Gentiles

Gentiles are persons of non-Jewish descent—or more broadly, anyone outside the covenant community of God’s people. Proselytes were Gentiles who became Jewish by conversion. Broadly speaking, the Bible depicts Gentiles as either submitting to the authority of Israel’s God or subverting His rule. For example, Rahab is portrayed as a helper of God’s people (Josh 2:1–21), Ruth places herself under the allegiance of God (Ruth 1:16–17), and Haman oppresses the Israelites (Esth 3:8–9).

In the Old Testament, Israel becomes aware of being distinct from other nations at Mount Sinai when God called them to be a separate holy nation (Exod 19:6). Israelites were prohibited from marriage to Gentiles, because it could lead to idolatry (Exod 34:15–16; Deut 7:1–4; Ezra 9–10; Neh 10:30; 13:23–30). There are various reasons cited for Israel’s separation from non-Israelites: non-Israelites are depicted as engaging in defiling sexual behavior, eating impure foods, practicing idolatry, and not practicing male circumcision (Lev 18:20–24; 20:9–26; Deut 12:1–4; Ezek 44:6–7).

In contrast to these negative portrayals, other texts in Scripture present Gentiles in a more positive light. The book of Ruth celebrates the marriage of a Judaean man to a Moabite woman. The book of Isaiah promises divine revelation and salvation to the nations (Isa 2:1–6; 42:6; 49:6). The Gospel of Luke recounts the prophecy of Simeon, which predicts Jesus will be a light for revelation to the Gentiles (Luke 2:28–32). There are multiple accounts in Luke’s Gospel, especially, of Gentiles receiving God’s blessing (Luke 4:25–27). In addition, from the time that Abraham was called, he was told that he would be a blessing to the nations (Gen 12:1–3).

Jesus understood that His ministry was primarily to Israel (Matt 15:21–24), in fulfillment of Scripture (Ezek 34:20–24). Yet Jesus regularly ministered to non-Israelites (e.g., Mark 5:1–20; Matt 8:5–13, 28–34; 15:27–28; Luke 7:1–10; 8:26–39).

Jesus’ parting words to His disciples were to proclaim the good news to all nations (Matt 28:19–20; Acts 11:18; compare Matt 21:33–43). Furthermore, Jesus taught that before the end comes, the gospel must be preached to all nations (Mark 13:1–10; compare 2 Pet 3:8–10).

Barriers between Jew and Gentile became a major problem in the early church. The large influx of Gentile Christians into the church caused Jewish Christians to worry that their Jewish ethical standards would need to be safeguarded. In addition, Gentiles found that they were being unfairly treated (e.g., Acts 6:1–7). A solution proposed the same requirements of Gentile conversion to Judaism—they should keep the law of Moses and if they were males, they were to be circumcised (Acts 15:1). At a meeting known as the Council of Jerusalem, Peter—after having a divine vision about the inclusion of Gentiles (Acts 10:9–16)—advocated that circumcision should not be required of Gentile converts—and his position prevailed (Acts 15:6–29). Ultimately, the decision was that Gentile Christians could be included as they are, on the basis of Christ’s gift of salvation, but that Gentile Christians should adhere to certain food regulations, but only to prevent idolatry, and avoid sexual immorality (Acts 15:29).

Another part of the difficulty between Jews and Gentiles in the early church is seen in Galatians when Paul opposed there being a division between Jews and Gentiles (Gal 1–2). The disagreement resulted in a delegation being sent to Jerusalem by those advocating for Gentile circumcision from the church in Syrian Antioch. It is unclear how these events precisely correspond with the Jerusalem Council events, but it seems that essentially the same conclusions were reached—full Gentile inclusion into the church.

Ultimately, Jew and Gentile were made one part of the people of God (Gal 3:26–28; Eph 2:11–13) and are to this day.

David Seal

Further Reading

Gentiles CLBD