Ezra4
New International Version
1 When the enemies of Judah and Benjamin heard that the exiles were building a temple for the Lord, the God of Israel,
2 they came to Zerubbabel and to the heads of the families and said, “Let us help you build because, like you, we seek your God and have been sacrificing to him since the time of Esarhaddon king of Assyria, who brought us here.”
3 But Zerubbabel, Joshua and the rest of the heads of the families of Israel answered, “You have no part with us in building a temple to our God. We alone will build it for the Lord, the God of Israel, as King Cyrus, the king of Persia, commanded us.”
4 Then the peoples around them set out to discourage the people of Judah and make them afraid to go on building.
5 They bribed officials to work against them and frustrate their plans during the entire reign of Cyrus king of Persia and down to the reign of Darius king of Persia.
6 At the beginning of the reign of Xerxes, they lodged an accusation against the people of Judah and Jerusalem.
7 And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel and the rest of his associates wrote a letter to Artaxerxes. The letter was written in Aramaic script and in the Aramaic language.
8 Rehum the commanding officer and Shimshai the secretary wrote a letter against Jerusalem to Artaxerxes the king as follows:
9 Rehum the commanding officer and Shimshai the secretary, together with the rest of their associates—the judges, officials and administrators over the people from Persia, Uruk and Babylon, the Elamites of Susa,
10 and the other people whom the great and honorable Ashurbanipal deported and settled in the city of Samaria and elsewhere in Trans-Euphrates.
11 (This is a copy of the letter they sent him.) To King Artaxerxes, From your servants in Trans-Euphrates:
12 The king should know that the people who came up to us from you have gone to Jerusalem and are rebuilding that rebellious and wicked city. They are restoring the walls and repairing the foundations.
13 Furthermore, the king should know that if this city is built and its walls are restored, no more taxes, tribute or duty will be paid, and eventually the royal revenues will suffer.
14 Now since we are under obligation to the palace and it is not proper for us to see the king dishonored, we are sending this message to inform the king,
15 so that a search may be made in the archives of your predecessors. In these records you will find that this city is a rebellious city, troublesome to kings and provinces, a place with a long history of sedition. That is why this city was destroyed.
16 We inform the king that if this city is built and its walls are restored, you will be left with nothing in Trans-Euphrates.
17 The king sent this reply: To Rehum the commanding officer, Shimshai the secretary and the rest of their associates living in Samaria and elsewhere in Trans-Euphrates: Greetings.
18 The letter you sent us has been read and translated in my presence.
19 I issued an order and a search was made, and it was found that this city has a long history of revolt against kings and has been a place of rebellion and sedition.
20 Jerusalem has had powerful kings ruling over the whole of Trans-Euphrates, and taxes, tribute and duty were paid to them.
21 Now issue an order to these men to stop work, so that this city will not be rebuilt until I so order.
22 Be careful not to neglect this matter. Why let this threat grow, to the detriment of the royal interests?
23 As soon as the copy of the letter of King Artaxerxes was read to Rehum and Shimshai the secretary and their associates, they went immediately to the Jews in Jerusalem and compelled them by force to stop.
24 Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia.
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Ezra 4Public-domain commentary and original-language notes for Ezra 4. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: The adversaries of the temple. (1–5). The building of the temple is hindered. (6–24).
vv1-5
Every attempt to revive true religion will stir up the opposition of Satan, and of those in whom he works. The adversaries were the Samaritans, who had been planted in the land of Israel, 2Ki 17. It was plain that they did not mean to unite in the worship of the Lord, according to his word. Let those who discourage a good work, and weaken them that are employed in it, see whose pattern they follow. (Ezr 4:6-24)
vv6-24
It is an old slander, that the prosperity of the church would be hurtful to kings and princes. Nothing can be more false, for true godliness teaches us to honour and obey our sovereign. But where the command of God requires one thing and the law of the land another, we must obey God rather than man, and patiently submit to the consequences. All who love the gospel should avoid all appearance of evil, lest they should encourage the adversaries of the church. The world is ever ready to believe any accusation against the people of God, and refuses to listen to them. The king suffered himself to be imposed upon by these frauds and falsehoods. Princes see and hear with other men's eyes and ears, and judge things as represented to them, which are often done falsely. But God's judgment is just; he sees things as they are.
Key Words
צַר: narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble ; (transitive) an opponent (as crowding)
יְהוּדָה: Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
בִּנְיָמִין: Binjamin, youngest son of Jacob; also the tribe descended from him, and its territory
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
בָּנָה: to build (literally and figuratively)
הֵיכָל: a large public building, such as a palace or temple
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
נָגַשׁ: to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causatively, to present; figuratively, to adduce an argument; by reversal, to stand back
Cross References
Ezra 4Identifies the origins of the Samaritans (adversaries) planted in Israel by the Assyrian king.
Supported by Matthew Henry, Matthew Poole, JFB
Explains their mixed/mongrel worship, claiming to seek God while retaining corrupt practices.
Supported by Matthew Poole, JFB
Parallels the exclusion of foreign adversaries from having any portion or right in Jerusalem's reconstruction.
Supported by Matthew Poole, JFB
Refers to the original decree of Cyrus authorizing only the Jewish exiles to rebuild.
Supported by Matthew Poole
Confirms Esarhaddon's lineage as the son and successor of Sennacherib king of Assyria.
Supported by Matthew Poole
Illustrates the use of the Syrian (Aramaean) language in official regional diplomatic communications.
Supported by JFB
Historical precedent of mighty kings of Jerusalem ruling all regions beyond the river.
Supported by Matthew Poole
Chronological connection to the subsequent resumption of the work under Darius.
Supported by Matthew Poole
Slanderous charges of sedition and rebellion leveled against God's people before rulers.
Supported by Matthew Henry
Relates to the pay of toll, tribute, and custom due to ruling governing authorities.
Supported by Matthew Henry
Prophetic context of the work ceasing, as the people claimed the time had not come.
Supported by JFB
The adversaries urge search of royal archives to prove Jerusalem's historically rebellious nature.
Supported by Matthew Poole
A parallel political slander that the Jews' unique laws make them unprofitable to the king.
Supported by Matthew Henry
The king's confirmation that Jerusalem once commanded tax and tribute from surrounding provinces.
Supported by Matthew Poole