This is a fascinating and informative book on a topic not often addressed at length. Christians may be familiar with the term ‘God-fearer’ but uncertain about what it actually means or how it helps us understand the relationship between Jew and Gentile, both in the pre-Christian era and now.

The ethical monotheism of Judaism often attracted non-Jews who wished to join themselves to the God of Israel. Some chose to go through full ritual conversion which would involve circumcision and immersion, while others wanted to worship and fellowship within the Jewish community without becoming full proselytes.

This latter type of semi-converted Gentile was referred to as a ‘God-fearer’, an umbrella term for non-Jews who adopted certain Jewish practices without actually converting to Judaism.

The ‘Ger’

Janicki’s book, subtitled Gentiles and the God of Israel, starts by asking ‘What is a Gentile?’ He examines the history of the term ‘Gentile’ in the Bible and elsewhere, asserting that it should not be equated with ‘pagan’, ‘heathen’ or ‘idolater’. Essentially it means ‘one from the nations’, based on ethnos, the Greek word commonly used for Gentiles.

Janicki then begins to explore the relationship of God-fearers to the Torah. The author is clear there are “distinctions within the Torah as to the commandment-obligations of Jews and Gentiles” (p37) and believes that the best starting point “to gain a more detailed perspective on Jew/Gentile distinction in the Torah is the concept of the ger” (p29).

‘Ger’ is usually translated ‘stranger’ or ‘sojourner’, and refers to non-Israelites living among God’s people. These included those who voluntarily chose to leave Egypt with the Israelites and who later became resident aliens when settled in Canaan. Unlike full proselytes who were obliged to keep Torah in the same way as Jews, the ger had a different relationship to Torah.

This part of the book contains fascinating details often missed in Bible reading. Covering areas such as Passover, Succoth, sacrifices, ritual purity, the Sabbath, dietary laws and cities of refuge, the book is a valuable asset for Bible study generally.

But however useful all this is, the author accepts it would be wrong to take the model of the ger and apply it as a whole to Gentile believers in Messiah today. We are not living in the land or among the Jewish people, as was the case with ancient Israel. In addition, there is much more to factor in, especially in the light of the Apostolic ruling in Acts 15. However, by examining distinctions between Jews and Gentiles within the Torah of Moses we can nevertheless gain important insights into what was expected of Gentile converts to the New Covenant.

By examining distinctions between Jews and Gentiles within the Torah of Moses we can gain important insights into what was expected of Gentile converts to the New Covenant.

Torah Obligations

We know from Acts 15 that Gentile believers were released from the full weight of Torah, but instead four essentials (the Noachide laws, Genesis 9:1-6) were imposed as a minimal adherence. They were a starting point and represent categories rather than just single commands. The rest of the Torah, where appropriate, remained open to the new converts. There was no objection to them voluntarily observing more, as the God-fearers - the ger - had done.

In particular, the Apostles did not bind the ‘sign’ commandments and other distinctive identity markers upon Gentile believers. These included the Sabbath, circumcision, tefillin, mezuzah and tzitzit – things which distinguished Israel from the nations around them.

Janicki provides an excellent chapter on the Sabbath, asking whether there ought to be something similar for Gentile believers: “Can Gentile believers observe the Sabbath and receive the blessings that come with it without trampling on the unique calling God has placed upon the Jewish people?” (p73). He answers this carefully and biblically, again referring to the non-Jewish resident alien who was not allowed to be used as a worker on Shabbat and who participated in, and benefitted from, Shabbat as a gift to all mankind. For Messianic Gentiles, Shabbat is not obligatory but is certainly not forbidden.

Two more chapters cover other holy days and festivals, and the other ‘signs’ of tefillin, mezuzah and tzitzit. Regarding the latter group, rabbinic literature does not prohibit these for Gentiles but generally they are not considered permissible. All three are considered as major demarcations between Jew and Gentile. If Gentiles observe these openly and publicly then they blur the line, which should be discouraged.

Messianic Significance

It is estimated from Jewish literature and secular histories that millions of Gentiles became ‘God-fearers’ in the Roman world and beyond. Their ubiquitous presence provided a solid foundation for the spread of the gospel among Gentile nations.

Many early Gentile believers were originally God-fearers, but by believing in the Jewish Messiah they obtained a greater standing in the Kingdom of God. Messianic Gentiles today are not simply to take on the title of the God-fearers of old, but are to redefine that title in the light of Messiah.

The author recognises that his book contains a lot to process and may be overwhelming for those new to this topic. His advice is to proceed slowly and cautiously. Nevertheless, for those who take up this challenge, his hope is that the study of God-fearers, both ancient and modern, will open up fresh perspectives and encourage Messianic Gentiles to consider what it means to be a Torah-based disciple of Yeshua.

‘God-Fearers’ (157pp, paperback) is available from Amazon and from FFOZ (international shipping). Also available as an audiobook.