The Relationship of Jewish and Gentile Believers to the Law Between A.D. 30 and 70 in the Scripture

130 tations, 209 but should probably be seen in some sense as drawing upon Moses for support . James begins the sentence with yap and uses the specific term Kapuaaw . After surveying the use of the term in Acts, Wilson concludes: The flavour of the word, while clearly controlled largely by the subject matter of Luke's two volumes, suggests the announcement of something new and previously unknown to the audience. That Luke chooses this term to describe Jewish preaching in the synagogues perhaps suggests that he was thinking of the preaching to Gentiles who attended the synagogue rather than the regular reading and exposition of the law for Jews which was the main purpose of synagogue gatherings. 210 If this is true then it suggests that James is justifying the decree on the grounds that many Jews and especially Gentiles were already familiar with these Mosaic demands. This would not clarify the nature of the commands (whether they were ritual or ethical) 211 but does suggest that James looks to the Scriptures and particularly Moses for support for his decision . That is the Law-free mission to the Gentiles does not occur in spite of Moses , but with the full suppon of Moses. 212 209 Cf. Schwartz , "The Futility of Preaching Moses ," 276-81. 210 Wilson, Luke and the Law, 84. 211 Though we would agree with Haenchen that 'The yap can only refer to ver e 19- 20 so that Gentiles must be enjoined to abstain from the four thing mentioned, becau e the law preached everywhere requires this of them," Haenchen, Acts, 450 . He add later , That this was indeed the en e in which Luke intended tho e olemnly tylized word of Jam corroborated it eem to u , by 21.25," Ibid. , 470. 212 " it i ith th d mon tr ti tl at ch 1 for hristian sal att n ," D1 Holl da mu th