privileges of Israelites. Thus also we hear of individual proselytes who
rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah
the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and
Ebedmelech the Ethiopians.
In the time of Solomon there were one hundred and fifty-three thousand
six hundred strangers in the land of Israel (1 Chronicles 22:2; 2 Chronicles
2:17, 18). And the prophets speak of the time as coming when the
strangers shall share in all the privileges of Israel (Ezekiel 47:22; Isaiah 2:2;
11:10; 56:3-6; Micah 4:1). Accordingly, in New Testament times, we read
of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7;
Luke 7:5). The “religious proselytes” here spoken of were proselytes of
righteousness, as distinguished from proselytes of the gate.
The distinction between “proselytes of the gate” (Exodus 20:10) and
“proselytes of righteousness” originated only with the rabbis. According
to them, the “proselytes of the gate” (half proselytes) were not required to
be circumcised nor to comply with the Mosaic ceremonial law. They were
bound only to conform to the so-called seven precepts of Noah, viz., to
abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of
blood, theft, and to yield obedience to the authorities. Besides these laws,
however, they were required to abstain from work on the Sabbath, and to
refrain from the use of leavened bread during the time of the Passover.
The “proselytes of righteousness”, religious or devout proselytes (Acts
13:43), were bound to all the doctrines and precepts of the Jewish
economy, and were members of the synagogue in full communion.
The name “proselyte” occurs in the New Testament only in Matthew
23:15; Acts 2:10; 6:5; 13:43. The name by which they are commonly
designated is that of “devout men,” or men “fearing God” or “worshipping
God.”