Bible references

Key NT Scriptures

• 1 Corinthians 7:17-20
• Galatians 5:1-6
  Click to retrieve Galatians 5:1-6
• Galatians 5:11-13

Key OT Scriptures

• Deuteronomy 23:6-9
  Jewish Commentary
• Esther 8:17
  Jewish Commentary
• Esther 9:27
  Jewish Commentary
• Ezekiel 47:21-23
  Jewish Commentary
• Ruth 1:16-17
  Jewish Commentary

Supportive NT Scriptures

• Acts 15:13-29
  Click to retrieve Acts 15:13-29

Supportive OT Scriptures

• Exodus 12:48-49
  Jewish Commentary
• Genesis 17:9-14
  Click to retrieve Genesis 17:9-14
  Jewish Commentary
• Genesis 17:23-27
  Jewish Commentary
• Isaiah 56:3-7
  Jewish Commentary

Bible verses copyright: PUBLIC DOMAIN except in the United Kingdom, where a Crown Copyright applies to printing the KJV. See http://www.cambridge.org/about-us/who-we-are/queens-printers-patent

Commentary

Rabbi Michael Rudolph

The following incorporates excerpts from Tikkun International's 1 halachic 2 paper " The Status of Gentiles in Messianic Judaism :" 3 The word "conversion" has a particularly onerous meaning in the history of Judaism because of its association with persecutions of the Jewish people, and attempts to force Jews to "convert" to Christianity by abandoning their Jewish identity and assimilating into the Christian Church. That notwithstanding, the American Jewish community also uses the term to describe the process of receiving Gentiles into the Jewish people by making them Jewish "converts" (proselytes) and, as generally understood, fully Jews. The modern Church and Synagogue have, generally speaking, come to use the term "conversion" as a process by which the "converted" person becomes one of their own flock, rather than as a process whereby one's heart is "converted" from unbelief to one of repentance and faith. This is evident when some Christian denominations do not recognize the baptisms of other Christian denominations, and when groups or denominations within Judaism decline to recognize conversions conducted by other (usually less observant) sectors of the Jewish community. The word "proselyte", derived from (proselytos), is used in the Septuagint (LXX) to refer to Gentile "strangers" or "sojourners" in the land of Israel. Gentiles that worshipped the God of Abraham appear very early in the Bible and, by the time of Moses, two categories of "strangers" were recognized. They were those that were subordinate to the Israelites, and those that took on full citizenry that included membership in tribes, and even inheritance of land (see Exodus 12:48-49 and Ezekiel 47:21-23 ). The practice of receiving Gentiles into Israel continued throughout the centuries and today, the terms "Jewish proselyte" and "Jewish convert" are synonymous, and refer to former Gentiles who have irreversibly taken on covenantal Jewish identity that is subsequently conveyed to their children (through inheritance) dor l'dor . From the time of their "conversions", these proselytes or converts are considered, by the Jewish community, to be Jews in every way. It was inevitable that the matter of "conversion" would make its way into Messianic Judaism. It has always been an issue among us because of desire for unity in mixed marriages, because there are Gentiles within our congregations who perceive that they are called to become Jewish for various reasons (some good and some not so good), and because some Messianic Jewish congregations limit certain aspects of synagogue life to Jews. In tension with it, the biblical legitimacy of conversion has been questioned, principally because of the admonitions of the Apostle Paul to Gentiles in 1 Corinthians 7:17-20 and Galatians 5:1-6, 11-13 that they should not be circumcised, and because of the instruction to Gentiles in Acts 15 that they are exempt from the requirement of full Torah observance for salvation. It is Tikkun's opinion (and the opinion of the authors herein), that the conversion of Gentiles to becoming Jewish proselytes should be discouraged in most cases, but that there are exceptions (illustrated by Ruth 1:16-17 and Esther 8:17b ) where it should be allowed. Related to this, it has been noticed there are two categories of Gentiles that populate Messianic Jewish congregations today, analogous to two categories that existed within Israel during the time of Moses. Back then there were those that were genuinely and permanently joined to the nation and the God of Israel (similar to the Gentiles that accompanied the Israelites out of Egypt), and there were those that lived in proximity to the camp of Israel and did business with the Israelites, but remained unaffiliated with the community. Today it is different of course, due to the New Covenant. Today, all Gentiles who receive Yeshua as Lord and Messiah are supernaturally grafted into the " Romans 11 olive tree," and become equal citizens along with all Jewish believers in Yeshua, in what is termed the "commonwealth of Israel" ( Ephesians 2:12 , NKJ). The Gentiles that are part of this "Commonwealth" of faith comprise the larger circle of Gentile believers. They are joined to the Jewish people by genuine affiliation, but there is an inner circle as well. Most Gentile citizens of the Commonwealth, while recognizing their grafted-in relationship with the Jewish people, do not consider themselves to be (nor do they want to be) part of the Jewish community per se; these are the believers that we call "Christians". There are, however, some Gentile citizens of the commonwealth who are called by God to have a special and permanent connection to the Jewish community - to live among Jews (Messianic Jews preferably), to maintain a Torah -observant New Covenant lifestyle, to marry Messianic Jewish believers or Gentiles similarly called, to raise their children in Messianic Jewish life, and to participate in Messianic Jewish covenantal responsibilities along with their Jewish comrades. Tikkun designates Gentiles who are so called to be known as K'rovei Yisrael (singular K'rov Yisrael ), - "those who are closely related to Israel." 4 We use this term to recognize Gentiles who are a genuine part of the Jewish community, but who have not converted to become Jews. Because a Jew and Gentile who marry produce Jewish children, for the sake of Jewish continuity we discourage Messianic Jews from marrying those who would raise their family outside of the Messianic Jewish community even if both are believers in Yeshua. Mixed marriages of Messianic Jews and K'rovei Yisrael are non-problematic, however, because they both have lifelong callings to the Jewish people, and are therefore certain to bring their children up to understand and embrace their Jewish identities and Jewish covenant obligations. As for two K'rovei Yisrael who marry: They will no doubt influence their children to be K'rovei Yisrael as well, but they cannot guarantee it because K'rov Yisrael Gentiles cannot convey their identities generationally as do Jews. Children of K'rov Yisrael parents have a choice, and may believe that they are not called primarily to live among Jewish people or to take on a Messianic Jewish communal way of life. While we recognize the biblical legitimacy of Jewish conversion, we do not encourage K'rov Yisrael Gentiles to convert because Gentile identity ( K'rov Yisrael identity included) is as important in serving God as is Jewish identity. That notwithstanding, we consider conversion an acceptable option for those K'rovei Yisrael Messianic Gentiles who are either married to Jews, betrothed or engaged to Jews, legally adopted by Jews, or who have a Jewish parent or grandparent and wish to acquire, re-acquire, or affirm, Jewish identity. We discourage conversions under non-Messianic Jewish (i.e. rabbinical) auspices, but are of the opinion that we should receive persons as Jews who are converted by any appropriate and reputable Jewish authority. The procedure of conversion consists essentially of two parts: (1) making a covenant declaration or oath before witnesses (similar to Ruth's declaration to Naomi), and (2) acceptance of the covenant declaration by one or more bona fide representatives of the Jewish community (Ruth was received, and her marriage to Boaz was endorsed by the elders of their Jewish community). For men, conversion also requires brit milah (covenant circumcision), and we recommend tevilah (ritual immersion) in keeping with the custom of our people. 1. Tikkun International (a.k.a. "Tikkun") is a Messianic Jewish apostolic network and covenant community of fivefold ministry leaders and congregations. 2. Tikkun's understanding of New Covenant Halacha is apostolic guidance and, as such, is not binding in the same way as it is understood in historical Judaism. This is principally because New Covenant believers rely on the Ruach HaKodesh to direct them individually. 3. "The Status of Gentiles in Messianic Judaism:" Tikkun International , June 12, 2009. 4. See A Place in the Tent; Intermarriage and Conservative Judaism, Oakland: EKS, 2004.

Classical commentators

Maimonides and HaChinuch constructed mitzvot commanding that we exclude the descendants of Esau or of Egyptians from our Jewish communities after they become proselytes, nor refuse to intermarry with them beyond the second generation. While these two nations are singled out as favored, classical Jewish interpretation of Deuteronomy 23:6(5)-9(8) seems to support conversion.

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

Source and License

Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

Volume 1 & 2 | Volume 3

License: CC BY-ND 4.0 (Attribution required, NoDerivatives). CC BY-ND 4.0

Disclaimer: the original content is authored by Rabbi Michael Rudolph and Rabbi Daniel Juster; additional notes or implementation details on this website are not part of their original work and do not represent their views.

Record source: The Law of Messiah - Torah from a New Covenant Perspective - Volume 1 & 2

Copyright note: Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2