Peter H.W. Lau, «Gentile Incorporation into Israel in Ezra - Nehemiah?», Vol. 90 (2009) 356-373
In contrast to other texts dated to the post-exilic period, Ezra – Nehemiah is well known for its separatist policy towards gentiles. Two exceptions in EN are the possible participation of foreigners in the Passover ceremony (Ezra 6,19-21) and the community pledge to follow the Torah (Neh 10,29[28]). An examination of antecedent Passover celebrations reveals that participation in the Passover marks out those who are members of ‘true’ Israel. This article argues that these cases indeed exhibit an anomalous inclusiveness, and discusses how it can be understood within the wider ethno-theological thrust of EN.
Gentile Incorporation into Israel in Ezra – Nehemiah? 361
iniscent of the crossing of the Sea of Reeds (4,23; Exod 14). If the
first Passover signified the beginning of YHWH’s redemption, then its
observance in the Promised Land signified its completion. Both are
celebrated at the same date and time (5,10; Exod 12,6.18). And in
both instances it is preceded by the rite of circumcision (5,2-9; Exod
12,48). Indeed, circumcision is explicitly linked back to the larger
story of the exodus (Josh 5,2-9). Since both of these ceremonies are
related to God’s covenant with his people (23), they once again func-
tion to mark out those who are members of Israel (24), as they enter a
new national phase in the Promised Land (25).
e) 2 Kings 23,21-23
The description of Josiah’s Passover in the deuteronomistic ac-
count follows the purge of idols, priests, and sacred places (2 Kgs
23,4-20), and is followed by further cleansing of the land (23.24). The
account of his reforms also indicates an interest in the northern king-
dom, as the drawn-out description highlights (23,15-20). Given the
admixture of northern Israelites and foreigners transplanted by As-
syria (2 Kgs 17,24-41), part of the aim of Josiah’s Passover was to
forge a new nation just as the Exodus had done centuries before (26).
This was part of a set of widespread reforms instituted by Josiah,
based on and driven by Deuteronomy (27) (2 Kgs 23,21) (28). As noted
supra, Deuteronomy displaced kinship and ethnic boundaries, and re-
(23) M.H. WOUDSTRA, The Book of Joshua (NICOT; Grand Rapids, MI 1981)
98.
(24) The national observance of the Passover is consistent with the ‘all Israel’
theme of the book of Joshua.
(25) As L.D. HAWK, Joshua (Berit Olam; Collegeville, PA 2000) 75, com-
ments, circumcision and the celebration of Passover ‘depict the beginning of a
new era by reporting the performance of rites that constitute primary markers of
community identity’. The main emphasis of the Joshua account is on the change
in diet, from manna to the produce of the land (Josh 5,11-12). For a concentric
structuring of Josh 5,11-12 that emphasizes this dietary change, see R.S. HESS,
Joshua (TOTC; Leicester 1996) 124. This symbolizes the end of the wilderness
period and the beginning of life in the land.
(26) M. LEUCHTER, Josiah’s Reform and Jeremiah’s Scroll. Historical
Calamity and Prophetic Response (Sheffield 2006) 60.
(27) For a presentation and discussion of the critical position on the Book of
the Covenant (2 Kgs 23,2) as Deuteronomy or its early nucleus, see, e.g., E.W.
NICHOLSON, Deuteronomy and Tradition (Philadelphia, PA 1967) 1-17.
(28) Although Josiah had begun repairs on the temple prior to finding the
Book of the Law (2 Kgs 22,3-7), the impetus for his further extensive reforms
derives from its discovery (22,8-20).