Paul Was Pro-Torah

The Confusion and Misuse by the Church

Paul (Hebrew: Sha’ul) is one of the most influential and yet widely misunderstood figures in Scripture. While later Christian theology (particularly in some Protestant circles) has interpreted his writings as a call to reject the Torah, a careful examination using a Hebraic mindset shows that Paul upheld, lived by, and reinterpreted the Torah for his generation. This article seeks to restore the original context of Paul’s teaching by examining historical context, scriptural evidence, and key linguistic details.

Historical and Cultural Background

First-Century Judaism and Hellenistic Influence

Jewish Identity in a Diaspora: In the first century, Jews maintained a robust identity centered on the Torah and prophetic literature while living in a predominantly Hellenistic world.

Hellenistic Judaism: Many Jews, including Paul, were bilingual, fluent in Hebrew and Greek, allowing them to navigate both Jewish traditions and the intellectual currents of Greek philosophy.

Cultural Tensions: The early church emerged from this dynamic setting, leading to debates about how the Torah should be observed in light of the revelation of the Messiah.

The Pharisaic Tradition

Rigorous Training: Paul was raised as a Pharisee and was rigorously trained in Torah and oral traditions under Rabbi Gamaliel.

Pharisaic Emphasis: This background instilled a deep respect for the Torah, a view he carried even after accepting Yahusha as the Messiah.

Fulfillment, Not Abolition: Yahusha’s statement in Matthew 5:17, “I did not come to abolish the Torah, but to fulfill it”, is central to understanding Paul’s stance.

Who Was Paul (Sha’ul)?

A Man of Two Worlds:

Pharisee and Scholar: Paul was a learned Pharisee from the tribe of Binyamin (Philippians 3:5), steeped in Jewish law and traditions.
Dual Identity: Educated in Jewish and Greco-Roman cultures, Paul engaged with both communities without abandoning his Hebrew identity.

His Continuing Commitment

Torah-Observant: Despite his mission to the Gentiles, Paul remained committed to Torah observance, as seen in his actions (e.g., worship at the Temple, observance of feasts).

Misconception vs. Reality:

Misconception: Paul “converted” and abandoned Judaism.
Truth: He embraced Yahusha as the Messiah while remaining faithful to the Torah of YaHuWaH.

Commonly Misused Verses in Paul’s Letters

The twisting of Paul’s words into a doctrine of lawlessness has often hinged on misinterpretations of key passages. Let’s examine three such passages:

Romans 10:4 – “Christ is the end of the law…”

Misinterpretation: Many claim Yahusha’s coming abolished the Torah.
Linguistic Note: The Greek telos means “goal” or “fulfillment” rather than “termination.”
Correct Perspective: Yahusha is the goal of the Torah, its ultimate fulfillment.

Galatians 3:13 “Redeemed from the curse of the law…”

Misinterpretation: This is taken to mean the Torah itself is cursed.
Context: The curse in Deuteronomy 28 refers to the penalty for disobedience, not the Torah’s intrinsic worth.
Correct Perspective: Yahusha bore the penalty for sin, not to nullify the Torah.

Colossians 2:14 – “Nailing it to the cross…”

Misinterpretation: Some assert that the cross abolished the Torah.
Key Term: Cheirographon means a record of debt, a certificate chronicling sin.
Correct Perspective: Our sin record was removed, not the Torah.

Paul’s Pro-Torah Behavior

Paul’s life and actions affirm his commitment to the Torah:

Observance of Feasts and Vows:

Participated in Hebraic feasts (Acts 18:21; 1 Corinthians 5:8)

“But took leave of them, saying, “I have to keep this coming festival in Yerushalayim by all means, but I shall come back to you, Elohim desiring so.” And he sailed from Ephesos.” Ma`asei (Acts)‬ ‭18‬:‭21‬‬

“So then let us celebrate the festival, not with old leaven, nor with the leaven of evil and wickedness, but with the unleavened bread of sincerity and truth.” Qorintiyim Aleph (1 Corinthians)‬ ‭5‬:‭8‬‬

Took a Nazarite Vow (Acts 21:23-26)

“So do this, what we say to you: We have four men who have taken a vow. Take them and be cleansed with them, and pay their expenses so that they shave their heads. And all shall know that what they have been informed about you is not so, but that you yourself also walk orderly, keeping the Torah. “But concerning the nations who believe, we have written and decided that they should keep themselves from what is offered to idols, and blood, and what is strangled, and whoring.” Then Sha’ul took the men on the next day, and having been cleansed with them, went into the Set-apart Place to announce the completion of the days of separation – until the offering should be presented for each one of them.” Ma`asei (Acts)‬ ‭21‬:‭23‬-‭26‬‬

Temple Worship:

Actively engaged in temple practices (Acts 24:17–18)

“And after many years I came to bring kind deeds to my nation and offerings, at which time certain Yahuḏim from Asia found me cleansed in the Set-apart Place, neither with a crowd nor with disturbance,” Ma`asei (Acts)‬ ‭24‬:‭17‬-‭18‬‬

Public Defense:

Defended his observance in public settings (Acts 25:8)

“While Sha’ul said in his own defense, “Neither against the Torah of the Yahuḏim, nor against the Set-apart Place, nor against Caesar did I commit any sin.” Ma`asei (Acts)‬ ‭25‬:‭8‬‬

Acts 24:14 remains a crucial testimony: “But this I confess to you, that according to the Way which they call a sect, so I worship the Elohim of my fathers, believing all things which are written in the Torah and in the Prophets.”

Why Are Paul’s Letters Misunderstood?

Contextual Nuances

Situational Letters: Paul wrote to specific communities facing unique challenges. His language was idiomatic and tailored to first-century Jewish thought.

Hebraic Mindset: His writings reflect a blend of Greek expression and Hebraic tradition, a nuance lost in later interpretations.

Warnings from the Early Church

Peter’s Caution: In 2 Kepha (Peter) 3:15-16, Peter warns that some of Paul’s teachings are “hard to understand” and are prone to misinterpretation by the untaught.

Selective Quotation

Cherry-Picking: Later Christian teachings often isolate verses from their context, which leads to doctrines that diverge from Paul’s original intent.

What Paul Actually Taught

When read in context, Paul’s message affirms the Torah:

Romans 3:31: “Do we then nullify the Torah through faith? Let it not be! On the contrary, we establish the Torah.”

Romans 7:12: “So then, the Torah is qodesh (set-apart), and the commandment is holy, righteous, and good.”

1 Corinthians 7:19: “Circumcision is nothing and uncircumcision is nothing, but what matters is the keeping of the commandments of Elohim.”

Romans 6:1–2: “Shall we continue in sin that grace may abound? Let it not be!” This underscores that grace empowers obedience, not lawlessness.

Application for Believers Today

Practical Takeaways:

Blueprint for Living: The Torah remains a guide for righteous living; it defines the ethical and covenantal lifestyle of the redeemed.

Grace and Obedience: Grace (or charis) equips believers to obey the Torah rather than serving as a license to sin.

Covenantal Identity: Believers in Yahusha are spiritually grafted into Yisra’El (Romans 11), inheriting the Torah’s promises and responsibilities.

Active Faith: True emunah (faith) is demonstrated through active obedience to God’s commandments (Romans 1:5).

Word Studies: Keys to Understanding Paul

Telos (τέλος)

Scripture: “For Messiah is the goal of the ‘Torah unto righteousness’ to everyone who believes.” Romiyim (Romans)‬ ‭10‬:‭4‬‬

Meaning: “Goal, purpose, aim” rather than termination; it signifies the fulfillment of the Torah in Yahusha.

Nomos (νόμος)

Scripture: “So that the Torah truly is set-apart, and the command set-apart, and righteous, and good.” Romiyim (Romans)‬ ‭7‬:‭12‬ ‭‬‬

Meaning: Represents the Torah as divine instruction, not merely a legalistic code.

Cheirographon (χειρόγραφον)

Scripture: “having blotted out that which was written by hand against us – by the dogmas – which stood against us. And He has taken it out of the way, having nailed it to the stake.” Qolasim (Colossians)‬ ‭2‬:‭14‬‬

Meaning: A certificate of debt, referring to the record of sin rather than the Torah.

Ergon Nomou (ἔργων νόμου)

Scripture: “knowing that a man is not declared right by works of Torah, but through belief in Yahusha Messiah, even we have believed in Messiah Yahusha, in order to be declared right by belief in Messiah and not by works of Torah, because by works of Torah no flesh shall be declared right.” Galatiyim (Galatians)‬ ‭2‬:‭16. “For we reckon that a man is declared right by belief without works of Torah.” Romiyim (Romans)‬ ‭3‬:‭28‬.

Meaning: “Works of the law” which, in context, refers to external markers of identity rather than a means of earning righteousness.

Charis (χάρις)

Scripture: “What, then, shall we say? Shall we continue in sin, to let favour increase? Let it not be! How shall we who died to sin still live in it?” Romiyim (Romans)‬ ‭6‬:‭1‬-‭2‬ ‭‬‬

Meaning: Grace that empowers believers to live righteously; it is not a blanket pardon for sin.

Emunah (אֱמוּנָה)

Scripture: “For in it the righteousness of Elohim is revealed from belief to belief, as it has been written, “But the righteous shall live by belief.” Romiyim (Romans)‬ ‭1‬:‭17‬‬

Meaning: Faith or steadfast obedience, an active, covenantal trust in Yahusha.

Sha’ul (Paul) was never a proponent of abandoning the Torah. Rather, he stood as a defender and re-interpreter of its true meaning in light of Yahusha the Messiah. His life and letters reveal a deep commitment to the Torah, a commitment that, when understood properly, shows that grace and law are not opposing forces but parts of a unified, covenantal relationship with Elohim. As Yisra’El awakens, reclaiming the context of Paul’s teachings is crucial for a holistic understanding of righteousness, identity, and obedience in today’s world.

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