Paul knows to apologize. The Roman authority wants Paul to face Jewish authorities in order to clarify the cause of the furor about him (22:30). When he does, Paul calls the high priest a name (23:1–5), only to admit his wrong for doing so, Telling the truth requires admitting failure. Paul could have spun the story to emphasize ignorance, blamed and denied. Instead he show’s a better way: he quotes Scripture that denounces his own words (Exodus 22:28). Paul shows us the way of truth telling.
Paul was savvy, and he also knew how to provoke. Pharisees and Sadducees are listening to Paul’s case. Paul, realizing he’s got no chance of a fair hearing, takes advantage of the friction between the Pharisees and Sadducees.
He aligns himself the Pharisees. “I am a Pharisee” which is true. Like Jesus, Paul had fierce conflict with the Pharisees, but his Torah observance was more consistent with theirs. Paul claims he is being called in for his belief in resurrection of the body, the Sadducees erupt over this because, as Luke writes, they deny resurrection, angels, and spirits, all of which the Pharisees embrace. Imagine the clamor.
There’s a time to pacify and a time to provoke.
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 