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Jesus is a Gentile: The Evidence from the Gospels
By Award-Winning Author Eli of Kittim
In the New Testament, there are various ways in which Jesus is portrayed as a non-Jew. One of those depictions can be found in the Gospel of Matthew, which tells us right up front that Jesus does not come from the Kingdom of Judah (from the Jews) but rather from the region of Galilee (from the Gentiles; cf. Luke 1:26):
“Galilee of the Gentiles– THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED.” (Matthew 4:15-16).
The Biblical scholar G.A. Williamson (translator of Eusebius’ The History of the Church: From Christ to Constantine) states that Jews formed only a minute portion of the Galilean population, and they were seldom seen in the province. Williamson also says that “the region was entirely Hellenistic in Sympathy.” He goes on to say that all of these facts are well-known to Christian scholars, yet they insist that “Christ was a Jew”.
According to 1 Kings chapter 9, King Solomon rewarded a Phoenician ally (King Hiram I) with twenty cities in the region of Galilee. So ever since the 10th century BCE, the land of Galilee was settled by foreigners and pagans. Galilee was once part of the Northern Kingdom of Israel. This kingdom fell into obscurity not only because much of its population was deported after the Assyrian invasion of 722 BCE, but also due to eight centuries of acculturation. Accordingly, in New Testament times, it had become the land of the Greco-Roman world (i.e. the land of the Gentiles)! That’s why it was known as “Galilee of the nations” (Isaiah 9:1)! This conclusion is archaeologically supportable. Jonathan L. Reed—professor of New Testament and Christian Origins, and a leading authority on first-century Palestine archeology—writes, “In fact, not a single synagogue from the first century or earlier has been found in Galilee” (Crossan, John Dominic, and Jonathan L. Reed. “Excavating Jesus.” San Francisco: HarperCollins, 2001, p. 25). Since then, only a few synagogues have been excavated in Galilee, with some possibly having been built after the destruction of Jerusalem in 70 CE, discoveries which in and of themselves hardly prove the existence of large Jewish communities in Galilee during the first half of the first century CE. Conversely, all but two tribes remained in the southern kingdom of Judah—-namely, the tribes of Judah and Benjamin (Ezra 1:5)—-which alone, strictly speaking, represent the term “Jews.” The term “Jew” (an abbreviation of the term “Judah”) was a geographical term which referred to those who came from the kingdom of Judah. In the New Testament story, however, Jesus is not called Jesus-of-Judah but rather “Jesus of Galilee” (Matthew 26:69)! As we will see, this is an extremely important piece of information!
Throughout the gospels, Christ is constantly at odds with the Jews, and even with Judaism itself—whether it be the Law of Moses, Jewish messianic prophecies, Jewish tradition, custom, culture, beliefs, and the like—that it is not difficult to see that he is not one of them. For example, the under mentioned verse exemplifies that Jesus was certainly not a Jew who studied under rabbis, as tradition holds. In the gospel story, he urges the disciples to completely disassociate themselves from the teachings of the Jews:
“Beware of the leaven of the Pharisees and Sadducees.“ (Matthew 16:11).
The Jews were of the opinion that the Messiah would come from Bethlehem, and from the Jews, as we continue to believe today. But they were in for a shock and were quite horrified to learn this was not the case. That’s the reason why John inserts this profound exclamation that comes from one of his characters:
“Nazareth!” exclaimed Nathanael. “Can anything good come from Nazareth?” (John 1:46).
The rift between Jesus and the Jews is once again evoked when Christ forbids the disciples from being called “Rabbi,” the traditional title of a Jewish scholar or teacher, especially one who studies or teaches Jewish law. Instead, he commands them to call him “teacher” (didaskalos)—a Hellenistic title—and not “rabbi”:
“Don’t let anyone call you ‘Rabbi,’ for you have only one teacher.” (Matthew 23:8).
What is worthy of notice is the fact that the gospels often do not present Jesus as a Jew, but rather as a Galilean—(“Jesus of Galilee” Matthew 26:69)—and a Samaritan (John 8:48) at that. In other words, Jesus is portrayed as a Gentile.
In his exhaustive book, “The Birth of the Messiah,” scholar Raymond E. Brown points out that biblical genealogies are important because the ancestors of a family line exemplify character traits or attributes that foreshadow something characteristic or stereotypical about a later figure. A genealogy, after all, is meant to show that someone has the right family credentials and is descended from a unique lineage. Yet, Raymond Brown is not exactly sure why four *foreign women* are mentioned in Matthew’s genealogy, and what their significance is in Matthew’s portrayal of Jesus. The answer is obvious. The 4 *foreign ancestors* of Christ exemplify that he, too, is a foreigner! Moreover, Professor Bart Ehrman asserts that both Matthew and Luke are recording the genealogy of Jesus through Joseph. Accordingly, the epiphany in the gospels that Jesus is not really Joseph’s son drives home the notion that his genealogy is not derived from the Jews (see the analogy between Jesus and Melchizedek in Heb. 7.2-6 in which the former is likened to the latter, “who does not belong to their [Jewish] ancestry,” implying that “the Son of God” is therefore not descended from the Jews either). This allusion becomes evident in another passage in which Jesus refutes the notion that he is the son or the descendent of David (the King of the Jews):
“Now while the Pharisees were gathered together, Jesus asked them a question: What do you think about the Messiah? Whose son is he?” They replied, “He is the son of David.” Jesus responded, “Then why does David, speaking under the inspiration of the Spirit, call the Messiah ‘my Lord’? For David said, The LORD said to my Lord, Sit in the place of honor at my right hand until I humble your enemies beneath your feet.’ Since David called the Messiah ‘my Lord,’ how can the Messiah be his son?” No one could answer him. And after that, no one dared to ask him any more questions.” (Matthew 22:41-46).
John’s gospel, in particular, shows that Christ’s teaching is not derived from the Jews, and that his origin or identity even defies the biblical expectations of a Jewish Messiah. For instance, Christ breaks the Law (John 5:16), and consequently the Jews want to kill him. That is why Jesus completely dissociates himself from the Jews by teaching and performing miracles exclusively in Galilee of the Gentiles (John 7:1). In fact, through the dialogues, the gospel suggests the unthinkable. Remember that there are no unnecessary words in the gospels. Every word is important. So, why does the gospel repeatedly emphasize the conflict between Jewish messianic expectations and the fact that Jesus does not meet them? Not only that, but John tells us explicitly that Jesus will not be found among the Jews, but among the Greeks! Jesus tells the Jews,
“’You will search for me but not find me. And you cannot go where I am going.’ The Jews said to one another, ‘Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?’” (John 7:34-35).
This dilemma between a Jewish and a Gentile Messiah is ever-present in John’s gospel. Jesus does not appear to come from the Jews and thus seems to defy scriptural expectations:
“Others said, ‘He is the Messiah.’ Still others asked, ‘How can the Messiah come from Galilee?’ ‘For the Scriptures clearly state that the Messiah will be born of the royal line of David [from Jews], in Bethlehem, the village where King David was born.’ So the crowd was divided about him. Some even wanted him arrested, but no one laid a hand on him.” (John 7:41-44).
In the following verse, we are told that none of the rabbis of Judaism can accept Jesus’ teaching—for his teaching is definitely not Judaic and even appears to contradict scripture. The Jews further imply that Christ’s followers are Gentiles, for they clearly do not know the Law of Moses:
“’No one of the rulers or Pharisees has believed in Him, has he?’ ‘But this crowd which does not know the Law is accursed.” (John 7:48-49).
A few verses later, the Jews go on to say,
“Search the Scriptures and see for yourself–no prophet ever comes from Galilee!“ (John 7:52).
These inclusions in the text by the gospel writer John clearly give us a different perspective on Jesus the Messiah, as far as his origin or identity is concerned. If he were Jewish, the Jews would certainly have accepted him, celebrated him, and honored him as one of their own. We therefore come to realize why they dislike him so intensely and why he offends them throughout the gospel stories. Because he is a Gentile!
Similarly, in Luke 4:23-29 the Jews became enraged because Jesus said that Elijah was sent to the Gentiles, not to the Jews–implying that he himself turns from Jews to Gentiles. John Dominic Crossan writes, “In that case, Jesus’ turn from Jews to Gentiles is cause rather than effect of eventual rejection and lethal attack” (Excavating Jesus, p. 28).
This theme reminds us of the stories of Joseph and Moses (two messianic stand-ins who are also rejected by their “brothers,” the Jews)—and who are portrayed in the Bible as living and reigning in Egypt (the land of the Gentiles). By analogy, Matthew has Christ supposedly going to Egypt in order to make this connection and to show us that he’s the new Moses:
“OUT OF EGYPT DID I CALL MY SON.” (Matthew 2:15).
Thus, all these messianic figures, including Jesus, are essentially depicted as Gentiles! That’s precisely why Cyrus, a gentile, is called God’s Messiah in Isaiah 45.1! Not to mention that King David himself was not a Jew; he was a Moabite! Similarly, in Isaiah 46:11, God says: I have chosen “a man for My purpose from a far-off land” (cf. Matt. 28:18; 1 Cor. 15:24-25). This motif is also seen in Matthew 21:4-5 and John 12:14-15, which portray Jesus as a Gentile in fulfillment of Zechariah’s (9:9) prophecy. That’s because in Biblical nomenclature, the ox represents Israel, while the ass represents the Gentiles. Thus, the symbolism of the Messiah entering the holy city and riding on a donkey represents Jesus' Gentile ancestry! Paul’s emphasis of this point—which constitutes “the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people” (Colossians 1:26)—about Christ’s identity bears repeating:
“Therefore I will praise you among the Gentiles; I will sing hymns to your name.” Again, it says, “Rejoice, O Gentiles, with his people.” And again, “Praise the Lord, all you Gentiles, and sing praises to him, all you peoples.” And again, Isaiah says, “The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him.” (Romans 15:9-12).
The gospel of John makes clear that Jesus’ teaching is a serious threat to the Jews because it completely nullifies Judaism, as well as the Jewish temple—so much so that the Sanhedrin fears that this Gentile (non-Jewish) teaching will cause the entire nation to fall:
“So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” (John 11:47-48).
Of further interest is the dichotomy between Jesus and his Jewish audience, one in which there is a clear “I versus you” mentality running throughout the text. Jesus separates himself from the Jews by addressing them as if they were not his own people—“Your” nation, “Your” ancestors, “Your” fathers, “Your” prophets, “Your” Law, etc.—making it abundantly clear that there is a clear distinction between Jesus and the Jews:
1) “Jesus answered them, ‘Is it not written in YOUR Law…?’” (John 10:34, emphasis added).
2) “YOUR own law says that…” (John 8:17, emphasis added)
3) “I know YOU are descendants of Abraham, but you are trying to kill Me because My word is not welcome among you.” (John 8:37, emphasis added).
4) “YOU are doing the works of your own father.“ (John 8:41, emphasis added).
Also notice that while arguing with the Jews—who seek to kill him because they claim he is a Gentile—Jesus does not refute that he is a Gentile, he only refutes the idea that he has a demon:
“The Jews answered him, ‘Are we not right in saying that you are a Samaritan [Gentile] and have a demon?’ Jesus answered, ‘I do not have a demon, but I honor my Father, and you dishonor me.’” (John 8:48-49).
So, in John’s gospel, Jesus is called a ‘Samaritan’—a Greek—and he does not appear to deny it. Further evidence that Jesus is not a Jew can be ascertained from the fact that, in the gospel story, he is not tried in a Jewish court but rather in a Roman—one which was reserved exclusively for Gentiles; that is, for Roman and Greek citizens! Neither was he killed by stoning, which was the traditional custom for killing a Jew. Moreover, some church fathers (e.g. Clement of Alexandria) have claimed that the name “Ιησους” (i.e. Jesus) has a Greek origin, not a Hebrew one. All these clues purvey insights and teachings about a Gentile Messiah who does not conform to our rather facile biblical expectations. In fact, both Jesus and all of his disciples come from Galilee. Ironically, only one of his disciples is a Jew who comes from Judah: the one who betrays him!
Furthermore, the New Testament could not have been written by devout Jews because devout Jews would not have written in Greek. It was forbidden for them to do so. Nor could they have written such articulate, refined Greek. From the earliest times, devout Jews could only read Hebrew. During the Babylonian exile, the Jews wrote in Aramaic. During Hellenistic times, even though the official language was Greek, devout Jews continued to write in Aramaic and could not have written in Greek for fear of being dejected from their sect or congregation! Besides, ever since the overthrow of the Syrian-Greek Empire in the land of Israel, the Jews hated anything to do with the Greeks.
So, who else is left who could have written the New Testament in Greek? Answer: Greeks! And there are more epistles written to Greeks than to any other race. In fact, most of the New Testament books were written in Greece: Romans, 1 & 2 Corinthians, Galatians, 1 & 2 Thessalonians, 1 Timothy, Titus, the book of Revelation, and possibly others as well! None of the books of the New Testament were ever written in Palestine. Not even the Letter of James. According to scholars, the cultivated Greek language of the Epistle of James could not have possibly been written by a Jerusalem Jew!
It is also important to note that when the NT authors quote from the OT, they often quote from the Septuagint, an early Greek translation of the Hebrew Bible, and not from the original Hebrew scriptures per se. This may indicate that the NT authors were not familiar with the Hebrew language. For example, when they quote Jeremiah or refer to Joshua (Acts 7:45; Heb. 4:8) in the NT, they use the Septuagint (the Greek text) as their source (scholarly consensus). This lends plausibility to the argument that the NT authors were not Hebrews but Greeks! And scholars now tell us that these NT authors were writing from different parts of the world, not from Palestine.
And why didn’t the New Testament writers finish God’s story in Hebrew? What better way to persuade Jews that Jesus is the messianic fulfillment of Jewish Scripture than to write it in the Hebrew language, which Jews could both read and understand? But they didn’t! The reason for this is Jesus. Apparently, he is not Jewish; he is Greek! So, the story must be written in Greek to reflect its main character, the God man, Jesus the Christ. Furthermore, if he were Jewish, he would have said I am the Aleph and the Tav. Instead, he uses Greek letters to define the divine “I AM”:
“I am the Alpha and the Omega,” says the Lord God.” (Revelation 1:8).
The following verse shows that we are on the right track. John the Revelator is not in Greece by accident. He is there BECAUSE (for the reason that) it has everything to do with the SPECIFIC ACCOUNT of Jesus, which is revealed to him by the word of God:
“I, John … was on the island called Patmos [in Greece] BECAUSE of the word of God and the testimony of Jesus.” (Revelation 1:9, emphasis added).
If we sum up our findings, we could say with confidence that the mystery of Jesus’ non-Jewish identity is revealed even in the gospels. And the gospel mystery of Christ’s identity is supported by no less an authority than Paul:
“This message was kept secret for centuries and generations past, but now it has been revealed to God’s people.” (Colossians 1:26).
In his in-depth-Bible-study video called “Breaking the Sound of Silence,” distinguished scholar Brant Pitre agrees that “the mystery which was kept secret for long ages but is now disclosed and through the prophetic writings is made known to all nations” (Rom. 16.25b-26a) is exclusively referring to a *revelation* of Jesus’ *identity* that was previously unknown! That’s why “the mystery which was kept secret for long ages” needed to be revealed. Because we could not have possibly known this truth from any available sources (biblical or otherwise) except by way of divine revelation! There is much more proof in the Bible that Jesus is Greek (and not Jewish). But this evidence cannot be reproduced here, given the limited scope of this article.
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