Moral laws of the jews and gentiles
Moral Laws of Jews and Gentiles Before the cross of Jesus Christ, mankind was divided into two groups: Gentiles and Jews. The early church was created with the purpose of offering both the Jews and the Gentiles a “ new covenant” relationship with God. This, however, did not bring Gentiles under the Jews Mosaic Law. The law only applied to both Gentiles and Jews who attended the church. St. Paul’s letter to the Romans: Romans 2: 14-15, 25-29 are some of the scriptures that describe the moral laws that both the Jews and the Gentiles are supposed to honor and obey. In Roman 2: 14, St. Paul writes to the Roman “ For when the Gentiles, who have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves” (Roman 2: 14). In Romans 2: 25, He writes “ For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision” (Romans 2: 25). This article explains the moral law between the Jews and the Gentiles, the relationship between Romans 2: 14-15 and 25-29, and the meaning of circumcision in the last passage.
The Jews believed they were holy people who are entitled to their privileges by right, while they were rebellious and unrighteous. Paul, however, reminds them that God will judge everyone in accordance to their true characters. Paul advises the Jews to do the things contained in the law by nature. Everybody will be judged by law, and only law observers will be justified. He further clarifies that the same principles applies to the Gentiles too. The Gentiles have not written and revealed laws like the Jews, therefore, they should observe, and abide by the laws contained in the moral principles of the laws of Moses. This implies that they are a law to themselves. Their moral sense and consciences are a law. Paul does not imply that this is the law among the Gentiles, but suggests that the ethics of the law should apply to some of the Gentile’s natural characters.
In Romans 2: 25-29, Paul clearly prevents Jews’ objection, those who set holiness in circumcision, and the logical observation of the law. He highlights that physical circumcision is not of any significance in an individual’s spiritual life, unless its inner interpretation is considered. He condemns those who are circumcised, but do not fulfill what circumcision signifies. According to Paul, circumcision signifies cleanliness of the heart, and adherence to the principles of the commandment of the law. Any uncircumcised man, according to the flesh, who is circumcised in the heart, is far much better than any Jew who is circumcised according to the flesh only.
In summary, both the passages show that only those who obey the law, and are pure in the heart will be justified by God. Both the Gentiles and the Jews are themselves law. This means that their moral sense and consciences are a law. They should, therefore, implant and practice upstanding moral behaviors that respect the principles of the laws of Moses. Physical behaviors and looks, like circumcision, are not worthy enough to describe a person’s spirituality. Natural observation of the law is the only way that God will justify His people. Those who are pure in heart and fulfill the will of God, are far much better that those who merely teach and talk about the laws, just like uncircumcised Jew who is circumcised in the heart is better than any Jew who is circumcised according to the flesh only.
King James Version. “ Romans 2: 14-15, 25-29.” St. Paul’s Letter to the Romans. (2011). Print