Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible.To the Jews I became like a Jew, to win the Jews. – 1 Corinthians 9:19-21)
In Jerusalem, Jewish believers not only followed Jesus, but they also observed the Torah. They were hearing that Paul taught Jews “to turn away from Moses.”
The Jewish leaders made a recommendation: fund the Nazirite vows (Numbers 6:1–21) and temple performance of those vows of four men in order to show the Jewish believers and non-believers that Paul was safe. Paul complies with their recommendations.
The recommendation of the elders, like many compromises, didn’t achieve the result desired. An act intending to communicate one thing (support of the poor saints in Jerusalem or the unity of the church) can be interpreted another way or even totally ignored as hypocrisy. What Paul did caused a great commotion despite his (or the leaders’) intention.
Becoming all things to all people (1 Corinthians 9:19–23) was Paul’s mission motto, and at times he must have crossed some boundary markers.
About Corey Sharpe
Where do we get our beliefs?
Three theological perspectives have significantly shaped my Christian identity: Evangelicalism, the early Methodist tradition and liberation theology.
From my coming to faith in a Baptist church and throughout my education in a Baptist school and college, I was nurtured by convictions that emphasized a spiritual rebirth, a personal relationship with Jesus Christ and the centrality of the Bible. Even when I disagree with certain aspects of evangelicalism, it has deeply influenced my sense of what it means to be a follower of Jesus Christ.
My seminary studies spawned my interest in early Methodism, particularly its approach to spiritual formation. Its leaders were convinced that only a foundation of doctrine and discipline would lead to a meaningful transformation of the heart and mind. In other words, having the mind of Christ enables me to be more like Christ.
Life in a suburban culture obscures the increasing gap between the poor and rich, as well as the Bible’s close identification with the poor. My doctoral work in socio-cultural context exposed me to liberation theology, which helps me see redemptive history as a history of oppressed groups, written from the perspective of the powerless, about a God who is actively involved with the poor in their struggles.
I am now the pastor at Mount Zion United Methodist Church in St Mary’s County, Maryland. Together my wife and I have 4 children.
The Other Six Days 