Introduction
The relationship between the law and the followers of Yahshua has been a topic of significant theological debate. One area of interest is the difference in expectations for Israelites and Gentiles concerning the keeping of the Mosaic Law. This explores biblical passages to clarify how the early body of believers addressed these differences, focusing on key scriptures from Acts, Galatians, and the Book of Jubilees. By understanding these distinctions, we can better appreciate the unique covenantal relationship between Yahuah and Israel and the broader inclusion of Gentiles into the faith.
Acts 15 and the Gentile Believers
In Acts 15, we find a significant discussion regarding the expectations for Gentiles turning to Yahuah:
19 "It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to Yahuah. 20 Instead, we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood. 21 For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath."
This passage illustrates that the apostles decided not to burden Gentile converts with the full weight of the Mosaic Law because they recognized that Gentiles were coming from a different cultural and religious background. Imposing the entire Mosaic Law on them would have been overwhelming and could have hindered their acceptance of the faith. Instead, the apostles focused on essential practices that promoted purity and abstained from idolatry, which were crucial for maintaining unity within the diverse believing community.
Acts 21: Distinction Between Israelite and Gentile Practices
Acts 21 reinforces this idea of differing expectations:
20 "When they heard this, they praised Yahuah. Then they said to Paul: 'You see, brother, how many thousands of Yahudim have believed, and all of them are zealous for the law. 21 They have been informed that you teach all the Yahudim who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. 22 What shall we do? They will certainly hear that you have come, 23 so do what we tell you. There are four men with us who have made a vow. 24 Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everyone will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25 As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.'"
Here, we see a clear distinction: Israelite believers continued to follow the Mosaic Law, while Gentile believers adhered to the specific guidelines set out in Acts 15. This differentiation highlights the unique covenantal relationship between Yahuah and Israel, as opposed to the broader inclusion of Gentiles into the faith.
Galatians 5: Circumcision and Justification by Faith
In Galatians 5, Paul addresses the issue of circumcision and justification:
1 "It is for freedom that Messiah has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery. 2 Mark my words! I, Paul, tell you that if you let yourselves be circumcised, the messiah will be of no value to you at all. 3 Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. 4 You who are trying to be justified by the law have been alienated from Messiah; you have fallen away from grace. 5 For through the Spirit we eagerly await by faith the righteousness for which we hope. 6 For in Messiah Yahshua neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love."
Paul's message is clear: circumcision and adherence to the law are not necessary for Gentiles to be justified (Saved). This teaching does not negate the importance of circumcision for Yahudim , as it remains a sign of their covenant with Yahuah through Abraham.
Timothy's Circumcision: Contextual Adaptation
Paul highlights several key points:
Justification by Faith, Not Law: Paul argues that justification—being declared righteous before Yahuah—is achieved through faith in Yahshua, not by adhering to the law, including the practice of circumcision. He stresses that relying on the law for justification means rejecting the grace offered through Messiah.
Obligation to the Whole Law: If one seeks to be justified by circumcision, Paul explains, they are then obligated to obey the entire law. This is an impossible burden and defeats the purpose of the grace provided through Messiah’s sacrifice.
Alienation from Messiah: Trying to be justified by the law, including circumcision, alienates individuals from Messiah and His grace. Paul emphasizes that salvation is a gift of grace through faith, not something that can be earned through works or law-keeping.
Importance of Circumcision for Yahudim
While Paul teaches that circumcision does not contribute to salvation, he acknowledges its significance for Yahudim :
Covenantal Sign: Circumcision is an important sign of the covenant between Yahuah and the descendants of Abraham. It is a physical symbol of the unique relationship and promises Yahuah made to Abraham and his descendants.
Cultural and Religious Identity: For Yahudim, circumcision is a vital part of our cultural and religious identity. It signifies our belonging to the people of Israel and our adherence to the traditions and laws given by Yahuah.
Not a Means of Justification: While circumcision is important as a covenantal sign, Paul makes it clear that it is not a means of justification. The true value of circumcision lies in its role as a sign of the covenant and the commitment of the Yahudim to Yah’s commandments, not as a requirement for salvation.
Acts 16 provides an interesting case with Timothy:
1 "Paul came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was an Israelite and a believer but whose father was a Greek. 2 The believers at Lystra and Iconium spoke well of him. 3 Paul wanted to take him along on the journey, so he circumcised him because of the Yahudim who lived in that area, for they all knew that his father was a Greek. 4 As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. 5 So the churches were strengthened in the faith and grew daily in numbers."
Paul circumcised Timothy not for justification but to avoid unnecessary obstacles in ministering to the Yahudim . This action illustrates that circumcision is not inherently wrong but should not be pursued as a means of justification.
The Sabbath: A Covenant Sign for Israel
The observance of the Sabbath further differentiates Israelites from Gentiles. In Acts 13:14, 17:1-2, and 18:4, we see Paul observing the Sabbath:
13:14 "But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down."
17:1-2 "When Paul and his companions had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was an Israelite synagogue. 2 As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures."
18:4 "Every Sabbath he reasoned in the synagogue, trying to persuade Yahudim and Greeks."
The Sabbath is a sign of the covenant between Yahuah and His people, Israel. According to the Book of Jubilees, this practice extends to heaven itself:
Jubilees 2:17-18: "And He finished all his work on the sixth day -all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work."
The Sabbath in Jubilees: Israel's Unique Calling
Jubilees 2 further emphasizes the unique role of Israel in observing the Sabbath:
2:21 "And thus He created therein a sign in accordance with which they should keep Sabbath with us on the seventh day, to eat and to drink, and to bless Him who has created all things as He has blessed and sanctified unto Himself a peculiar people above all peoples, and that they should keep Sabbath together with us."
2:24 "And to this (Jacob and his seed) it was granted that they should always be the blessed and holy ones of the first testimony and law, even as He had sanctified and blessed the Sabbath day on the seventh day."
The comparison to the sanctification and blessing of the Sabbath day on the seventh day further emphasizes the unique and sacred status of the Israelites. Just as Yahuah sanctified and blessed the Sabbath as a holy day of rest and worship, He has similarly sanctified and blessed the descendants of Jacob. The Sabbath is a perpetual sign of the covenant between Yahuah and His people, marking them as distinct and holy.
2:26 "Wherefore do thou command the children of Israel to observe this day that they may keep it holy and not do thereon any work, and not to defile it, as it is holier than all other days."
2:31 "And the Creator of all things blessed it, but he did not sanctify all peoples and nations to keep Sabbath thereon, but Israel alone: them alone he permitted to eat and drink and to keep Sabbath thereon on the earth.
"He did not sanctify all peoples and nations to keep Sabbath thereon" signifies that the observance of the Sabbath was not commanded for all nations. While the Sabbath is universally blessed as a holy day, its observance is not a requirement imposed on all humanity. but on Israel alone.
Conclusion: Different Expectations for Israelites and Gentiles
Paul's teachings in Colossians 2:16-17 highlight that while Sabbath observance and other holy days are significant, they should not cause division:
16 "Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. 17 These are a shadow of the things that were to come; the reality, however, is found in Messiah."
The Sabbath remains a holy day for honoring the covenant between Yahuah and Israel, but Gentiles are not required to observe it. The moral laws apply universally, but cultural and ceremonial laws reflect the unique covenantal relationship between Yahuah and Israel. Recognizing these distinctions helps us understand the expectations for both Gentiles and Israelites without imposing undue burdens on either group.
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