Nation

Hastings' Dictionary of the New Testament

In  Mark 7:26,  Galatians 1:14 m the Revised Versionrightly changes ‘nation’ to ‘race’ (γένει); cf.  Acts 4:36;  Acts 18:2;  Acts 18:24, ‘a Cyprian by race,’ ‘an Alexandrian,’ ‘a Pontican.’ In the NT ἔθνος generally designates a non-Jewish nation; but it is also used of the Jewish nation when spoken of officially ( Luke 7:5;  Luke 23:2,  John 11:48 f.,  John 18:35,  Acts 10:22;  Acts 24:2;  Acts 24:10;  Acts 24:17;  Acts 26:4;  Acts 28:19), and even of the Christian society ( Matthew 21:43,  Romans 10:19). In  1 Peter 2:9 Christians are called both ‘an elect γένος’ and ‘a holy ἔθνος.’

Jesus spoke to the Jewish nation as a collective personality, a community bearing a common responsibility. As ‘they that were his own’ they ‘received him not’ ( John 1:11), and the national crime of His crucifixion was the precursor of their downfall, although it did not result in their being ‘cast off’ ( Romans 11:1). His passionate love for His own nation was evidenced by the fatigues, the privations, the ‘contradictions’ that He endured, by the tears of wce that gushed from His eyes ( Luke 19:41; cf.  Romans 9:3). He seldom referred to other nations till near the close of His earthly course; yet He spoke of the Ninevites as having acted in their corporate capacity when they repented ( Matthew 12:41; cf.  Jonah 3:7). He recognized the right of the common law of the Empire of which He was a subject ( Matthew 22:21). ‘All the nations,’ He said, should finally appear before Him as their Judge, and He would reward the works of love done by those whom He set on His right hand as having been done to Himself ( Matthew 25:31 f.). When He appeared to His disciples on the mountain in Galilee, He said, ‘All authority hath been given unto me in heaven and on earth: Go ye therefore, and make disciples of all the nations’; and it is significant that He did not say ‘of all men’ but ‘of all the nations’-thus pointing out that the object to be aimed at was national religion, the national confession of His authority (cf. Martensen, Ethics, ‘General,’ p. 443f.). Further, if in  Acts 2:9-11 the words Ἰουδαίαν, Κρῆτες καὶ Ἄραβες be omitted as being probably ancient glosses on the text, we are left, as Harnack says (Acts, p. 65f.), with a list of twelve nations, whom St. Luke may have specified as ‘heralding the great theme of his book’-how Jesus was brought to all the nations of the known world, the new Israel (cf.  Acts 19:7).

The great missionary successes of the Apostolic Age prepared the way for the reception of the Christian faith on a grand national scale. St. Paul, before his death, ‘had planted more churches than Plato had gained disciples’ (Bossuet, Panégyrique de Saint Paul, 1659)-ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθών, as Clement says (ad Cor. i. 5). Besides the Dispersion (q.v.[Note: .v. quod vide, which see.]), there were other two co-operating factors that assisted the progress of the gospel-the political unity of the Empire, and the influence of the Stoic creed. In the ancient heathen world, national life had been particular and exclusive: the nations were isolated from and ignorant of each other. But when they all looked to Rome as mistress and mother, they were on their way to the belief in the spiritual unity of mankind proclaimed by Christianity (cf. Flint, History of the Philosophy of History, pp. 26, 61). The influence of the Stoic doctrine of ‘world-citizenship’ is well attested by the fragment from Cicero (de Rep. iii. 22) quoted by J. Adam, Vitality of Platonism: ‘Hymn of Cleanthes,’ p. 146:

‘And there will not be one law at Rome and another at Athens, one law to-day and another law to-morrow; but the same law everlasting and unchangeable will bind all nations at all times; and there will be one common Master and Ruler of all, even God, the framer, the arbitrator, and the proposer of this law.’

This noble utterance justifies the remark of S. Dill (Roman Society from Nero to Marcus Aurelius, London, 1904, p. 328): ‘The Stoic school has the glory of anticipating the diviner dream, yet far from realised, of a human brotherhood under the light from the Cross.’ This ‘diviner dream’ will be realized when all nations, now united by bonds far surpassing those of blood-relationship, or common speech, customs, or history-the bonds of a common love and obedience to Christ-shall form together one august Kingdom of God ( Revelation 11:15).

Literature.-J. Adam, The Vitality of Platonism and other Essays, Edinburgh, 1911, pp. 113 n.[Note: . note.], 142, 146-147; R. Flint, History of the Philosophy of History, do., 1893, pp. 26, 48, 61, 63, 449; T. von Haering, The Ethics of the Christian Life, London, 1909, p. 403f.; A. Harnack, Acts of the Apostles (NT Studies, iii.), Eng. translation, do., 1909, pp. 49, 64, 65f.; H. Martensen, Christian Ethics, ‘General,’ Edinburgh, 1873, pp. 214, 442f., ‘Social,’ do., 1882, p. 88f.; G. Uhlhorn, Christian Charity in the Ancient Church, Eng. translation, do., 1883, pp. 40-42.

James Donald.

Bridgeway Bible Dictionary

Within God’s overall government of human society, he has allowed a great variety of nations. Most of these have arisen out of commonly held interests or characteristics such as race, language, homeland culture, religion and law-code. According to this understanding, a nation in the biblical sense may differ from a nation in the present-day sense. Today a nation is usually defined by territorial boundaries imposed by military or political power, regardless of other considerations. In biblical usage, a ‘nation’ was primarily a ‘people group’ defined by the sorts of unifying characteristics outlined above ( Genesis 10:32;  Deuteronomy 32:8;  Acts 17:26).

In Old Testament times God chose one nation, Israel, to belong to him ( Exodus 19:5-6). This was not because Israel was better than other nations ( Deuteronomy 7:6-7;  Deuteronomy 9:9), but because God wanted a channel of communication through which he could send his blessings to all the people of the world ( Genesis 12:3;  Genesis 22:17-18; see Election ). God loves all nations and desires their good ( Isaiah 19:24-25;  Amos 9:7;  Matthew 28:19;  Acts 1:8;  Acts 13:47).

Nevertheless, nations may fall under God’s judgment, and God may use other nations to punish them. This does not mean that those whom God uses as his instruments of judgment are free to do as they like. If they do wrong, they too may fall under God’s judgment ( Isaiah 10:5-19;  Isaiah 37:23-26;  Habakkuk 1:6-7;  Habakkuk 2:15-17). God may also use nations as his instruments to bring deliverance and blessing ( Isaiah 45:1-5), for he controls the destinies of all nations ( Jeremiah 18:7-10;  Daniel 4:17).

Sometimes people become nationalistic to the extent of putting pride in their nation ahead of moral values. God may have to remind them that national power and glory can be very shortlived. The only lasting kingdom is the kingdom of God ( Daniel 2:44;  Daniel 4:30;  Daniel 4:34). God’s people may well love the nation to which they belong ( Jeremiah 8:18-22;  Matthew 23:37;  Romans 9:3) and be loyal citizens ( Romans 13:1-7;  1 Peter 2:13-14; cf.  Jeremiah 29:4-7), but their first allegiance must always be to God ( Exodus 20:3;  Mark 12:17;  Acts 5:29; see Government ).

Israelites of Old Testament times made such a clear distinction between themselves and others that their usual word for ‘nations’ (plural) developed the special sense of ‘other nations’ (often translated ‘Gentiles’ or ‘heathen’) ( Deuteronomy 18:9;  Psalms 2:1;  Isaiah 11:10;  Isaiah 30:28;  Isaiah 36:18;  Isaiah 49:22;  Jeremiah 10:1-5;  Jeremiah 10:10; see Gentile ). Israelites of New Testament times made the same mistake as many of their ancestors in thinking that their nationality guaranteed their salvation ( Matthew 3:9;  Romans 9:6). God accepts people into his family on the basis of their faith, not their nationality ( Luke 4:25-27;  Romans 2:28-29;  Romans 4:1-3;  Romans 4:16-17).

This truth is clearly demonstrated in that vast international community known as the Christian church. The concern of this community is to win people of all nations for Christ and promote a true fellowship in which there are no national or racial barriers ( John 17:20-23;  Galatians 3:28;  Ephesians 2:13-16;  Revelation 5:9;  Revelation 7:9; see Race ).

Vine's Expository Dictionary of OT Words

Gôy ( גֹּי , Strong'S #1471), “nation; people; heathen.” Outside the Bible, this noun appears only in the Mari texts (Akkadian) and perhaps in Phoenician-Punic. This word occurs about 56 times and in all periods of biblical Hebrew.

Gôy refers to a “people or nation,” usually with overtones of territorial or governmental unity/identity. This emphasis is in the promise formulas where God promised to make someone a great, powerful, numerous “nation” (Gen. 12:2). Certainly these adjectives described the future characteristics of the individual’s descendants as compared to other peoples (cf. Num. 14:12). So gôy represents a group of individuals who are considered as a unit with respect to origin, language, land, jurisprudence, and government. This emphasis is in Gen. 10:5 (the first occurrence): “By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.” Deut. 4:6 deals not with political and national identity but with religious unity, its wisdom, insight, righteous jurisprudence, and especially its nearness to God: “Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.” Certainly all this is viewed as the result of divine election (Deut. 4:32ff.). Israel’s greatness is due to the greatness of her God and the great acts He has accomplished in and for her.

The word ‘am , “people, nation,” suggests subjective personal interrelationships based on common familial ancestry and/or a covenantal union, while gôy suggests a political entity with a land of its own: “Now therefore, I pray thee, if I have found grace in thy sight, show me thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people” (Exod. 33:13). Gôy may be used of a people, however, apart from its territorial identity: “And ye shall be unto me a kingdom of priests, and a holy nation” (Exod. 19:6).

Gôy is sometimes almost a derogatory name for non-Israelite groups, or the “heathen”: “And I will scatter you among the heathen, and will draw out a sword …” (Lev. 26:33). This negative connotation is not always present, however, when the word is used of the heathen: “For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations” (Num. 23:9). Certainly in contexts dealing with worship the gôyim are the nonIsraelites: “They feared the Lord, and served their own gods, after the manner of the nations whom they carried away from thence” (2 Kings 17:33). In passages such as Deut. 4:38 gôyim specifically describes the early inhabitants of Canaan prior to the Israelite conquest. Israel was to keep herself apart from and distinct from the “heathen” (Deut. 7:1) and was an example of true godliness before them (Deut. 4:6). On the other hand, as a blessing to all the nations (Gen. 12:2) and as a holy “nation” and kingdom of priests (Exod. 19:6), Israel was to be the means by which salvation was declared to the nations (heathen) and they came to recognize God’s sovereignty (Isa. 60). So the Messiah is the light of the nations (Isa. 49:6).

Vine's Expository Dictionary of NT Words

1: Ἔθνος (Strong'S #1484 — Noun Neuter — ethnos — eth'-nos )

originally "a multitude," denotes (a) "a nation" or "people," e.g.,  Matthew 24:7;  Acts 10:35; the Jewish people, e.g.,  Luke 7:5;  23:2;  John 11:48,50-52;  Acts 10:22;  24:2,10,17; in  Matthew 21:43 , the reference is to Israel in its restored condition; (b) in the plural, "the nations" as distinct from Israel. See Gentiles.

2: Γένος (Strong'S #1085 — Noun Neuter — genos — ghen'-os )

"a race:" see KIND (Noun).

3: Ἀλλόφυλος (Strong'S #246 — Adjective — allophulos — al-lof'-oo-los )

"foreign, of another race" (allos, "another," phulon, "a tribe"), is used in  Acts 10:28 , "one of another nation."

 Philippians 2:15Age.

Webster's Dictionary

(1): ( n.) A part, or division, of the people of the earth, distinguished from the rest by common descent, language, or institutions; a race; a stock.

(2): ( n.) Family; lineage.

(3): ( n.) One of the divisions of university students in a classification according to nativity, formerly common in Europe.

(4): ( n.) A great number; a great deal; - by way of emphasis; as, a nation of herbs.

(5): ( n.) One of the four divisions (named from the parts of Scotland) in which students were classified according to their nativity.

(6): ( n.) The body of inhabitants of a country, united under an independent government of their own.

King James Dictionary

Nation n. to be born

1. A body of people inhabiting the same country, or united under the same sovereign or government as the English nation the French nation. It often happens that many nations are subject to one government in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. Thus the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost. 2. A great number, by way of emphasis.

Wilson's Dictionary of Bible Types

 1 Peter 2:9 (a) The Church of GOD is thus named. All who are saved are in the kingdom of GOD where Christ is King over them. As such we are to trade together, promote the welfare of each other, and speak the same language.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

This word in the Auth. Ver. generally represents the Heb. גּוֹי , i.e., The Nation As A Body Politic; in plur. גּוֹיַם , esp. of foreign nations, the GENTILES (See Gentiles) (q.v.); usually in the Sept. Ἔθνος , Ἔθνη , Vulg. Gens, Gentes. Sometimes it represents the Heb. עָם , which means esp. The PEOPLE (See People) (q.v.), Sept. Λαός ; in poetry, לְאֹם

לְאֻמַּים ; and in Chald. אֻמָּה . It means sometimes all the inhabitants of a particular country ( Deuteronomy 4:34), the country or kingdom itself ( Exodus 34:10;  Revelation 7:9); sometimes countrymen, natives of the same stock ( Acts 26:4); sometimes the father, head, or original of a people ( Genesis 25:23). In the prophets the term "nations" is often used as a general name for the heathen or Gentiles ( Isaiah 9:2; comp.  Matthew 4:15). (See Ethnology).