Topical Studies
What the Bible says about
Gentiles
(From Forerunner Commentary)
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Exodus 12:37-38
Exodus 12:38 tells us the "mixed multitude went up with" the children of Israel. These folk fell in step with God's army as it marched out of Egypt under the leadership of Moses. For how long? Their presence during the quail incident, cited above, indicates that these peoples were still with the Israelites at least one year after the first Passover. That means that the mixed multitude was present at Mount Sinai, some fifty days after the Red Sea crossing.This means they were present at the giving of the Law! Whoever they were, the peoples of the mixed multitude were much more than just witnesses of God's strength. Even the unbelieving Egyptians witnessed that! The mixed multitude partook of God's grace, experienced it with the children of Israel. Whoever they were, these people were fellow-travelers with Israel for a time, experiencing with them the power of God as He pulled them "out of the iron furnace, out of Egypt" (Deuteronomy 4:20; see also I Kings 8:51; Jeremiah 11:4). Both Israel and the mixed multitude experienced His might as He destroyed the most powerful nation on earth at that time. They both experienced deliverance from the Egyptians at the Red Sea. They both experienced the shaking of Sinai as God thundered the Ten Commandments. They both ate the manna and drank water from the Rock! They both were baptized in the Red Sea (see I Corinthians 10:1-4). The folk God calls the "mixed multitude" were partakers with Israel!
Charles Whitaker
The Mixed Multitude
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Leviticus 13:47-59
The clear implication of Leviticus 13:47-59 is that some, though not all, leprous garments became clean. Peter's vision of "all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air" (Acts 10:12) speaks to this point. God made it clear that He was capable of cleansing the Gentiles, but never said He had cleansed all of them at this time. Notice His admonition to Peter: "What God has cleansed you must not call common" (verse 15). Peter got the picture when he met Cornelius shortly after, telling the Roman centurion: "In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him" (verses 34, 35). While God calls from "every nation," only some, those who fear and obey, are acceptable to Him. In verse 36, Peter interjects a vital idea: Christ "is Lord of all." Verse 45 records that the "Holy Spirit had been poured out on the Gentiles also." The "apostles and brethren who were in Judea" (Acts 11:1) came to understand that "God has also granted to the Gentiles repentance to life" (verse 18).
Charles Whitaker
The Mixed Multitude
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Deuteronomy 28:64
Clearly, these prophecies have not yet been fulfilled. To date, God has not actually scattered Israel among all nations. Historically, He did not use the Assyrians to scatter Israel so much as He used them to resituate Israel to locales south of the Caspian Sea, in what is now northern Iran. In process of time, God further resituated Israel through a number of migrations into rather localized areas of the earth, such as northern Europe, the British Isles (including Ireland), the North American continent, Australia, and New Zealand. Notice that these areas are isolated from the capitals of the Gentile world. The British Isles and New Zealand are islands; Australia is a continent-sized island. North America is separated from other northern hemisphere power centers by two large oceans. These lands to which God led Israel were generally under-populated before Israel invaded them and displaced the aboriginal—Gentile—populations. These aboriginal peoples did not constitute the bulk of Gentiles. Far from it. The majority of the Gentiles lived, and continue to live, in areas isolated from the lands of national Israel. The Gentiles are concentrated in the Middle East, Africa, Asia, the Asian Subcontinent, and South America, as well as in certain areas of southern and eastern Europe. With the exceptions of the State of Israel and South Africa, Israelite migrations to these Gentile areas have generally not been extensive to date. So today's world looks like this: The Gentiles are concentrated in certain areas of the world, while Israel is concentrated in other areas of the world. Relatively low numbers of Gentiles live among the Israelites, and, again in relative terms, even fewer Israelites live in Gentile areas, such as Asia, the Indian subcontinent, and Africa. Clearly, those Israelites residing in South Africa make up an exception to the pattern. However, when God scatters Israel to all nations, the exception will be the rule. The present plight of Israelites living in South Africa will become Israel's commonplace plight everywhere. To this day, God has not yet scattered Israel among the Gentiles en masse, not yet sifted them "among all nations." Today's demographic reality does not look at all like the population distribution of which God speaks in Deuteronomy 28, Ezekiel 20, or Amos 9. This level of scattering is yet to come. A number of scriptures appear to connect this vast displacement of Israelites with Israel's fall and the time of "Jacob's Trouble." For example: One-third of you shall die of the pestilence, and be consumed with famine in your midst; and one-third shall fall by the sword all around you; and I will scatter another third to all the winds, and I will draw out a sword after them. (Ezekiel 5:12) Does the scattering mentioned here occur before Israel's fall or after? As an approach to that question, it may be instructive to compare Matthew 24 with Ezekiel 5. Note, however, that the order in which the terrible events cataloged in them is not the same. Comparing the number of thens in Matthew 24 with the number of thens in Ezekiel 5 suggests another difference. Matthew wins out, with his ten to Ezekiel's two. As Herbert Armstrong so often pointed out, Matthew 24 is sequential—first this, then that, "immediately after" the other. However, aside from the last clause of Ezekiel 5:12, where it is quite obvious that the sword will follow the third God has scattered "to all the winds," there is no explicit idea of sequence in the Ezekiel passage. Nothing in verse 12 (or in its companion, verse 2) argues for a sequence of events: first pestilence, then famine, then war, then scattering. Even though war is mentioned in this passage after pestilence and famine, the war of which God speaks could cause—and hence, precede—the pestilence and famine. Historically, this is not at all an unusual sequence. War comes first, causing famine. So, it is possible, even plausible, that some part of the prophesied scattering could take place before the pestilence. It could even take place in a time of relative peace and prosperity. Of course, none of this denies the fact that the final dissolution of the nations of modern-day Israel will not be accompanied by vast, involuntary migrations. That will certainly be the case. Yet, given the magnitude of the prophesied sifting/scattering, it remains plausible that God may at least begin to scatter Israel before her national destruction, using as His vehicle the widespread "open borders" established by a globalized international community. Such borders would facilitate easy migration from nation to nation (just as between Canada and the United States today).
Charles Whitaker
Globalism (Part Nine): Running To and Fro
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2 Kings 17:24
The Jews of Jesus' day considered the Samaritans to be a mongrel people, both racially and religiously. Why? A mongrel dog is a Heinz 57; its bloodlines are very mixed. In the historical setting of II Kings, the Samaritan people became a people as a result of the Israelites' sins. Finally, God's patience had reached an end, and He said, "I am going to force you out of this land, out of your inheritance." So, He sent the Assyrians to conquer the kingdom of Israel, and they did so to such an extent that the Assyrians cleaned the land of every Israelite inhabitant. Every Israelite was taken prisoner and transported out of Israel to Assyria. Once the land was empty, the Assyrians forcibly transplanted other groups to Israel, and they are the people of II Kings 17:24, a hodge-podge of Gentile people who came into possession of Israel's inheritance.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Fifteen)
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Isaiah 10:5-7
Isaiah, the key prophet at the beginning of this period, is very interested in a dominating Gentile power, the Assyrians, and its threat to Israel and Judah. He begins to trumpet a warning to them of the impending commencement of the times of the Gentiles. Assyria is the first great Gentile power, but not the most influential.
John W. Ritenbaugh
Prophecy and the Sixth-Century Axial Period
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Matthew 4:12-17
It was in the Gentile area of Galilee—not in Jewish Jerusalem to the south—where Christ began His ministry of light. In Romans 11:11, Paul asserts that "salvation has come to the Gentiles." Peter, in citing Joel in his first sermon, understands the Gentiles to be spiritually "in the region and shadow of death," in deep darkness, with clouds obscuring their vision of God's salvation. He relates Joel to Pentecost because, on that day, God spread apart those clouds to allow the light of His salvation to reach the Gentiles, dispelling their gloom. What happened in Acts 2 gave the Gentiles the hope that they could build a relationship with the God of salvation. The hope of the Gentilesbecomes the theme of the book of Acts, as seen, for example, » in the preaching by Philip to the Ethiopian eunuch (Acts 8); » in the work by Peter with Cornelius and his family (Acts 10); and » in Paul's ministry to the Gentiles in every city he visited. God called Paul "to bear My name before Gentiles" (Acts 9:15). Chapters 11 through 28 of Acts relates how Paul did that.
Charles Whitaker
Peter's Trumpets Message—on Pentecost
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Matthew 8:5-13
There are several discernible character traits in the centurion as described by Matthew and Luke: First, he cares for and is concerned about his servant. Although the servant is a slave, he does not treat him as one. In fact, he is dear to the centurion, and so his suffering moves the centurion to compassion. Second, he is humble and sees himself as unworthy as a Gentile to approach the Jew Jesus, whether personally or through the intercession of others. Luke describes this humility more vividly than Matthew does. Christ respects the humble and acts accordingly. The centurion's humility is seen in his consciousness of his own sins and the recognition of Jesus' holiness and excellence. Third, he has obvious faith in Christ's ability to heal. He knows not to expect a "magical" cure—rubbing an idol or touching a charm. Nor does he ask for a sign that a miracle would be performed. His humility shows his out-going concern for another human being, and it is outstanding because of his rank—people with status are rarely humble. When people are given even a low position or title, they often become inflated with pride, valuing themselves of more importance and worth than is realistic. The centurion's humility is also unusual due to his ethnicity. Roman soldiers were trained to think of themselves as superior to those whom they conquered and presided over, especially in regard to the Jews, whom they scorned. However, the centurion humbles himself significantly before the Jewish rabbi, Jesus, giving Him great honor by abasing himself to the point that he says he is not worthy even of being in His presence. The centurion's humility teaches us that the most faithful people frequently consider themselves the most unworthy before God. In contrast, the weakest of people often deem themselves the most worthy. Likewise, a righteous person will readily admit his sinfulness, but the sinner will justify himself. Jesus calls the centurion's act of faith "great" because he does not ask for any sign but believes in Christ's spiritual, supernatural ability. He does not expect anything visible. Jesus twice refers to a person having "great faith," and in both cases, the person is a Gentile: this Roman centurion and the Canaanite woman who appeals for her daughter's healing (Matthew 15:28). These two miracles show that faith transcends such things as race and birth privileges. Since the centurion is a Gentile, he has no promise by covenant of God's mercy, as do the Israelites. Thus, for him to have this kind of faith is a rare and great thing. His faith sees Christ's power, and he declares His holiness as a witness to other Gentiles. His faith shows his acceptance and respect of Christ as Savior and his submission to His will. He even believes that no direct contact is necessary for Jesus to perform the miracle! The centurion sees no restrictions on Christ's power and ability to heal his servant. He understands that nothing limits God. It is interesting that Christ marvels over the magnitude of the centurion's faith. He understands the difficulty with which humans struggle with faith—that we are visually oriented, seeing the physical first and the spiritual second. Indeed, with most, the physical is more real than the spiritual. Yet, the reality is that true power, glory, and love are spiritual. These spiritual things are more real than the physical world that we see and hear. This material world will one day pass away, but the spiritual Kingdom of God will last forever and ever (Luke 21:33; II Peter 3:10; Daniel 7:18).
Martin G. Collins
The Miracles of Jesus Christ: Healing a Centurion's Servant (Part Two)
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Matthew 15:26
When the Gentile woman says, "Lord, help me," Jesus up to this point had spoken only to His disciples. Now He speaks to the woman, telling her she is not of Israel and that, "It is not good to take the children's bread and throw it to the little dogs." By "children" He means Israelites (Acts 10:36), while "dogs" were symbols of unclean Gentiles, a proverbial expression used by the Jews to represent their sense of national superiority over the nations. Jesus does not Himself call the Gentiles "dogs," using the term only here to point out the normal antipathy between Jews and Gentiles, which His disciples had echoed. The word He uses for "dogs" is a mild one, meaning "little dogs" or "puppies"—not large, wild dogs native to the area but domesticated animals like those the Romans had introduced during their occupation. It suggests the family puppy under the table at dinnertime, begging for a scrap. Because of her faith and humility, the woman does not take offense at this. His words do not discourage her because she was hopeful with faith, and her works demonstrate that hers was not a dead faith, but a strong one. She was resourceful and knew enough about Jesus to believe that He was both compassionate and powerful. Feeling deeply unworthy and contentedly accepting her place among the dogs, she merely asks for spiritual crumbs from His merciful table—a little crumb for her daughter is all she seeks. Counting herself a "puppy," she faithfully looks forward to being counted by God as His child (Galatians 3:26). Although she stands outside of the elect family of Israel, she trusts that Jesus' goodness would impart a blessing. By intervening on behalf of her and her daughter, Jesus shows that the Gentiles' potential for salvation is no less than that of Israelites.
Martin G. Collins
The Miracles of Jesus Christ: Exorcising a Syro-Phoenecian (Part One)
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Acts 10:9-16
Three times Peter refused to eat the unclean animals shown to him within the great sheet, and God did not rebuke him. The meaning of the vision is clearly defined in verse 28: "But God has shown me that I should not call any man common or unclean." Nowhere in the ensuing dispute (Acts 11:1-18) is any mention made of clean or unclean foods.
Richard T. Ritenbaugh
Clean and Unclean Meats
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Acts 10:9-16
These verses are often touted as "proof" that God's law concerning clean and unclean animals have been abolished. However, in the final analysis, this passage is not even about clean and unclean meats! In Peter's vision, a huge sheet full of unclean animals is lowered from heaven, and a voice says, "Rise, Peter; kill and eat." However, without hesitation Peter replies, "Not so, Lord! For I have never eaten anything common or unclean" (verse 14). The Voice then responds, "What God has cleansed you must not call common" (verse 15). First, what is the subject of Acts 10? It is evident from a thorough reading of the chapter that it is entirely devoted to the conversion of Cornelius, a Roman centurion (verse 1), the first Gentile baptized into God's church. Peter's vision must be understood against this background to be understood correctly. Second, it is apparent that Peter himself does not at first understand what his vision meant (verse 17); he certainly does not jump to the conclusion that all meats are now clean. While he is pondering it, a delegation from Cornelius arrives and requests that he travel with them to Caesarea to speak to the centurion. God tells the apostle directly to go with the men, "for I have sent them" (verse 20). Obviously, God was orchestrating the whole affair. Third, if unclean meats had been approved, would Peter have not understood this from what he had learned from Jesus? He lived with his Savior for over three years. If anyone knew that the law of clean and unclean meats had been abolished by Christ's sacrificial death, it would have been Peter, but at this point, a decade later, he is operating under no such notion. Fourth, his reply to the Voice, which Peter identifies as the Lord's, is quite confident, even vehement: "Not so, Lord!" In our colloquial English, this is equivalent to "No way!" This was a command that the apostle knew went against everything he knew about God's law. Even though the Voice repeats the command twice more (verse 16), Peter never changes his mind! Fifth, within the context, Peter himself reveals what the vision meant. To those assembled in Cornelius' house, he says, "You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean" (verse 28). The vision of unclean animals was merely an illustration God used to help Peter understand that salvation was open to those previously held at arm's length (see Acts 11:18). This is further evidenced by the Holy Spirit being poured out visibly on these Gentiles (Acts 10:44-47). Neither Peter nor Luke, the author of Acts, makes any further commentary regarding clean or unclean foods, as the vision had served a greater purpose. Lastly, nowhere in the context is it ever said that God had cleansed unclean meats—this is something assumed by readers with a predisposition against this statute regulating what we should eat. As Paul says, "The carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Romans 8:7). Acts 10:1—11:18 confirms that "what God has cleansed" is the Gentiles, not unclean foods.
John O. Reid
Did God Change the Law of Clean and Unclean Meats?
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Acts 15:8-9
The Gentiles' conversion resulted in a serious controversy in the church over whether they should be required to be circumcised. This major issue resulted in the convening of the first ministerial conference in the history of God's church (Acts 15). At this conference, the ministry was led to decide that the Gentiles do not need to be circumcised. God revealed to the apostles that, under the New Covenant, He makes no distinction between Jew and Gentile. Regardless of race or ethnic origin, He extends the promises of salvation to any and all whom He chooses to call. Under the New Covenant, physical descent from Abraham no longer matters because God is concerned only over the person's repentance and faith in Christ. Those who receive the Holy Spirit after repentance and baptism become "the seed of Abraham." Additionally, because the purpose and meaning of physical circumcision have been superseded by the New Covenant, there is no need to inflict pain and possible psychological distress on an adult male through this operation. Peter emphasizes that God looked upon the hearts of the Gentiles and saw their repentance. Although they were not circumcised, God forgave their sins because of their repentance and faith in Christ and granted them the gift of the Holy Spirit. They were, therefore, justified by faith and spiritually circumcised, that is, in heart and mind (Romans 2:28-29). During the Jerusalem conference, God revealed to the apostles that justification fulfilled the spiritual symbolism of circumcision.
Earl L. Henn
Why We Must Put Out Leaven
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Galatians 2:11-14
Paul cites an example of the kind of conduct that was either directly part of halakha or what it produced. It connects to Peter's experience in Acts 10:28: And [Peter] said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. The first part of verse 28 has a direct tie to halakha. God had given Peter a vision, recorded earlier in the chapter, in order to instruct him that his perception, his interpretation, was wrong. He was not supposed to call any man common or unclean simply because he had been born to some other racial group or ethnic family other than Jewish. God's law commanded Israelites to do no such thing as refuse to eat with the Gentiles or even keep company with them. This is a practice derived from Judaism. Even though Peter knew this, he still became carried away into gross hypocrisy when the conditions were right, thus giving us an opportunity to learn that, when Paul is condemning law in the book of Galatians, he is not condemning God's law, but laws men added, thinking they were doing God service. Here is what happened. Peter came to Antioch for some unstated reason. The church in the town of Antioch was predominately a Gentile church, and while he was there, he circulated freely with the Gentiles. A bit later, though, some Jews arrived, claiming they were from James. Their presence, and possibly their arguments, influenced Peter to withdraw from the Gentiles. So strong was this influence that even Barnabas, Paul's traveling companion on so many of his journeys, was affected so that he withdrew too. What these Jews—and the apostles caught in it—were doing was effectively driving the church apart! Their teachings and actions were erecting a wall between Jew and Gentile. They were influencing Jews to think they were better than Gentiles, and the Gentiles, that they were inferior unless they submitted to the Jews' standard. The Gentiles wanted to do the right thing, and in their childish ignorance, they began to be led astray. All this was dividing the church. The standard these Jews taught came neither from God's law nor from the gospel, and the fruit it was producing was class distinction and respect of persons. It came from halakha, part of the Oral Law that frequently had nothing in harmony with God's law.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Five)
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Galatians 2:15
Paul is most likely still addressing Peter and the other Jews who were acting unfaithfully. This flows smoothly from what Paul said to Peter "before them all" (verse 14), and it is not until the beginning of chapter 3 that Paul directly addresses the Galatians again. They were Jews by nature, or by birth, as opposed to the Gentiles, who were, by definition, of a different race. Paul does not mean that one race was inherently righteous and the other was inherently sinful. However, the Greek word used here for "sinners" is hamartoolos, which often signifies a pagan, one who had no knowledge of the true God. This is not a condemnation of Gentiles in general, but rather a statement that they had no connection with God by heritage as the Jews did. Romans 14:3 states the principle that whatever is not of faith is sin, so anyone not knowing God—and thus not having faith in Him—would be a "sinner." To show further that Paul is not playing favorites, Romans 3:9 shows that both groups of people (Jew and Gentile) were sinners in terms of coming short of the glory of God and breaking His law.
David C. Grabbe
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Galatians 6:12-16
Some had taught the Galatian Christians that "Gentile" Christians should become physically circumcised. Paul disagrees. He makes it plain that the real motive of those teaching this doctrine is to "make a good showing of the flesh . . . that they may not suffer persecution for the cross of Christ" (Galatians 6:12; 5:11; I Corinthians 7:19; Romans 2:28-29). In verse 15, he asserts that "neither circumcision nor uncircumcision avails anything, but the new creation." Paul reiterates what he says in Galatians 5:6: What is important is a walk of "faith working through love." Upon those who so walk, the apostle concludes, will be "peace and mercy" (verse 16). Physical descent - whether one is a Gentile or an Israelite - matters nothing. What matters is whether a person is nurturing the new man, once established by God, through a renewal process which involves walking in His law.
Charles Whitaker
Choosing the New Man (Part Two)
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Ephesians 2:10-18
In verse 15, Paul says that God "create[s] in Himself one new man from the two, thus making peace." The apostle defines what these "two" are in verse 11: "Therefore, remember that you, once Gentiles in the flesh - who are called Uncircumcision by what is called the Circumcision made in the flesh by hands. . . ." The two, Gentiles and Israelites, share one Spirit in Christ, "who has made both one, and has broken down the middle wall of division between us" (verse 14). Whether physically Gentile or Israelite, those who have "put on the new man" have one Spirit, God's Holy Spirit.
Charles Whitaker
Choosing the New Man (Part Two)
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Ephesians 2:11-12
This makes this principle regarding Gentiles very specific. Not only were they "without Christ" before conversion, they were also aliens from Israel. Tying this together with Romans 9:4-5, they were also separated from the Covenant, were they not? Now, because of their conversion, they were near to the additional blessings that would come from being near to Israel. The inference is that they were no longer aliens. Gentiles must become a part of Israel because that is with whom the New Covenant is being made (Hebrews 8:8)! Conversion, then, having access to God, putting on Christ, entering into the Covenant, having promises and hope, and being part of Israel, all go together in one package. God does not disrupt the patterns that He Himself established.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Eleven)
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Ephesians 2:12
Notice two important factors he links to hope in Ephesians 2:12. First, in the time before God called the Ephesian Gentiles into a relationship with Him, they were "aliens from the commonwealth of Israel and strangers from the covenants of promise." The commonwealth of Israel could be either the nation or the church because under the Old Covenant ancient Israel established a relationship with God, received a small measure of His promises, and possessed the hope of the Messiah. However, the primary meaning here is the church; those who have made the New Covenant with God are the Israel of God and a holy nation (Galatians 6:16; I Peter 2:9). The New Covenant contains God's confirmed promises—confirmed in the life, death, and resurrection of the Messiah, Christ Jesus. Being part of ancient Israel under the Old Covenant did not give a person access to many promises that would have given him reason to hope. The Old Covenant promised no forgiveness of sin, no access to God, no promise of the Holy Spirit, and no promise of eternal and everlasting life, all of which we have. We have continuing, never-ending hopes because the New Covenant ensures a continuous relationship. Our relationship necessarily involves the other part of Ephesians 2:12: Before our calling, we were also without God in the world. Our hope is not merely in the fact that we have made a covenant, but more importantly, with whom we made it.
John W. Ritenbaugh
The Elements of Motivation (Part Three): Hope
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Ephesians 2:13
In this context, Paul is speaking specifically to the Gentiles, but in principle, it applies to all of us too—because we too have been far from God. We have been so far from Him that, as Paul writes at the beginning of the chapter, as far as God was concerned, we were dead. He quickened us (made us alive) through knowledge of Himself and His purpose.
John W. Ritenbaugh
Unity (Part 6): Ephesians 4 (C)
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Ephesians 2:19
Formerly, before God began to work in this way, there were two kinds of people on earth: the converted and unconverted. However, let us be a little bit more specific. In the context of Ephesians 2, the two kinds of people were Israelites and Gentiles. When we understand verses 16-20, He is saying now a third class of people is arising. There is the Gentile, the Israelite, and the Christian—the new man. This is what God is creating, a family, a nation. He is creating something that is unique on the earth: a family that gets along with each other. Such a thing is unseen in the history of men. There are no wars (considering nations being families grown great) that are more vicious and terrible than inter-family wars, which we call "civil wars." God is creating a family that gets along with each other, and this harmony begins with the acceptance of the blood of Jesus Christ. However, God expects that it will not end there. Because of the fellowship that we have with Him through Jesus Christ, as we begin to have more things in common, it will begin to expand out to others whom He is calling. It begins with the Spirit of God working with the person and eventually in him.
John W. Ritenbaugh
Truth (Part 4)
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Hebrews 8:8
The New Covenant will be made with Israel and with Judah—without any mention of the Gentiles. Yet, other areas of the Bible contains a great deal about the Gentiles—so much that Jesus Himself says that we were entering into the "times of the Gentiles." Paul's ministry was to the Gentiles, so the Gentiles are certainly a part of the New Covenant. But in the discussion of the New Covenant in Hebrews 8, the New Covenant is made with Israel and Judah.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Eleven)
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Revelation 13:1-10
For many years, we have maintained that a great power, which the Bible calls "the Beast," will rise out of Europe as the last reincarnation of the Roman Empire (Revelation 13:1-10; 17:1-13). As described in Daniel 2:40-43, it has ten "toes," composed of iron and clay and divided on two "feet" - Eastern and Western Europe, we have interpreted - as the Roman Empire was similarly divided. This Beast power would dominate the world politically and militarily (Daniel 11:36-39), bringing on the "time of trouble, such as never was since there was a nation, even to that time" (Daniel 12:1). Present-day Europe, however, appears particularly unqualified for such a role, which opens up a few possibilities: 1. The Beast is not European. Our long-held understanding is hard to toss aside because the biblical clues seem to fit the Europe-based Roman and Holy Roman Empires so squarely. If Europe or the EU is not the Beast power, then it must surely have a European component. 2. Christ's return is farther off than we think. Europe is so weak - militarily, in particular - that it could take years for its war machine to grow to world domination. In particular, Europe is in no shape to defeat the U.S., a present necessity for world hegemony. 3. Something other than Europe will destroy the U.S., and the Beast will fill the power vacuum. A few nuclear bombs or other weapons of mass destruction - possibly terrorist-related - might cut America down to size (Ezekiel 7:1-9). Europe could then appropriate NATO assets abroad and become a superpower overnight. 4. The U.S., originally colonized and founded by Europeans, will become a part of the Beast power, supplying its military might. Many have wondered if any Israelite country would join with the Beast, especially since the prophecies seem to suggest it is a Gentile empire, like Babylon, Persia, Greece, and Rome. However, the nations of Israel today believe they are Gentiles and function as Gentiles in many respects, meaning it is not beyond the realm of possibility biblically (see Romans 9-11). Other possibilities surely exist, and in this time of uncertainty, there is no way to determine whether any of these are real. Such is the character of prophecy. We are assured, however, that, "Surely the Lord GOD does nothing, unless He reveals His secret to His servants the prophets" (Amos 3:7).
Richard T. Ritenbaugh
A Growing Divide
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Find more Bible verses about Gentiles:
Gentiles {Nave's}
Gentiles {Torrey's}
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