In what sense my understanding of OT’s verse {Deuteronomy 21:23}is shallow, when I don’t even believe that Prophet Jesus Christ (PBUH) was crucified nor killed, let alone becoming accursed of God after dying on the cross/tree?
I have every reason to believe, even from your scriptures, that God saved him from such barbaric, unjust, unloving death and humiliation because God is Most Mercifull and He could not have let die His one of the mightest Messengers. May Allah’s peace and blessings on Prophet Jesus Christ.
In fact it is your “Saint” Saul/Paul - an early persecutor of Jesus followers - who teaches you all those shallow things from gospel of his own. Little wonder why this “Saint” Saul/Paul is considered the actuall founder of existing Christianty and not Jesus Christ.
[Robert] Eisenman suggests that James may have been aware of the true situation and that Paul may well have been ‘set up’. Had he refused the ritual of purification, he would have
declared himself openly in defience of the Law.
By acceding to the ritual, he became, even more than before, the ‘Liar’ of the ‘Habakkuk Commentry’.
Whatever the course of action he chose, he would have damned himself - which may have been precisely what James intended. (2)
In any case, and despite his exculpatory self-purification,
Paul continues to inspire enmity in those ‘zealous for the Law’ - who, a few days later, attack him in the Temple.
‘This’, they proclaim, **‘is the man who preaches to everyone everywhere . . . . against the Law’ ** (Acts 21:28). The ensuing riot is no minor disturbance:
This roused the whole city: people came running from all sides; they seized Paul and dragged him out pof the Temple, and the gates were closed behind them. They would have killed him if a report had not reached the tribune of the cohort that there was rioting all over Jerusalem. (Acts 21:30-31)
The cohort is called out - no fewer than six hundred men - and Paul, in the nick of time, is rescued, presumably to prevent civil upheaval on an even frater scale. Why else would the cohort bother to save the life of one heterodox Hew who’d incurred the wrath of his fellows? The sheer scale of the tumult attests to the kind of currency, influence and power the so-called ‘early Church’ must have excercised in Jerusalem at the time - among Jews ! Clearly, we are dealing with a movement within Judaism itself, which commands loyalty from much of the city’s populace.
Having rescued him from the incensed mob, the Romans arrest Paul - who, before he is marched off to prison, asks permission to make a self-exonerating speech. Inexplicably, the Romans acquiesce to his request, even though the speech serves only to further infalme the mob.
Paul is then carried off for torture and interrogation. As was asked previously, interrogation about what? Why torture and interrogate a man who has offended his co-religionists on fine points of orthodoxy and ritual observance? There is only one explanation for the Romans taking such interest - that Paul is suspected of being privy to information of a political and/ or miliatry nature.
The only serious political and/ or miliatry adversaries confronting the Romans were the adherents of the nationalistic movement - the ‘Zealots’ of popular tradition. And Paul, the evangelist of the ‘early Church’, was under threat from those ‘zealous for the Law’ -forty or more of them in number - who were plotting to kill him, vowing not to eat or drink until they had done so. Saved from this fate by his hitherto unmentioned nephew, he is bundled, under escort, out of Jerusalem to Caesarea, where he invokes his right as a Roman citizen to make a personal appeal to the emperor. While in Caesarea, he hobnobs in congenial and intimate fashion with the Roman procurator, Antonius Felix. Eisenman has emphasised that he is also intimate with the procurator’s brother-in-law, Herod agrippa II, and with the king’s sister - later the mostress of Titus. the Roman commander who will destroy Jerusalem and eventually become emperor. (3)
(2) Eisenman to authors of The Dead Sea Scrolls, 24 August 1990
(3) Eisenman, James the Just in the Habakkuk Pesher, p.16, n.39; p.59, n.39