The testimonies of biblical and rabbinic sources appear in droves, but Philo's words seem to have special importance after the Bible and some of the writings of Rabbis, they paint the attitude that Judaism took, even before the advent of Christianity, turning to the Gentiles, and therefore its purpose and its action on the conversion of the Gentiles. Compared to similar conceptions of Scripture and Doctors, they offer with each other and so that full compliance is impossible to see a clever tactic to attract the sympathy of the Gentiles, so have we selected to serve as an introduction to what we say about this capital issue. This is what Philo says in his Life of Moses, the Mosaic law specifically between those of the Gentiles: "Our law is very different. She urges everyone to behave as it should: the Barbarians and Greeks, inhabitants of the continent and islands of the East and West, those of Europe and of Asia in a word all the inhabited earth to the ends most distant. "
Philo was probably here for, not the law of Moses as a particular code of the Jews, but this universal religion that Judaism possesses and the Mosaic is itself a special appearance. Faithful to the doctrines that we find in Palestine, he believes that religion is the common heritage of mankind and therefore all are called to observe. In this sense he also repeated elsewhere also proclaimed that the Palestinian rabbis, that philosophy, teaching monotheism, taught Judaism. The doctors said in effect that "whoever rejects polytheism deserves the name of Jew" is still that "he who abjure idolatry had confessed the same time all the law" in <ref> Nissim Aboda Zara 357 <super> th </super > </ref> <ref> Page 434 </ref> The Alexandrian philosopher, who was the interpreter and the teaching of Rabbis, would later be echoed itself in the person of Tertullian, when he it says of Socrates and Plato being fair, they were <i>they were naturally Christians</i>.