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20 Points Regarding Jews, Gentiles and the Torah Part 3

Updated: Jan 28, 2022

NOTE: This is the third installment in a series regarding whether or not God expected non-Jewish believers from the nations to keep Torah in the same way as Jews. As more and more believers embrace this theology (called the One Law movement), I wanted to take a strong look at what the Scriptures say. To be clear, this has nothing to do with Jewish superiority. God shows no favoritism. There are no limits to His love for Jew or Gentile. And Gentiles are free to keep as much of the Torah as they want to as long they don’t see it as mandatory for salvation. The questions we seek to answer are What was God saying through the apostles in Acts 15? and Does Israel have a unique role on earth? Be blessed and feel free to share your thoughts in the comments section.


One Law folks claim that Acts 15:21 was meant to encourage Gentile believers to attend synagogue weekly. “For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”

If that were James’ intent, it sure would have been easier if he simply added, “and these Gentiles who are turning to Yeshua can go there to learn more about Torah and add it to their lives.” Furthermore, it is very interesting that this verse (that One Law folks base their whole movement upon) is not even included in James’ letter to the congregations. There is not even a hint that he expects them to go to synagogue in the letter the apostles gave Paul, nor in Paul’s words to the congregations, as he shares the Acts 15 letter with them, nor in James’ summary of Acts 15 in Acts 21:20-25.

Here is James’ letter:

The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings. We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. So we all agreed to choose some men and send them to you … It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.


If anything, the letter from James strengthens the argument that he was not calling for Gentiles to attend synagogue: It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements.

They were not required to do anything beyond those four prohibitions. The prohibitions were against those things in pagan worship that God abhors such as drinking blood or temple prostitution. But beyond that, there were no other ceremonial requirements.


What does Peter mean when he says:

“Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear?” (Acts 15:10)

One thing we know from Scripture is that the liturgical aspects of Torah were not to be seen as a yoke or bondage. King David calls them a delight and compares them to honey (ps. 119). However, the Torah that the apostles had been confronted with since they were young, was is the interpretation of the Pharisees. And they had made it burdensome. They primarily came from Jerusalem and the disciples were from Galilee. The Galileans were more nationalistic in their Jewish expression. They love the land of Israel. They were not big fans of the Jerusalem Pharisees.

And we see that is the Pharisee believers in verse five that are insisting that the Gentiles keep Torah and are circumcised. Peters words are not Scripture, but they are recorded in scripture. It's a narrative. And I believe his strong objection is not against Torah, but the pharisaical interpretation of Torah. Nevertheless, he is adamant that keeping God's laws has been difficult for the Jewish people and has brought judgment. Why put that on the Gentiles?


Look at Acts 15:5. “The believing Pharisees said: ‘The Gentiles must be circumcised and required to keep the law of Moses.’” Now, when they said, the law of Moses they were not referring to the moral/universal law, as Yeshua clearly upheld this in the Sermon on the Mount and Paul is constantly affirming moral living (from the Torah) in his writings. No one was arguing over whether or not the Gentile believers could murder or steal. It seems clear they were referring to liturgical life. The “sharp dispute” (v. 2) had to do with ritual, not morality.


While I do believe that Jewish believers stayed in the synagogue until they were no longer welcomed, it is hard to believe that the apostles were encouraging their non-Jewish disciples to sit under the teachings of those who rejected Yeshua. (Unless the leadership of the synagogue had come to faith. I strongly believe that did happen in some cases, but not in the majority.)

The synagogue was increasingly in competition with the Messianic movement because the Messianic movement had suddenly become more successful in winning Gentiles (something first-century Judaism sought, unlike today). In many synagogues, they most likely taught that Yeshua was not the Messiah and preached against the gospel, so it is unlikely the Jewish apostles were feeding their new Gentile brethren as sheep to wolves. In fact, it was in this same year that Claudius kicked all Jews out of Rome (40,000-50,000 people), Messianic and traditional, for the infighting between them over the faith. The non-Messianics would have done everything to destroy the faith of the Gentile believers.

It's more likely that they were saying that everything they were writing to the Gentiles about, the four prohibitions, can be seen in Scripture (Lev 19), and the place to hear the Scripture read was in the synagogue. "Moses is read..."

(Rabbi was an honorific title to gifted teachers in Yeshua’s day, but it only became the name of the leader of a synagogue after 70 CE. I used it here just for clarity, though it was before 70 CE.)