This sj'ncretism in worship and tolerance of dissent from the national religion, which were greatly favoured by the existence of a multitude of local sanctuaries, received a check through the introduction of the Deuteronomic legislation with its central sanctuarv, but far more through the enactments of the t*riests' Code (P). The ideas introduced in Dt of Israel as a holy people, and of the land as not to be 'defiled' (2123), jg^ logically to the conclusion that the g^r who sojourned in Israel must conform as far as possible to the same regulations as the covenant people. Accordingly, we meet ^vith an extension both of the privileges and the duties of the gSr. In D, indeed, matters are not carried so far as in P. In Dt I42' the g^r is allowed to eat the flesh of an animal that has died of itself, ace. to Lv 17'° he is defiled no lesa than the Isr. by Buch an act. On the other hand, no difference is recognized between Isr. and gSr in the following particulars : — The ger is to par- ticipate in the Feast of Weeks (Dt 16""-), of Taber- nacles (16'3'-), in the offering of first-fruits (26"), the Sabbath rest (5», cf. Ex 20'» 23'2, JE), th« tithes (14'-*'), the gleanings of the field, etc.
GEK
GERAJi
157
(24""), and he ia to have equal justice done to him ('24").
Tlie exUe helped to draw the bonds of union closer between Israelite and qi'r, both alike bein;; now strangers in a strange land. Hence in Ezk47--'' we find the same provision made for both in the Ideal division of the land. On the other hand, in addition to the keeping: of tlie Sabljath, we are probably safe to infer tliat cirtuiiuision was con- sidered by Kzekiel to be obligatory for the gSr (cf. Ezk 44""'" where uncircumcised ' in heart' and ' in Hesh ' are parallel terms). Deutero-Isaiah antici- pates the conversion to Israel's CIoil, not only of individuals (44°), but of kings and [ninces (41)') as well as their subjects (51"), nay, he loresees a time when to that tiod ' every knee shall bow and every tongue shall swear ' (45-^). In bringing about this consummation Israel has its function as a missionary nation (42"- '" i'i"- " 49"). The creed of Deutero-Isaiah is, 'There is no Uod but J", and Israel is His prophet' (Wellh. Gcsch. p. 117).
This universalism, indeed, could, according to the notions of most, realize itself only through the forms of .ludaism. Non-Israelites must submit to the yoke of Israel's law. In ]>ost-exilic times the exclusion from the community of all who would not adopt the drastic reforms of Ezra and Nehe- niiah, enabled one and the same standard to be applied to the purified remnant. Hence, ' in P the air is jjlaced practically on the same footing as the native Israelite ; he enjoys the same rights (Nu 35", cf. Ezk 47'^-), and is bound by the same laws, whether civil (Lv 24^-), moral and religious (18"'20^ 24'«, cf. Ezk 14'), or ceremonial (Ex 12",
Lv Ili-O 178. lO- 12. 13- 15 2218, JIu 1511.26.30 jglO). ^\^q
principle, " One law shall there be for the home- liorn aud for the stranger," is repeatedly affirmed ( l-;x 12^", Lv 24-'-, Nu »• '•" lo"- '«• ■•^), the only specified distinctions being that the gir, if he would keep the passover' (which under no circumstances is tlie foreigner [ijri-] permitted to do), ' must be circumcised (Ex 12^^), and that an Israelite in servitude with him may be redeemed before the jubilee (Lv 25^'-), a privilege not granted in the case of the master's being an Israelite (v.''"-)' (Driver, Deut. p. 105).
After the definite breach with the Samaritans (Nell 13^"- ). and the establishment of the temple on Mt. Gerizim (Jos. Ant. XI. viii. ), the i)iopa- gandist activity of Jerus. would be stimulated, and it would be felt that the way was more clear to work. There may be a reminiscence of this policy and its results in what the Chronicler reports to have taken place in the reign of Hezekiah (2 Ch SO'"-, cf. 1 Ch 13^ 2 Ch ir-'). As Schiirer points out, the word gcr has already in P advanceif far on to its later use as = prosdi/te {vpo<n'i\vTot, which frequently in LXX represents 13 of MT). This meaning appears completely established in the Mislina, where gnr denotes one who by circumcision and complete adoption of Israel's laws has become incorporated with the covenant jwople. If tliis last sense was intended to be brought out with special distinctness, the phrase pis ii ('righteous stranger ') was used. I*'or
?fr in the original sense of a stranger dwelling in srael, tlie Mi^liiiic toniiiila was 3V"n ii (in OT thi'se terms are parallel in Gn 23*, Lv 25-"- »• *', 1 Ch 29'^ Ps 39'-), which in mcdia'val .ludaism became iV'v'n ii = a stranger dwelling within the gates of Lsrael (cf. Ex 20'», Dt 5'* 14-' 24"). The nse of 13 to designate a conucWcrf (Jcntile became finally bo well established that a verb (occurring in the Mislina) was formed from it, ivni 'to be- come a convert' (Schiirer, HJP II. ii. 31.'i).
The battle which had been fought and gained by Ezra and Nehemiah had indeed to be fought over again more than once in Jewigh history, notably