Jesus' Teachings on Racism and Ethnicity in the Bible
Jesus' teachings on racism and ethnicity are rooted in his understanding of God's universal love and the unity of humanity. In Matthew 19:28, Jesus promises that his followers will judge the twelve tribes of Israel, indicating a redefinition of Israel that transcends ethnic boundaries [1]. This redefinition is further explored in the New Testament, where the early Christian community grapples with the relationship between Jewish heritage and the new faith.
Jesus' interaction with the Samaritan woman at the well (John 4:4-42) and his healing of the Syrophoenician woman's daughter (Mark 7:24-30, Matthew 15:21-28) demonstrate his willingness to engage with and minister to non-Jews. In the latter instance, Jesus initially appears to limit his mission to the "lost sheep of the house of Israel" (Matthew 15:24), but ultimately heals the Gentile woman's daughter, illustrating that his message is not restricted to a particular ethnic group.
The biblical account of Jesus' teachings also highlights the tension between Jewish and Gentile communities. In John 8:33-48, Jesus debates with Jewish leaders who claim Abraham as their father. Jesus responds by arguing that true sonship is not determined by physical descent but by spiritual allegiance [3]. This exchange is marked by a racial slur when the Jewish leaders call Jesus a Samaritan, indicating the deep-seated ethnic divisions of the time [6].
Early Christian interpreters, such as Origen, understood Jesus' mission to be directed towards the "lost sheep of the house of Israel," but also recognized that this mission was not limited to ethnic Israel. Origen notes that the term "lost sheep" refers to a "lost race of souls possessed of clear vision," suggesting that Jesus' message is directed towards those who are spiritually receptive, regardless of their ethnic background [5].
The patristic tradition further emphasizes the universal scope of Jesus' teachings. The early Christian text, "A Canticle of Mar Jacob the Teacher on Edessa," celebrates the inclusion of Gentiles in the Christian community, using the imagery of the bride (the Gentiles) being loved by the groom (Christ) despite being "black" [2]. This text reflects the early Christian understanding that Jesus' message transcends ethnic divisions.
Reformed theologians, such as Charles Hodge, have also explored the implications of Jesus' teachings on ethnicity. Hodge argues that the biblical account of humanity's fall in Adam and redemption in Christ underscores the unity of the human race. According to Hodge, all humans are descended from Adam and are therefore subject to the same conditions of sin and redemption [4].
Sources
- Matthew “Jesus said to them, “Most certainly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. -- Matthew 19:28”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — A CANTICLE OF MAR[1] JACOB THE TEACHER ON EDESSA.[2] (part 2): the Only-begotten who was sent by God: whereas His betrothed hated Him, I have loved Him; and by the hands of Abgar the Black[4] do I beseech Him to come to me and visit me. Black am I, yet comely. Ye daughters of Zion, blameless is your envy, seeing that the Son of the Glorious One hath espoused me, to bring me into His chamber. Even when I was hateful, He loved me, for He is able to make me fairer than water. Black was I in sins, but I am comely: for I have ”
- John (Protestant academic) “Tyndale House on John 8:33: 8:33 Jesus challenged a widely held assumption about Israel’s status as God’s chosen people. Their heritage as descendants of Abraham had inspired feelings of privilege and immunity rather than obligation and responsibility (cp. Amos 3:1-15). • The people misunderstood what it meant to be set free. Jesus was not referring to freedom from human slavery; he meant release from spiritual bondage to sin (John 8:34). Truth, not their religious heritage, would free them (8:32; Rom 6:17; 8:2; 1 Jn 3:4, 8, 9).”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 46: race. With this agrees not only, as we have already seen, the Scriptural account of the fall, but also what the Apostle teaches in 1 Cor. xv. 21, 22 . “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” Union with Adam is the cause of death; union with Christ is the cause of life. 204 Argument from General Consent. The imputation of Adam’s sin has been the doctrine of the Church universal in all ages. It was the doctrine of the Jews, derived from ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 17. EXPOSITION OF THE DETAILS IN THE NARRATIVE. (part 2): an answer from Jesus, who acknowledged that He had not been sent by the Father 446 tor any other thing than to the lost sheep of the house of Israel,(1)--a lost race of souls possessed of clear vision; but, because of her resolution and of having worshipped Jesus as Son of God, she obtains an answer, which reproaches her with baseness of birth and exhibits the measure of her worthiness, namely, that she was worthy of crumbs as the little dogs, but not of the loaves. But wh”
- John (Protestant academic) “Tyndale House on John 8:48: 8:48-49 By calling Jesus a Samaritan devil, his opponents turned his charges back on him with a racial slur (see study note on 4:4-6). Their statement that Jesus was demon-possessed (also 7:20; 8:52; 10:20) countered his claim that they were linked to Satan (8:44). Jesus rightly replied that these words were a profound dishonor. In fact, it was a serious and unforgivable offense (Mark 3:22-29).”