Difference between revisions of "Gentiles"

<i> goyim </i> <i> ethnoi </i> &nbsp; Jeremiah 49:15&nbsp;Psalm 135:15&nbsp;1 Thessalonians 4:5&nbsp;1 Corinthians 5:1&nbsp;1 Corinthians 10:20 <i> ethnoi </i> <i> goy </i> <i> ethnos </i> <i> pam </i> <i> goy </i> &nbsp; Exodus 33:13&nbsp;Deuteronomy 4:6 <p> The doctrine of election in which Israel became a holy nation (&nbsp;Exodus 19:16; &nbsp;Leviticus 19:2 ) among the nations by the covenant at [[Sinai]] draws attention to the fact that no other nation has such a God or such laws. The writer of Deuteronomy forbad communion with the nations (&nbsp;Deuteronomy 7:3 ,Deuteronomy 7:3,&nbsp;7:6 ,Deuteronomy 7:6,&nbsp;7:16 ). The Old [[Testament]] noted the filthy ways (&nbsp;Ezra 6:21 ) and worship abominations (&nbsp;2 Kings 16:3 ) of the nations. </p> <p> [[Affliction]] by other nations increased tension between Israel and the nations which gave rise to invoking curses on the nations in the Psalms (&nbsp;Psalm 9:1; &nbsp;Psalm 59:1; &nbsp;Psalm 137:1 ). The ultimate punishment of Israel for disobedience was being scattered among the nations. </p> <p> According to the prophets, the nations were under God's control and were unconsciously being used (&nbsp;Isaiah 10:5-7 ); but in turn would be punished (&nbsp;Isaiah 10:12-16 ). Joel depicted the judgment of the nations who had abused Israel in the valley of [[Jehoshaphat]] (&nbsp;Joel 3:12-16 ). </p> <p> Solomon's prayer of dedication made clear that the door was never closed to the foreigner who wished to serve the Lord (&nbsp;1 Kings 8:41-43 ), and prophetic words and some Psalms depict the nations gathering to worship the God of [[Jacob]] (&nbsp;Psalm 86:9; &nbsp;Psalm 102:15-17; &nbsp;Isaiah 2:2-4; &nbsp;Zephaniah 3:9-10 ). </p> <p> The Lord is the sole God of all peoples (&nbsp;Isaiah 45:22-24 ). Israel's mission was to bring justice (&nbsp;Isaiah 42:1 ) and light to the nations (&nbsp;Isaiah 49:6 ). </p> <p> Jesus' ministry is interpreted in the Gospels in terms of Old Testament expectations for the Gentiles. He was a light to the Gentiles (&nbsp;Matthew 4:16-17; &nbsp;Luke 2:32 ). Though Jesus directed His work to Jews (&nbsp;Matthew 15:24 ) and at first limited His disciples to them (&nbsp;Matthew 10:5 ), He threatened that the kingdom would be taken from the Jews and given to a nation bringing its fruits (&nbsp;Matthew 21:43 ). Though Jesus was crucified by Gentiles (&nbsp;Matthew 20:19 ), equal blame is placed on both Gentiles and Jews (&nbsp;Acts 4:27 ). </p> <p> Following the resurrection of Jesus, the commission included “all nations” (&nbsp;Matthew 28:19 ). The judgment scene in Jesus' parable envisioned “all nations” gathered before the glorious throne (&nbsp;Matthew 25:31-32 ). The promises included all those afar off (&nbsp;Acts 2:39 ). At the house of Cornelius, the Spirit was poured out on the Gentiles (&nbsp;Acts 10:45; &nbsp;Acts 11:1 ,Acts 11:1,&nbsp;11:18; &nbsp;Acts 15:7 ). The apostolic gathering in Jerusalem, by the apostolic letter, freed Gentiles from obedience to the law (&nbsp;Acts 15:19; compare &nbsp;Acts 21:19 ,Acts 21:19,&nbsp;21:21 ,Acts 21:21,&nbsp;21:25 ). </p> <p> In the apostolic preaching the promise to Abraham (&nbsp;Genesis 12:3; &nbsp;Genesis 18:18 ) found fulfillment (&nbsp;Galatians 3:8 ). Though in times past the Gentiles had been without God (&nbsp;Ephesians 2:12-22 ), God in Christ broke through all boundries. Paul, sent to preach among the Gentiles (&nbsp;Acts 9:15; &nbsp;Acts 22:21; &nbsp;Acts 26:17; &nbsp;Galatians 1:16; &nbsp;Galatians 2:9 ) was in perils (&nbsp;2 Corinthians 11:26 ). When rejected in the synagogues, he turned to the Gentiles (&nbsp;Acts 13:46; &nbsp;Acts 18:6; &nbsp;Acts 28:28 ), understanding his work in the light of Old Testament predictions (&nbsp;Acts 13:47-48; &nbsp;Romans 15:9-12 ). As the apostle to the Gentiles (&nbsp;Galatians 2:8-9 ), claiming that in Christ racial distinctions were obliterated (&nbsp;Galatians 3:28 ), Paul proclaimed an equal opportunity of salvation (&nbsp;Romans 1:16; &nbsp;Romans 9:24; &nbsp;Colossians 3:11; compare &nbsp;Acts 26:20 ,Acts 26:20,&nbsp;26:23 ). Gentiles were the wild branches in the allegory grafted into the olive tree (&nbsp;Romans 11:16-25 ). </p> <p> The New Testament records the repetitions in prayer by the Gentiles (&nbsp;Matthew 6:7 ), their occupation with material concerns (&nbsp;Matthew 6:32 ), their raging against the Lord (&nbsp;Acts 4:25 ), and their domineering rulers (&nbsp;Matthew 20:25 ). The recalcitrant Christian brother is to be considered as the heathen (&nbsp;Matthew 18:17 ). </p> <p> [[Unbelieving]] Gentile standards fell short of Christian ones (&nbsp;Romans 1:18-32; &nbsp;Galatians 2:14; &nbsp;1 Peter 4:3 ). The cross was folly to them (&nbsp;1 Corinthians 1:23 ); they were sexually immoral (&nbsp;1 Corinthians 6:9-11 ), and sacrificed to demons (&nbsp;1 Corinthians 10:20 ). Nevertheless, those who believe are justified by faith (&nbsp;Galatians 3:8 ). By the cross the hostility is ended (&nbsp;Ephesians 2:11-17 ). Abraham has become the spiritual father of all nations (&nbsp;Romans 4:17 ). </p> <p> Paul experienced great resentment among the Jews because of the opportunity he was offering the Gentiles (&nbsp;Romans 2:15-16 ). Nevertheless, in New Testament thought, the church made up of Jew and Gentile was the holy nation, God's own people (&nbsp;1 Peter 2:9 ). </p> <p> The apocalypse with its shifting views, depicts a redeemed multitude of all nations (&nbsp;Revelation 5:9; &nbsp;Revelation 7:9 ), and the One who overcomes has power over the nations (&nbsp;Revelation 2:26 ), [[Babylon]] (&nbsp;Revelation 14:8; &nbsp;Revelation 18:2 ,Revelation 18:2,&nbsp;18:23 ), the beast (&nbsp;Revelation 13:4 ), and the harlot (&nbsp;Revelation 17:15 ) are the deceivers of the nations. The devil is bound to deceive them no more (&nbsp;Revelation 20:3 ). All nations come to worship (&nbsp;Revelation 15:4 ) One born to rule with a rod of iron (&nbsp;Revelation 12:5 ). In the closing scenes of the book the nations walk in the light of the lamp of the Lamb; the glory of the nations is brought into the city (&nbsp;Revelation 21:23-24 ,Revelation 21:23-24,&nbsp;21:26 ); the leaves of the tree of life are for the healing of the nations (&nbsp;Revelation 22:2 ). </p> <p> [[Jack]] P. Lewis </p>

<div> '''A — 1: ἔθνος ''' (Strong'S #1484 — Noun Neuter — ethnos — eth'-nos ) </div> <p> whence Eng., "heathen," denotes, firstly, "a multitude or company;" then, "a multitude of people of the same nature or genus, a nation, people;" it is used in the singular, of the Jews, e.g., &nbsp;Luke 7:5; &nbsp;23:2; &nbsp;John 11:48,50-52; in the plural, of nations (Heb., goiim) other than Israel, e.g., &nbsp;Matthew 4:15; &nbsp;Romans 3:29; &nbsp;11:11; &nbsp;15:10; &nbsp;Galatians 2:8; occasionally it is used of gentile converts in distinction from Jews, e.g., &nbsp;Romans 11:13; &nbsp;16:4; &nbsp;Galatians 2:12,14; &nbsp;Ephesians 3:1 . </p> <div> '''A — 2: Ἕλλην ''' (Strong'S #1672 — Noun Masculine — hellen — hel'-lane ) </div> <p> originally denoted the early descendants of Thessalian Hellas; then, Greeks as opposed to barbarians, &nbsp;Romans 1:14 . It became applied to such Gentiles as spoke the Greek language, e.g., &nbsp;Galatians 2:3; &nbsp;3:28 . Since that was the common medium of intercourse in the Roman Empire, Greek and Gentile became more or less interchangeable terms. For this term the RV always adheres to the word "Greeks," e.g., &nbsp;John 7:35; &nbsp;Romans 2:9,10; &nbsp;3:9; &nbsp;1 Corinthians 10:32 , where the local church is distinguished from Jews and Gentiles; &nbsp;1 Corinthians 12:13 . </p> <div> '''B — 1: ἐθνικός ''' (Strong'S #1482 — Noun Masculine — ethnikos — eth-nee-kos' ) </div> <p> is used as noun, and translated "Gentiles" in the RV of &nbsp;Matthew 5:47; &nbsp;6:7; "the Gentile" in &nbsp;Matthew 18:17 (AV, "an heathen man"); "the Gentiles" in &nbsp; 3 John 1:7 , AV and RV. </p> <div> '''C — 1: ἐθνικῶς ''' (Strong'S #1483 — Adverb — ethnikos — eth-nee-koce' ) </div> <p> "in Gentile fashion, in the manner of Gentiles," is used in &nbsp;Galatians 2:14 , "as do the Gentiles," RV. </p> People.&nbsp; 1 Corinthians 5:1&nbsp;10:20&nbsp;12:2&nbsp;1 Thessalonians 4:5&nbsp;1 Peter 2:12

<p> [[Hebrew]] Gowy , "the nations" (or "pagan," derived from the Greek ethnee ), as opposed to Israel (&nbsp;Nehemiah 5:8). In &nbsp;Genesis 10:5, "isles of the Gentiles," the term is used geographically in no invidious sense. In &nbsp;Genesis 14:1, [[Tidal]] "king of nations" was probably chief of several nomadic wandering tribes of western Asia. In &nbsp;Joshua 12:23 we read, "the king of the nations (the gentile foreigners) of Gilgal," the modern Moslem village Jiljule, six Roman miles N. of Antipatris. [[Goim]] is especially used of Galilee, bordering on and, even in [[Israelite]] times, much peopled with the [[Gilgal]] (&nbsp;Judges 4:2; &nbsp;Isaiah 9:1.) (See GALILEE.) "Greeks" in New Testament is used for Gentiles (&nbsp;Acts 14:1; &nbsp;Acts 17:4; &nbsp;Romans 1:16; &nbsp;Romans 10:12; &nbsp;Romans 2:9-10; &nbsp;1 Corinthians 10:32 margin). </p> <p> With all the superiority of the gentile great world kingdoms, in military prowess, commerce, luxury, and the fine arts, Israel stood on an immense moral elevation above them, in the one point, nearness to God, and possession of His revealed will and word (&nbsp;Exodus 19:5-6; &nbsp;Psalms 147:19-20; &nbsp;Psalms 148:14; &nbsp;Romans 3:1-2). But this superiority was in order that Israel, as priests unto God, might be mediator of blessings unto all nations (&nbsp;Isaiah 61:6). The covenant from the first with Abraham contemplated that "in his seed all the nations of the earth should be blessed" (&nbsp;Genesis 22:18). The Jews in national pride failed to see this, and despised the Gentiles Rejecting Messiah, they were "broken oft" from the olive, that the Gentiles might be" grafted in" (&nbsp;Romans 11:11-35). </p> <p> "The times of the Gentiles" began with Judah's depression and captivity under Nebuchadnezzar, to whom God delegated the world empire (&nbsp;Jeremiah 27:6-7), from whence Jeremiah's counsel to the Jews to submit to hint was true patriotism, not cowardice. Jerusalem has more or less been ever since "trodden down of the Gentiles," and shall be so "until the times of the Gentiles be fulfilled" (&nbsp;Luke 21:24). Then shall the times of Israel begin with a glory eclipsing her past glory. "All Israel shall be saved." "The receiving of them shall be life from the dead" to the whole world (&nbsp;Micah 5:7; &nbsp;Isaiah 2:2-4; &nbsp;Revelation 11:2-15). The theocracy shall be restored with unparalleled splendor at the coming of Him "whose right it is" (&nbsp;Ezekiel 21:27). The times of the gentile monarchies answer to Israel's seven times punishment (&nbsp;Leviticus 26:18; &nbsp;Leviticus 26:21-24). </p>

<p> A name commonly used in scripture to denote any and every nation except Israel. At times, when Israel as a people is referred to, the same words are used for them. Thus </p> <p> 1. <i> goi </i> , γοι, ἔθνος, is translated 'nation,' and refers to the Jewish nation. &nbsp;Deuteronomy 26:5; &nbsp;Luke 7:5; &nbsp;John 11:48 . In the plural the same words refer to the nations generally in distinction from Israel, and are translated 'nations,' 'Gentiles,' and 'heathen.' &nbsp;Deuteronomy 18:9; &nbsp;Deuteronomy 32:43; &nbsp;Isaiah 60:3; &nbsp;Isaiah 62:2; &nbsp;Joel 2:19; &nbsp;Acts 11:1,18; Acts:13:19; &nbsp;Acts 28:28; etc. </p> <p> 2. Ἕλλην (in plural) is translated 'Gentiles' in &nbsp;John 7:35; &nbsp;Romans 2:9,10; &nbsp;Romans 3:9; &nbsp;1 Corinthians 10:32; &nbsp;1 Corinthians 12:13 , in contrast to the Jews; but would be better translated 'Greeks,' as it is in most places. </p> <p> God had raised a wall between the Jews and the Gentiles, which in Christ's death was broken down for believers, "to make in himself of twain one new man." &nbsp;Ephesians 2:14 . "There is neither Jew nor Greek . . . . for ye are all one in Christ Jesus." &nbsp;Galatians 3:28 . This does not touch unbelieving Jews and Gentiles, who are kept separate in God's present and future dealings. </p>

<p> COURT OF THE. [[Josephus]] says there was, in the court of the temple, a wall, or balustrade, breast-high, with pillars at particular distances, and inscriptions on them in Greek and Latin, importing that strangers were forbidden from entering farther; here their offerings were received, and sacrifices were offered for them, they standing at the barrier; but they were not allowed to approach to the altar. Pompey, nevertheless, went even into the sanctuary, but behaved with strict decorum; and the next day he commanded the temple to be purified, and the customary sacrifices to be offered. A little before the last rebellion of the Jews, some mutineers would have persuaded the priests to accept no victim not presented by a Jew; and obliged them to reject those which were offered by command of the emperor, for the Roman people. The wisest in vain remonstrated with them on the danger this would bring on their country; urged that their ancestors had never rejected the presents of Gentiles; and that the temple was mostly adorned with the offerings of such people; at the same time, the most learned priests, who had spent their whole lives in the study of the law, testified that their forefathers had always received the sacrifices of strangers. </p> <p> From the above particulars, we learn the meaning of what the Apostle Paul calls "the middle wall of partition," between Jews and Gentiles, broken down by the Gospel. </p>

<p> A name given by the Hebrews to all those that had not received the Law of Moses. [[Foreigners]] who embraced Judaism, they called proselytes. Since the promulgation of the gospel, the true religion has been extended to all nations; God, who had promised by his prophets to call the Gentiles to the faith, with a superabundance of grace, having fulfilled his promise; so that the Christian church is composed principally of Gentile converts, the Jews being too proud of their privileges to acknowledge Jesus Christ as their Messiah and Redeemer. In the writings of Paul, the Gentiles are generally called Greeks, &nbsp;Romans 1:14,16 &nbsp; 1 Corinthians 1:22,24 &nbsp; Galatians 3:28 . So also in those of Luke, in the &nbsp;Acts 6:1 &nbsp; 11:20 &nbsp; 18:4 . Paul is commonly called the apostle of the Gentiles, &nbsp;Galatians 2:8 &nbsp; 1 Timothy 2:7 , because he preached Christ principally to them; whereas Peter, etc., preached generally to the Jews, and are called apostles of the circumcision, &nbsp;Galatians 2:8 . </p>

<p> <strong> GENTILES </strong> . See Nations. For ‘Court of the Gentiles,’ see Temple. </p>

<p> ''''' jen´tı̄lz ''''' ( גּוי , <i> ''''' gōy ''''' </i> , plural גּוים , <i> ''''' gōyim ''''' </i> ; ἔθνος , <i> ''''' éthnos ''''' </i> , "people," "nation"): <i> ''''' Goy ''''' </i> (or <i> ''''' Goi ''''' </i> ) is rendered "Gentiles" in the King James Version in some 30 passages, but much more frequently "heathen," and oftener still, "nation," which latter is the usual rendering in the Revised Version (British and American), but it is commonly used for a non-Israelitish people, and thus corresponds to the meaning of Gentiles." It occurs, however, in passages referring to the Israelites, as in &nbsp; [[Genesis]] 12:2; &nbsp;Deuteronomy 32:28; &nbsp;Joshua 3:17; &nbsp;Joshua 4:1; &nbsp;Joshua 10:13; &nbsp;2 Samuel 7:23; &nbsp;Isaiah 1:4; &nbsp;Zephaniah 2:9 , but the word (עם , <i> '''''‛ām''''' </i> ) is the term commonly used for the people of God. In the New Testament <i> '''''ethnos''''' </i> is the word corresponding to <i> '''''gōy''''' </i> in the Old Testament and is rendered "Gentiles" by both Vss , while (λαός , <i> '''''laós''''' </i> ) is the word which corresponds to <i> '''''‛ām''''' </i> ̌ . The King James Version also renders Ἕλληνες , <i> '''''Héllēnes''''' </i> , "Gentiles" in six passages (&nbsp;John 7:35; &nbsp;Romans 2:9 , &nbsp;Romans 2:10; &nbsp;Romans 3:9; &nbsp;1 Corinthians 10:32; &nbsp;1 Corinthians 12:13 ), but the Revised Version (British and American) renders "Greeks." </p> <p> The Gentiles were far less sharply differentiated from the [[Israelites]] in Old Testament than in New Testament times. Under Old Testament regulations they were simply non-Israelites, not from the stock of Abraham, but they were not hated or despised for that reason, and were to be treated almost on a plane of equality, except certain tribes in Canaan with regard to whom there were special regulations of non-intercourse. The Gentile stranger enjoyed the hospitality of the Israelite who was commanded to love him (&nbsp;Deuteronomy 10:19 ), to sympathize with him, "For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt" (&nbsp;Exodus 23:9 the King James Version). The [[Kenites]] were treated almost as brethren, especially the children of [[Rechab]] (&nbsp; Judges 1:16; &nbsp;Judges 5:24; Jer 35). [[Uriah]] the Hittite was a trusted warrior of David (2 Sam 11); Ittai the Gittite was captain of David's guard (&nbsp;2 Samuel 18:2 ); [[Araunah]] the [[Jebusite]] was a respected resident of Jerusalem. The Gentiles had the right of asylum in the cities of refuge, the same as the Israelites (&nbsp;Numbers 35:15 ). They might even possess Israelite slaves (&nbsp;Leviticus 25:47 ), and a Gentile servant must not be defrauded of his wage (&nbsp;Deuteronomy 24:15 ). They could inherit in Israel even as late as the exile (&nbsp;Ezekiel 47:22 , &nbsp;Ezekiel 47:23 ). They were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus ( <i> BJ </i> , II, xvii, 2-4; <i> Ant </i> , XI, viii, 5; Xiii , viii, 2; Xvi , ii, 1; Xviii , v, 3; <i> CAp </i> , II, 5), and it is implied in the [[Levitical]] law (&nbsp;Leviticus 22:25 ). Prayers and sacrifices were to be offered for Gentile rulers (&nbsp;Jeremiah 29:7; [[Baruch]] 1:10, 11; &nbsp;Ezra 6:10; 1 Macc 7:33; Josephus, <i> BJ </i> , II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, <i> Ant </i> , Xiii , iii, 4; Xvi , vi, 4; <i> BJ </i> , V, xiii, 6; <i> CAp </i> , II, 5). But as we approach the Christian era the attitude of the Jews toward the Gentiles changes, until we find, in New Testament times, the most extreme aversion, scorn and hatred. They were regarded as unclean, with whom it was unlawful to have any friendly intercourse. They were the enemies of God and His people, to whom the knowledge of God was denied unless they became proselytes, and even then they could not, as in ancient times, be admitted to full fellowship. Jews were forbidden to counsel them, and if they asked about Divine things they were to be cursed. All children born of mixed marriages were bastards. That is what caused the Jews to be so hated by Greeks and Romans, as we have abundant evidence in the writings of Cicero, Seneca and Tacitus. Something of this is reflected in the New Testament (&nbsp;John 18:28; &nbsp;Acts 10:28; &nbsp;Acts 11:3 ). </p> <p> If we inquire what the reason of this change was we shall find it in the conditions of the exiled Jews, who suffered the bitterest treatment at the hands of their Gentile captors and who, after their return and establishment in Judea, were in constant conflict with neighboring tribes and especially with the Greek rulers of Syria. The fierce persecution of [[Antiochus]] IV, who attempted to blot out their religion and Hellenize the Jews, and the desperate struggle for independence, created in them a burning patriotism and zeal for their faith which culminated in the rigid exclusiveness we see in later times. </p>