Q419 : Gentiles and the Law of Moses

I just came across your response to Q418^a on whether the Law of Moses has been done away with.

I definitely agree with the answer you have given but then I have a follow up question.

The Bible teaches that the Law of Moses was given exclusively to Israel and Gentiles were never subject to it being non-parties to the Mosaic Covenant (Deut. 4:7-8; Psa. 147:19-20; Mal. 4:4; Rom. 2:14).

Since this is so, why then does Paul in his letters written to Gentiles (predominantly) say that they are no longer subject to the law of Moses (Gal. 3:25; Rom. 7:1-6; Col. 2:14), thus giving the impression that they were somehow earlier subject to it? I would appreciate any insight you may have on this.

Thank you very much.

A419 : by Tony Garland

Thanks for your excellent question.

There are several reasons why Paul's letters to predominantly-Gentile churches emphasize the concept of no longer being under the law—even though Gentiles never were formal participants to the Mosaic Covenant—which Israel alone willingly assented to at the foot of Mount Sinai.

4 And Moses wrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. 5 Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. 6 And Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. 7 Then he took the Book of the Covenant and read in the hearing of the people. And they said, "All that the LORD has said we will do, and be obedient." 8 And Moses took the blood, sprinkled it on the people, and said, "This is the blood of the covenant which the LORD has made with you according to all these words." (Ex. 24:4-8)

Firstly, there have always been Gentiles who cleaved to Israel's God (the One True God). Some Gentiles lived among Israel (Lev. 17:8-9; 18:26; 16:29; Num. 15:14; Ru. 1:16; Est. 8:17) while others were proselytes (Mat. 23:15 Acts 2:10; 6:5) or god-fearers who sought the God of the Jews (Acts 8:28; 10:1-2; 13:16, 26). As such, they were familiar with the Law of Moses and would share many of the views and practices of their fellow Jews.

Secondly, moral aspects of the Law of Moses are embedded within the hearts of all men. All of mankind is subject to this "inner law" which codifies God's moral demands—even in the absence of the written commandments given to/through Israel at Mount Sinai.

14 for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, 15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them (Romans 2:14-15)

I believe this also explains the appearance of the ark of the testimony in association with judgment passages in the book of Revelation (Rev. 11:5, 19). All of mankind—not just the Jews—will be judged by the moral standard of the Law of Moses (moral perfection, Mat. 5:20; 10:3; 19:17).

. . . what is the significance of the ark revealed in heaven? As we noted in our commentary on Revelation 11:5, there is a unique relationship between the word of God and judgment. It is God’s word which establishes the righteous requirements for obedience and underwrites the definition of righteous judgment. The appearance of the Ark of His covenant emphasizes that which will be used as the standard for judgment. It is because of man’s willful disobedience and rebellion in the light of the standard of the law that God’s righteous judgment is required. His wrath is measured by the distance between the contents of the written requirements in the ark versus the actions of sinful men.¹

Thirdly, although many of the churches Paul ministered to were predominantly Gentile, there were also Jews within those congregations. Although Paul's emphasis was predominantly toward Gentiles, he was aware that some of those he was writing to were fellow Jews (e.g., Romans 2:17-29; Galatians 2:11-13; 6:16; Colossians 2:16).

When communicating that believers were no longer under the law Paul found a receptive hearing both by Jewish believers, who were party to the law as given on Mt. Sinai, as well as Gentiles who had familiarity with the Law of Moses through association with Israel. In addition, both Jews and Gentiles stand condemned by the universality of its moral precepts, written upon the heart of each person.

No one standing before God will be excempt from God's moral law—regardless of whether they were ever exposed to the Law of Moses entrusted to Israel.

This is why it is imperative that each of us appeal to the only remedy available for our guilty state: the atoning sacrifice of Jesus Christ.

As Jesus said, "if you do not believe that I am He, you will die in your sins" (John 8:24).