SpiritualFamily.Net

5./ Who are gentiles according to the 5th Epochal Revelation Papers?

According to The Urantia Book (the Fifth Epochal Revelation Papers), "gentiles" refers to non-Jews—all peoples, nations, races, or individuals outside the Jewish (Hebrew/Israelite) nation and its religious community during the times described, particularly in the context of Jesus' life and the first-century world. The term is used consistently with its biblical and historical meaning (from Hebrew goyim meaning "nations" and Greek ethne meaning "peoples" or "nations"), but the revelation applies it in a straightforward, descriptive way without adding new metaphysical or cosmic redefinitions.

Gentiles are portrayed as:

• Non-Jewish peoples of various ethnic, cultural, and religious backgrounds, including Greeks, Romans, Syrophoenicians, and others living in or around Palestine and the broader Roman Empire.
• Often associated with gentile religions, philosophies, and ways of life that contrasted with Jewish monotheism and customs (e.g., Paper 121 discusses gentile religions and philosophy in the times of Michael's bestowal).
• Frequently depicted in positive or receptive terms toward Jesus' teachings, especially in contrast to many Jewish leaders' rejection. For example:
  • Gentiles showed eagerness to hear the gospel, exercised "saving faith," and were more open to Jesus' message in places like Tyre, Sidon, and Phoenicia (Paper 156).
  • Jesus emphasized that the kingdom would be taken by gentiles if the "children of Abraham" (Jews) did not show sufficient faith (e.g., Paper 156:1).
  • Many gentiles grasped concepts like God's uniformity of laws, lack of favoritism by race or nation, and the idea that God is no respecter of persons (Paper 156:2).
• In Jesus' teachings and predictions, gentiles appear in contexts like Roman authority (e.g., "delivered into the hands of the gentiles" for crucifixion, Paper 171) or as examples of humility and service (rulers of the gentiles "lord it over" others, but kingdom leadership is different, Paper 171).
• The revelation notes the transition of the kingdom message from a primarily Jewish focus to including gentiles, with early Christianity's spread involving gentiles through figures like Paul (Paper 195).

Key examples from the text:

• Jesus worked and lived among gentiles in places like Sepphoris to understand their viewpoint (Paper 128).
• The temple in Jerusalem had a "court of the gentiles" (mentioned in discussions of the era).
• Post-Pentecost, the gospel reached gentiles widely, helping universalize the message beyond Jewish nationalism (Paper 170, Paper 195).
• Salvation and sonship with God are explicitly for both Jews and gentiles—no favoritism (Paper 175).

In essence, gentiles are simply all non-Jewish humanity in the historical and cultural setting of Jesus' bestowal on Urantia (Earth). The Urantia Book uses the term to highlight Jesus' inclusive mission: his gospel of the kingdom is for all peoples—Jews and gentiles alike—emphasizing spiritual brotherhood over racial, national, or religious divisions. This aligns with the revelation's broader theme that God is no respecter of persons, and the kingdom is open to everyone through faith.