Gentile Christians, Exile, and Return in 5 Ezra 1:35-40

Abstract

(ProQuest: ... denotes non-US-ASCII text omitted.) 5 Ezra is a short, early Christian writing of the second or third century that is a thinly veiled supersessionist tract. Pseudepigraphically ascribed to the biblical Ezra, the work describes God's decision to abandon his originally chosen and transfer his allegiance to a newly chosen, different (the Christians) who will better fulfill his expectations. Although the origins of the work are uncertain, it seems to have been composed in Latin, the only language in which it is attested, and thus was most probably written in Rome or northern Africa.1 The Latin text of 5 Ezra constitutes the first two chapters of the composite apocryphal biblical writing 2 Esdras.2 Analysis of the text of 5 Ezra suggests that it can be divided into six major units, roughly corresponding to six successive periods of (Christian) salvation history. In the third text unit, 1:35-40, God addresses his unrepentant original Israel, through the prophetic mouthpiece of Ezra: [1:35] I will hand over your to a from far away [Tradam domos vestras populo venienti a longe], and those who have not known me will believe me, and those to whom I have not shown signs will do what I have said. [36] They have not seen prophets, but are mindful of the antiquity of the prophets [Lat.: of them]. [37] The apostles [or: emissaries] bear witness to [testantur] the [populum venientem] with joy. Although they do not see me with bodily eyes [oculis carnalibus], they believe with the spirit, and they have heard the things that I have said, and believe me. [38] Now, father, look with glory and see the [populum venientem] from the east. [39] I will lead them, (I) together with Abraham, Isaac, and Jacob, Elijah and Enoch, Zachariah and Hosea, Amos, Joel, Micah, Obadiah, Zephaniah, [40] Nahum, Jonah, Malachi, Habakkuk, and angels with flowers.3 Even a superficial reading of these verses reveals a number of exegetical difficulties. 5 Ezra 1:35a seems to suggest that the houses of the original will be taken over by a group of invaders who will conquer the inhabitants and despoil their land. In vv. 35b-37, however, these coming appear to be a benign, if naive, lot who are described in terms reminiscent of Gentile Christians. Verse 38 then depicts God summoning Ezra to view the coming people, in language similar to the descriptions of Jewish exiles returning from Babylon to Israel in Second/ Third Isaiah and Baruch. Finally, in vv. 39-40, God promises that he himself will lead the procession, along with an assortment of biblical patriarchs, biblical prophets, and twelve angels with flowers. Prima facie, besides the overarching theme of the coming people, there does not seem to be much else that binds together this collection of thematic elements. Especially difficult is the connection between what are apparently Gentile Christians in vv. 35b-37 and what seem to be returning Jewish exiles in vv. 38-40. The present study is an attempt to unravel some of these difficulties and to discern why the normally intelligible, even sophisticated, author of 5 Ezra presented this material in the way in which he did. Since there is not much question about the identity of the Gentile Christians depicted in vv. 35b-37, much of our exegesis will focus on how the portrayal of the people from the east in vv. 38-40 can be reconciled with the earlier verses in the pericope. I. Exegesis of 5 Ezra 1:35a Since the author of 5 Ezra has the habit of composing his work by putting together strings of biblical quotations and allusions, it seems logical to begin our investigation by attempting to identify those biblical references that may be present in 5 Ezra 1:35-40. We start with v. 35a. As noted above, 5 Ezra 1:35a seems most reminiscent of a large body of Jewish scriptural passages in which God threatens the Israelites with the advent of a group of ruthless foreign invaders who will invade the land, conquer its inhabitants, and wreak general havoc. …