ETHNIC. – A Greek term (ἐθνικός, Vulgate *ethnicus* or *gentilis*) used by Hellenistic Jews to designate the pagan, belonging to the “nations” that did not profess monotheism.
This is the non-exclusive but prevalent sense in the Bible of ἐθνικός (noun): Mt. 5:47; 6:7; 18:17; synonymous in the plural with νέθεν χθεν (if in the Septuagint the Hebrew *haggôyîm* [Gen. 34:24; Lev. 18:24, etc.; Is. 9:1], cf. Mt. 4:15; 6:32 and passim; in opposition to the Jews: Rom. 3:29; 9:24, etc.; Lk. 2:33; Acts 26:17, 23).
In the Old Testament there is a clearer distinction between the people of God (ὁ λαός) and the “nations” (τὰ ἔθνη), with the prohibition of marital relations and treaties of friendship (Gen. 34:16; Ezra 9–10; Is. 7:17; 30; 31; Jer. 2:18; Ez. 16:28, etc.) and exclusion from the Temple cult, on account of the grave danger of idolatrous influence.
Distinction and separation, not hatred; Mosaic legislation prescribes justice and benevolence toward the ethnics (Gen. 22:21; 23:9; Lev. 19:33 sq.; Deut. 10:18 sq. etc.; cf. H. Lesêtre, *Etrangers*, in DB, II, col. 204); they could embrace the Jewish religion (v. Proselytes); and the prophets announce their aggregation into the messianic kingdom: Is. 2:2; 42:6; 49:6; 60:3; Zech. 2:15; 8:23; Mal. 1:11, etc. During the persecutions suffered upon return from exile (Neh. 5:8; 9:2; 13:1–3), particularly at the hands of the Seleucids (1–2 Maccabees), there developed among the Jews that hatred against the “ethnics” or “gentiles” which the Pharisees consecrated in their program.
In the New Testament the distinction remains (cf. Mt. 15:24; Gal. 2:15, etc.), and the Church appears as distinct as were the Jews from the world of the gentiles (Mt. 18:17; M.-J. Lagrange); but Jesus has removed the ancient barrier (Eph. 2:14) and called all ethnics to his kingdom (cf. Mt. 28:19; Mk. 16:15; Lk. 24:47; Rom. 1:17, etc.). The Apostles carried out this universal mission received from Jesus (cf. Acts 8:10–11, etc.).