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Living a Life

Lately I’ve been thinking a lot about the nature of being a Christian or a Gentile disciple of Rav Yeshua, or whatever you want to call me.

My life has taken a downturn recently, specifically since April. I was laid off of my job of eight years, basically because the company and my job description had changed so radically that I was no longer an adequate “fit”.

dad
© James Pyles

Then my Dad died abruptly, and it was fortunate that I happened to be visiting my folks at the time to be able to support my Mom.

So far the only job I’ve been able to get is temporary contract work for significantly less than I was previously paid and absolutely no benefits.

I’ve been trying for the past couple of months to get medical insurance through the local version of “Obamacare” (Affordable Care Act) and getting the run around. I received yet another encrypted email from them when I got home from work today that was probably prompted by my zillionth phone call to them this morning. I suspect they are about to reject, for some arcane reason, the document I submitted proving I’ve been without medical coverage since July 1st.

And to add insult to injury, I’m fined by the Federal Government every month I’m not insured, even though I’m trying as hard as I can to purchase coverage.

What does all this have with God, faith, and religion?

It has to do with life and how we live it, and more specifically, how I live it.

I’ll admit that I’m better at the study of the Bible then actually living out its principles. I suspect that my life has been going downhill because God is trying to get my attention. He wants something out of me. He wants me to live a better life, but it’s not that simple.

God doesn’t make deals. He doesn’t say, “If you do this thing for me, I’ll make your life better and you and your wife will get health insurance coverage.”

How do I know this? Because tons and tons and tons of believers of great and wonderful faith live terribly dangerous and difficult lives. Just look at the Apostles. Except for John, they all were executed in one way or another, and even John was thrown into a vat of boiling oil, though amazingly he lived.

That’s been my sticking point. If you trust in God with all your heart and soul, there’s still no promise that you’ll escape pain and suffering. There’s no promise that if I trust God with all my heart and soul, that I’ll be able to provide my wife and myself medical insurance let alone a better income.

I mean God could do that, but obviously He doesn’t have to.

On the other hand, if I ignore what I think God wants me to do (love and trust Him completely), then I can hardly expect He will turn my life around or provide opportunities for me to improve my condition.

No I’m not writing this just to whine (well, maybe just a little). I’m writing this to speak to the question of Gentile praxis in a Messianic world (or at least a Messianic thought and study world since I don’t have that kind of praxis or community).

In the closed Facebook group “Messianic Gentiles,” First Fruits of Zion (FFOZ) writer and teacher Toby Janicki has been sharing a number of articles on their particular publication of the Didache, which may or may not have originated with the Apostles or their students. It’s an attempt to answer the question of what is Gentile praxis within (Messianic) Judaism.

I certainly won’t discourage anyone from reading and pursuing that particular model of religious practice, and indeed, I’ve written on the Didache myself.

But it seems to me that all of us have our hands full anyway, not with the rituals of praxis but with day-to-day living.

I mean, how close to or far from God do you feel? How often do you read the Bible? How often do you pray? How often do you pray and don’t feel like you’re just taking to yourself and the four walls? Are you kind to others even when you don’t feel like it? Do you yell at the person who cuts you off when you’re driving to work? Given the terrible things that are happening in Huston thanks to Hurricane Harvey, what have you done to offer aid and assistance? Do you give to others in need in your local community?

huston
David J. Phillip/AP

These aren’t questions I’m asking you, they’re questions I’m asking myself.

A life of faith is no life at all if it isn’t lived, but frankly, living that life isn’t easy.

I’ve been trying to listen to Christian radio again (mainly because there’s no such thing as Messianic Jewish/Gentile radio, at least nothing that is freely available over the airwaves). I’m having a hard time with it.

Air1 at least has more modern pop songs, but it’s also marketing to the younger crowd, and it can be terribly juvenile and even shallow. On the other hand, they have mentioned their concern for the people of Huston, and I learned about Convoy of Hope from them.

I’ve tried listening to a couple of local Christian stations.

I have a tough time with the more traditional Christian songs and hymns. I had the same problem when I was attending church. The people who’ve grown up in the church have a great deal of emotional and nostalgic attachment to those tunes, but to me, they are terribly archaic and boring.

The Christian station where people talk drives me nuts. I guess this is the 500th anniversary of the Protestant Reformation, and I was listening to these two Pastors who were fairly gushing over Martin Luther. I can’t stand Martin Luther because of the Anti-Semitism he displayed toward the end of his life. This is on top of these so-called “reformers” not taking their reform back far enough in history so they could re-discover the deep connection Gentile believers have to a Jewish perspective on Hashem and Rav Yeshua.

Those “reformers” just changed things enough to object to some of the greater abuses of the Catholic church as it existed at that time. They kept all the stuff that deleted the Judaism out of an originally Jewish faith, and kept all the stuff that put Gentiles and only Gentiles at the top of the religious food chain.

Yeah, that works for me.

But I’ve got to do something differently, even if it drives me nuts. Frankly, I suspect there are a lot of non-Jewish but Judaically aware believers who are also scrambling to make sense of their/our lives. My point isn’t that the hard part of it all is being “Judaically aware,” the hard part is what’s hard for every Christian in churches and home fellowships all over the place.

The hard part is conforming our lives, our faith, and our actions to the desires of God. The hard part is to be a better person, even when it seems impossible. The hard part is to be a better person, even when God doesn’t promise to do anything for you in return.

This isn’t about where you go when you die, which is the shallow and simple-minded version of the “good news”. This is about who you are and what you do right here and now in this life. This is the “Gospel message” you absolutely won’t hear on Christian radio ever, and a message you won’t hear in many if not most churches.

jfk
President John F. Kennedy

President John F. Kennedy once famously said, “Ask not what your country can do for you. Ask what you can do for your country” (and he’d be appalled if he were alive today and could see the nature of the younger generation coming up and what they want).

But what if he asked works in a relationship with God, too?

“Ask not what God can do for you. Ask what you can do for God.”

Really, if responding to that doesn’t take up 100% of your time, I don’t know what will. Frankly, the prospect scares me to death, but at the same time, I can’t fault it, since this is what the Bible speaks of regarding our service to God and our fellow human beings.

I suspect, even if nothing else changes in my life, my response, if I choose to sincerely make true Teshuvah, will occupy every day I have remaining in this life.

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Paul the Advocate for the Gentiles

fish mosaicThe Saturdays when we don’t have the grandkids over is usually when I do my yard work. I know for you out there, both Jews and Gentles who are Sabbath keepers, that may sound scandalous, but my wife, who is Jewish and not a believer in Rav Yeshua (Jesus Christ), is out doing a side job today, and in fact left me a “honey do” list with what she wanted me to accomplish in her absence. Since she, as a Jew, isn’t observant of Shabbos, it probably would cause issues between us if I, as a Gentile, insisted on keeping the Sabbath in some manner or fashion.

The last task on the list of things for me to do outside was weeding. I hate weeding. I find it exceedingly boring. There’s nothing to do but sit on the ground with the spiders and pull useless plant matter out of the ground by the roots while hoping to avoid wasps.

My son Michael loves listening to podcasts, particularly about ancient history. My wife listens to podcasts about health and aging while going on her morning walks. Maybe I should take my iPhone out with me and listen to something too.

I have no ideas if there’s such a thing as a Messianic Jewish podcast, particularly a credible one (remember, anyone out there can put on a kippah and tallit and call themselves a Messianic Rabbi or teacher, and then spew all kinds of nonsense).

I used to listen to a lot of the recorded sermons by D. Thomas Lancaster on the Beth Immanuel congregational website. Most of them were quite illuminating.

However, I found it necessary to distance myself from First Fruits of Zion (FFOZ) which employs Lancaster, not because I dislike the people involved and not because I dislike FFOZ’s teachings, but because, in certain circles, it was believed that on some level I worked for them. That became a problem. My opinions expressed on this and my other blogs are my own and no one else’s. I reserve the right not to have my content restricted, edited, or censored by anyone but me.

So it’s easier to be a lone wolf blogger as well as a lone wolf believer.

But that has drawbacks. I wanted to listen to a lesson of Lancaster’s while weeding. No, that part isn’t the problem. The problem is I can’t listen to anything like that without wanting to write about it. That’s the problem.

I did listen to the first in a series of sermons Lancaster gave on the Book of Romans, specifically The Early Believers in Rome.

I thoroughly enjoyed it and it took the sting out of having to weed.

I’m not going to review the sermon as I might have done in the past, but I am going to write about some of the things it reminded me of.

It reminded me that the Apostle Paul (Rav Shaul if you prefer) actually wanted Gentiles to be part of the club. No, not convert to Judaism, and not to take on board Jewish praxis, but he believed that we non-Jews are totally sufficient as worshipers of Hashem and disciples of Rav Yeshua without being Jewish.

That was a minority opinion in Paul’s day, and opinions are divided even today in Messianic and Hebrew Roots circles as to whether or not Gentiles should engage in Jewish praxis to one degree or another. Some Gentiles today feel totally inadequate in Jewish community, deciding to bypass Rav Yeshua altogether and convert to Orthodox Judaism, sort of missing the forest for the trees.

In Paul’s time, some, actually probably most, Jewish believers were of the opinion that no Gentile could come to faith in Hashem and be a disciple of Messiah without converting to Judaism and taking on the full yoke of Torah. Some, maybe most Messianic Jews in that day didn’t want hordes of unconverted Gentiles in their synagogues.

It was interesting because Lancaster explored the history of whether or not there was about a five year period when all Jews were expelled from Rome. He said that if all of the Jews, including believers in Yeshua were absent from Rome, then the Messianic congregations were left in the hands of the Gentile God-fearers.

It must have been very interesting when the Jewish believers came back to find their synagogues run totally by these Messianic Gentiles.

It also makes me wonder if many of these Messianic Jews preferred to have believing Gentiles in their own congregations. It would make sense and have advantages from their point of view. The believing Jews would have their wholly Jewish synagogues, and Gentiles could worship in a more or less parallel way in Gentile congregations.

Lancaster believes that Paul taught a different Gospel than the other Messianic Jewish Apostles.

I remember a Pastor with whom I was once well acquainted chafed at the idea that Paul had a different Gospel since there is only one Gospel of Jesus Christ. What he didn’t understand or chose not to believe was that Paul’s Gospel was good news to Jews and Gentiles alike.

It was good news to the Jews first because Messiah had come as the forbearer of the New Covenant promises of God. He came with evidence of the indwelling of the Holy Spirit, the resurrection of the dead, and the promise of the life in the world to come (which, by the way, are all very Pharisaic beliefs, particularly the last two).

But it was also good news to the Gentiles because they too could participate in the blessings of the New Covenant without being named members of that covenant. In other words, the Gentiles could also receive Hashem’s grace and mercy through the merit of Rav Yeshua without converting to Judaism and taking on the total body of Jewish praxis.

Paul had a lot of opposition to this Gospel from most of the other Jewish believers, at least as Lancaster tells it (and I agree with him), since their Gospel was one that was indeed good news for the Jews but only good news for the Gentiles if the Gentiles converted to Judaism.

The Jewish PaulJudaism was an official religion in the Roman empire but not so being a God-fearer, so there was a lot of motivation for Gentiles to believe the Gospel that was not Paul’s.

But Paul persevered. He had the support of James, brother of Rav Yeshua, and the Council of Leaders and Elders in Jerusalem, but the diaspora was a big place. It’s even bigger now.

Nothing has changed. We face the same problems Paul did, and I should point out that Paul never came to an ultimate resolution. All of the congregations Paul himself established believed in his Gospel for Jews and Gentiles, but Paul didn’t establish the congregations in Rome.

Nor did he establish (at least not directly) the Messianic congregations, and certainly not the mainstream Christian churches of today (though those churches probably believe something different). Paul probably would have no idea what was going on in a modern church service if he could visit one today. And while maybe he would have some difficulty with a modern Messianic Jewish service, even one closely modeled on traditional Orthodox Jewish practice, he would understand very well the problems facing believing Jews and Gentiles.

That’s what this sermon reminded me of. It reminded me why I no longer affiliate with any organized religious community (well, there are many reasons actually). It also reminded me that he truly believed I should be part of the club. Not me personally, but Gentiles like me. That we could come to faith and be disciples of Yeshua, and it’s okay if we’re not Jewish. He didn’t even have a problem with Jews and Gentiles worshiping together. Only his believing Jewish contemporaries did.

Yeah, just like today.

Thanks be to Yeshua for choosing Paul to be his special emissary to the Gentiles. Thanks be to Paul for staying the course, not giving in to peer pressure or any other kind of pressure, and being a relentless defender of both his people the Jews, but of those of us on the outside, the Gentiles who are attracted to the God of Israel by way of Jewish teachings and practice.

I’m glad there was someone pulling for us back in the day. I wish someone would take up that mantle today, but there are no more living Apostles.

Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, which He promised beforehand through His prophets in the holy Scriptures, concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake, among whom you also are the called of Jesus Christ…

I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So, for my part, I am eager to preach the gospel to you also who are in Rome.

Romans 1:1-6, 13-15 (NASB) emphasis mine.

What If Messiah Became King Two-Thousand Years Ago?

I’m having some frustrating connection problems today. I can get to Google sporadically, but I can’t open search results, nor can I get to Amazon. I’ve tried a Windows and Mac computer and multiple web browsers but it doesn’t make a lot of difference. I’ve rebooted my modem a few times and it seems to help temporarily, so I don’t know if it’s my connection or if there’s some sort of horrendous DDOS event attacking part of the internet.

The reason this is particularly frustrating just now is that in one of my Gmail accounts (when I can get to it), I found a Bookbub notice for an eBook called A Time to Every Purpose by Ian Andrew. The Google books blurb says about the book:

After eighty years of brutal Nazi domination millions have been persecuted and killed in a never-ending holocaust. But this oppressive and violent world still retains a few heroes;Now Leigh, the preeminent scientist of her generation, is pitched into the final battle. One that ranges from London to Berlin to Jerusalem. But will she destroy what she loves to save what she can only imagine? After one more murder and one chance remark, now is the time to reset history. The new novel by Ian Andrew.

However, the Bookbub description is more interesting:

Visit an alternate timeline where Jesus was never crucified, leading to 2,000 years of peace — and a society totally unequipped to contend with the rise of Nazism. Will inventor Leigh Wilson destroy everything she knows to reset history?

I’m tempted to buy the book (although since I cannot currently reach Amazon, I don’t know how) just to see how the author pulled off not crucifying Rav Yeshua and yet had him fulfill his role of Messiah in the first century CE (which is what would presumably have to happen for their to be 2,000 years of peace).

On my sister blog Powered by Robots. I’m quite tempted to write a short story describing the start of this alternate history, but knowing what I know theologically, I can’t imagine the circumstances in which Rav Yeshua would have deliberately avoided the crucifixion and began his reign as King Messiah at that point in history.

It would mean rewriting certain very significant portions of the Bible. Not just in the Apostolic Scriptures, but in the portions of the Tanakh that point to Moshiach.

However, it is a compelling concept. I wonder how best to approach it?

Reviewing the Divine Code: Fundamentals of the Faith

divine code
Cover for the Divine Code found at Amazon.com

Part I of Rabbi Moshe Weiner’s book The Divine Code, Parts I-IV is called “Fundamentals of the Faith”. It includes:

  • An introduction by Rabbi J. Immanuel Schochet
  • Chapter 1: Awareness of God
  • Chapter 2: Proselytizers and False Prophets
  • Chapter 3: The Prohibition Against Making a New Religion or Adding a Commandment
  • Chapter 4: Liability to Divine and Earthly Punishments
  • Chapter 5: Torah Study for Gentiles
  • Chapter 6: Serving God; Prayer and Grace After Meals
  • Chapter 7: Sacrificial Offerings
  • Chapter 8: Obligatory Moral Conduct
  • Chapter 9: Repentance

I’m sure that even the casual reader can detect which of the above chapter titles are a criticism of or prohibition against Christianity. However, there are a lot of other pieces of information that some of you might find interesting.

In Rabbi Schochet’s introduction, he states that a Gentile who observes the Noahide Laws only because they make sense cannot be considered a Ger Toshav or “Gentile Resident.” Only one who accepts upon themselves these commandments due to the Holiness of God may consider themselves the “pious of the nations of the world.” Otherwise, we’d just be considered “wise people.”

In other words, it’s a matter of intent. According to R. Schochet as well as R. Weiner, it is imperative we recognize that God gave the seven Noahide Laws along with the rest of the Torah (oral and written), at Mount Sinai to Moses.

In chapter 1, the first step for all of us is to develop an awareness of God. This compares to the following (though the book didn’t make this point):

I am the Lord your God Who took you out of the land of Egypt, out of the house of bondage.

Exodus 20:2

Just like a Jew, we are commanded to first have an awareness of the existence of God, which then is followed by the prohibition against idolatry. This is both to be an intellectual and emotional ascension.

I found it interesting that the chapter mentioned a truly pious Gentile who is careful to observe the seven laws may settle in Israel, but one who observes them only out of intellectual conviction is forbidden to do so. I wonder if there is a provision made by the Israeli government for Noahides settling in the Land? I would have to guess “no” given my current understanding.

Chapter 2 addresses proselytizers as those who attempt to persuade another to serve an idol. Given other conversations I’ve had on this blog, I can well imagine this includes a Christian attempting to convince a Gentile to believe in Jesus.

From the book’s point of view, anyone who says God sent them to add, remove, or change a commandment from those given to Moses must be considered a false prophet, whether the person is a Jew or Gentile. That one might be aimed even at Jesus or the Apostle Paul as well as everyone who has followed them in the faith.

The same sentiment can be read into chapter 3 which discusses the Prohibition Against Making a New Religion. Of course, it could include any of the other world’s religions, but given the history of Christianity and Islam relative to Israel, and particularly Christianity’s “great commission,” I can well imagine the intent of the author.

This also involves adapting Jewish practice in creating new religious obligations such as creating a sabbath for yourself, regardless of the day of the week (Sunday comes to mind). However, Gentiles are also forbidden from celebrating Jewish holidays, with the exception of having been invited by a Jew to do so, such as a Gentile attending a Passover seder or being offered a meal in a Sukkah by a Jewish host.

Interestingly enough, although Gentile males are not obligated to be circumcised, they may voluntarily do so as a “gift to God.”

We are forbidden, according to the book, to perform any mitzvah that requires the “holiness of a Jew” such as writing a scroll of the Torah or affixing a mezuzah to our doorways. This suggests that Jews have a greater or higher level of holiness than Noahide Gentiles, but I think I’ve read something about that previously.

TorahThat said, a Gentile may perform any of the mitzvot between man and man or man and God “which has a reason and logical benefit for a person or society.” However, without an obvious logical benefit, such observance is forbidden.

This has to do with “logical morality” such as giving to charity and respecting your parents. They aren’t specific to the Noahide Code, but they make moral sense, so it’s not enough to know the seven laws, we must also study and understand basic morality from a Jewish point of view.

As an example, we must honor our parents because it is a general moral principle, but we are forbidden to do so because it’s a commandment from God (since it’s not included in the seven laws).

Confused yet?

Chapter 4 has to do with divine and earthly punishments for violating the seven laws and all their implications.

I found it interesting that the age of accountability is the same for Gentiles as it is for Jews, age thirteen for males and twelve for females. This assumes either a Noahide community to guide these children or parents who are doing so.

There’s a mention of a Noahide’s obligation to develop a court system, but this is obviously a societal obligation rather than an individual one. Also, I don’t know of any court system in any nation that specifically judges violations of the seven Noahide laws.

If there were Noahide communities, and I’ve written about such communities before, perhaps under Rabbinic supervision, they could construct such a “court” for their congregations.

It’s important to note that the book considers it an obligation for Noahide parents to properly educate their children in the seven laws and how to perform them.

Chapter 5, Torah Study for Gentiles was interesting.

The upshot is that Gentiles are obligated to study the portions of the Torah which contain the seven laws with the same level of “delving into the Torah” that a Jew performs when studying Torah and Talmud. A Gentile may also study those portions of the Torah and Talmud which will help them understand how to perform logical moral acts, such as honoring one’s parents.

In fact, it is permissible for a Gentile to read the entire Tanakh, but not with the same level of depth as a Jew, since those commandments are not intended for us. We may also read other Jewish texts such as the Mishneh Torah by Rambam which “presents Torah-law decisions, but not their inner reasons or the details of how the derived rulings were decided…” We may even read on Kabbalah but with the same prohibitions as reading portions of Talmud.

Chapter 6 is particularly intriguing and may even be practical in that it provides suggested blessings and prayers for Gentiles.

There’s always something of a problem with Gentiles using a Jewish siddur in individual prayer or community worship because the language is written for Jews. We are not “Israel,” so how to use a standard siddur has always been a difficulty for Gentile Messianics.

Although, as the book says, prayer, blessings, and praise to God are not specifically required of Gentiles, they are encouraged. Personally, I don’t see how one can obey the commandment to have an awareness of God and not pray to, bless, and praise God.

That said, we are not to use the prayers or methods of worship of idol worshippers, which is probably shorthand for “don’t pray the Lord’s Prayer” or any other Christian-based worship behavior.

We are, however, permitted to praise God using phrases from the Hebrew Bible. The book cites Abraham and Joseph who both lived among non-Hebrews and yet taught them to worship God, so there is a precedent.

As I mentioned above, there are many suggested prayers and blessings adapted for Gentiles, including Grace After Meals, and this is one of the first practical pieces of information in this book that Messianic Gentiles might adapt to their own praxis.

TempleI was a little surprised at Chapter 7, which discusses sacrificial offerings, since the Temple in Jerusalem does not currently exist. However, the book says that while it is permitted for a Noahide to build himself an altar and to sacrifice kosher animals, it’s not encouraged, both because making such an offering means the Gentile would have to be worthy to more closely approach God, and because we would need expert advice from a qualified Rabbi, which in this day and age, might be difficult.

However, we are permitted to study the precepts of making sacrifices on a theoretical level.

Obligatory moral conduct is covered in Chapter 8, which addresses logical moral behavior not specifically addressed in the seven laws. One of the arguments against the Acts 15 “Jerusalem letter” being a guide as to what the Gentile devotee of Yeshua must observe is that the precepts don’t include things like not stealing or not committing murder. It seems, if you take the book’s perspective, we aren’t expected to “check our brains at the door” so to speak.

Acts 15:21 suggests that Gentiles will hear the Torah read in synagogues every Shabbat, so even if we’re not obligated to the same set of commandments as the Jew, the moral principles taught are still useful in guiding us.

The final chapter in Part I is on repentance, and yes, God will accept our sincere efforts in repenting of our sins and forgive us. The Prophet Jonah and the Gentile city of Ninevah are mentioned as an obvious example.

This part of the book seems to act as a summary for everything else that follows, so in a way, I probably only have to read thus far to get a good idea of what else will be taught.

So what do I think? There are a few sections that seem helpful, such as the blessings and prayers presented, but overall, it’s an Orthodox Jew’s view of what makes up a righteous Gentile. Is it practical for Messianic Gentiles? As a whole, probably not, because it assumes that Rav Yeshua is not the true Messiah and it discounts what is written in the Apostolic Scriptures.

Also, although it’s not presented as such, what we’re really talking about is a “Judaically-oriented” Gentile’s relationship within Jewish community, so if you are not part of a (Messianic) Jewish community, it’s doubtful most of what’s presented in this book is going to be useful (unless you really do want to forsake Yeshua and become a Noahide).

While we can make an argument for Noahides based on the “God fearers” we read about in Acts or some of Paul’s letters, we also have read these God fearers were very joyful when they heard the good news of Rav Yeshua, which imparts a greater ability to draw close to the Almighty than afforded a Noahide (in my opinion).

I’m going to read the rest of the book, but it’s pretty much going where I expected it to go.

If I were part of an actual Jewish community in Messiah, and if there were no pre-established model for my role in said-community, I would probably have a discussion with the congregational leadership about a Gentile’s relationship to Jews based on some synthesis of God fearers, the Acts 15 directives, and perhaps portions of Rabbi Weiner’s book.

However, the only Jews I interact with on a daily basis are my wife and children, so it’s not incumbent upon me to adapt my personal praxis for the sake of peace in a congregation.

For those Gentiles in Messiah who are in community with Jews, it’s a lot more complicated.

Insights from the Author’s Introduction to The Divine Code

divine code
Cover for the Divine Code found at Amazon.com

Included in the Torah, God also repeated and gave to Moses the Seven Commandments for the Children of Noah, along with their explanations and their details.

All the Gentiles of the world were henceforth eternally commanded to accept upon themselves and to fulfill these seven Divine precepts, because the Holy One, blessed be He, commanded them in the Torah, and He made known through Moses our teacher that the descendants of Noah had previously been commanded to do them.

-Rabbi Moshe Weiner
from the Author’s Introduction to
The Divine Code, Parts I-IV (Kindle Edition).

Just yesterday I mentioned buying this eBook online. Although I’ve only begun to read it, I found some interesting details I wanted to share.

According to Rabbi Weiner, who periodically references the Rambam, midrash states that on the first day of Adam’s creation, God gave him six of the seven Noahide Laws (although a number of them wouldn’t have made sense to the first man, because, for example, the prohibition against theft requires someone to steal from).

God again gave these laws, this time including the prohibition against eating a limb from a live animal, to Noah (see Genesis 9). However, both of these revelations were private ones, given by God to individuals. In other words, there were no witnesses.

R. Weiner explains that Gentiles were still obligated to obey the seven precepts, but that they yielded limited benefits.

However, when God gave the Torah to Moshe (Moses) at Mount Sinai (and I find it interesting that I’m writing this just days before the Festival of Shavuot), He gave, again according to midrash, both the written and oral Torahs to Moses with the entire nation of Israel standing as witnesses.

The seven Noahide laws were given as part of the Torah, and as part of the Torah, they can never be annulled, deleted, added to, or subtracted from:

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.”

Matthew 5:17-19 (NASB)

Rav Yeshua (Jesus) affirmed this by his own words (although mainstream Christianity doesn’t necessarily see it that way), which lends some credence to the Jewish idea that we non-Jews are obligated to observe and receive a heightened spiritual benefit from the seven Noahide laws and their detailed explanations as found in the oral Torah. But that assumes Moses really did receive an “oral Torah” at Sinai along with the full contents of the written Torah, and all of that information was passed down in an unbroken line to the present day.

Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. They [the Men of the Great Assembly] would always say these three things: Be cautious in judgement. Establish many pupils. And make a safety fence around the Torah.

-Ethics of the Fathers 1:1

Of course if you’re not an Orthodox Jew, you might have a different opinion about all that, but let’s roll with it for the time being.

In his Author’s Introduction, R. Weiner goes on to say:

Jewish Sages and faithful Rabbinical authorities in every generation are commanded to explain the Torah to the rest of the Jewish people. They are also commanded to explain the Noahide commandments to the Gentiles, and to teach them how these seven mitzvot should be fulfilled.

The Rabbi continues his explanation stating that only “accepted Jewish Torah scholars” are authorized to explain the Noahide laws to the Gentiles and no other teachers or authorities should be considered valid.

That would tend to leave out any Christian Pastors or teachers, as well as Jewish teachers who are not accepted as authorities, such as some of those within the Messianic Jewish movement.

The non-profit organization Ask Noah International (ANI) has taken up the mantle of educating the Gentiles, but it’s not something universally embraced by Orthodox Judaism in general (or any other Judaism). I’ve even heard it said once (though I don’t recall the source), that Jews within Messianic Judaism are not obligated to teach the Gentile the ways of righteousness, and that their movement is primarily or exclusively for Jews who have come to faith in Rav Yeshua.

Yet from R. Weiner’s perspective, authorized Jewish Rabbis and scholars are obligated to teach the Gentiles the seven mitzvot and the exact meaning of each one, which is the point of the book I’m reading. From the time of Adam to the giving of the Torah, Gentile observance of the seven laws had some merit attached, but when these laws were given to Moses as part of the Torah along with the explanation for them in the oral Torah, an enhanced spirituality was given to the Gentile by their observance.

When the revelation went from private to public, Gentile obligation and the rewards for doing so, became permanent and eternal.

Of course, exactly how the Gentiles are to observe the mitzvot can only be learned from Jewish scholars who are fluent in the portions of the oral Torah which pertain to those mitzvot. Earlier in this book, it was explained that many or even most Rabbis lack that knowledge and experience, and one of the missions of ANI is to be a resource to them.

R. Weiner quotes Rambam from Laws of Kings 8:11 which states that any Gentile who is pious and carefully observes the seven mitzvot will merit a place in the world to come. He goes on to write:

This is so provided that one accepts them and observes them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses our teacher…

In a sense, this makes Moses a teacher to the Gentiles as well as the Jews.

Remember though, this is only from the author’s brief introduction to the book. I haven’t even started the first chapter yet.

There’s one thing to consider as we go forward. If the seven mitzvot incumbant upon the Gentiles are eternal because they were given to Moses at Sinai and the Torah is eternal, then can we somehow fold them into the Acts 15 ruling of James the Just and the (Messianic) Jerusalem Counsel which gave all Gentiles who are devoted to Rav Yeshua the legal status of “resident aliens” among Israel?

Starting to Explore the Divine Code

divine code
Cover for the Divine Code found at Amazon.com

I belong to a private Facebook group for “Messianic Gentiles.” Sometime ago, I was invited to join by a friend of mine but I don’t participate often; hardly ever in fact. However, I do read their content with interest.

Over the past year or more, a number of members  have been exploring the role of the Noahide as a model for developing the relationship a “Messianic Gentile” should have with Messianic Judaism and Judaism in general. It’s an interesting effort though I am cautious about applying that role across the board to those like me. After all, by necessity, it requires the Noahide to have no affiliation with or worship of Yeshua as Israel’s Messianic King. Besides, I don’t know if the Noahide Laws and their subsets compare favorably with the Acts 15 instructions for Gentiles who have come alongside Israel through faith in our Rav.

That said, I occasionally get promotional and informational emails from AskNoah.org which is a Noahide site administered by Orthodox Jews. Today, I got one mentioning a brand new eBook, The Divine Code, Parts I-iV: The Guide to Observing the Noahide Code, Revealed from Mount Sinai in the Torah of Moses.

It’s certainly intriguing, since it’s an Orthodox Jewish perspective on how (or if) the Torah can be applied to righteous Gentiles. I’m not overly enthusiastic about it explaining who I am in terms of Judaism as a disciple of Rav Yeshua, but it was priced reasonably, so I downloaded it to my Kindle Fire.

I’ve been pretty busy lately, so aside from my daily reading of the Bible, I haven’t had a lot of time for consuming books. However this one might be interesting, at least as far as my reviewing it for this blog.

Who knows what may come of it? I’ll let you know.