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

134 justice should be seen to be done, but that does not necessarily mean I am unwilling to do justice if it is not seen. " 220 Thus, it is possible that Paul circumcised Timothy , not out of a principle of expediency so as not to offend, but in order to demonstrate the truth of his theology. Conclusion Acts 15 does not address the issue of the Law in general, but rather the specific concern of the relationship of Gentiles to the Law. The decree then should not be applied broadly as though it speaks to the Jewish believer's obligation to Moses. As Peter noted neither Jew nor Gentile were saved through the Law but by the grace of God. The appropriate way to express one's obedience after salvation, however , was another matter. James then sought scriptural proof for the recognition of the place that Gentiles should have in the blessings of Israel . He found prophecy which spoke of Gentiles being saved as Gentiles and then found scriptural precedent for the demands of the Law upon Gentile sojourners who lived among the Israelites . He listed four prescriptions from Leviticus 17- 18 demanding that Gentiles "abstain from meats sacrificed to idols , from blood , from what is strangled and from illicit marital unions" (15 :29). Gentile Christians thus find their share in salvation not because the Law had been cancelled but because the Old Testament looked forward to their alvation. God's blessings to the nations were given not in spite of Israel but rather through I rael . The Law which believing Israelite continued to observe al o provided for the inclu ion of Gentil believer as well . While arguing for thi relative freedom from the Law for Gentil , the circumcision of Timothy allow Paul an opporunity to publi ly affirm hi abiding I alt t the La . itzmy r ummarize : 220 B an , "A u th rLoo t t 16:1- "