Paul came to Jerusalem for the last time in the spring (probably 57 or
58) with a heavy heart. He reveals his apprehensions in Romans 15:31-33
and in his address at Miletus (Acts 20:18-35). He has made a brave fight
for liberty in Christ almost all over the Roman Empire, but the
Judaizers have not ceased their attacks upon him. In particular, during
his long absence from Jerusalem he has been grossly misrepresented
there. He has been frequently warned of trouble if he came, but he is
determined to come in the hope of setting matters right in Jerusalem and
so preventing a schism in Christianity. He had won at the Conference at
Jerusalem some seven or eight years before.
Hort[34] thinks that Paul entered the city “with much precaution and
avoidance of observation” under the shelter of Mnason (Acts 21:16). At
any rate, the brethren received him gladly (21:17), and on the next day
Paul made a formal call on “James; and all the elders were present”
(21:18). So here James is still at the head of the work in Jerusalem as
at the Conference. The apostles were present then as they seem to be
absent now. This is not a conference but merely a friendly meeting.
Paul’s rehearsal of his work among the Gentiles meets with the most
cordial expressions of satisfaction (21:20).
Paul is among his friends, who tell him of a gross misrepresentation of
his position that is current among the Jewish Christians at Jerusalem to
the effect that he teaches that Jewish Christians must forsake Moses and
the customs of the law (21:21).[35] They do not believe it themselves
and only wish to help Paul clear up the matter without interfering at
all with the decision of the Conference about the freedom of the
Gentiles (21:22-25). They suggest that Paul join with four men in a
Nazarite vow, pay the charges for their purification and for his own,
and let all the Jewish Christians see him in the act of worship and
ritual observance of the ceremonial law, thus proving “that thou thyself
also walkest orderly, keeping the law” (21:24).
The matter seemed simple enough. Paul had not opposed the observance of
the law on the part of Jewish Christians. Galatians was written in
defense of Gentile liberty. There was no effort to commit Paul to the
necessity of the law for salvation. As a matter of fact, Paul had kept
up his observance of the Jewish customs save as they affected separation
from the Gentiles. So Paul accepted the advice and made the offering,
“purifying himself with them” (21:26). Apparently the plan succeeded in
setting Paul right with the mass of the church in Jerusalem.
The trouble that led to his arrest arose from the attack of some Jews
(not Christians) from Ephesus, who accused Paul of defaming the Temple
while in the very act of doing worship in the Temple. We do not know
whether the plan of the elders was the plan of James. Certainly if he
had disapproved he would have spoken out, as the meeting was at his
house. But it was all meant in the utmost kindness to Paul, and it is
not possible to show that it was unwise. The incident shows the greatest
friendliness between Paul and James and the frankest recognition on
Paul’s part of the great worth and influence of James himself. There is
no other reference to James in the New Testament unless it appears in
Hebrews 13:7, 17, “them that have the rule over you.”