Ezra 4:12

KJV

Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations.

KJV (with Strong's)

Be it {H1934} known {H3046} unto the king {H4430}, that the Jews {H3062} which {H1768} came up {H5559} from {H4481} thee {H3890} to us {H5922} are come {H858} unto Jerusalem {H3390}, building {H1124} the rebellious {H4779} and the bad {H873} city {H7149}, and have set up {H3635}{H3635} the walls {H7792} thereof, and joined {H2338} the foundations {H787}.

Complete Jewish Bible

"Let the king know that the Judeans who left you to come to us in Yerushalayim are building this rebellious and wicked city. They have finished the walls and are now digging the foundations.

Berean Standard Bible

Let it be known to the king that the Jews who came from you to us have returned to Jerusalem. And they are rebuilding that rebellious and wicked city, restoring its walls, and repairing its foundations.

American Standard Version

Be it known unto the king, that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations.

Commentary

### SUMMARY
Ezra 4:12 is a pivotal verse within a letter sent by the adversaries of the returned Jewish exiles to King Artaxerxes, falsely accusing the Jews of rebuilding Jerusalem as a "rebellious and bad city." This strategic communication aimed to halt the restoration efforts, specifically highlighting the re-establishment of the city's walls and foundations, which the accusers framed as an act of sedition against the Persian Empire's authority and revenue. The verse encapsulates the cunning and persistent opposition faced by God's people in their endeavor to rebuild and restore what was lost.

### CONTEXT
* **Literary Context:** Ezra 4 presents a complex chronological structure. Following the initial return under Zerubbabel and the laying of the Temple foundation (Ezra 3), Ezra 4:1-5 describes early opposition to the Temple rebuilding. However, Ezra 4:6-23 then shifts focus, detailing later opposition to the rebuilding of Jerusalem's *walls* during the reigns of Ahasuerus (Xerxes) and Artaxerxes, which chronologically precedes the completion of the Temple under Darius (Ezra 5-6). Ezra 4:12 is embedded in a letter from Rehum the chancellor and Shimshai the scribe to King Artaxerxes, specifically addressing the rebuilding of the city walls. This literary arrangement emphasizes the persistent and varied nature of opposition throughout the entire restoration period, not just against the Temple.
* **Historical & Cultural Context:** The verse is set in the post-exilic period, during the reign of Artaxerxes I (465-424 BC), a Persian king. The Jewish exiles had returned to Jerusalem under decrees from earlier Persian kings, notably Cyrus (Ezra 1), with a mandate to rebuild their Temple. However, the rebuilding of the *city walls* was a separate, later phase of restoration, seen as a move towards political autonomy and defense, which often alarmed imperial powers. Local officials and peoples, often of mixed heritage and holding existing power structures, viewed a fortified Jerusalem as a threat to their influence, tax revenues, and regional stability. Jerusalem had a historical reputation for rebellion against empires (e.g., Babylon), which the adversaries shrewdly leveraged in their appeal to the king, tapping into imperial anxieties about potential insubordination.
* **Key Themes:** Ezra 4:12 contributes significantly to several key themes within the book of Ezra and the broader biblical narrative. It vividly illustrates the theme of **Opposition to God's Work**, showing how divine mandates for restoration are often met with human and spiritual resistance, as seen in the adversaries' attempts to trouble the people of Judah in [Ezra 4:4](/ezra/4-4 "Ezra 4:4 - Adversaries Discourage Building"). Another prominent theme is **Slander and Misrepresentation**, as the accusers deliberately distort the Jews' intentions and Jerusalem's character, highlighting the deceptive tactics employed against God's people. The verse also underscores the **Perseverance Amidst Adversity**, as the Jews were actively building despite the threats, demonstrating their dedication to the task. Ultimately, it speaks to the **Sovereignty of God** over human rulers and their decrees, as His ultimate plan for Jerusalem's restoration would prevail, foreshadowing the later successful rebuilding of the walls under [Nehemiah](/nehemiah/1 "The Book of Nehemiah - Rebuilding Jerusalem's Walls").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **rebellious (Aramaic, _marad'_):** This Aramaic term (מָרָד) carries the strong connotation of insubordination, revolt, or defiance against a superior authority. By calling Jerusalem "rebellious," the accusers sought to evoke the city's past history of political uprisings against foreign overlords, thereby painting the current rebuilding efforts as a dangerous act of sedition against the Persian Empire. This word was chosen to incite fear and suspicion in King Artaxerxes, suggesting that the Jews were inherently disloyal and aimed for independence.
* **bad (Aramaic, _bishah'_):** The Aramaic word (בִּישָׁא) translated as "bad" implies wickedness, harm, or destructive intent. It goes beyond mere political insubordination to suggest an inherent malevolence or capacity for causing trouble. This term amplifies the accusation, portraying Jerusalem not just as a city that might rebel, but as one that is intrinsically harmful and a source of disruption, further justifying the need for imperial intervention to stop its reconstruction.

#### Verse Breakdown
* **"Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem":** This opening clause establishes the formal address to the king and identifies the subjects of the complaint: the returning Jewish exiles. By stating they "came up from thee to us," the accusers emphasize that these individuals are subjects of the Persian Empire who have now arrived in their territory, framing them as a direct concern for imperial administration.
* **"building the rebellious and the bad city":** This is the core accusation, designed to alarm the king. The phrase "the rebellious and the bad city" is a highly pejorative and manipulative description of Jerusalem, leveraging its historical reputation for rebellion and implying that its very nature is inherently defiant and troublesome. This serves to demonize the city and, by extension, the people rebuilding it, making their actions appear dangerous and illegitimate.
* **"and have set up the walls [thereof], and joined the foundations":** This clause specifies the concrete actions that are causing alarm. The rebuilding of the city walls and the laying of foundations for these walls were acts of fortification, signaling a move towards self-defense and potential autonomy. For a sovereign power like Persia, such activities could be perceived as a direct challenge to their authority and a precursor to secession, especially given Jerusalem's past. This detail provides the practical justification for the adversaries' plea to halt the work.

#### Literary Devices
The letter in Ezra 4, of which verse 12 is a part, is a masterful example of **Propaganda** and **Slander**. The accusers do not merely report facts; they manipulate language and historical context to create a narrative designed to incite fear and prejudice in the king. They employ **Hyperbole** by labeling Jerusalem "the rebellious and the bad city," an overstatement intended to exaggerate the threat. There is also an element of **Irony**, as the Jews are rebuilding under previous imperial decrees, yet they are accused of rebellion against the very empire that allowed their return. The adversaries' use of **Selective Truth**—referencing Jerusalem's past rebellions while ignoring the current imperial mandate for restoration—is a key rhetorical strategy. This passage serves as a literary warning against the power of false accusations and the manipulation of truth in political and spiritual conflict.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:12 powerfully illustrates the biblical truth that whenever God's people embark on a work of restoration or obedience, they will inevitably face opposition. This resistance is not merely political or social; it often has a spiritual dimension, as unseen forces align to thwart divine purposes. The adversaries' tactics of slander, misrepresentation, and fear-mongering reflect a timeless strategy against God's kingdom. The rebuilding of Jerusalem was a crucial step in God's redemptive plan, a fulfillment of prophetic promises for His people's return and restoration. The opposition, therefore, was a direct assault on God's unfolding will, testing the faith and perseverance of the exiles and revealing the spiritual conflict inherent in advancing God's agenda in a fallen world.

* [Nehemiah 4:7-8](/nehemiah/4-7 "Nehemiah 4:7-8 - Opposition to Rebuilding the Wall")
* [Psalm 122:6-7](/psalm/122-6 "Psalm 122:6-7 - Pray for the Peace of Jerusalem")
* [Matthew 5:11-12](/matthew/5-11 "Matthew 5:11-12 - Blessed are You When Persecuted")

### REFLECTION AND APPLICATION
The experience of the returning exiles in Ezra 4:12 resonates deeply with believers today. When we commit to God's work, whether in personal discipleship, family life, or ministry, we should anticipate opposition. This resistance may not always be overt persecution; it can manifest as subtle discouragement, false accusations, misrepresentation of our motives, or political maneuvering designed to hinder progress. The adversaries' letter reminds us to be discerning, recognizing that what appears to be legitimate concern might, in fact, be rooted in fear, self-interest, or spiritual darkness. Our response, like that of the Jews who continued building until a direct royal decree stopped them, should be characterized by perseverance, reliance on God's sovereignty, and a commitment to truth. Even when the work is temporarily halted, as it was for the walls, God's ultimate plan will prevail.

#### Questions for Reflection
* **How do we identify and respond to "rebellious and bad" accusations against our faith or ministry today?**
* **What specific "walls" or "foundations" is God calling you to build in your life or community, and what opposition might you expect?**
* **In what ways can we persevere in God's work when facing discouragement or slander?**

### FAQ
**Why would the adversaries specifically mention "walls" and "foundations" if the Temple was the primary focus of the return?**

Answer: While the Temple was indeed the initial and primary focus of the returnees (as seen in [Ezra 3](/ezra/3 "Ezra 3 - Rebuilding the Altar and Temple Foundation")), the rebuilding of the city's walls and foundations represented something far more politically threatening to the Persian Empire and the local adversaries. A temple is a religious structure, but fortified city walls imply military defense, political autonomy, and the capacity to resist imperial control. The adversaries shrewdly understood that appealing to the king's concern for security and tribute would be more effective than simply complaining about a religious structure. Their concern was that a strong, independent Jerusalem would disrupt their own regional influence and reduce their tax revenues to the empire. The rebuilding of the city walls was a later, distinct phase of restoration, most famously completed under [Nehemiah](/nehemiah/1 "The Book of Nehemiah - Rebuilding Jerusalem's Walls").

**Was Jerusalem truly "rebellious" and "bad" in its history?**

Answer: Historically, Jerusalem had indeed rebelled against its overlords, particularly against the Assyrian and Babylonian empires, which ultimately led to its destruction and the exile of its people (e.g., [2 Kings 24:20](/2_kings/24-20 "2 Kings 24:20 - Zedekiah's Rebellion Against Babylon")). The accusers in Ezra 4:12 were leveraging this historical truth, but they twisted it to imply that the *current* returning exiles were inherently rebellious and that their rebuilding efforts were a continuation of this seditious spirit. This was a deliberate misrepresentation, as the exiles were acting under imperial decree to rebuild. It's a classic example of using a half-truth or selective historical facts to create a false and damaging narrative, designed to achieve specific political ends.

### CHRIST-CENTERED FULFILLMENT
The opposition faced by the returning exiles in Ezra 4:12, as they sought to rebuild Jerusalem, foreshadows the ultimate opposition encountered by Christ and His Church in establishing God's spiritual kingdom. Just as Jerusalem was falsely accused of being a "rebellious and bad city," Jesus Himself was slandered, accused of sedition against Caesar, and ultimately crucified as a rebel (e.g., [Luke 23:2](/luke/23-2 "Luke 23:2 - Accusations Against Jesus")). The world, in its fallen state, often perceives God's righteous work as a threat to its own systems and authority, just as the adversaries feared a fortified Jerusalem. Yet, the work of God cannot be ultimately thwarted. Jesus declared that the gates of hell would not prevail against His Church, the spiritual "city" He is building ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - The Gates of Hell Shall Not Prevail")). The "foundations" of this new spiritual Jerusalem are built upon the apostles and prophets, with Christ Jesus Himself as the chief cornerstone ([Ephesians 2:20](/ephesians/2-20 "Ephesians 2:20 - Built on the Foundation of Apostles and Prophets")). The temporary cessation of the wall building in Ezra points to the trials and persecutions the Church would face, but also to the certainty of its ultimate victory and the establishment of the New Jerusalem, a city of peace and righteousness where no rebellion or evil will ever exist ([Revelation 21:2-4](/revelation/21-2 "Revelation 21:2-4 - The New Jerusalem Descends")). The perseverance of the exiles, despite opposition, reflects the enduring nature of God's redemptive plan, culminating in Christ's triumphant reign.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezra 5:3

¶ At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?

2 Chronicles 36:13

And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the LORD God of Israel.

Ezra 5:9

Then asked we those elders, [and] said unto them thus, Who commanded you to build this house, and to make up these walls?

Acts 24:5

For we have found this man [a] pestilent [fellow], and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

Psalms 48:1

¶ A Song [and] Psalm for the sons of Korah. Great [is] the LORD, and greatly to be praised in the city of our God, [in] the mountain of his holiness.

Psalms 48:2

Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.

2 Kings 18:20

Thou sayest, (but [they are but] vain words,) [I have] counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?