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.
366 Peter H.W. Lau
which there is a downplaying of the overall importance of external
identity markers — temple and monarchy — as foundational for Is-
raelite identity. Instead, obedience to the Torah gains greater signifi-
cance (44). The omission of circumcision as a prerequisite for partici-
pation in the Passover, in preference to devotion to YHWH (Ezra 6,21;
Neh 10,29[28]), reflects this tendency on an individual level.
Nonetheless, EN still clearly outlines the entrance requirements into
‘Israel’ (6,21):
1) Separation from the peoples/nations of the lands; and
2) Seeking YHWH, the God of Israel.
The main point is that only those who exclusively turn to YHWH
are accepted as members of ‘Israel’. As will be discussed infra, the im-
plication is that not all who desire to join Israel are accepted. Although
the passage allows for the admittance of outsiders into Israel, the main
emphasis is on the means of membership in the community of Israel
with a view to maintaining its religious purity. Indeed, that gentile in-
corporation is not explicitly stated suggests the author/redactor allows
for the possibility, but it is not a central concern.
b) Ezra 4,1-5
This short passage provides further insight into the ideological
stance of EN regarding the admittance of outsiders into Israel (45). It
no evidence for any non-Christian Jewish community in antiquity accepting un-
circumcised male converts.
(44) In particular, the relative importance of the Torah vis-Ã -vis the Temple
and sacrifices is demonstrated in two ways. First, the reading of the Torah out-
side the Temple (Neh 8,1) indicates that ‘the Torah was greater than the Temple
and its sacrifices, indeed … the Torah as such was above anything it might con-
tain’; H.L. ELLISON, From Babylon to Bethlehem. The Jewish People from the
Exile to the Messiah (Exeter, NH 1976) 47. Second, the placement of the reading
of the Torah to parallel the presentation of sacrifices in Ezra 3, along with the
rarity and speed of reporting of sacrifices suggests that the Torah replaces the of-
fering of sacrifices; see T.C. ESKENAZI, “The Structure of Ezra-Nehemiah and
the Integrity of the Bookâ€, JBL 107 (1988) 650.
(45) If Ezra 4–6 is a literary unit, then a rounded understanding of either 4,1-5
or 6,19-22 can only be achieved with reference to the other. For a comparison and
contrast of 4,1-4 with 6,19-22, see H.C.M. VOGT, Studie zur nachexilischen
Gemeinde in Esra-Nehemia (Werl 1966) 47-53, who outlines seven parallels. He
concludes that the correspondences between the two passages define the outer lim-
its of a literary unit. Building on the work of H.H.-MALLAU, “The Redaction of
Ezra 4–6: A Plea for a Theology of Scribesâ€, Perspectives in Religious Studies 15
(1988) 70-73, who finds parallel panels within Ezra 4–6, and without reference to