§ 3.

We read in Deuteronomy chapter of blessings and curses:

"The gher (foreign proselyte) who among you will ever rise above you, and you shall come down lower and lower <ref> Deuteronomy </ref>". What first strikes the attention in this passage is that it suggests that the class of population to which it refers must be very large, because it is opposed to Israel as a rival, which not be explained if it were only a handful of individuals. It should be pointed out that it is not, however, converts justice fully converted to the law of Moses. They are incorporated for a more or less time, but in any case in a manner fully in Israelite society, there was no question of an antagonism between them and the Jews by birth.

The threat of Moses the Israelites became rebels against God is serious and eminently the contrary is quite understandable, if a class of aliens as the proselytes of the gate or Noachides who, while accepting large principles proclaimed by the Mosaic, however, were not required to observe its precepts, and especially were not part of the urban policy. It was a heterogeneous body lodged in the words of Moses in the national and harmless and even useful as a living organism that lives strong and steady, could become, when it deviated from his line of normal development, a cause of disturbance and a public danger. If you want proof that this is the Gentile Noachide that question, there's compare this verse of the blessing <ref> Page 586 </ref> tag, which is said: "You shall lend to many Gentiles (goyim ) and thou shalt not borrow not <ref> Deuteronomy XXVIII 12. </Ref> ". Besides the opposition of this particular idea, since the threat ends precisely by the announcement that Israel will pay the foreign rebel and not borrow from him <ref> Ibid. worms. 44. </Ref>, there are between the blessing and the curse of expressions such a resemblance that is not possible to doubt whether it's the same subject, that is to say the nice, proselyte of the gate.

Philo has glimpsed it from the latter that Moses heard about this double pass, but there are further distinguished the threat against Israel from a rejection by God in favor of the foreign branch grafted on the tree Judaism and, remarkably, he does in the same terms that Paul will use later. There is impressive evidence that these ideas are so bold and so offensive to the Jewish self-circulated among the Jews long before the lightning the way to Damascus <ref> OR IX, 3. </Ref> and that probably it was not necessary to put in charge of liberalism to proclaim. We do not claim that it is education which has expanded the Hellenic religious horizon of Philo, we have seen that the Talmud so narrowed minded, we are told, has also not hesitated to make similar warnings, for example in the parable of the horse that replaces beef once beloved by his master <ref> Sanhedrin, ch. 11. </Ref>. Philo Paul preached before so that it is not by birth and just because one is a descendant of Abraham that one belongs to the Church of God. Commenting on this passage in Deuteronomy where God tells his people the Jews that it is untrue to the Act, the alien shall prevail upon him and become the master of the Holy Land, he said these words in an entirely spiritual. The gher text mosaic refers to the Gentile converts it to God who has thus secured a place in heaven and he opposes the Jew in the flesh whose infidelity leads to conviction . God dries up the trunk of the tree and wreath offspring.

We do not guarantee that all these ideas are Alexandrian philosopher in Deuteronomy, but the foreign <ref> Page 587 </ref>

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== References ==

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Israel and Humanity - The gher Noachide

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