The Jerusalem leaders were troubled to know what to do about protecting Paul’s reputation, asking, 22’ What then is to be done? They will certainly hear that you have come.’ They themselves appear to have had confidence in his orthodoxy, but were worried that Paul’s detractors would make life difficult for him.

But, their advice suggests that there were some division of opinion about Paul in the Jerusalem Christian community. So the Jerusalem leaders offered up a compromise to Paul.

A faithful compromise, which did not deny Christ

With some being more antagonistic towards him than others. Secondly, they exhort Paul to make a solemn vow to purge himself, that he may no longer have this suspicion hanging over his head. 23 ‘Do therefore what we tell you. We have four men who are under a vow; 24 take these men and purify yourself along with them and pay their expenses, so that they may shave their heads…’

James and the elders advise Paul to take public action by joining in a purification rite and paying the expenses of four men who were apparently members of the church and had ‘made a vow’. A Nazarite vow is taken by individuals who have voluntarily dedicated themselves to God, to yield themselves. The Hebrew word “Nasir’ simply means to be separated or consecrated. Reference to having ‘their heads shaved’ suggests that these men were completing a temporary Nazarite vow. As mentioned in

, “After this, Paul stayed many days longer and then took leave of the brothers and set sail for Syria, and with him Priscilla and Aquila. At Cenchreae he had cut his hair, for he was under a vow.”

Jews made such vows of abstinence to God, either in thankfulness for past blessings or as part of a petition for future blessings. This vow was literally a means to ‘be purified.

In what sense did Paul need to be purified and how could he join with these men in their ‘purification’? On his return from Gentile territory, it is likely that Paul would have needed a seven-day period of ritual purification before participating in temple worship ( gives the pattern of this purification rite. In the process of completing his own period of purification, Paul could have helped four impoverished Nazirites complete their purification or period of separation by paying their expenses.

The completion of two different kinds of purification/separation would thus coincide in time. This was all being done as a faithful compromise from Paul’s perspective so that he could minister to them more effective without denying anything that God told him to accomplish. In this way he could bring together the body of Christ without denying the true faith.

Paying the cost of the offering for these men while they were discharging their vow would be seen as a pious act of charity on Paul’s part. Shaving the hair, which had grown during the period of the vow, was a critical aspect of the concluding ritual. So, James and the elders claimed that because of this action 24b‘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’ (‘you yourself conform by keeping the law’).

Paul understood that this vow totally voluntarily and not command by the Lord. It was a matter of a person’s own choice seeking person holiness. So Paul entered into the compromise faithfully as only ‘a sign of his respect for his Jewish heritage; this was purely a cultural act and not an act of denied God. Such a public display of his piety would let everyone know that he lived as Jew). Paul’s enemies plan action against him on a particular day. However, Paul may not have shared the elders’ optimism about the effect this action, might have in calming the fears of his opponents. It was certainly a conciliatory action but, in view of the outcome, Luke is not suggesting that ‘such an action for the sake of peace was the right thing for Paul to do, even if it led towards the fulfillment of God’s will for him’. Paul saw nothing in taking this vow that would be repugnant to the faith of Christ. The people had a zeal for the law but it was not zeal according to true knowledge.

The advice to Paul concludes with a reference to the Jerusalem Council previously decision in

, “with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality.’

This admonition, which has not been mentioned since : but now it is revisited and given again to the Gentiles so that they might live a life, which honors God.

25‘ 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.’

This functions in the present context to reassure those pthat the present Jerusalem leaders are not revisiting the question of the Mosaic law for Gentile believers. Rather, the point at issue is Paul’s alleged teaching about the role of the law in the life of Jewish Christians.

26a ‘Then Paul took the men, and the next day he purified himself along with them...’ As noted in connection with v. 24, the terminology here suggests that Paul began his own weeklong purification process in conjunction with the final week of the temporary Nazirite vow taken by these four men. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them. ‘Since Paul’s own purification must be complete before he could associate himself with the Nazirites in the discharge of their vow, he probably gave notice at this time both of his undertaking the purification rite required before returning from a Gentile land and of the impending discharge of their vow. Stepping into this minefield of ritual requirements and prohibitions Paul willingly move forward, perhaps anticipating the dangerous consequences that followed. Some accuse Paul of playing the hypocrite, but this much be refuted, yes, Paul went far beyond what was required. Look at the reason that Paul did it, , We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.”

(In this passage we see a call for Mutual Acceptance between the Strong and the Weak. Paul addresses a specific dispute, probably over whether Christians need to abide by Jewish food laws. Paul clearly sides theologically with the “strong” (who did not feel compelled to follow those laws), but he encourages them not to despise or scandalize the “weak.”

The strong have a responsibility to tolerate and support the weak instead of living selfishly to satisfy their own desires. The Christian life centers on strengthening others. Christ is the supreme example of living for the glory of God, as is shown in the citation of , “ For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me.)

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

( Whatever was written in former days includes the whole of the OT Scriptures. Paul expresses confidence that all of the OT was written down for the instruction and encouragement of God’s people, thus indirectly implying that all the words of the OT are words of God, words that he wisely directed to be written not only for his purposes at the time they were written but also for later centuries.)

Therefore welcome one another as Christ has welcomed you, for the glory of God.

( Therefore, in conclusion, both the strong and the weak are exhorted to accept one another, for they have been accepted by Christ even though they are sinners. Such mutual acceptance will bring great glory to God.)

For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs,

( The circumcised refers to the Jews here. In fulfilling God’s saving promises to the Jews, the Lord’s truthfulness and faithfulness to his word are demonstrated.)

and in order that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will praise you among the Gentiles, and sing to your name.” And again it is said,

“Rejoice, O Gentiles, with his people.” And again,

“Praise the Lord, all you Gentiles, and let all the peoples extol him.” And again Isaiah says, “The root of Jesse will come,

even he who arises to rule the Gentiles; in him will the Gentiles hope.”

( Paul cites verses from or ; ; ; and , which emphasize the inclusion of the Gentiles into the people of God along with the Jews. If the first reference is from , citations are provided from the historical books, the law, the writings, and the prophets. The one people of God, both Jews and Gentiles, will praise God forever for his great mercy extended to them in Christ Jesus, showing that the worship of God is his ultimate aim in salvation history.

The whole of Romans emphasizes the inclusion of the Gentiles as well in God’s saving plan. They will also praise God for his mercy to them.

Hope is the link word from v. 12 (see also v. 4). Joy and peace come from trust in God, but such trust is finally the gift of God, for believers abound in hope only by his grace.

May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope?

There are times when we are called to make an unfaithful compromise and though this compromise might bring comfort to the one who is seeking it, it brings shame to what God has said in His word.