Zealot - The Life and Times of Jesus of Nazareth

missionaries to Paul’s congregations in Galatia, Corinth,
     Philippi, and most other places where Paul had built a following, in order to correct
     Paul’s unorthodox teachings about Jesus.
    Paul was incensed by these delegations, which he viewed, correctly, as a threat to
     his authority. Almost all of Paul’s epistles in the New Testament were written after
     the Apostolic Council and are addressed to congregations that had been visited by
     these representatives from Jerusalem (Paul’s first letter, to the Thessalonians, was
     written between 48 and 50 C.E .; his last letter, to the Romans, was written around 56 C.E .). That is why these letters devote so much space to defending Paul’s status as an
     apostle, touting his direct connection to Jesus, and railing against the leaders in
     Jerusalem who, “disguising themselves as apostles of Christ,” are, in Paul’s view,
     actually servants of Satan who have bewitched Paul’s followers (Corinthians 11:13–15).
    Nevertheless, James’s delegations seem to have had an impact, for Paul repeatedly
     lambastes his congregations for abandoning him: “I am amazed at how quickly you have
     deserted the one who called you” (Galatians 1:6). He implores his followers not to
     listen to these delegations, or to anyone else for that matter, but only to him: “If
     anyone else preaches a gospel contrary to the gospel you received [from me], let him
     be damned” (Galatians 1:9). Even if that gospel comes “from an angel in heaven,” Paul
     writes, his congregations should ignore it (Galatians 1:8). Instead, they should obey
     Paul and only Paul: “Be imitators of
me
, as I am of Christ” (1 Corinthians 11:1).
    Feeling bitter and no longer tethered to the authority of James and the apostles in
     Jerusalem (“Whatever they are makes no differenceto me”), Paul spent the next few years freely expounding his doctrine of Jesus as
     Christ. Whether James and the apostles in Jerusalem were fully aware of Paul’s activities
     during this period is debatable. After all, Paul was writing his letters in Greek,
     a language neither James nor the apostles could read. Moreover, Barnabas, James’s
     sole link to Paul, had abandoned him soon after the Apostolic Council for reasons
     that are unclear (though it bears mentioning that Barnabas was a Levite and as such
     would probably have been a strict observer of Jewish law). Regardless, by the year
     57 C.E ., the rumors about Paul’s teachings could no longer be ignored. And so, once again,
     he is summoned to Jerusalem to answer for himself.
    This time, James confronts Paul directly, telling him that it has come to their attention
     that Paul has been teaching believers “to forsake Moses” and “not circumcise their
     children or observe the customs [of the law]” (Acts 21:21). Paul does not respond
     to the accusation, though this is exactly what he has been teaching. He has even gone
     so far as to say that those who let themselves be circumcised will have “cut themselves
     off from Christ” (Galatians 5:2–4).
    To clear up matters once and for all, James forces Paul to take part with four other
     men in a strict purification ritual in the Temple—the same Temple that Paul believes
     has been replaced by the blood of Jesus—so that “all will know there is nothing to
     the rumors said about you, and that you observe and guard the law” (Acts 21:24). Paul
     obeys; he seems to have no choice in the matter. But as he is completing the ritual,
     a group of devout Jews recognize him.
    “Men of Israel!” they shout. “Help! This is the man who has been teaching everyone
     everywhere against our people, our law, and this place” (Acts 21:27–28). All at once,
     a mob descends upon Paul. They seize him and drag him out of the Temple. Just as they
     are about to beat him to death, a group of Roman soldiers suddenly appears. The soldiers
     break up the mob and take Paul intocustody, not because of the disturbance at the Temple, but because they mistake him
     for someone else.
    “Are you not the Egyptian who some days ago led a revolt in the wilderness of four
     thousand Sicarii?” a military tribune asks Paul (Acts 21:38).
    It seems Paul’s arrival in Jerusalem in 57 C.E . could not have come at a more chaotic time. One year earlier, the Sicarii had begun
     their reign of terror by slaying the high priest Jonathan. They were now wantonly
     murdering members of the priestly aristocracy, burning down their