The term "People of the Land" (Hebrew: עַם הָאָרֶץ, am ha'aretz) appears in various contexts throughout the Old Testament, often referring to the common populace or inhabitants of a particular region. This term carries different connotations depending on the historical and social context in which it is used.

Old Testament Usage

1. General Population: In some instances, "People of the Land" simply denotes the general population of Israel or Judah, as distinct from the ruling classes or religious leaders. For example, in 2 Kings 11:14, the term is used to describe the people who supported the young King Joash: "And she looked, and behold, the king was standing by the pillar according to the custom, and the commanders and the trumpeters were beside the king, and all the people of the land rejoiced and blew trumpets" .

2. Political and Social Influence: The "People of the Land" sometimes held significant political influence, particularly during times of national crisis or transition. In 2 Kings 23:30, after the death of King Josiah, it was the "People of the Land" who took Jehoahaz, Josiah's son, and made him king: "Then the people of the land took Jehoahaz son of Josiah, anointed him, and made him king in place of his father" .

3. Opposition to Reform: The term can also refer to those who resisted religious reforms or were seen as maintaining traditional or syncretistic practices. In the post-exilic period, Ezra and Nehemiah encountered opposition from the "People of the Land" as they sought to reestablish the covenant and purify the worship practices of the returning exiles. Ezra 4:4 states, "Then the people of the land set out to discourage the people of Judah and make them afraid to build" .

4. Social and Religious Distinction: In the context of the post-exilic community, the "People of the Land" were often distinguished from the returning exiles. This distinction was not merely geographical but also religious and cultural, as the returning exiles sought to maintain a distinct identity and adherence to the Mosaic Law. Nehemiah 10:28-29 highlights this separation: "The rest of the people—the priests, Levites, gatekeepers, singers, and temple servants, along with all those who had separated themselves from the people of the land to adhere to the Law of God—together with their wives and all their sons and daughters who are able to understand, hereby join with their brothers and nobles, and enter into a curse and an oath to follow the Law of God given through Moses the servant of God and to carefully obey all the commandments, ordinances, and statutes of the LORD our Lord" .

Theological Implications

The concept of the "People of the Land" underscores the tension between faithfulness to God's covenant and the influences of surrounding cultures. Throughout Israel's history, the call to be a distinct and holy people often clashed with the realities of living among diverse populations. This tension is evident in the prophetic literature, where prophets like Isaiah and Jeremiah called the people to repentance and a return to covenant faithfulness, often addressing the "People of the Land" as those who had strayed from God's commands.

Historical Context

During the monarchy, the "People of the Land" could wield considerable power, as seen in their role in royal successions. In the post-exilic period, the term reflects the challenges faced by the Jewish community in maintaining their identity amidst external pressures and internal divisions. The rebuilding of the temple and the walls of Jerusalem under leaders like Zerubbabel, Ezra, and Nehemiah was not only a physical restoration but also a spiritual renewal, calling the people to separate themselves from the practices of the "People of the Land."

In summary, the "People of the Land" serves as a multifaceted term within the biblical narrative, reflecting the complexities of social, political, and religious life in ancient Israel and Judah.