Tyndale Open Bible Dictionary

NATIONS

Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.

Origins

The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.

Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).

The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.

The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).

God and the Nations

Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).

However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).

The Nations in the New Testament

According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).

The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).

Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.