THE GENTILES IN THE GOSPEL OF MATTHEW: CHARACTERISATION AND FUNCTION

David ili

Submitted to Cedric Vine

In partial fulfilment of the requirements for the module THF7370 Studies in the Gospel of Matthew

3 January 2014

Newbold College in partnership with the Theologische Hochschule Friedensau

TABLE OF CONTENTS ........................................................................................................... 2 1. INTRODUCTION .................................................................................................................. 3 2. POSSIBLE SOLUTIONS ...................................................................................................... 4 2.1. Jesus Retains Hebrew View of the Gentiles .............................................................. 4 2.2. Jesus Modifies Hebrew View of the Gentiles ............................................................ 4 2.3. Jesus Equates Gentiles with Jews .............................................................................. 4 2.4. Jesus Elevates the Gentiles ........................................................................................ 5 3. SELECTION OF CRITERIA FOR THE RESEARCH ......................................................... 6 3.1. Characterisation ......................................................................................................... 6 3.2. Plot ............................................................................................................................. 6 4. CHARACTERISATION AND PLOT ................................................................................... 7 4.1. Verbal Identification of the Gentiles ......................................................................... 7 4.1.1. Ethnikos ......................................................................................................... 7 4.1.2. Ethne .............................................................................................................. 8 4.1.3. Ambiguous ethne ........................................................................................... 9 4.2. Contextual Identification of the Gentiles ................................................................. 10 4.3. Characterisation ....................................................................................................... 12 4.3.1. Individual Gentiles ...................................................................................... 12 4.3.1. Small groups of Gentiles ............................................................................. 13 4.3.1. Large groups of Gentiles ............................................................................. 13 4.3.1. Gentiles in generalisations........................................................................... 14 4.4. Plot ........................................................................................................................... 15 5. CONCLUSION .................................................................................................................... 17 BIBLIOGRAPHY .................................................................................................................... 19

1. INTRODUCTION From the beginning of the New Testament it is evident that division of people in two groups is carried trough from the Old Testament, with the covenant people on one side and the gentiles on the other. Very often in the gospel of Matthew references have been made in relation to the gentiles, with exact meanings unclear to 21st century readers. This paper is going to try and show: how the Gospel of Matthew portrays gentiles, did Jesus retain usual Hebrew thinking of the Gentiles, does Matthew portray gentiles as positive or negative and what is their function in the overarching story of the Gospel of Matthew. This paper is going to examine verses in the Gospel of Matthew where Greek words and are used, and where from the context it is evident that a person in question is a gentile. This paper is not going to deal with Old Testament and Inter Testament sources or even other New Testament books, but rather focus only on the Matthews perspective on the Gentiles.

2. POSSIBLE SOLUTIONS 2.1. JESUS RETAINS HEBREW VIEW OF THE GENTILES Taking into account that Jesus was born in Judea and raised up by Jewish parents1, it should be considered that Jesus maybe inherited a view of the gentiles that was prevalent among average Jews at that time. Jews considered Gentiles as ceremonially unclean which obstructed and restrained many ways of social interactions with them. They were considered as lost without hope if they do not circumcise2 and get immersed in a mikvah3. 2.2. JESUS MODIFIES HEBREW VIEW OF THE GENTILES Next possible solution is that Jesus did make distinction between Jews and Gentiles but have modified it. It supposes that Jesus actions were consistent4 with that of other Jews but has made some conflicting statements which might indicate that his teachings were more favourable to gentiles than that of other Jews. 2.3. JESUS EQUATES GENTILES WITH JEWS In Galatians 3:28 apostle Paul states that there are no more Jews or Gentiles, because they are all one in Christ Jesus. Taking into consideration that a biblical account of the
1

Jesus' earthly father, Joseph, was considered a ( Tzadik) which in greek translates as (cf. Matthew 1:19), a title showing that such a person was righteous and just by God, a person that took Jewish social and ceremonial laws very seriously. Being a righteous Jew meant that one should not marry a gentile or enter his/her house, and the Rabbinical law dictated that they should treat them unclean and isolate from them so far, that even if a gentile women was about to give a birth, a Jew was not to help her. cf. Alfred Edersheim, Sketches of Jewish Social Life (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1994.) p. 28. 2 Exodus 12:48 3 Water used for ritual cleaning 4 Taking into consideration that He did not (except in some cases) minister to the gentiles.

Council of Jerusalem5 supports the same idea, we must explore the possibility that Jesus also supported idea that There is neither Jew nor Greek, that there are no differences between them in ceremonial and soteriological sense. 2.4. JESUS ELEVATES THE GENTILES Matthew records several accounts when Jesus reprimands some Jews of their lack of faith. In the same time, on the number of occasions he elevates some Gentiles because of their great faith. On top of that, Matthew 23:37-39 begs the question if Jesus rejected all Jews and gave Gentiles a soteriological advantage6?
5 6

cf. Acts 15 In his article (Kenneth W. Clark, Journal of Biblical Literature, Vol. 66, No. 2 (1947), 165-172 (pp. 167-8).), Clark states that God has finally rejected Judaism and argues that primary thesis in Matthew is gentile bias.

3. SELECTION OF CRITERIA FOR THE RESEARCH There are several approaches to research this subject. In this paper I will be researching the subject led by the following criteria: 3.1. CHARACTERISATION Since the main subject of the paper is characterisation and function of the Gentiles, this is first and most logical research approach. Trough the texts that I am going to research, I will try to discern some general characteristics of the Gentiles. I will also try to discern if their characteristics are static or dynamic, if they remain the same or progress over time. This paper is not going to deal with characterisation of all nations which is a motive present in the Gospel and very close to this subject. 3.2. PLOT Other approach that I am going to use is closely connected to the characterisation a plot. I will try to gather all verses mentioning the Gentiles or discussing about them, which can be seen from the context. After that, I am going to try to discern if all those verses connect in a natural plot and what it reveals about the Gentiles. As seen from the selection of criteria, the paper is mostly going to be based on textrelated approaches. However it is possible that in some occurrences it is also going to touch on the audience-related approaches, but will not consider author-related approaches.

4. CHARACTERISATION AND PLOT In this chapter I am going to apply criteria from the third chapter in order to better understand the Gentiles in the gospel of Matthew. 4.1. VERBAL IDENTIFICATION OF THE GENTILES Greek word for Gentile is , meaning pagan, heathen, gentile, non-Jew and its cognate , meaning a race, people, nation and often the Gentiles. 4.1.1. Ethnikos In the first discourse of the Gospel, Sermon on the Mount, word is used twice, both times in plural (). First time Matthew shows what the true love means in comparison to loving only friends, as the Gentiles do1. This verse portrays Gentiles as people who are unable of altruistic love. Second time Matthew shows that a true prayer is not just the mere repetition of words, as the Gentiles do2. In this occurrence Gentiles are portrayed as people that are satisfied with the lip worship while not truly devoted to God. Third occurrence of word is found in 18:17 when Jesus instructed his disciples how to deal with a brother who sins. If even the third step mentioned in here is not successful, then one should treat him as a Gentile. This verse raises more questions than it answers, with one in particular: How should one treat a Gentile? This verse could also sum up the quest of this paper. However, few conclusions could be derived from this verse about Gentiles: they are people that do not listen to the calling of the Holy Spirit3, in their current state they are
1 2

Matthew 5:47 Matthew 6:7 3 either trough one person, several people, or the entire church

considered outside of salvation and by the association with tax collector they are to be considered as sinners par excellence. One could even ask one self, if by this comparison Jesus referred to the usual feelings and opinions an average Jew had for these groups of people. To sum it up, verses containing the word dont portray Gentiles in a good way, but rather indicate that Jesus has same attitude toward gentiles as other Jews have, as selfish and religiously shallow people that dont respond to calling of the Holy Spirit. 4.1.2. Ethne Compared to the word , word has wider meaning, not necessarily meaning Gentiles, but has other very frequent meaning - Nations. There are five occurrences when this word is clearly used to describe Gentiles. In Matthew 6:32, Jesus says that gentiles seek earthly things and invites listeners to first seek the kingdom of God. This way, Gentiles are portrayed as those that are overly materialistic. Matthew 10:5 contains Jesus instructions on Disciples mission, to not go to the Gentiles. This statement does not portray any particular bad trait, but rather Jesus opinion that they should not, at least for now, be called to repentance. If taken out of context4, this verse could signify that Jesus was not interested in the Gentiles, as if they were not worthy of their efforts, but if we consider the context, it is evident that Jesus instructed them in such a way only for a time. However it does show that Jesus gave the primacy of the message to the Jews. Matthew 10:18 portrays Gentiles as people to whom disciples will be witnessing. This verse implies that Gentiles are not except of the opportunity for salvation. In the same time it announces that they will be prosecuted by the Gentiles. In Matthew 20:19 Jesus announced that he will be handed over to the Gentiles to be tortured and crucified. This statement implies that Gentiles are in a position of power and
4

having Matthew 28:19 in mind

capable (and more prone) of doing harm. However, verse 18 states that Jewish religious leaders are going to hand him over to the Gentiles and thus making the Gentiles a weapon which Jews used for their own goals5. These two verses portray Gentiles in bad light, but Jews in even worse light, as ones sentencing Him to death. In Matthew 20:25 Jesus instructs his disciples to not lord one above the other as Gentiles do. Jesus depicts a desired model of authority as a contrast to that of the Gentiles. This way Gentiles are portrayed as those that do not have humility, a very important and desired attribute by Jesus6. To sum it up, these four instances of the word also depict Gentiles as materialistic and overbearing, often in position of influence, but in the same time in one instance as less negative than Jews. 4.1.3. Ambiguous ethne In the gospel of Matthew word is used 15 times, but roughly half of those occurrences have a meaning nations, only five are clearly Gentiles while other three are in some translations interpreted as Gentiles while in other as Nations, but nevertheless it is valuable to explore these texts as well. In Matthew 12:18,21 Jesus quotes prophet Isaiah and says that He shall proclaim the judgment to the Gentiles, and that in his name all nations will put their hope. These verses serve us to understand more clearly that Jesus did have in mind more than Jews in His plan of salvation.
5

Jews were ones that apprehended Jesus, sentenced him to death (cf. verse 18) and persisted on him being crucified, while Gentiles mentioned in the story of crucifixion were reluctant to crucify him (More about this in chapter 4.2.). 6 cf. Matthew 5:5, Luke 14:7-11

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Although Matthew 28:19 is almost exclusively translated as to all nations, it is important because it encompasses the Gentiles as well7. This verse reveals that Jesus did not denote Gentiles but rather provided salvation for them as well as for others. These verses have dealt with but in comparison to former texts, these texts do not hold any negative traits, but rather show the possibility and promise that they can also become a part of Gods people. 4.2. CONTEXTUAL IDENTIFICATION OF THE GENTILES There are many instances in the Gospel of Matthew where word is not used but person or persons involved in the story actually are the Gentiles. Matthew 2 mentions that Magi, or Wise men, visited baby Jesus. Even though they are clearly not from Israel, and thus they are Gentiles, they show interest for the spiritual things, willingness to act on them, worshiping of king of the Jews8 and obedience to the divine instructions. Matthew 4:24,25 accounts that the news of Jesus miracles has spread all over Syria and that large crowds of people came to him for healing. Syrians were also not part of the covenant people, which shows that the Gentiles9 were showing faith in Jesus and acted on it. Matthew 8:5-12 tells of a centurion in Capernaum whose son Jesus healed. Even though the centurion was a gentile, Jesus himself stated that He has not found anyone in Israel with such great faith.10 Beside the great faith, this centurion expressed humbleness and spiritual maturity11.
7

Jews had a simple two-category division of people Jews (Gods covenant people) and Gentiles everyone else. 8 Matthew 2:2 9 Although that the text does not straight forward say that they were gentiles, from the sintax it can be derived that most probably they were. Gene R. Smillie, Even the dogs: Gentiles in the Gospel of Matthew, JETS 45/1 (March 2002), 73-97, p.87 10 Matthew 8:10 11 the way that he understood how Jesus can make a miracle by just using words

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Matthew 8:28-34 accounts of an occasion when Jesus healed demon-possessed men, because of which people from the town pleaded him to leave Gadarene region. It is not obvious that they have been gentiles, but the presence of the pigs and pig herders makes it possible. Other possibility is that they have been Jews but have taken up pig herding because of the profit. Either the case, they have showed materialistic thinking and spiritual apathy. Matthew 12:20-22 tells how Jesus denounced cities Chorazin and Bethsaida because they did not repent and compares them to the Tyre and Sidon which would be more open to accept him. Chorazin and Bethsaida belonged to the Holy Land while Tyre and Sidon were exemplars of everything that was against the Jews and their faith, but in this account, people from Chorazin and Bethsaida are portrayed as unrepentant and unspiritual and it could be said that by comparison the Gentile cities Tyre and Sidon are more open for repentance. Similar image, which was striking for Jews at that time, Jesus depicted in Matthew 12:41 when he states that men of Nineveh are going to stand up at the judgment and condemn them because they have repented. Even though Assyrians were Gentiles and arch enemies of Jews, and not without a reason, people of Nineveh are here portrayed as positive and ready to repent. Matthew 15:21-28 is an excellent text for this subject because it shows a debate on the subject of Jesus mission and the status of Gentiles. A Canaanite woman is a gentile and at first, Jesus is ignoring her. Ignoring someones plight for help is nowadays considered as heartless, but if it was coming from a Gentile to a Jew, it was merely looking as bothering. At first we see that Jesus reacted as an average Jew would react. In verse 24 Jesus answers the woman that he was sent only to the lost sheep of Israel. With that statement it looks like he did not even have Gentiles in his plans. In his next reply in verse 26 he compares Israelites (referred to as children, something most valuable) and

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Gentiles (referred to as dogs, something of the least value). Still his words are consistent with that of standard Jewish opinion of the Gentiles. In verse 28 Jesus commands her great faith and grants her request. This verse finally reveals that it is more probable Jesus statements and inaction in verses 23-26 were a test of faith, and not his own position, but a reflection of Jewish thinking presented to enhance the test of her faith. This Gentile woman is portrayed here to be of Great faith, persistent and humble. When Jesus died on the cross, a centurion with solders exclaimed Surely he was Son of God!12 Since centurion and soldiers were most probably gentiles13, this represents them as those that have recognized Jesus as the Son of God, something that many Jews never did manage to realize14. Here they are portrayed as persons who were humble enough to recognize their mistake and acknowledge Jesus as the Son of God. It also shows that they had a good spiritual sight, open hearts and minds to understand that truth. 4.3. CHARACTERISATION In the verses listed and analyzed in this chapter it is evident that characterizations of the Gentiles are to say the least mixed, and maybe even contradictory. However, some patterns are evident, and they are based on the quantity of Gentiles in each story. 4.3.1. Individual Gentiles In Matthew there are three occurrences of individual Gentiles. Matthew 18:17 mentions Gentile, and as we have seen, in an ambiguous way, with an inclination to a negative. Still, this occurrence is different from other since it is used not to refer to a specific individual, but to a generalization of the Gentiles, and thus it should now carry much weight
12 13

Matthew 27:54 There is nowhere in the text an indication that they might be Jews, so we suppose that they are like other servants of the Rome 14 Just hours before that many have denounced him.

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in characterizing individual Gentiles as much as it could be used to characterize large groups of Gentiles. There are other two occurrences and they are of specific persons, the Centurion and the Canaanite woman. They are prime examples upon which we could build the characterization of individual Gentiles in Matthew. Both the Centurion and the Canaanite woman manifest great faith, spiritual maturity and a humble spirit because of their awareness of their sinful state. Their matching characterization only adds up to the strength of an argument that Individual Gentiles in Matthew are portrayed in a very positive light, a very spiritually mature, humble and of a great faith. 4.3.2. Small Groups of Gentiles There are two small groups mentioned in the Matthew, the Wise men and the Centurion with soldiers, and both groups are portrayed positively. Both groups manifest recognizing of Jesus as the son of God, the Wise men trough their specific offerings and the centurion with soldiers communicate that verbally. It is evident that three Wise men show higher understanding of Jesus and his service, but still, the centurion and soldiers manifest humbleness by admitting the wrong thinking. From these examples, it can be said that Small Groups of Gentiles also similarly follow the characterisation of the Individual Gentiles. 4.3.3. Large Groups of Gentiles Matthew 4:24,25 shows large groups of Gentiles coming even from Syria to Jesus to heal them. Here they are portrayed positively, with faith and action. Matthew 8:28-34 shows large group of pig herders from the Gadarene region as being very materialistic and spiritual apathy. Matthew 12:20-22 mentions people from Tyre and Sidon in a better light than people from Jewish cities, Chorazin and Bethsaida. It can be also said that they are not in a better

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light but less bad15 compared to other two cities, which is still not commendable and makes this passage weaker to support any side. These three occurrences in Matthew show that characterization of Large Groups of Gentiles is ambiguous showing both good and bad large groups of the Gentiles. 4.3.4. Gentiles in generalisations All other passages from chapter 4.1 and 4.2 fall into this category, where Gentiles are mentioned, with nothing specific but rather general. They are portrayed as those that are unable to altruistically love16, practicing lip worship17, not listening to the calling of the Holy Spirit18, materialistic19, ruthless20 and overbearing21. All in all, they are portrayed in a very negative picture. Gentiles which will prosecute Christians22 are portrayed as negative, but still some of them curious of the spiritual things, since Jesus see them as subjects to whom they will testify to. This shows that generalizations of Gentiles are only to show something bad, but also a possible converts. On the other hand, when Jesus sent his apostles away on a mission23 he told them not to go to the Gentiles, or when he spoke to a Canaanite woman, Jesus said that he did was not sent for them24, by which Matthew depicts Jesus as giving primacy to the Jews. Contrary to that, in some text where the meaning of the word is ambiguous25, Matthew depicts Jesus quoting prophet Isaiah and in applying it to the extension of the circle
15 16

All other Biblical passages portray them negatively Matthew 5:47 17 Matthew 6:7 18 Matthew 18:17 although this is in singular, it is still a generalization, and thus applicable to this group 19 Matthew 6:32 20 Matthew 20:19 21 Matthew 20:25 22 Matthew 10:18 23 Matthew 10:5 24 Matthew 15:24 25 Could either be Gentiles or Nations, and by some Bible translations translated as Gentiles, while in others as nations

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of salvation even to the Gentiles26. The great commission27 also sees Gentiles as the recipients of the Gospel. There are also other texts with word where it is clear that it means the nations. Considering that the Jews considered all other nations as Gentile, and seeing that they also proclaim of the Gospel reaching the Gentiles it could add weight to this argument, but because this paper is not going to deal with those texts, we are not going to investigate them deeper. It is good to note here that all those passages deal with future plans and not with something happening inside the timeline of the Gospel of Matthew narrative. From these findings it is evident that generalized Gentiles in the Gospel are always portrayed negatively at the time of transpiring events, but in relation to the future events they are presented as those of an equal opportunity for salvation. 4.4. PLOT Trough entire Gospel Gentiles are a recurring theme. In all key moments Gentiles are introduced in a picture and all through the Gospel various associations to them are given. There seem to be at least two motifs going trough entire Gospel. Gentiles as mentioned in generalizations are present all trough the gospel with a very negative connotation reaching a peak when they crucified him. On the other hand, other motif is where Gentiles are portrayed as very positively. Here they consist of Single Gentile characters, Small groups and some generalisations. At first they came and worshiped Jesus and then later on two other gentiles have shown great faith in Him. By healing those two gentiles Matthew shows that they are worthy of Jesus care for them and that eventually the Gospel will also extend toward them as well28. Like the negative motif, this also reaches a peak, or comes close to it at the cross where again the Gentile shows his
26 27

Matthew 12:18,21 Matthew 28:19

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faith in Jesus and recognizes that he is a Son of God. However it could be that the main peak of this is in the great commission. This peak made explicit what has already been hinted throughout the entire Gospel29, that the gospel is to be preached to the Gentiles as well.
28

Carol A. Newsom, Sharon H. Ringe, The Canaanite Woman. in Womens Bible Commentary: Expanded Edition. (Kentucky, Louisville: Westminster John Knox Press, 1998.) p.346 29 W.F. Albright, and C.S. Mann, Matthew. Volume 26 of The Anchor Bible. (Garden City: Doubleday & Company, Inc, 1971.) p.361

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5. CONCLUSION Evidences that are presented in chapter 4 show us that Gospel of Matthew is in no way unison in characterization of the Gentiles. It depicts individual Gentiles and small groups as examples to all. In the same time it maintains usual Jewish characterisation of the Gentiles when generalizing them and not applying to individuals. The interesting thing is that even though generalizations are consistent in a negative characterization, one should expect that at least once generalization would bi consistent with the evidences, but each time individual gentile, or small group of them is introduced in a story, he is of a totally opposite characterisation. One could even question the validity of the generalizations based on the lack of evidences in single cases. When looked at masses, it becomes evident that very often they follow the generalization, but even then, there are some cases when they do not follow it. From this it can be concluded that individual and small groups of Gentiles serve as examples to which everyone can look up to and also as a reminder that no individual should be generalized. On the other hand, where Gentiles are generalized serves as a negative example of what Gods people should not be like and also as future prospects for Gods Kingdom. Answering to questions from chapter 2, following conclusions can be made: Although Jesus many times used usual Jewish generalizations of the Gentiles, many times he commended them and even extended the possibility for salvation to Gentiles as well, which was foreign to the Jewish thinking. All of this indicates that Jesus did equate Jews and

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Gentiles, as in chapter 2.3, but only in a future sense, since during his earthly ministry he still gave primacy to the Jews. This research has dealt with a very narrow research field leaving much space for further study. One possible area that could be further researched is to include parallel characterization of the Jews with the characterization of the Gentiles, which in turn could reveal many more similarities or differences. Since this paper has not researched background behind the generalizations, it could be interesting if someone would research preconceived notions of the Gentiles in the Gospel of Matthew came to be. Other possible subject for research could be a wider research of all , including the meaning nations. This research could give a broader understanding of the role of the Gentiles in general. One approach to this subject could also be by examining more closely if the author him self or the influence of the early church tried to influence the message of Jesus. Such approach could give a fresh insight into something that is often overlooked.

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BIBLIOGRAPHY Edersheim, Alfred, Sketches of Jewish Social Life (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1994.) p. 28. Clark, Kenneth W., Journal of Biblical Literature, Vol. 66, No. 2 (1947), 165-172 Smillie, Gene R., Even the dogs: Gentiles in the Gospel of Matthew, JETS, 45/1 (March 2002), 73-97 Newsom, Carol A. and Ringe, Sharon H. The Canaanite Woman. in Womens Bible Commentary: Expanded Edition. (Kentucky, Louisville: Westminster John Knox Press, 1998.) Albright, W.F. and Mann, C.S. Matthew. Volume 26 of The Anchor Bible. (Garden City: Doubleday & Company, Inc, 1971.)