𝐂𝐥𝐞𝐚𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐓𝐨𝐫𝐚𝐡 𝐂𝐨𝐧𝐟𝐮𝐬𝐢𝐨𝐧 𝐀𝐛𝐨𝐮𝐭 𝐉𝐞𝐰𝐬 𝐚𝐧𝐝 𝐆𝐞𝐧𝐭𝐢𝐥𝐞𝐬𝐖𝐡𝐨 𝐈𝐬 𝐭𝐡𝐞 גֵּר (𝐠𝐞̄𝐫) 𝐚𝐧𝐝 𝐖𝐡𝐨 𝐈𝐬 𝐭𝐡𝐞 נָכְרִי (𝐧𝐨𝐤𝐡𝐫𝐢́)?

Much of today’s confusion over “One Torah” comes from a simple mistake. The Torah never treats all Gentiles as a single group. Instead, it uses clear categories with different covenant relationships. When those categories get blurred, verses meant for one group are applied to everyone, and theology becomes tangled.

The first word is נָכְרִי / 𝐧𝐨𝐤𝐡𝐫𝐢́. This refers to a true foreigner, a person from the nations who remains outside Israel’s covenant life. A nokhrí may travel among Israel or trade with Israelites, but he does not join Israel’s worship or obligations. Scripture treats him as an outsider. Israelites may give to the nokhrí meat that they themselves may not eat (Deuteronomy 14:21). Israel’s king must never be a nokhrí (Deuteronomy 17:15). A nokhrí is not commanded to observe the feasts, keep kashrut, show the circumcision sign, or participate in priestly service. He is a neighbor, not a member of the covenant household.

The second word is גֵּר / 𝐠𝐞̄𝐫. This describes a resident sojourner, a Gentile who attaches himself to Israel’s God and lives among Israel’s community. The gēr worships the God of Israel and submits to Israel’s public Torah standards. This is the group addressed in the well-known “one law” texts: “One law shall be for the native-born and for the stranger (gēr) who sojourns among you” (Exodus 12:49). These verses guarantee equal justice under Torah courts. They do not erase covenant distinctions or turn Gentiles into ethnic Israelites.

The same Torah that commands equal justice also preserves difference. The Sabbath is a covenant sign specifically for Israel (Exodus 31:13–17). Circumcision remains the sign of entry into Israel’s covenant identity and is not imposed on Gentiles unless they seek full conversion (Exodus 12:43–48). Priesthood belongs only to Aaron’s sons (Numbers 3:10). Tribal land inheritance remains Israelite only (Numbers 26:52–56). Kingship must come from among Jewish brethren (Deuteronomy 17:15). The gēr may worship and participate in festivals, but covenant roles remain distinct.

Under the Law of Israel (and of her Messiah in his role as Judge) the gēr is not a second-class citizen. The gēr is equal to the native-born. The gēr and the native-born have different responsibilities.

When a Gentile desired full Israelite identity, conversion was possible. Ruth did this openly when she declared, “Your people shall be my people, and your God, my God” (Ruth 1:16). Her conversion was formalized when she was accepted by the village elders (Ruth 4). Ruth represents deliberate covenant entrance, not the default status of all Gentile worshippers.

Acts 15 confirms these Torah patterns. The council rejected circumcision as a requirement for salvation, not Torah obedience itself (Acts 15:10–11). The four instructions given to Gentile believers align with Leviticus 17–18, the standards historically applied to gēr worshippers. Gentiles were welcomed into fellowship without being required to convert into Jewish covenant identity. Paul later affirmed this structure when he wrote, “Remain in the calling in which you were called” (1 Corinthians 7:18–20 NKJV).

[Notice that there are no indications in the Scriptures that the believing Pharisees left the Yeshua community after Jerusalem Council's halakhic ruling. It is also very possible that the Jewish authorities accepted the ruling of the Acts 15 as sufficient. The "wild olive branches" would not be required to keep the whole law. Today, Jews and Gentiles remain different in Judaism and in Christianity. Could it be that it is only in the One Torah community that Jew and Gentile identities collapse into a new third identity? Was this new identity not based on the Scriptures but rather based upon a man-made doctrine/interpretation which has now fundamental to the identity of the One Torah believers?]

Scholars support this framework (gēr and nokri). Jacob Milgrom describes the gēr as a resident worshipper protected by Torah justice but not incorporated into Israelite lineage or priesthood. Mark Nanos and Paula Fredriksen identify early synagogue “God-fearers” as Gentiles who worshipped Israel’s God without converting. Jewish historian Harry Ostrer affirms the continuity of Jewish peoplehood while recognizing that genetics alone cannot define covenant identity.

The Torah teaches one God, one salvation, and one standard of justice—yet distinct callings. Gentiles who trust Messiah share fully in salvation but do not become Jews. They honor Torah according to their calling while Israel maintains her national covenant responsibilities. As Paul wrote, “Neither circumcision nor uncircumcision avails anything, but keeping the commandments of God” (1 Corinthians 7:19 NKJV).

Unity before God has never required sameness of identity. The Torah always envisioned faithful partnership, not identity collapse.

This means that One Torah believers are not Jews. They are Gentiles (called 𝐠𝐞̄𝐫𝐢𝐦 but not 𝐧𝐨𝐤𝐡𝐫𝐢𝐦). This is their true identity according to Scriptures.

B"H!

𝐈𝐟 𝐲𝐨𝐮 𝐟𝐨𝐮𝐧𝐝 𝐭𝐡𝐢𝐬 𝐡𝐞𝐥𝐩𝐟𝐮𝐥, 𝐩𝐥𝐞𝐚𝐬𝐞 𝐬𝐡𝐚𝐫𝐞.