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"GODFEARERS" IN THE NEW TESTAMENT: THE PATTERN FOR GENTILE PARTICIPATION IN THE ISRAEL OF GOD #5
Having looked
extensively at the Great Commission, we now know for sure that Yeshua
never intended for the Gentiles in the various nations of the world to be
taught anything OTHER THAN the COMMANDMENTS AND HOW TO CORRECTLY OBSERVE
THEM! I'm sure that now you see the importance of such a
commandment issued to all Gentiles as they were shortly to be included in
the Yeshua Messianic Movement without having to make complete and formal
conversion to Judaism as was previously expected and required. Not only
that but their previous beliefs and religious pagan ceremonies were to be
repented of and a new worship and "service of God" instituted
whereby they would worship the Father in Spirit and Truth instead of
darkness as previously done.
This new Messianic movement within Judaism of the Second Temple
Period, having obeyed the Great Commission, would now face a problem of
the highest magnitude within twenty years after the Cross of Christ: "What
are we going to do with these Gentiles who claim to be followers of
Yeshua, and who are turning to Biblical Judaism and Biblical Faith? The
solution came in the form of a declaration by the Apostle James, both the
Lord's brother and head of Yeshua's church: "We should not make it
difficult for the Gentiles who are turning to God." (Acts 15: 19-21).
Not only in the Old Testament, but also the New Testament delineates
the various REQUIREMENTS given to every Gentile who will name himself by
the name of Yeshua, thereby allowing the Gentile believer in God, through
Yeshua, to become grafted into the Israel of God without the need for
full-conversion which required circumcision which the Jews had previously
mandated for all Gentiles previously.
As you read this article, as well as others I have researched and
prepared, you should have easily seen that reading the English often leads
us astray from the mind of Christ. You may say " You mean it's not
quite that easy and clear?" You may say "You mean to tell me
there may be more to the understanding what James is telling the Gentiles
than meets the eye? Do you mean more information is assumed as "given"
in this situation than is normally understood by the normal Christian
nowadays?" That is exactly what I am telling you as you will shortly
understand.
The conviction that Messianic
Biblical Judaism, and not the current manifestation of
Rabbinic Judaism as we now see, is
the one true religion given by God for all men and that it is destined to
become the universal religion for all mankind has been
the conclusion which not only I, but others who study the Bible in its
original languages, along with its culture and history in which it was
written. This concept was not only a peculiarity of the Jews, but Yeshua
as well as he commanded its tenants, precepts, ordinances, and
commandments be taken unto all the Gentile world in the Great Commission
of Matt. 28. No other religion in the world and time made any such
pretensions or cherished such aspirations. It was an exclusiveness the
rest of mankind did not understand and therefore doubly resented. It is
today as well. Such a belief in the future universality of the "true
religion," the coming of an age when "the Lord shall be King
over all the earth," when "the Lord shall be one and His name
One," led to efforts to convert the Gentiles to the worship of the
one true God and to adherence to both faith and obedience according to the
revelation God had given. Thus Judaism became the first great missionary
religion of the Mediterranean world. Let me also say as well, that
Christianity, when stripped of its anti-Semitism, anti-Judaism, its false
sabbaths and replacement doctrines which originated from false religion
and pagan sources, and when immersed in Biblical truths which restore the
Lord's Sabbath, Feasts and Festivals, Apostolic doctrines, and correct use
of the Biblical Tithe becomes acceptable to those who today, like God, see
it for what it truly is. God warns us that His people perish for lack of
knowledge, and when confronted with it, reject it. I pray that is not you.
Judaism's religious influence was exerted chiefly through the
synagogues, which the Jews set up for themselves, but which were open to
all whom interest or curiosity drew to their services. To Gentiles, these
services consisted essentially of readings from the Scriptures and a
discourse, along with prayers and hymns of praise. Such was inviting to
the Gentiles. In that time period in the Hellenistic world (Greek
influenced), polytheism (belief in many gods) and idolatry was so
decisively prevalent, that the souls of men cried out for something more.
Such was the difference between the Gentile and the Jew. As a Gentile came
to renounce heathenism and adopt Judaism along with observations such as
the Sabbath, Festivals, and conformity to the rules of clean and unclean
foods which were necessary conditions of social intercourse, it was seen
to be a respectable degree of commitment and conversion on behalf of the
Gentile that he be accepted
alongside the Jew as God's people. Let us understand that this was before
faith in Christ which only solidified such a commitment.
The rejection of idolatry by the Gentile was an acknowledgment of the
whole law, since one who
renounces idolatry is called in Scripture a "Jew."
Such converts were called religious persons who "worship, or
revere God," although in a strict sense outside of the mainstream of
Judaism. Yet, they were expected to share with "Jews by birth"
the favor of the God they had adopted, and were encouraged in this hope by
their Jewish teachers. It was not uncommon for the next generation to seek
incorporation in the Jewish people by circumcision,
thus becoming a full-fledged "convert
to Judaism." These Gentiles were seen as the ones "clinging
to the skirt (prayer shawl) of the Jew" (Zech. 8:23).
23 Thus saith <559> (8804) the LORD <3068> of hosts <6635>;
In those days <3117> [it shall come to pass], that ten <6235>
men <582> shall take hold <2388> (8686) out of all languages <3956>
of the nations <1471>, even shall take hold <2388> (8689) of
the skirt <3671> of him that is a Jew <376> <3064>,
saying <559> (8800), We will go <3212> (8799) with you: for we
have heard <8085> (8804) [that] God <430> [is] with you.
Answer for yourself: In this prophetic
passage, do you see that ten (Biblical number for completeness-referring
to all Gentiles from all nations) will take hold of the skirt (prayer
shawl) of the Jew and will go with them up to Zion for God is "with
the Jew?" I hope so.
Answer for yourself: Did you know that
the nations will be coming up to God with Jews and not Christians? I hope
so.
Answer for yourself: Can you see that
this passage if very problematic for those who ascribe to REPLACEMENT
THEOLOGY, falsely believing that the church as taken the place of the Jew
and Israel? I hope so.
Oh, by the way, let me remind you once again that this passage is
prophetic and is yet to occur.
Answer for yourself: How is it that
Gentiles will follow the Jews to Zion to learn of God if we Protestants
and Catholics have all truth as we have been led to believe? Think on that
for a while.
Much confusion has arisen from the habit of describing such Gentile
adherents of the synagogue as a class of proselytes or semi-proselytes,
and trying to find a category for them in Jewish law. Jewish law knows no
such semi-proselytes, nor any other kind of proselytes than such as have,
by conversion and baptism, not only become members of the Jewish church
but has been naturalized in the Jewish nation. One should NOT make a
distinction where none existed.
"Proselytes are such as have
resolved to change over to the true religion, and are called proselytes
because they have become naturalized in a new and godly commonwealth,
renouncing the mythical fictions and adhering to the unadulterated truth."
Under the Laws of Noah (7 commandments containing some but not all the
Laws of Moses unless fully converted),
proselytes enjoy equal rights in all respects with the native born Jews,
as is only just, inasmuch as they have left country, friends, and kinfolk
for the sake of virtue and holiness. There can be no question that Philo
means by "proselyte" one who has deserted his false gods and his
people to cast in his lot with the Jews.
Tacitus (a roman historian) speaks of proselytes as such as "practice
circumcision
like the Jews." A proselyte is not one who had merely embraced the
monotheistic theology of Judaism, but has addicted himself to the Jewish
ordinances and customs, and in doing so severed himself from his people,
friends, and kinsmen; for which reason he is to be treated with peculiar
benevolence. He has become
a naturalized citizen of a new religious commonwealth in which he has a
full quality of rights and duties with born Jews. NOTICE a proselyte was
considered as part of Israel!
Answer for yourself: Does a "proselyte"
(former Gentile) adhere to the same Jewish ordinances and customs as other
Jews? Yes.
Answer for yourself: Is the "proselyte"
(former Gentile) required to be circumcised? Yes.
Answer for yourself: Does the "proselyte"
(former Gentile) become a naturalized citizen of a new religious
commonwealth called Israel in which he has a full quality of rights and
duties with natural-born Jews? Yes.
In the Greek Bible, "proselyte" is the usual translation
of the Hebrew "ger." The older associations of this word were
both civil and social. The "ger" was an alien immigrant, or the
descendant of such an immigrant, resident in Israelite territory by
permission, without any civil rights. This is the position of the "ger"
in the older Hebrew legislation and in Deuteronomy. They are distinguished
from foreigners (nokrim), who may be casually and temporarily in the
country, and from the descendants of the ancient Canaanites. Israelites
are commanded not to oppress these aliens, who had no legal protection;
and they are frequently presented as objects of charity.
Later, in the Persian period, the
word "ger" comes to be applied to foreigners (men of other than
Jewish descent) who joint themselves to Jehovah, or to Israel as the
worshippers of Jehovah. Thus in Isaiah 14:1, in the
restoration, when God reestablished Israel in its own land, "the
'ger' (converts the Jews have made in the exile) will join themselves to
them and attach themselves to the house of Jacob." Such
converts are described in Isa. 56:6ff.
"The aliens who join themselves to Jehovah to minister unto
him, and to love the name of Jehovah, to be his servants, every one that
keeps the Sabbath from profaning it, and hold firmly to my covenant
(laws), I will bring them to my holy mountain and make them rejoice in my
house of prayer; their burnt offerings and their sacrifices shall be
acceptable upon my altar, for my house shall be called a house of prayer
for all peoples. Thus saith the Lord Jehovah who gathers the dispersed of
Israel, yet will gather others unto him (Israel), besides those that are
gathered of (Israel) himself."
The laws for the "ger"
(Gentile proselyte) or "gerim" (Gentile proselytes) in Lev.
17-25 put them, so far as religious duties and privileges go, in all
respects on the same footing with Israelites by birth; they are subject to
all the obligations of the Law, precisely as the "gerim"
(proselytes) in the rabbinical law are. This is true, not only of
religious commandments and prohibitions but also civil law: "You
shall have one civil law; the proselyte (ger) shall be treated like the
native born, for I am the Lord your God." For living as a resident
alien ("ger," in the original civil sense) in the land of Israel
the verb is "gur," as in sojourn; for conversion
to Judaism and adoption into the people as well as their religion a new
form was needed and created, the "ger in a religious sense"
understood as "becoming a proselyte."
A favorite figure in the Psalms for the confident security of the
religious man is having a refuge, or shelter, beneath the wings of God, or
beneath the shade of his wings, as the young of birds do under their
mother's wings for safety from danger. The
same figure is frequently employed of conversion. The proselyte
came beneath the wings of the Shekinah; one who converts a Gentile brings
him under the wings of the Shekinah. The origin of this use is doubtless
Ruth 2:12, where Boaz speaks for the Moabitish convert the reward for her
goodness to Naomi from "the God of Israel, beneath whose wings thou
are come to take refuge."
The legislation in the middle books of the Pentateuch (first 5 books
of the Bible) thus puts the
"gerim" on the same footing with native Israelites,not only
before the civil law, but in religious duties and privileges,
and Philo repeatedly emphasizes this parity of the naturalized and the
native Jew as one of the notable features of the Mosaic Law.
The Passover was the most distinctively national of all the festivals, but the law admits the proselyte to it, though no foreigner, no settler, no hired servant may eat of it. For such participation it is necessary that one be circumcised, "for no uncircumcised man shall eat of it" (Ex. 12:48). In Num. 9:14 it is assumed that the proselyte is circumcised, and the only requirement is that he shall conform strictly to the ritual of the Passover: "Whether proselyte or native, you shall have the same ordinance." This Scripture puts the proselyte on the same footing as the native in all the commandments contained in the Law. "As the native born Jew takes upon himself to obey all the words of the Law," so the proselyte takes upon him all the words of the Law. The authorities said, "if a proselyte takes upon himself to obey all the words of the Law except one single commandment, he is not to be received." Thus Paul would say in Gal. 5:2 to the Galatians: "I solemnly warn every man that gets himself circumcised (Paul was referring to Gentile conversion to Judaism) that he (the newly circumcised Gentile) is under obligation to fulfill the whole law (613 commandments).
Answer for yourself: Why? Circumcision
was the final ordinance to be adopted by the Gentile believer before he
makes complete conversion to Judaism.
Since Paul was reared as a Pharisee, he made reference to both the
Written Law and the Oral Law in this passage.
Answer for yourself: Are Gentiles who
become circumcised, thus making full conversion to Judaism, allowed to
partake of the Passover lamb? Yes, circumcision was required.
Answer for yourself: Are Gentiles
who become circumcised,
thus making full conversion
to Judaism, required to take upon themselves the full yoke of
the Torah which is responsibility for 613 commandments instead of the 66
from the Laws of Noah? Yes.
The initiatory rite by which a man was made a proselyte comprised three parts:
In the case of a woman there was no circumcision, and after the
destruction of the Temple no offering could be made. Circumcision alone is
prescribed in the Written Law. The offering of a sacrifice is, thus, not
one of the conditions of becoming a proselyte, but only a condition
precedent to the exercise of one of the rights which belong to him as a
sacrificial meal. As soon as he was
circumcised and baptized, he was in full standing in the religious
community, having all the legal rights and powers and being subject to all
the obligations of the Jew by birth. He had "entered the
covenant." It is interesting to note that this baptism of
conversion was different from other baptisms of purification in that the
presence of official witnesses was required for conversion. Two scholars
would stand by him and rehearse to him orally some of the lighter and some
of the weightier commandments. When
he had been immersed and had come up from the water (following
circumcision if a male), one is like an Israelite in all that he does.
In the case of the woman proselyte, women made her sit in the water up to
her neck, while two scholars recited the same commandments, both positive
and negative and it was assumed that the
initiatiant assumed "the yoke of the commandments." As
the Israelite came into the covenant only by three things, circumcision,
baptism, and sacrifice, precisely so the Gentile proselyte comes into the
covenant by the same three things. (Israel was
circumcised before leaving Egypt, they were baptized in the Sinai desert,
and after they pledged themselves to keep all God's commandments they were
sprinkled with the blood of the covenant sacrifice).
Answer for yourself: Was the Gentile
convert to Judaism required to fulfill the same three requirement for
conversion as was the Jew when he was BarMitzvahed? Yes.
Now listen well, the status of a proselyte who embraces Judaism is
at the moment of his reception like that of a "new born child"
or as if "born again." (Being "born again" is not a
Christian concept by and of itself. More on that at a later).
Answer for yourself: Does the concept
of "being born again" refers only to Christians and not Gentile
converts to Judaism? No, because the typical Christian is unaware that "being
born again" is a Hebrew term for repentance associated with
immersion, which was one of the 3 requirements for Gentile proselytes in
their conversion to Judaism and being grafted into the Israel of God.
Before a proselyte converted to Judaism, it was customary that
before his initiation that he adhere to the seven Laws of Noah which were
given to all heathen to observe if they lived within the land of Israel.
The laws of Noah were the foundation from which one pursued righteousness.
I am fully aware that today we call those who believe in God through
Yeshua "Christians." Yet, in quoting Roy Blizzard "I
believe we should call Biblical things by Biblical names". In doing
so we discover nuances of meanings from terms which should influence what
we should believe and how we should respond in faith. In the spirit of
truth, the follow is presented to you, and some is of a technical nature,
but try to follow the truth along.
Answer for yourself: In others words
correct understanding of terms will lead us to perfect obedience and what
higher manifestation of our love for God could there be?
The sincere and genuine proselyte (fully converted through
circumcision, immersion, and having brought a sacrifice) is called
"ger zedek,"
or "righteous proselyte"
(Psalm 118:20). They are such as embrace the Jewish religion from
religious motives, "for the sake of God," and therefore live in
conformity to His will revealed in the Oral and Written Laws as they
pledged themselves at their reception. Another name for such converts is
the "get emet,"
or "true proselyte."
To the "righteous proselytes" are sometimes
applied texts in the Old Testament which speak of the righteous, or of
such as fear God, the "truly righteous." In the daily prayers in
the Temple petitions for God's blessings upon the righteous proselyte are
invoked.
The word "ger"
by itself having come to mean proselyte or convert to Judaism who has
received circumcision and baptism not only into the religion of Judaism
but into the Jewish people (Israel), occasioned the necessity to find a
distinctive term for the resident alien.
Answer for yourself: Has the word "ger"
come to mean a proselyte and convert to Judaism? Yes.
Answer for yourself: Has the "ger"
received immersion and circumcision as well as bring an offering to the
Temple? Yes.
Answer for yourself: Is the "ger
tzedek" another name for the full convert to Judaism as is the word "ger?"
Yes.
Answer for yourself: Does the term "righteous
proselyte" refer to a full-convert to Judaism? Yes.
The "ger toshav"
was an alien, resident in Jewish lands by permission but on the condition
that while he resides that he not engage in the worship of other gods or
in idolatrous practices, and do not blaspheme the name of God (adhere to
the Covenant and Laws of Noah). He had to pledge himself in the presence
of 3 observant persons to abstain from idolatry. They also had to be
subject to the jurisdiction of Jewish courts and keep free of flagrant
crimes, homicide, robbery, theft, adultery and fornication. He also had to
abstain from eating flesh with the blood or "life" in it (part
of the Laws of Noah). Along with this came the seven commandments that God
gave to Adam and Noah and were consequently binding upon all mankind. He
was not required to join in the worship of Israel nor to take upon himself
any further obligations to observe the commandments of God to Israel
(Mosaic Law), thought he enjoyed the exemption from labor on the Sabbath
which gives rest on that day to slaves and hirelings of every race, as
well as animals. He was not required to be circumcised. Upon his
circumcision he would become fully Israel.
There "ger toshav"
is not a proselyte or a "semi-proselyte" and was not
considered a convert to Judaism at all. The "ger toshav," as
uncircumcised, also was called the "ger
arel," and is not to be confused with the
circumcised proselyte "ger
ben berit" who has come into the covenant of God with
Israel (ger mahul). The "ger toshav" was a heathen and was
allowed to eat "carrion" or the flesh of animals not correctly
slaughtered which no Israelite or proselyte could partake. The "ger"
to whom an Israelite may give it in Deut. 14:21 is the "ger toshav"....Also,
it was permissible to take usury from a "ger toshav" as with any
heathen, but forbidden to take usury from an Israelite or "true
proselyte;" the "ger zedek."
Answer for yourself: Was resident
alien-heathen in the land of Israel required to be circumcised? No.
Answer for yourself: Was the resident
alien-heathen in the land of Israel required to live by the Laws of Noah?
Yes.
Answer for yourself: Was the resident
alien-heathen called the Ger Toshav? Yes.
Answer for yourself: Was the resident
alien-heathen allowed to eat foods that were not killed in a kosher
manner? Yes.
Answer for yourself: Was the resident
alien-heathen required to observe the 7 Laws of Noah? Yes.
Since the 18th century another category of proselytes emerged, the
"proselyte of the gate"
which is distinct from the "ger tzedek," or full proselyte or
God-fearing Gentile. The "ger
sha'ar" or "proselyte of the gate" suggests
converts who lingered at the door of the synagogue as derived from
passages in the Bible which speak of the "ger (alien) who is in thy
gates" or residents in Israelite towns and cities (Ex. 20:10, Deut.
5:14).
In the 4th century a question arose as to whom the 4th Commandment
concerning the Sabbath applied to, the "ger sedek" or "ger
sha'ar" and the former opinion prevailed. In other words the
full-convert is required to observe and keep the Sabbath, having become as
one born in the land, while the ger toshab was not, yet he still could
choose those things that pleased God if he so desired (Isa. 56). Often
such "strangers" are listed with names in Deut. along with the
widows, orphans, and the landless Levites. He we find the proselyte of the
gate who was likewise often the object of charity.
The attitude of the religious leaders of Judaism toward proselytes
differed in different circumstances, and individual teachers had their own
beliefs. Rabbi Shammai would have nothing to do with one who was not
prepared to give implicit assent, before knowing its contents to the
unwritten Law as well as the written Law. Many had bad opinions of all
proselytes, fearing that with persecution that they would fall back into
their old ways because they were naturally bad people. It is for this
reason the Scriptures had so often admonished Israelites not to give them
offense by word or deed. The School of Hillel, unlike the School of
Shammai, welcomed converts, and admitted them even though their knowledge
was imperfect and the observance of Judaism faulty. Hillel, to whom Yeshua
agreed, coined a motto: "Be one of the disciples of Aaron, a lover of
peace, following after peace, loving mankind, and drawing them to the Law
(religion)." A tradition illustrating the different temper of the two
masters states that a foreigner came to Shammai saying, "Make a
proselyte of me, on condition that you teach me the whole of the Law while
I stand on one foot." Shammai drove him off, beating him with a
measuring stick, whereupon he gave Hillel the same proposition. Hillel
received him as a proselyte and taught him: "What you do not like to
have done to you, do not do to your fellow man. This is the whole of the
Law; the rest is explanation of it. Go, learn it."
Proselytes are dear to God, for you will find that the same things
are said about them as about Israel: the Israelites are servants (Lev.
25:23) and proselytes are called servants, as it is said, "To love
the name of the Lord and to be servants to him" (Isa. 56:60); the
Israelites are called ministers, as it is said, "And ye shall be
called the priests of the Lord, ministers to our God shall be said of you"
(Isa. 61:1), and the proselytes are called ministers, as it is said, "The
foreigners who attach themselves to the Lord to minister unto him (Isa.
56:6); the Israelites are called friends, as it is said, "The
offspring of Abraham, my friend" (Isa. 41:8) and the proselytes are
called friends, as it is said (of God), "Friend of the proselyte
(Deut. 10:18). The word "covenant" is used of the Israelites in
Gen. 17:13 and so it is used of proselytes "Who hold fast my covenant"
(Isa. 56:6).
The preaching of Yeshua's Apostles made converts among Gentiles to
Biblical Judaism. According to Acts 2 those "Jews" from seventy
nations from all over the world who had made pilgrimage to Jerusalem to
observe the Feast of Shavuot (Pentecost), were previously Gentiles who had
converted to Judaism by turning from idols to serve the living God.
According to Biblical Law (Jewish Law), God required these Gentiles who
had repented and come to faith in Him to be presence at His appointed
times three times a year.
The account in Acts 2 describes Gentile proselytes to Judaism who
came over from all over the Gentile world to observe the special Sabbaths
of God. Much later, in times of persecution, Gentile "Christians"
sometimes joined the Jews to evade the test applied by the Roman officials
to adore the emperor, to which Jews were not subject. Later, Christian
emperors would make conversion of Gentiles to Judaism a crime in itself
with severe penalties both for the Gentile convert and the Jew who
converted him. Against all such attempts of pagan or Christian rulers to
shut up Judaism in itself and prevent its spread in the first three
centuries the Jews persisted in their missionary efforts to make the
religion God had revealed to their fathers at Sinai the religion of all
mankind. It is with this understanding that we will continue in the next
newsletter our study of Gentile conversion as traced through the Bible.
So in closing I leave you with these thoughts:
As
a Gentile Christian you find the example of what is required of you as:
1. Adhering to the Laws of Noah as well as...
Bennoah1@airmail.net