By Walt Garlington, an Orthodox Christian living in Dixieland. His writings have appeared on several web sites, and he maintains a site of his own, Confiteri: A Southern Perspective.
We have noted in the past how wise men of the Orthodox Church have prophesied a wide-spread implementation of Jewish law in the times of Antichrist. Lately, we have seen some developments toward such a global regime:
Delegates from distant continents will soon converge on Jerusalem for the First International Congress of Noahides, scheduled from November 2 to 6 this year. Hosted by the Brit Olam Noahide World Center, the event aims to transform scattered followers of the Seven Noahide Laws into a cohesive global movement with real institutions and authority. Participants will ratify the Brit Shalom codex, a detailed fourteen-chapter document translated into twenty languages, and adopt the Brit Olam Siddur as their prayer resource. Rabbi Oury Cherki plans to distribute personally signed copies. They intend to launch an international Beit Din (religious court) featuring judges from Jerusalem and every continent, elect regional councils, grant special status to select individuals, and establish funding streams to support ongoing operations. The gathering culminates at President Isaac Herzog’s official residence, where continental representatives will sign the founding charter and proclaim declarations in their native tongues (multipolarpress.com, via Perrin Lovett).
Protestant Zionists will rejoice, but more traditional Christians understand the negative impact of an event of this kind:
These Noahide Laws, drawn from rabbinic interpretations of ancient texts, outline seven requirements for non-Jews: setting up courts of justice, avoiding blasphemy, rejecting idolatry, refraining from sexual immorality, prohibiting murder and theft, and banning the eating of flesh from living animals. On paper they promote basic ethics. In practice, the idolatry rule creates immediate friction with Christianity. Major rabbinic voices, including Maimonides, have classified Trinitarian worship and devotion to Jesus as forms of idolatry, essentially dividing the divine or assigning improper form to it. Though some opinions offered limited accommodations for Gentiles, the underlying framework questions the validity of Christian belief and practice at its root. As this congress builds courts and structures, that theological conflict moves from abstract debate into organized reality (Ibid.).
The friendly-looking conference is the velvet glove covering the iron fist, the latter being the combined military might of the United States and Israelis, which could easily be employed to enforce compliance with the spreading Noahide regime:
Parallel actions in Washington deepen the stakes. The House recently approved the 2027 National Defense Authorization Act (NDAA), a trillion-plus dollar measure that passed on a tight 216-212 vote. Embedded within it, Section 219 launches the United States-Israel Defense Technology Cooperation Initiative. This creates a dedicated Pentagon role to drive joint research, co-production, technology integration, and supply chain linkages across missile defense, counter-drone systems, subterranean warfare, AI, cyber, and emerging fields. Israeli capabilities embed more firmly into American platforms while funding streams support expanded collaboration. Though framed as a partnership, the arrangement raises questions about independence and priorities, binding defense infrastructures in ways that prove hard to separate.
Together these threads reveal a coordinated direction. The religious congress supplies the moral and judicial vision for Gentiles. The military legislation furnishes the strategic and material backbone. Christians encounter a system that redefines their worship as idolatry, pressuring conformity or exclusion. Talmudic sources discuss severe penalties for violations under such codes, adding gravity to how this might unfold as influence spreads. The congress timing, shortly after the defense bill, underscores how ideological and power structures reinforce one another (Ibid.).
Non-Zionist Christians are not the only ones who stand to suffer under such a regime; other religions are at risk as well:
If Jewish authorities can impose such frameworks on Christians, reclassifying core elements of the faith as idolatry while building parallel institutions and alliances, nothing prevents applying similar approaches to any other religion or belief system. The mechanism does not depend on the target’s identity. It operates through selective interpretation of universal laws, institutional control, and aligned power. Buddhists, Hindus, Muslims, or secular groups could face equivalent redefinition and marginalization whenever their practices conflict with the established code. This precedent extends the risk universally, regardless of one’s convictions (Ibid.).
That said, the peoples of the United States face a more immediate threat, as the federal government in the past has attempted to make the States subject to the Noahide Laws (e. g., Public Law 102-14). Once again, the implications for non-Zionist Christians are not pleasant:
‘ . . . the U.S. government under Presidents Reagan, Bush Sr. and Jr. and Clinton, have provided, under the euphemism of education (for example, House Joint Resolution 173 and Public Law 102-14), a groundwork for the establishment of Talmudic “courts of justice” to be administered by disciples of Shneur Zalman’s Chabad successor, Rabbi Menachem Mendel Schneerson. Maimonides ruled that it is a rabbinic court – or a court appointed by a rabbinic authority – that enforces obedience and passes judgment on gentiles, as well as promulgating legislation by court order for that purpose. Maimonides further decreed that any non-Jewish nation “not subject to our jurisdiction” (tahaht yadeinu) will be the target of Judaic holy war. These courts are to be convened allegedly under the “Noahide Laws.” The U.S. presidents and Congress urged the adoption of the “Noahide” Laws as interpreted by Chabad-Lubavitch Grand Rabbi Schneerson.
‘Prof. Easterly of the Southern University Law Center, a Judaic legal expert, has compared this Public law 102-14 to the “first rays of dawn” which “evidence the rising of a still unseen sun.” The Jewish Encyclopedia envisages a Noachide regime as a new world order immediately preceding the universal reign of the Talmud. . . . it has to be understood that we are not dealing with the Noah of the Bible when the religion of Judaism refers to “Noachide (Noahide) law,” but the Noachide law as understood and interpreted by the absolute system of falsification that constitutes the Talmud. Under the Talmud’s counterfeit Noachide Laws, the worship of Jesus is forbidden under penalty of death, since the worship of Christ is condemned by Judaism as idolatry. Meanwhile various forms of incest are permitted under the Talmudic understanding of the Noachide code’ (Michael Hoffman, Judaism’s Strange Gods, Independent History and Research, Coeur d’Alene, Idaho, 2011, pgs. 209-10).
Dr Paul Craig Roberts explores the implications of Public Law 102-14 and related federal resolutions further in one of his essays for those who want to look at those more in-depth.
All of this is promulgated on the Jewish belief in their own chosenness, per Rabbi Chaim Richman:
“What it really means that God chose the Jewish people is that he chose Israel to be the vessel through which he manifests his existence and his will and his will throughout the whole saga of human history.
“[…] What does it really mean to be the chosen people? It’s not about the frequent flyer club. It’s about taking responsibility for the entire world. And that’s the bottom line. And that’s what it really means when God says that we are chosen.”
“And this is really the whole idea of what the Jewish people are supposed to be doing in this world. I’m not saying that we always do it that successfully. I’m not saying that we’re doing such a great job all the time. But if we grow up, that’s exactly what it is that we’re doing in this world. And the fact is that we have done it. That we are bringing the presence of God into the world” (thewinepress.substack.com, via Dr Joseph Farrell).
The ‘presence of God’ that the Rabbi thinks he is bringing into the world is none other than Antichrist, but more on that in a moment. We must first note one more quote from Rabbi Richman in which he reveals the belief of the Jewish people, not simply in their chosenness, but also in their own divinity:
“I just want to say this to our Christian friends, you know, just to call it as it is and say it straight out, you know? You guys are worshiping one Jew. That’s a mistake: you should be worshiping every single one of us, because we all die for your sins every single day, and that’s exactly what’s going on here.
“We’re all God’s firstborn, we’re dying for your sins right now, because the Jewish people in the land of Israel are the bulwark against the Orcs! Okay? The Orcs are coming not to a theater near you, but to your home!” (Ibid.)
Unfortunately, a lot of undiscerning Protestants in the United States are readily obeying the Rabbi and dutifully worshipping the Jewish people, subordinating the interests of the States to those of the nation-state of Israel.
Their lack of discernment also shows in their joyful response to news of the restoration of the Jewish Temple, which will serve as the seat of Antichrist. And the Jewish people are diligently working to restore that Temple, both by wresting physical control of the land where it once stood from the Muslims and through restoring lost rituals. A news report from 23 July 2026 reads:
Just a month and a half after the National Red Heifer Institute announced the birth of a red heifer around the reading of Parshat Chukat, the Institute is announcing the birth of a second red heifer, this time in the Golan Heights, on the eve of Tisha B’Av. The same week, two red heifers were inseminated in Ancient Shiloh, part of what the Institute describes as a broader effort to raise a full herd of red heifers and restore the laws of purity to Israel after 2,000 years of exile.
. . . Asked how two red heifers could be born so close together, Givon said he sees the timing as more than coincidence. “I feel that we are living in a historic era,” he said. “Since the last heifer was born, I have received inquiries and questions from every part of the Jewish spectrum, in Israel and abroad; Hasidim, Litvaks, secular Jews and religious Jews alike. The Jewish people are more attuned than ever to the Temple and to restoring purity to Israel, and God is opening doors and opportunities that have not existed in 2,000 years” (israel365news.com).
Let the Orthodox and all other discerning people be on their guard, therefore. And may God the All-Holy Trinity grant to the Jewish people the ability to re-learn the lessons given through the Old Testament prophets, that they too may be saved within the New Israel of the Orthodox Church.
During that period when the Jews were captured by the Babylonians and remained in Babylon, they went through a great temptation. They saw the imposing ceremonies that the Babylonians performed for their gods and being in great despair at the destruction of their own Temple in Jerusalem, many of them began to lean towards idolatry, considering that the gods of the idolaters had more power.
We could emphasize that they saw the difference between monotheism, as manifested in Sinai and as taught by Moses the God-seer, and the religion of polytheism, and they leaned towards the latter. Then God raised up Ezekiel as a great Prophet, who, with his teaching and especially with his prophecies, showed that the Lord of glory, the God who was revealed to Moses and the Prophets, is the true God, while the so-called gods of the idolaters, even if they have great and pompous ceremonies are false (Metropolitan Hierotheos of Nafpaktos, ‘Homily Two on the Prophet Ezekiel,’ mystagogyresourcecenter.com).
In our Church, beloved brethren, we honor the Apostles, the Martyrs and the Fathers, and generally all those who are united with Christ and are members of the Church, members of the Body of Christ. All these have within them the Grace of Christ, who sanctified them, who transformed them and all their heroic struggles were linked as well as their sacrifices for Christ.
But the Church also honors the righteous of the Old Testament – the Prophets, Judges and Kings – who guided the people of God, because they also had communion with the fleshless Logos, the Second Person of the Holy Trinity. The difference between the Old and the New Testaments is that in the Old Testament the righteous had communion with the fleshless Logos, while in the New Testament they had communion with the incarnate Logos.
One such Prophet and blessed man, chosen by God, who had constant communion with God, was the Prophet Ezekiel, whose memory is celebrated today [23 July—W.G.] by our Church. Our Church honors him for the relationship and communion he had with God, and his struggles for the people of Israel.
The Prophet Ezekiel, whose name means “mighty God” or “God of might”, was the son of Buzi, who belonged to a priestly family and was a descendant of Zadok. He was captured in 597 B.C. by Nebuchadnezzar, during the second siege of Jerusalem, together with thousands of people, for which reason he lived and died in Babylon. There he was called to the prophetic office, which he exercised for twenty-two years. In Babylon Ezekiel lived the tragic moments of the destruction of Jerusalem.
His work was difficult, but grand. The Prophet said that the Jews suffered from two great passions of the soul, which prevented their repentance. The first was egoism, because they believed they were unfairly punished for the sins of their ancestors. The second was hopelessness, which led them to gravitate towards idolatry (Metropolitan Hierotheos, ‘Homily One on the Prophet Ezekiel,’ johnsanidopoulos.com).
