Teaching Obedience to the Law Unmasked: Neo-Judaism in the Church
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Lol yeah the spelling of certain words and even the use of the English words have evolved ……it doesn’t change what the words mean however behoved still means th e same thing it’s always meant saying “ Christ would die “ doesn’t say the same thing as “ it behoves Christ to die “
behooved is just an adjustment of the spelling. I personally don’t really have an issue with the old language or the newer adjustments in the English language so long as in a translation they are conveying the same thing as the Greek texts of the nt they are purporting to translate behoved isn’t a word I have an issue with even if it’s spelled behooved lol I care more about what the words mean
behooved is just an adjustment of the spelling. I personally don’t really have an issue with the old language or the newer adjustments in the English language so long as in a translation they are conveying the same thing as the Greek texts of the nt they are purporting to translate behoved isn’t a word I have an issue with even if it’s spelled behooved lol I care more about what the words mean
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The idea that believers are children of God and not slaves to the law is supported by numerous scriptural references throughout the New Testament. Here are some key verses that emphasize this truth:
Romans 8:14-17: "For all who are led by the Spirit of God are sons of God... The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ..."
Here, Paul affirms that believers are adopted as children of God through the indwelling presence of the Holy Spirit. Being children of God implies freedom from slavery to the law.
Galatians 4:1-7: "Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all, but is under guardians and stewards until the time appointed by the father. Even so we, when we were children, were in bondage under the elements of the world. But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons."
Paul compares the state of believers prior to conversion to being children under guardianship, symbolized by the law. Once converted, however, believers enter into sonship, indicating freedom from the law.
Colossians 2:13-15: "When you were dead in trespasses and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our trespasses, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, nailing it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him."
Here, Paul describes the victory of Christ over the powers of darkness, including the law. Through Christ's sacrifice, believers are freed from the penalty of the law and its authority over their lives.
Philippians 3:9: "And be found in Him, not having a righteousness of my own derived from the law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."
Paul explicitly rejects the idea that believers attain righteousness through adherence to the law. Instead, he affirms that righteousness comes through faith in Christ.
The idea that believers are children of God and not slaves to the law is supported by numerous scriptural references throughout the New Testament. Here are some key verses that emphasize this truth:
Romans 8:14-17: "For all who are led by the Spirit of God are sons of God... The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ..."
Here, Paul affirms that believers are adopted as children of God through the indwelling presence of the Holy Spirit. Being children of God implies freedom from slavery to the law.
Galatians 4:1-7: "Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all, but is under guardians and stewards until the time appointed by the father. Even so we, when we were children, were in bondage under the elements of the world. But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons."
Paul compares the state of believers prior to conversion to being children under guardianship, symbolized by the law. Once converted, however, believers enter into sonship, indicating freedom from the law.
Colossians 2:13-15: "When you were dead in trespasses and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our trespasses, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, nailing it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him."
Here, Paul describes the victory of Christ over the powers of darkness, including the law. Through Christ's sacrifice, believers are freed from the penalty of the law and its authority over their lives.
Philippians 3:9: "And be found in Him, not having a righteousness of my own derived from the law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."
Paul explicitly rejects the idea that believers attain righteousness through adherence to the law. Instead, he affirms that righteousness comes through faith in Christ.
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The term "Neo-Judaism in the Church" appears to refer to a perceived trend within certain Christian circles towards teaching obedience to the Mosaic Law, which is often associated with Judaism. This concept contradicts the central tenets of Christian theology regarding the fulfillment of the Law in Christ and the spiritual nature of Christian living.
While the search results provided do not directly address the topic of "Neo-Judaism in the Church," they do provide relevant information related to the distinction between the Law and Grace in Christianity.
The Bible teaches that believers are free from the burden of the Law due to their justification through faith in Christ (Acts 4:18–31)
The New Testament makes clear that righteousness is obtained through faith in Christ, not by following the Law (Galatians 3:11)
The concept of the rule of law, which originates from divine lawgivers such as God, is distinct from the Law of Moses, which was temporary and foreshadowed the coming of Christ (Romans 3:21)
In summary, while the concept of "Neo-Judaism in the Church" cannot be directly addressed using the provided sources, the Bible and Christian theology clearly distinguish between the Law and Grace, making the notion of returning to the Law as a means of obtaining righteousness contrary to the fundamental teachings of Christianity.
While the search results provided do not directly address the topic of "Neo-Judaism in the Church," they do provide relevant information related to the distinction between the Law and Grace in Christianity.
The Bible teaches that believers are free from the burden of the Law due to their justification through faith in Christ (Acts 4:18–31)
The New Testament makes clear that righteousness is obtained through faith in Christ, not by following the Law (Galatians 3:11)
The concept of the rule of law, which originates from divine lawgivers such as God, is distinct from the Law of Moses, which was temporary and foreshadowed the coming of Christ (Romans 3:21)
In summary, while the concept of "Neo-Judaism in the Church" cannot be directly addressed using the provided sources, the Bible and Christian theology clearly distinguish between the Law and Grace, making the notion of returning to the Law as a means of obtaining righteousness contrary to the fundamental teachings of Christianity.
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I posted this some time ago regarding that same question:
It is helpful for us to compare between the old commandment and the new. The reference to a “new” commandment by implication implies that there was an “old” commandment. So what is the “old” commandment?
The “old” commandment is found in Matthew, chapter 22:34-36, “Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: ‘Teacher, which is the greatest commandment in the Law?’”
Now, you’ll note that. Indeed, a lawyer, under the law could only ask Him a question about the law. He couldn’t ask Him about the new commandment; he was unaware of the new commandment. So the context of this question and the answer, both have to do with the law. What is the greatest commandment?
Matthew 22:37-40 “Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.’” (Inserted-Matthew 22:37-40)
His answer, summarized the teachings of the Law and the Prophets and in this, His answer is solidly to be found in the Law. This is the very thing that is to be replaced. But today most people think if you keep the 10 commandments and if you love your neighbor as yourself then you have done everything that God could have required. Now if you look at these two commandments you will immediately observe that they are foundationally different. Why? Because the standard is different.
In the first case the “new” commandment has this as the standard: “…as I have loved you, so you should love one another.” The “old” commandment has this: “With all of your capacity to love so you should love God and so you should love one another.” Well you will notice that the standard of the “old” commandment is, of course, appropriate for the Law because the Law can only require you to do as much as it is possible for you to do. Objectively and theoretically it is possible to keep the Law because it does not require any more than all that you are capable of doing. It doesn’t say, “All that you feel like doing,” nor does it say, “All that you want to do.” It says, “All that you are capable of doing.” So when the Law says, “Love the Lord your God with all of your heart...” all of your heart means all of the capacity that lies within you to do. All, in fact, means all. It doesn’t say, “All that you want to do, all that you feel like doing, all that on certain occasions you may be inclined to do.” No, it requires all. So in that sense, the Law and the standard of the Law is not haphazard but it does point out that it is all that is humanly possible. Furthermore, the Law was designed to keep the Jews alive. God could not ask a man to give up his own life under the Law. There was no promise of a new life in the Law. To ask a man to give up his life would be to make the Law unrighteous. A man cannot give up his own life and simultaneously keep his life.
The standard is appropriate for the Law because if the Law asks of anyone more than all then by the existence of the Law you’ve been made lawless. In other words: if it is all plus 10% then the Law makes you lawless because it has exceeded your capacity to respond. But the Law begins and ends with what you can do. And it has a lesser standard for loving your neighbor. Its objective standard regarding loving God is all that you are capable of doing. Its lesser standard in regards to loving your neighbor is, “…as you love yourself.” The presumption is that you love yourself pretty thoroughly. Now what if you didn’t love yourself? The Law simply requires you to love your neighbor in the same fashion, to the same extent.
What is the standard of the new and how is that different? The standard of the new is: “…as I have loved you.” Who is the “I” that is the measurement of this standard? The “I”, of course, is Christ, the one speaking. He is also the Living God. So the standard is: as Jesus has loved us so we are to love one another. Now what if you don’t love yourself? Well that is an irrelevant standard. He didn’t say, “as you love your neighbor, so you should love one another…” or “as I have occasionally loved you so you must love each other.” “As I have loved you” means “I, as God, have loved you perfectly; therefore I require you to love as God loves.” This is a fascinating standard because it’s the same standard for God as it is for man. The standard of love is the same for God as it is for man. That standard of the new commandment makes God and man equal on the matter of love. That’s an incredible observation. On the matter of love, God and man are equal.
Now don’t take my observation for that. Look at this: this is from Matthew5:48, Jesus is speaking. Now this verse of Scripture is very troubling. Matthew 5:48 says, “Be perfect, therefore, as your heavenly Father is perfect.” What we’ve done is we’ve read that verse out of its context and we have inferred meanings to it that it does not mean. For example we’ve inferred that it means “be perfect in power” and so people come up with thoughts like, “if you’re not healed it’s your fault; you don’t have enough faith, you do not exercise enough power.” So if things go badly it’s your fault. God has given you all power, God has given you all faith, and so on, and if you do these things less than perfectly then it is your fault. Well that’s garbage because God would not require us to be perfect in power, whatever power we have is His power given to us, and no one is made "all powerful". Therefore we could only operate in whatever measures of power He has given us. This Scripture is not about being perfect in power; it’s about being perfect in love.
Note the context: jump back to verse 43 “‘You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies…” (so the context is love) “..and pray for those who persecute you…” Now why should you do that and how is this different? You must do that so that you can be sons of your Father in heaven, "..that you may be sons of your Father in heaven.” It means that just as natural children resemble their natural parents and the nature of natural children is like the nature of their natural parents, so the nature of the children of God is like the God Who is perfect in love. So it’s not surprising to us that the same standard would apply to God as would apply to us… in the matter of love. So that you will be as sons of your Father in heaven.
And then He gives us some examples of how he loves His enemies and does good for those who persecute Him. “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous…”. Then He contrasts and He says, “If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even the pagans do that?” In short, to be like your Father in heaven it means that you do not simply love your enemies as you love yourselves or you love your neighbor as yourself; it is that you would love your enemy by preferring them over your own life and in that sense, and within that context it says, “Be perfect, therefore, as your heavenly Father is perfect."
The “old” commandment, under the Law, basically required you to love the extent of your capacity to love… love God as much as you are able and to love your neighbor as you are inclined to love yourself. That’s the “old” commandment. The “new” commandment says, “…as I have loved you.” And it establishes Christ as the standard for love. Christ being the Living God, the standard is the same for God as the standard is for man. Now the reason why the standard is the same is because, according to 2 Peter 1:4, the intent of God is that we be made to be partakers of the divine nature…"
“Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.” and "The Son is the radiance of God's glory and the exact representation of His nature..."
The divine nature, the nature of God, is to love and to love perfectly; to love by preferring the life of another over your own life, to give up your life to God so that God would live through you. Now what’s left unanswered for us is: why? And furthermore, how does this prepare us to overcome the evil one?
Revelation 12:11 “They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.”) In this respect we are meant to be exactly as God—perfect in love—the same standard that applies to God applies to us and this is the measure that displays the reality that we are partakers of the divine nature.
By this it is abundantly clear that the “new” covenant is not simply the “old” covenant rehashed. It has the elements of a totally different standard, the same standard for God and man.
It is helpful for us to compare between the old commandment and the new. The reference to a “new” commandment by implication implies that there was an “old” commandment. So what is the “old” commandment?
The “old” commandment is found in Matthew, chapter 22:34-36, “Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: ‘Teacher, which is the greatest commandment in the Law?’”
Now, you’ll note that. Indeed, a lawyer, under the law could only ask Him a question about the law. He couldn’t ask Him about the new commandment; he was unaware of the new commandment. So the context of this question and the answer, both have to do with the law. What is the greatest commandment?
Matthew 22:37-40 “Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.’” (Inserted-Matthew 22:37-40)
His answer, summarized the teachings of the Law and the Prophets and in this, His answer is solidly to be found in the Law. This is the very thing that is to be replaced. But today most people think if you keep the 10 commandments and if you love your neighbor as yourself then you have done everything that God could have required. Now if you look at these two commandments you will immediately observe that they are foundationally different. Why? Because the standard is different.
In the first case the “new” commandment has this as the standard: “…as I have loved you, so you should love one another.” The “old” commandment has this: “With all of your capacity to love so you should love God and so you should love one another.” Well you will notice that the standard of the “old” commandment is, of course, appropriate for the Law because the Law can only require you to do as much as it is possible for you to do. Objectively and theoretically it is possible to keep the Law because it does not require any more than all that you are capable of doing. It doesn’t say, “All that you feel like doing,” nor does it say, “All that you want to do.” It says, “All that you are capable of doing.” So when the Law says, “Love the Lord your God with all of your heart...” all of your heart means all of the capacity that lies within you to do. All, in fact, means all. It doesn’t say, “All that you want to do, all that you feel like doing, all that on certain occasions you may be inclined to do.” No, it requires all. So in that sense, the Law and the standard of the Law is not haphazard but it does point out that it is all that is humanly possible. Furthermore, the Law was designed to keep the Jews alive. God could not ask a man to give up his own life under the Law. There was no promise of a new life in the Law. To ask a man to give up his life would be to make the Law unrighteous. A man cannot give up his own life and simultaneously keep his life.
The standard is appropriate for the Law because if the Law asks of anyone more than all then by the existence of the Law you’ve been made lawless. In other words: if it is all plus 10% then the Law makes you lawless because it has exceeded your capacity to respond. But the Law begins and ends with what you can do. And it has a lesser standard for loving your neighbor. Its objective standard regarding loving God is all that you are capable of doing. Its lesser standard in regards to loving your neighbor is, “…as you love yourself.” The presumption is that you love yourself pretty thoroughly. Now what if you didn’t love yourself? The Law simply requires you to love your neighbor in the same fashion, to the same extent.
What is the standard of the new and how is that different? The standard of the new is: “…as I have loved you.” Who is the “I” that is the measurement of this standard? The “I”, of course, is Christ, the one speaking. He is also the Living God. So the standard is: as Jesus has loved us so we are to love one another. Now what if you don’t love yourself? Well that is an irrelevant standard. He didn’t say, “as you love your neighbor, so you should love one another…” or “as I have occasionally loved you so you must love each other.” “As I have loved you” means “I, as God, have loved you perfectly; therefore I require you to love as God loves.” This is a fascinating standard because it’s the same standard for God as it is for man. The standard of love is the same for God as it is for man. That standard of the new commandment makes God and man equal on the matter of love. That’s an incredible observation. On the matter of love, God and man are equal.
Now don’t take my observation for that. Look at this: this is from Matthew5:48, Jesus is speaking. Now this verse of Scripture is very troubling. Matthew 5:48 says, “Be perfect, therefore, as your heavenly Father is perfect.” What we’ve done is we’ve read that verse out of its context and we have inferred meanings to it that it does not mean. For example we’ve inferred that it means “be perfect in power” and so people come up with thoughts like, “if you’re not healed it’s your fault; you don’t have enough faith, you do not exercise enough power.” So if things go badly it’s your fault. God has given you all power, God has given you all faith, and so on, and if you do these things less than perfectly then it is your fault. Well that’s garbage because God would not require us to be perfect in power, whatever power we have is His power given to us, and no one is made "all powerful". Therefore we could only operate in whatever measures of power He has given us. This Scripture is not about being perfect in power; it’s about being perfect in love.
Note the context: jump back to verse 43 “‘You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies…” (so the context is love) “..and pray for those who persecute you…” Now why should you do that and how is this different? You must do that so that you can be sons of your Father in heaven, "..that you may be sons of your Father in heaven.” It means that just as natural children resemble their natural parents and the nature of natural children is like the nature of their natural parents, so the nature of the children of God is like the God Who is perfect in love. So it’s not surprising to us that the same standard would apply to God as would apply to us… in the matter of love. So that you will be as sons of your Father in heaven.
And then He gives us some examples of how he loves His enemies and does good for those who persecute Him. “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous…”. Then He contrasts and He says, “If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even the pagans do that?” In short, to be like your Father in heaven it means that you do not simply love your enemies as you love yourselves or you love your neighbor as yourself; it is that you would love your enemy by preferring them over your own life and in that sense, and within that context it says, “Be perfect, therefore, as your heavenly Father is perfect."
The “old” commandment, under the Law, basically required you to love the extent of your capacity to love… love God as much as you are able and to love your neighbor as you are inclined to love yourself. That’s the “old” commandment. The “new” commandment says, “…as I have loved you.” And it establishes Christ as the standard for love. Christ being the Living God, the standard is the same for God as the standard is for man. Now the reason why the standard is the same is because, according to 2 Peter 1:4, the intent of God is that we be made to be partakers of the divine nature…"
“Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.” and "The Son is the radiance of God's glory and the exact representation of His nature..."
The divine nature, the nature of God, is to love and to love perfectly; to love by preferring the life of another over your own life, to give up your life to God so that God would live through you. Now what’s left unanswered for us is: why? And furthermore, how does this prepare us to overcome the evil one?
Revelation 12:11 “They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.”) In this respect we are meant to be exactly as God—perfect in love—the same standard that applies to God applies to us and this is the measure that displays the reality that we are partakers of the divine nature.
By this it is abundantly clear that the “new” covenant is not simply the “old” covenant rehashed. It has the elements of a totally different standard, the same standard for God and man.
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Regarding “Loving God with all you have” I can say this: under the Law all you had was your life BUT God could not ask you to give up your life because the law was meant to preserve the people through whom the Seed would come. Under the law of Christ we are told to become living sacrifices. He may even require our physical death (see Jesus on the cross).
There is much more I could say about this but my point is the current covenant in Christ is greater than the law.
There is much more I could say about this but my point is the current covenant in Christ is greater than the law.
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I responded to four of your posts to explain why I disagreed with points that you made, so iIt would be appreciated if you interacted with my post.
Can you explain why it makes sense to you to think that blindness is connected with obeying what God has commanded rather than with disobeying what He has commanded? Do you think that God misled His people when He gave His law?
Can you explain why it makes sense to you to think that blindness is connected with obeying what God has commanded rather than with disobeying what He has commanded? Do you think that God misled His people when He gave His law?
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People can only disobey the law when they are given the law by God.
The Jews were given 613 laws plus certain commands in the prophets.
The Gentiles, as far as I can see, in the N.T are not commanded to obey the law. Not once in the New Testament does it say that Gentiles must obey the law.
There is a very clear distinction between the circumcised (the Jew) and the uncircumcised (the Gentile), in the New Testament.
The Gentiles never knew God, the law, the temple, the patriarchs, Paul tells us this.
Gentiles cannot be held to account under the law because they never had the law.
Where there is no law there is no violation, fact.
The Gentiles never knew God, the law, the temple, the patriarchs, Paul tells us this.
The law only grants the knowledge of sin. You cannot be a good person by obeying the law.
You just become more and more aware that you cannot obey the law, the knowledge of sin.
Soyeong, read the following passage.
Galatians 5:19
Now the deeds of the flesh are evident, which are: sexual immorality, impurity, indecent behavior, 20 idolatry, witchcraft, hostilities, strife, jealousy, outbursts of anger, selfish ambition, dissensions, factions, 21 envy, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.
Why does Paul call this behavior, 'deeds of the flesh', and not sin?
Why are many of these deeds not mentioned in the law?
What does Paul mean when he says, 'and things like these'?
The Jews were given 613 laws plus certain commands in the prophets.
The Gentiles, as far as I can see, in the N.T are not commanded to obey the law. Not once in the New Testament does it say that Gentiles must obey the law.
There is a very clear distinction between the circumcised (the Jew) and the uncircumcised (the Gentile), in the New Testament.
The Gentiles never knew God, the law, the temple, the patriarchs, Paul tells us this.
Gentiles cannot be held to account under the law because they never had the law.
Where there is no law there is no violation, fact.
The Gentiles never knew God, the law, the temple, the patriarchs, Paul tells us this.
The law only grants the knowledge of sin. You cannot be a good person by obeying the law.
You just become more and more aware that you cannot obey the law, the knowledge of sin.
Soyeong, read the following passage.
Galatians 5:19
Now the deeds of the flesh are evident, which are: sexual immorality, impurity, indecent behavior, 20 idolatry, witchcraft, hostilities, strife, jealousy, outbursts of anger, selfish ambition, dissensions, factions, 21 envy, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.
Why does Paul call this behavior, 'deeds of the flesh', and not sin?
Why are many of these deeds not mentioned in the law?
What does Paul mean when he says, 'and things like these'?
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It generally helps to stop and consider who Jesus is talking to. Most read the Bible as if everything is directed outward at them. He is in Israel/Judah talking to Jewish people. So when he mentions the Law, He is talking about what applies to them. In other instances Jesus is talking to his 12 apostles, and the talk of doing greater things than he did was for them. This is also when he says that whatever you ask in my name will be done. It's not for the common, everyday believer to be operating on such a level of power and authority.
Jesus is giving warning of something to come and says to pray it doesn't happen on a sabbath day. I used to consider that to be about the end of the world and the mention of the sabbath day was ridiculous. I don't keep it, and nor does anybody I know. When you consider he's talking to Jewish people, it all makes sense.
Jesus is giving warning of something to come and says to pray it doesn't happen on a sabbath day. I used to consider that to be about the end of the world and the mention of the sabbath day was ridiculous. I don't keep it, and nor does anybody I know. When you consider he's talking to Jewish people, it all makes sense.
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Jesus cursing the fig tree... has great significance. The temple sacrificial system was coming to an and,
and in fact, was unfruitful beyond pointing forward to Him. So this religion you think Christians should
be practising is actually one that Jesus brought to an end, in more ways than one. Woe is you!
and in fact, was unfruitful beyond pointing forward to Him. So this religion you think Christians should
be practising is actually one that Jesus brought to an end, in more ways than one. Woe is you!
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There is still the issue of explaining why it makes sense to think that acting in accordance with God instructions is blindness and not the other way around.
It is by the Mosaic Law that we have knowledge of sin (Romans 3:20) and the NT calls Gentiles to repent from their sins, which is calling for Gentiles to obey the Mosaic Law. Our salvation is from sin (Matthew 1:21), so the position that Gentiles are not required to obey the Mosaic Law is the position that Gentiles don't need salvation from sin, don't need grace, don't need Jesus to have given himself to redeem us from all lawlessness, and don't need the Gospel message. Again, Jesus spent his ministry teaching his followers to obey the Mosaic Law by word and by example, so it is contradictory for a Gentile to want to follow him while not wanting to follow what he taught. The God of Israel has given instructions for how to know, love, worship, believe in, and testify about him, so those who want to do those things will voluntarily follow those instructions even if it were the case that Gentiles aren't obligated to obey God.
The Gospel of the Kingdom calls for our repentance from our disobedience to the Mosaic Law and the Gospel of the Kingdom went out to both the Jew and the Gentile in accordance with the promise.
Gentles did not have Torah scrolls and needed to God through Jews in order to have access to one, but you can access the Bible today, then you have the law.
Sin is what is contrary to God's character and sin is the transgression of God's law because it was given to divide between what is in accordance with or contrary to God's character. For example, righteousness is in accordance with God's character while unrighteousness is sin. God's law can't just give knowledge of what is contrary to God's character without also giving knowledge of what is in accordance with God's character by contrast, so it does only grant knowledge of sin, but also teaches the way of holiness, righteousness, and goodness (Romans 7:12), justice, mercy, faithfulness (Matthew 23:23), love, joy, peace, patience, kindness, gentleness, self-control (Galatians 5:21-23), and other aspects of God's character, which is the way to know God and Jesus, and which is eternal life (John 17:3).
The way to attain a character trait is not to earn it as the result of our works, but is only through faith that we ought to be doers of that character trait, and the way to believe in the God of Israel is by believing that we ought to be doers of His character traits. For example, our good works in obedience to God's law testify about God's goodness, which is why they bring glory to Him (Matthew 5:16), and by testifying about God's goodness we are also expressing the belief that God is good, or in other words we are believing in Him.
In Romans 10:5-8, it references Deuteronomy 30:11-20 as the word of faith that we proclaim in regard to saying that the Mosaic Law is not too difficult for us to obey and that obedience to it brings life and a blessing while disobedience brings death and a curse, so choose life! So it was presented as a possibility and as a choice not as something that we can't obey while the position that we can't obey it denies the word of faith that we proclaim.
In Galatians 5:19-23, the works of the flesh that are against the Spirit are also against God's law while all of the fruits of the Spirit are aspects of God's character that are in accordance with it. Likewise, in Roman 8:4-7, Paul contrasted those who walk in the Spirit with those who have minds set on the flesh who are enemies of God who refuse to submit to His law. Other things like those are all things that are contrary to God's character.
It is by the Mosaic Law that we have knowledge of sin (Romans 3:20) and the NT calls Gentiles to repent from their sins, which is calling for Gentiles to obey the Mosaic Law. Our salvation is from sin (Matthew 1:21), so the position that Gentiles are not required to obey the Mosaic Law is the position that Gentiles don't need salvation from sin, don't need grace, don't need Jesus to have given himself to redeem us from all lawlessness, and don't need the Gospel message. Again, Jesus spent his ministry teaching his followers to obey the Mosaic Law by word and by example, so it is contradictory for a Gentile to want to follow him while not wanting to follow what he taught. The God of Israel has given instructions for how to know, love, worship, believe in, and testify about him, so those who want to do those things will voluntarily follow those instructions even if it were the case that Gentiles aren't obligated to obey God.
The Gospel of the Kingdom calls for our repentance from our disobedience to the Mosaic Law and the Gospel of the Kingdom went out to both the Jew and the Gentile in accordance with the promise.
Gentles did not have Torah scrolls and needed to God through Jews in order to have access to one, but you can access the Bible today, then you have the law.
Sin is what is contrary to God's character and sin is the transgression of God's law because it was given to divide between what is in accordance with or contrary to God's character. For example, righteousness is in accordance with God's character while unrighteousness is sin. God's law can't just give knowledge of what is contrary to God's character without also giving knowledge of what is in accordance with God's character by contrast, so it does only grant knowledge of sin, but also teaches the way of holiness, righteousness, and goodness (Romans 7:12), justice, mercy, faithfulness (Matthew 23:23), love, joy, peace, patience, kindness, gentleness, self-control (Galatians 5:21-23), and other aspects of God's character, which is the way to know God and Jesus, and which is eternal life (John 17:3).
The way to attain a character trait is not to earn it as the result of our works, but is only through faith that we ought to be doers of that character trait, and the way to believe in the God of Israel is by believing that we ought to be doers of His character traits. For example, our good works in obedience to God's law testify about God's goodness, which is why they bring glory to Him (Matthew 5:16), and by testifying about God's goodness we are also expressing the belief that God is good, or in other words we are believing in Him.
In Romans 10:5-8, it references Deuteronomy 30:11-20 as the word of faith that we proclaim in regard to saying that the Mosaic Law is not too difficult for us to obey and that obedience to it brings life and a blessing while disobedience brings death and a curse, so choose life! So it was presented as a possibility and as a choice not as something that we can't obey while the position that we can't obey it denies the word of faith that we proclaim.
In Galatians 5:19-23, the works of the flesh that are against the Spirit are also against God's law while all of the fruits of the Spirit are aspects of God's character that are in accordance with it. Likewise, in Roman 8:4-7, Paul contrasted those who walk in the Spirit with those who have minds set on the flesh who are enemies of God who refuse to submit to His law. Other things like those are all things that are contrary to God's character.
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