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Commentary on Ezra 4 verses 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 reign in all was thirty years, yet after the conquest of Babylon, and his decree for the release of the Jews, some think that he reigned but three years, others seven, and then either died or gave up that part of his government, in which his successor was Ahasuerus (Ezr 4:6), called also Artaxerxes (Ezr 4:7), supposed to be the same that in heathen authors is called Cambyses, who had never taken such cognizance of the despised Jews as to concern himself for them, nor had he that knowledge of the God of Israel which his predecessor had. To him these Samaritans applied by letter for an order to stop the building of the temple; and they did it in the beginning of his reign, being resolved to lose no time when they thought they had a king for their purpose. See how watchful the church's enemies are to take the first opportunity of doing it a mischief; let not its friends be less careful to do it a kindness. Here is,
I. The general purport of the letter which they sent to the king, to inform him of this matter. It is called (Ezr 4:6) an accusation against the inhabitants of Judah and Jerusalem. The devil is the accuser of the brethren (Rev 12:10), and he carries on his malicious designs against them, not only by accusing them himself before God, as he did Job, but by acting as a lying spirit in the mouths of his instruments, whom he employs to accuse them before magistrates and kings and to make them odious to the many and obnoxious to the mighty. Marvel not if the same arts be still used to depreciate serious godliness.
II. The persons concerned in writing this letter. The contrivers are named (Ezr 4:7) that plotted the thing, the writers (Ezr 4:8) that put it into form, and the subscribers (Ezr 4:9) that concurred in it and joined with them in this representation, this misrepresentation I should call it. Now see here, 1. How the rulers take counsel together against the Lord and his temple, with their companions. The building of the temple would do them no harm, yet they appear against it with the utmost concern and virulence, perhaps because the prophets of the God of Israel had foretold the famishing and perishing of all the gods of the heathen, Zep 2:11; Jer 10:11. 2. How the people concurred with them in imagining this vain thing. They followed the cry, though ignorant of the merits of the cause. All the several colonies of that plantation (nine are here mentioned), who had their denomination from the cities or countries of Assyria, Chaldea, Persia, etc., whence they came, set their hands, by their representatives, to this letter. Perhaps they were incensed against these returned Jews because many of the ten tribes were among them, whose estates they had got into their possession, and of whom they were therefore jealous, lest they should attempt the recovery of them hereafter.
III. A copy of the letter itself, which Ezra inserts here out of the records of the kingdom of Persia, into which it had been entered; and it is well we have it, that we may see whence the like methods, still taken to expose good people and baffle good designs, are copied.
1.They represent themselves as very loyal to the government, and greatly concerned for the honour and interest of it, and would have it thought that the king had no such loving faithful subjects in all his dominions as they were, none so sensible of their obligations to him, Ezr 4:14. Because we are salted with the salt of the palace (so it is in the margin), "we have our salary from the court, and could no more live without it than flesh could be preserved without salt;" or, as some think, their pay or pension was sent them in salt; or "Because we had our education in the palace, and were brought up at the king's table," as we find, Dan 1:5. These were those whom he intended to prefer; they did eat their portion of the king's meat. "Now, in consideration of this, it is not meet for us to see the king's dishonour;" and therefore they urge him to stop the building of the temple, which would certainly be the king's dishonour more than any thing else. Note, A secret enmity to Christ and his gospel is often gilded over with a pretended affection to Caesar and his power. The Jews hated the Roman government, and yet, to serve a turn, could cry, We have no king but Caesar. But (to allude to this), if those that lived upon the crown thought themselves bound in gratitude thus to support the interest of it, much more reason have we thus to argue ourselves into a pious concern for God's honour; we have our maintenance from the God of heaven and are salted with his salt, live upon his bounty and are the care of his providence; and therefore it is not meet for us to see his dishonour without resenting it and doing what we can to prevent it.
2.They represent the Jews as disloyal, and dangerous to the government, that Jerusalem was the rebellious and bad city (Ezr 4:12), hurtful to kings and provinces, Ezr 4:15. See how Jerusalem, the joy of the whole earth (Psa 48:2), is here reproached as the scandal of the whole earth. The enemies of the church could not do the bad things they design against it if they did not first give it a bad name. Jerusalem had been a loyal city to its rightful princes, and its present inhabitants were as well affected to the king and his government as any of his provinces whatsoever. Daniel, who was a Jew, had lately approved himself so faithful to his prince that his worst enemies could find no fault in his management, Dan 6:4. But thus was Elijah most unjustly charged with troubling Israel, the apostles with turning the world upside down, and Christ himself with perverting the nation and forbidding to give tribute to Caesar; and we must not think it strange if the same game be still played. Now here,
(1.)Their history of what was past was invidious, that within this city sedition had been moved of old time, and, for that cause, it was destroyed, Ezr 4:15. It cannot be denied but that there was some colour given for this suggestion by the attempts of Jehoiakim and Zedekiah to shake off the yoke of the king of Babylon, which, if they had kept close to their religion and the temple they were now rebuilding, they would never have come under. But it must be considered, [1.] That they were themselves, and their ancestors, sovereign princes, and their efforts to recover their rights, if there had not been in them the violation of an oath, for aught I know, would have been justifiable, and successful too, had they taken the right method and made their peace with God first. [2.] Though these Jews, and their princes, had been guilty of rebellion, yet it was unjust therefore to fasten this as an indelible brand upon this city, as if that must for ever after go under the name of the rebellious and bad city. The Jews, in their captivity, had given such specimens of good behaviour as were sufficient, with any reasonable men, to roll away that one reproach; for they were instructed (and we have reason to hope that they observed their instructions) to seek the peace of the city where they were captives and pray to the Lord for it, Jer 29:7. It was therefore very unfair, though not uncommon, thus to impute the iniquity of the fathers to the children.
(2.)Their information concerning what was now doing was grossly false in matter of fact. Very careful they were to inform the king that the Jews had set up the walls of this city, nay, had finished them (so it is in the margin) and joined the foundations (Ezr 4:12), when this was far from being the case. They had only begun to build the temple, which Cyrus commanded them to do, but, as for the walls, there was nothing done nor designed towards the repair of them, as appears by the condition they were in many years after (Neh 1:3), all in ruins. What shall be given, and what done, to these false tongues, nay, which is worse, these false pens? sharp arrows, doubtless, of the mighty, and coals of juniper, Psa 120:3, Psa 120:4. If they had not been perfectly lost to all virtue and honour they would not, and if they had not been very secure of the king's countenance they durst not, have written that to the king which all their neighbours knew to be a notorious lie. See Pro 29:12.
(3.)Their prognostics of the consequences were altogether groundless and absurd. They were very confident, and would have the king believe it upon their word, that if this city should be built, not only the Jews would pay no toll, tribute, or custom (Ezr 4:13), but (since a great lie is as soon spoken as a little one) that the king would have no portion at all on this side the river (Ezr 4:16), that all the countries on this side Euphrates would instantly revolt, drawn in to do so by their example; and, if the prince in possession should connive at this, he would wrong, not only himself, but his successors: Thou shalt endamage the revenue of the kings. See how every line in this letter breathes both the subtlety and malice of the old serpent.
Now, therefore, let it be known to the king, etc., thanks be to God, that the enemies of the city of the Lord, which is the Church, confess the truth about that city; for if it were built after captivity and its walls made of living stones, that is, holy souls, raised against the arrogance of this world, the citizens of that city, that is, the people of the elect, will not give further tribute of hateful servitude by sinning to malignant spirits. Rather, the building of piety will harm the princes of the power of this air, as more of those who, through the washing of regeneration, are taken away daily from the kingdom of the devil, having been born into the service of that kingdom due to the guilt of the first transgression; who, by the grace of God through Jesus Christ our Lord, no longer pay unjust tribute to the enemy, but justly offer proper tribute of due servitude to their Creator, and return to the giver of gifts, from whom they received, by living well and giving thanks, the annual dues of their firstfruits and tithes, which are done through the beginning and perfection of good works.
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SUMMARY
Ezra 4:12 is a critical component of a letter penned by the adversaries of the returning Jewish exiles to King Artaxerxes, strategically designed to halt the reconstruction efforts in Jerusalem. This verse specifically highlights the accusation that the Jews are rebuilding Jerusalem, which they pejoratively label as "the rebellious and the bad city," emphasizing the re-establishment of its walls and foundations. The letter frames these actions as seditious acts against the Persian Empire's authority and revenue, thereby encapsulating the cunning and persistent opposition faced by God's people in their divinely mandated endeavor to restore their homeland and sacred city.
CONTEXT
Literary Context: Ezra 4 presents a complex, non-chronological arrangement of opposition narratives, designed to emphasize the persistent nature of hostility towards the Jewish restoration. Following the initial laying of the Temple foundation in Ezra 3, Ezra 4:1-5 details early opposition to the Temple rebuilding. However, Ezra 4:6-23 then shifts focus to later periods, specifically addressing the rebuilding of Jerusalem's walls during the reigns of Ahasuerus (Xerxes) and Artaxerxes, which chronologically precedes the Temple's completion under Darius (found in Ezra 5-6 and Ezra 6). Ezra 4:12 is embedded within a formal accusation letter from Rehum the chancellor and Shimshai the scribe to King Artaxerxes, explicitly targeting the reconstruction of the city's fortifications. This literary structure effectively underscores the enduring and multifaceted nature of the opposition faced by the Jewish community throughout their entire post-exilic restoration.
Historical & Cultural Context: The setting for Ezra 4:12 is the post-exilic period under the Persian Empire, specifically during the reign of Artaxerxes I (465-424 BC). The Jewish exiles had returned to Judah under previous Persian decrees, notably from Cyrus, with the initial mandate to rebuild the Temple. However, the rebuilding of the city walls was a distinct and later phase of restoration, often perceived by imperial powers as a move toward political autonomy and defense, which could trigger alarm. Local officials and peoples, often of mixed heritage and holding established power structures in the region, viewed a fortified Jerusalem as a direct threat to their influence, their ability to collect taxes, and regional stability. Jerusalem also had a well-known historical reputation for rebellion against previous empires, such as Babylon, a fact the adversaries shrewdly exploited in their appeal to the king, tapping into deeply seated imperial anxieties about potential insubordination and loss of control.
Key Themes: Ezra 4:12 significantly contributes to several overarching themes within the book of Ezra and the broader biblical narrative. It vividly illustrates the theme of Opposition to God's Work, demonstrating how divine mandates for restoration are frequently met with human and spiritual resistance. The adversaries' attempts to "trouble the people of Judah" and "discourage them from building" (Ezra 4:4) are a prime example. 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.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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 and evoke a strong emotional response from the monarch. 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 conveniently 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, demonstrating how words can be weaponized to thwart righteous endeavors.
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 to divine mandates, they will inevitably face opposition. This resistance is not merely political or social; it often has a profound spiritual dimension, as unseen forces align to thwart God's purposes. The adversaries' tactics of slander, misrepresentation, and fear-mongering reflect a timeless strategy employed against God's kingdom. The rebuilding of Jerusalem was a crucial step in God's redemptive plan, a direct 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. This verse underscores that faithfulness to God often invites hostility from those who oppose His kingdom.
REFLECTION AND APPLICATION
The experience of the returning exiles in Ezra 4:12 resonates deeply with believers today, serving as a timeless reminder that commitment to God's work often invites opposition. When we embark on tasks aligned with God's will, whether in personal discipleship, family life, professional endeavors, or ministry, we should anticipate resistance. This opposition 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 an unwavering commitment to truth. Even when the work is temporarily halted, as it was for the walls, God's ultimate plan will prevail, and His purposes will be accomplished in His perfect timing.
Questions for Reflection
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), 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 primarily 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 far 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 decades later, highlighting the prolonged nature of the restoration efforts and the persistent opposition.
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). 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 and manipulate the king's perception.
CHRIST-CENTERED FULFILLMENT
The opposition faced by the returning exiles in Ezra 4:12, as they sought to rebuild Jerusalem's walls and foundations, profoundly 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, despite His perfect obedience to God and His peaceful mission (e.g., Luke 23:2). The world, in its fallen state, often perceives God's righteous work and the advance of His kingdom as a threat to its own systems, authorities, and self-serving interests, just as the adversaries feared a fortified Jerusalem. Yet, the work of God cannot be ultimately thwarted by human machinations or satanic opposition. Jesus declared that the gates of hell would not prevail against His Church, the spiritual "city" He is building, a testament to its divine resilience and ultimate triumph (Matthew 16:18). The "foundations" of this new spiritual Jerusalem are built upon the apostles and prophets, with Christ Jesus Himself as the chief cornerstone, providing an unshakeable basis for God's redemptive plan (Ephesians 2:20). The temporary cessation of the wall building in Ezra points to the trials and persecutions the Church would face throughout history, 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, descending from God out of heaven (Revelation 21:2-4). The perseverance of the exiles, despite opposition, reflects the enduring nature of God's redemptive plan, culminating in Christ's triumphant reign and the full realization of His eternal kingdom.