Reconciliation of the Non-Jew through Yeshua: A Jewish Perspective on Ephesians 2:12–15

B"H

Disclaimer:

The Rabbi of Shtiebel of the Hill is not Messianic nor aligned with the Messianic movement. However, we cannot overlook the unfortunate mistreatment often faced by individuals, including those with Messianic beliefs, as they explore Judaism. We believe that Jews who hold faith in Yeshua (Jesus) should be recognized as having a personal spiritual conviction within the framework of Traditional Judaism, provided they do not engage in missionizing other Jews. Our main Rabbi has taught us that Orthodox Jews should build bridges with Observant Messianic Jews who often uphold a level of Jewish practice and observance that exceeds that of many in Conservative or Reform circles. Belief in Yeshua, while unconventional in Orthodox “Halachic” Judaism, remains a personal matter of Hashkafa—one’s philosophical outlook and spiritual journey. People should not be shamed or ostracized for genuine beliefs, as long as they remain committed to a faithful Jewish path.

At Shtiebel of the Hill, we affirm the dignity of every Jew and prospective convert, regardless of their spiritual convictions, including those who revere Yeshua as Mashiach (Messiah). While this belief is not normative within Orthodox “Halachic” Judaism and is not reflective of our main Rabbi’s perspective, our tradition values diversity of thought and recognizes the complexity of personal faith. We must acknowledge, however, that much of what Paul teaches is viewed as problematic, as it introduced elements that are anti-Torah within his writings; which are agreed upon by Christian and Jewish scholars for the pass two millenniums.

At Shtiebel of the Hill, we believe in the beauty and sanctity of Jewish conversion as a deeply meaningful journey into the covenantal life of Torah and mitzvot. While our tradition emphasizes the challenges and responsibilities of joining the Jewish people, we uphold the value of welcoming sincere converts with warmth and respect. In light of the article, we affirm that individuals drawn to Judaism, including those with unconventional beliefs, should be encouraged to explore conversion as a path to fully integrate into the Jewish/Israelite people, provided they embrace Torah observance and its eternal truths. Conversion is not merely a personal choice but a profound commitment to living in alignment with Hashem’s covenant.

Even so, we remain steadfast in defending the dignity of all individuals as they navigate their spiritual journeys within the framework of Torah observance and Jewish/Rabbinic tradition.

Introduction

The Apostle Paul’s letter to the Ephesians provides a profound theological bridge between Jewish covenantal thought and the inclusion of Gentiles in the redemptive plan of Hashem.

In Ephesians 2:12–15, Paul addresses the spiritual and covenantal alienation of Gentiles, describing them as "Atheist" and “strangers to the covenants of promise.” In first-century Jewish thought, citizenship in Israel was inseparable from the acceptance of Torah as divine and binding. Torah served as the foundation of the covenant, creating unity through shared obedience to God’s commandments. However, for Gentiles who lived as “atheists” (according to the greek text) in the world, alienated from Hashem, this framework they had enmity/hatred towards The Torah. Paul asserts that Yeshua’s sacrifice abolished this enmity/hatred, reconciling Gentiles to Hashem and the covenantal community of Israel. Additionally, this passage can be understood as a precursor to conversion to Judaism, as demonstrated by Paul’s own actions in converting Timothy and rabbinic discussions in the Talmud.

Covenant and Citizenship in First-Century Jewish Thought

In the first century, the concept of citizenship in Israel was deeply rooted in the covenantal relationship established between Hashem and the Jewish people. This covenant, inaugurated at Mount Sinai, was defined by the Torah, which served as the moral, legal, and spiritual framework of the Jewish nation. For Jews, Torah observance was not optional but essential, marking their unique identity as Hashem’s chosen people.

Gentiles, by contrast, were often perceived as living outside this covenant. Paul describes the Ephesians as “alienated from the citizenship of Israel” (Ephesians 2:12), emphasizing their lack of connection to the covenants of promise. In Jewish tradition, a Gentile could not join the covenant community without formal conversion, which included circumcision, immersion in a mikveh, and a commitment to Torah observance. This process transformed a Gentile into a full-fledged member of Israel.

However, Paul’s message in Ephesians 2 suggests that Yeshua’s sacrifice provided Gentiles a new pathway to reconciliation with Hashem and the Jewish community, removing the enmity/hatred that they had previously alienated them from Torah and covenantal life, and prepared a path for possible conversion.

Paul’s Conversion of Timothy as a Precedent

Paul’s actions in converting Timothy provide a clear example of how he viewed the process of covenantal inclusion. According to Acts 16:1–3, Timothy was born to a Jewish mother and a Greek father. Although Timothy was halachically Jewish (since Jewish identity is determined matrilineally), he had not been circumcised, likely due to his father’s Greek influence. Paul circumcised Timothy, completing his obligations as a Jew and making him fully eligible to participate in Jewish communal life.

This action demonstrates Paul’s commitment to Torah observance for Jews at the time, even within the “Messianic” framework. By circumcising Timothy, Paul affirmed that conversion—whether formal or by fulfilling neglected obligations—was essential for joining the covenantal community. This act also set a precedent for how Paul approached Gentiles: while full Torah observance might not be required immediately, reconciliation with Hashem and the covenant always involved alignment with Torah principles.

Timothy’s case also highlights the interplay of paternal and maternal descent in Jewish thought. While Timothy’s Jewish identity came from his mother, Paul’s insistence on circumcision aligns with the Talmudic principle that paternal lineage determines tribal affiliation, priestly status, and other aspects of identity. For Timothy to fully embrace his Jewish identity, circumcision was necessary, reflecting the importance of covenantal obligations.

Paternal Descent in the Talmud and Conversion

The Talmud addresses lineage extensively, particularly in cases of intermarriage and conversion. While matrilineal descent determines whether a child is Jewish, paternal descent plays a key role in defining tribal affiliation, priestly status, and other communal roles.

For example:

• Mishnah Kiddushin 3:12 states, “If a non-Jew or a slave has relations with a Jewish woman, the child is a Jew.” This principle establishes matrilineal descent as the standard for determining Jewish identity.

• Talmud Kiddushin 68b elaborates on Deuteronomy 7:3–4, interpreting “your son” to refer to a child born to a Jewish mother, while a child born to a non-Jewish mother is considered part of the non-Jewish lineage.

However, a minority opinion in Mesechet Yevamot suggests that lineage can follow the father in certain cases. For instance, it states that the child of a Jewish father and a non-Jewish mother could follow the father’s lineage. While this position did not become normative, it underscores the complexity of lineage in Jewish law and the possibility of paternal influence in certain contexts.

For Paul, these principles would have been part of his framework. By converting Timothy and emphasizing Torah’s role in covenantal inclusion, Paul demonstrated that reconciliation with Hashem and Israel required addressing both lineage and Torah obligations. This is consistent with his argument in Ephesians 2:15 that Yeshua’s sacrifice abolished the enmity/hatred that separated Gentiles from Hashem, enabling them to draw near to Torah and covenantal life.

Yeshua’s Role in possible Reconciliation and Conversion

Ephesians 2:15 states that Yeshua “abolished the enmity/hatred in His flesh, the law of commandments in ordinances.” This verse has often been misunderstood to suggest that Yeshua nullified Torah. However, a closer reading (according to the Greek text above) reveals that the “enmity/hatred” being abolished is not Torah but the Gentiles’ hatred and hostility toward The Torah. Yeshua’s sacrificial death reconciles Gentiles to Hashem and Israel by addressing the root of this enmity/hatred: sin and spiritual alienation from The Torah.

This reconciliation can be understood as a precursor to conversion. While Yeshua’s work does not negate the need for formal conversion to fully observe Torah, it removes the barriers that previously alienated Gentiles from Hashem and the Jewish community. This aligns with Ezekiel’s prophecy: “I will put My Spirit within you and cause you to walk in My statutes and be careful to obey My rules” (Ezekiel 36:27). Yeshua’s work enables Gentiles to embrace Torah as a divine gift rather than a source of division.

One New Man: Unity Without Erasing Distinction

Paul’s idea of “one new man” in Ephesians 2:15 reflects a profound unity between Jews and Gentiles, achieved through their shared faith in Yeshua. However, this unity does not erase Jewish distinctiveness or the unique role of Torah. Instead, it invites Gentiles to align themselves with the covenantal community through Yeshua, beginning a journey that could lead to full conversion.

The Torah itself anticipates this unity. Isaiah 56:6–7 envisions Gentiles joining Israel in observing Shabbat and other commandments, becoming part of Hashem’s “house of prayer for all peoples.” Far from negating Torah, Yeshua’s work fulfills its universal purpose, bringing all nations into alignment with Hashem’s will.

Conclusion

Ephesians 2:12–15 presents a profound vision of reconciliation rooted in Jewish covenantal thought. Paul’s message is not about the abolition of Torah but about the removal of enmity/hatred toward The Torah. Through Yeshua’s sacrifice, Gentiles are invited into the covenantal community, overcoming the alienation that once separated them from Hashem and His commandments. This reconciliation serves as a precursor to conversion, as demonstrated by Paul’s conversion of Timothy and the Talmudic discussions on lineage and identity.

By abolishing the enmity/hatred of Torah and Judaism in their hearts, Yeshua enables Gentiles to embrace Torah as a pathway to holiness and unity. While full Torah observance remains the unique role of Jews, Gentiles are possible brought into alignment with Hashem’s covenant, fulfilling the prophetic vision of all nations joining Israel in worship. Yeshua’s "work" restores Torah to its rightful place as the divine constitution of a redeemed humanity, bringing unity erasing distinction by opening the door for the Non-Jew to become a Jew....