Ezra

Ezra 4

24 verses · History · Old Testament

1Now when the adversaries of Judah and Benjamin heard that the children of the captivity were building a temple to Yahweh, the God of Israel; 2they came near to Zerubbabel, and to the heads of fathers’ households, and said to them, “Let us build with you; for we seek your God, as you do; and we have been sacrificing to him since the days of Esar Haddon king of Assyria, who brought us up here.”

3But Zerubbabel, and Jeshua, and the rest of the heads of fathers’ households of Israel, said to them, “You have nothing to do with us in building a house to our God; but we ourselves together will build to Yahweh, the God of Israel, as king Cyrus the king of Persia has commanded us.”

4Then the people of the land weakened the hands of the people of Judah, and troubled them in building. 5They hired counselors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia. 6In the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.

7In the days of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of his companions, wrote to Artaxerxes king of Persia; and the writing of the letter was written in Syrian, and delivered in the Syrian language. 8Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows, 9then Rehum the chancellor, Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, 10and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest of the country beyond the River, and so forth, wrote.

11This is the copy of the letter that they sent:

To King Artaxerxes, From your servants the men beyond the River.

12Be it known to the king that the Jews who came up from you have come to us to Jerusalem. They are building the rebellious and bad city, and have finished the walls, and repaired the foundations. 13Be it known now to the king that if this city is built and the walls finished, they will not pay tribute, custom, or toll, and in the end it will be hurtful to the kings. 14Now because we eat the salt of the palace, and it is not appropriate for us to see the king’s dishonor, therefore we have sent and informed the king, 15that search may be made in the book of the records of your fathers. You will see in the book of the records, and know that this city is a rebellious city, and hurtful to kings and provinces, and that they have started rebellions within it in the past. That is why this city was destroyed. 16We inform the king that, if this city is built and the walls finished, then you will have no possession beyond the River.

17Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River:

Peace.

18The letter which you sent to us has been plainly read before me. 19I decreed, and search has been made, and it was found that this city has made insurrection against kings in the past, and that rebellion and revolts have been made in it. 20There have also been mighty kings over Jerusalem, who have ruled over all the country beyond the River; and tribute, custom, and toll, was paid to them. 21Make a decree now to cause these men to cease, and that this city not be built, until a decree is made by me. 22Be careful that you not be slack doing so. Why should damage grow to the hurt of the kings?

23Then when the copy of king Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms. 24Then work stopped on God’s house which is at Jerusalem. It stopped until the second year of the reign of Darius king of Persia.


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What others are saying

5 commentators · 61 notes on this chapter

Matthew HenryEnglish Puritan / Nonconformist · 1708–17143

Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.

Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.

v. 1–5

We have here an instance of the old enmity that was put between the seed of the woman and the seed of the serpent. God's temple cannot be built, but Satan will rage, and the gates of hell will fight against it. The gospel kingdom was, in like manner, to be…

v. 6–16

Cyrus stedfastly adhered to the Jews' interest, and supported his own grant. It was to no purpose to offer any thing to him in prejudice of it. What he did was from a good principle, and in the fear of God, and therefore he adhered to it. But, though his…

v. 17–24

Here we have, I. The orders which the king of Persia gave, in answer to the information sent him by the Samaritans against the Jews. He suffered himself to be imposed upon by their fraud and falsehood, took no care to examine the allegations of their petition…

John GillParticular Baptist / High Calvinist · 1746–176324

The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.

Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.

v. 1

Now when the adversaries of Judah and Benjamin,.... The Samaritans, as appears from Ezra 4:2, heard that the children of the captivity; the Jews, who had been in captivity seventy years, and were just come out of it, and still were not quite free, but under…

v. 2

Then they came to Zerubbabel, and the chief of the fathers,.... These they addressed, as knowing that if they could not prevail with them, they could never succeed in their design; and these were no doubt the principal of the Samaritans that applied: and said…

v. 3

But Zerubbabel, and Joshua, and the rest of the chief of the fathers, said unto them,.... The prince and high priest, and chief of the people: you have nothing to do with us to build an house to our God; being neither of the same nation, nor of the same…

Adam ClarkeMethodist / Wesleyan-Arminian · 1810–182619

The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.

Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.

v. 1

Now when the adversaries - These were the Samaritans, and the different nations with which the kings of Assyria had peopled Israel, when they had carried the original inhabitants away into captivity, see Ezr 4:9, Ezr 4:10.

v. 2

Let us build with you - We acknowledge the same God, are solicitous for his glory, and will gladly assist you in this work. But that they came with no friendly intention, the context proves.

v. 3

Ye have nothing to do with us - We cannot acknowledge you as worshippers of the true God, and cannot participate with you in anything that relates to his worship.

Keil & DelitzschGerman Lutheran, conservative-critical · 1861–18755

The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.

Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.

v. 3

Zerubbabel and the other chiefs of Israel answer, "It is not for you and for us to build a house to our God;" i.e., You and we cannot together build a house to the God who is our God; "but we alone will build it to Jahve the God of Israel, as King Cyrus…

v. 4

In consequence of this refusal, the adversaries of Judah sought to weaken the hands of the people, and to deter them from building. הארץ עם, the people of the land, i.e., the inhabitants of the country, the colonists dwelling in the land, the same who in Ezr…

v. 5

And they hired counsellors against them, to frustrate their purpose (of building the temple). וסכרים still depends on the ויהי of Ezr 4:4. סכר is a later orthography of שׂכר, to hire, to bribe. Whether by the hiring of יועציט we are to understand the…

Jamieson, Fausset & BrownScottish Presbyterian / Reformed · 187110

The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.

Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.

v. 2

we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon . . . which brought us up hither--A very interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in…

v. 3

But Zerubbabel and Jeshua . . . said . . . Ye have nothing to do with us to build an house unto our God--This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence for ultimate good; for, had the two peoples…

v. 4–5

Then the people of the land weakened the hands of the people of Judah, &c.--Exasperated by this repulse, the Samaritans endeavored by every means to molest the workmen as well as obstruct the progress of the building; and, though they could not alter the…

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