Ezra 4:13

KJV

Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and custom, and [so] thou shalt endamage the revenue of the kings.

KJV (with Strong's)

Be it known {H3046}{H1934} now {H3705} unto the king {H4430}, that, if {H2006} this {H1791} city {H7149} be builded {H1124}, and the walls {H7792} set up {H3635} again, then will they not {H3809} pay {H5415} toll {H4061}, tribute {H1093}, and custom {H1983}, and so thou shalt endamage {H5142} the revenue {H674} of the kings {H4430}.

Complete Jewish Bible

So let the king know that if this city is rebuilt and the walls are finished, they will refuse to pay tribute, tax or toll; and this will reduce the royal revenue.

Berean Standard Bible

Let it now be known to the king that if that city is rebuilt and its walls are restored, they will not pay tribute, duty, or toll, and the royal treasury will suffer.

American Standard Version

Be it known now unto the king, that, if this city be builded, and the walls finished, they will not pay tribute, custom, or toll, and in the end it will be hurtful unto the kings.

Commentary

### SUMMARY
Ezra 4:13 is a pivotal verse within a manipulative letter sent by the adversaries of Judah and Benjamin to King Artaxerxes I, designed to halt the rebuilding of Jerusalem. It articulates their central, financially-driven argument: if the city and its walls are fully restored, the Jewish inhabitants will cease paying imperial taxes—specifically "toll, tribute, and custom"—thereby significantly diminishing the king's revenue and undermining Persian authority. This shrewd appeal to the monarch's economic interests and political control reveals the cunning nature of the opposition to God's work of restoration.

### CONTEXT
* **Literary Context:** Ezra 4:13 is embedded within a crucial narrative interlude in the book of Ezra, specifically a historical flashback (Ezra 4:6-23) that interrupts the primary chronological account of temple rebuilding (Ezra 1-3, 5-6). While Ezra 1-3 details the return of the exiles under Zerubbabel and Jeshua and the commencement of temple construction, Ezra 4:1-5 describes the initial opposition to the temple work. Ezra 4:6-23 then shifts focus to a later period, during the reign of Artaxerxes I (465-424 BC), when efforts to rebuild the city walls of Jerusalem were underway, distinct from the temple. This letter, penned by Rehum the commanding officer and Shimshai the scribe, represents a calculated attempt to exploit the king's concerns about potential rebellion and financial loss, thereby securing a royal decree to stop all construction in Jerusalem. The verse functions as the core economic argument presented by the adversaries to justify their request for imperial intervention.
* **Historical & Cultural Context:** The Persian Empire, at its zenith, was a vast and complex administrative entity, relying heavily on a sophisticated system of taxation to maintain its power, fund its formidable military, and support its lavish court. Provinces were expected to contribute fixed amounts of silver, goods, and services, collected through various levies. Jerusalem, though a relatively small province, was strategically located on vital trade routes and held historical significance. The rebuilding of its walls, as implied in this verse, would have been perceived by the Persians as a move towards greater autonomy and potential rebellion, reminiscent of past uprisings in the region. The adversaries, composed of various peoples settled in Samaria by previous Assyrian and Babylonian kings, understood the Persian administrative mindset and shrewdly framed their accusations in terms of financial detriment and political insubordination, knowing these were potent motivators for imperial action. The letter itself is written in Aramaic, the lingua franca of the Persian Empire's western satrapies, underscoring its official and diplomatic nature.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Ezra and the broader biblical narrative. Firstly, it highlights the **persistent opposition to God's purposes**, demonstrating how human adversaries actively seek to thwart divine mandates, whether it's the rebuilding of the temple or the restoration of Jerusalem's civic life. Secondly, it underscores the theme of **slander and misinformation as tools of opposition**, where economic and political concerns are fabricated or exaggerated to manipulate authority, as seen in the adversaries' appeal to Artaxerxes' financial interests. This echoes similar tactics used against God's people throughout history, as when the enemies of Nehemiah sought to hinder the wall-building project by accusing him of rebellion against the king (see [Nehemiah 6:6](/nehemiah/6-6 "Nehemiah 6:6 - Accusations Against Nehemiah")). Thirdly, the verse touches upon the **tension between divine sovereignty and human authority**, illustrating how earthly kings and empires, even when seemingly powerful, are ultimately subject to God's overarching plan, even if they temporarily impede it. The adversaries' concern about Jerusalem's autonomy and its potential impact on the "revenue of the kings" reflects the inherent clash between the independent, God-ordained existence of His people and the controlling aspirations of worldly empires, a theme found throughout biblical history, from the Exodus to the prophetic books, culminating in the ultimate triumph of God's kingdom (see [Daniel 2:44](/daniel/2-44 "Daniel 2:44 - God's Everlasting Kingdom")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tribute (Aramaic, _bᵉlôw'_):** This term, derived from a root meaning "to consume," refers to an excise or consumption tax levied on articles consumed or traded. It represents a form of indirect taxation that would generate revenue based on the economic activity within the city. The adversaries' claim that Jerusalem would cease paying this indicates a complete economic secession from the Persian system, implying a self-sufficient and defiant entity.
* **Builded (Aramaic, _bᵉnâʼ'_):** Corresponding to the Hebrew verb "to build," this Aramaic term signifies the act of construction or making. In the context of "this city be builded, and the walls set up," it refers to the complete restoration and fortification of Jerusalem. The adversaries correctly identify that the physical rebuilding of the city, particularly its defensive walls, is a prerequisite for its perceived autonomy and potential for tax evasion, as a fortified city could resist imperial demands.
* **Endamage (Aramaic, _nᵉzaq'_):** This word means "to suffer (causatively, inflict) loss" or "to hurt." The adversaries use it to directly link the rebuilding of Jerusalem to a tangible financial detriment for the Persian crown. By stating that the king "shalt endamage the revenue," they are asserting that the king himself will incur significant financial loss if he permits the construction to continue, thereby appealing directly to his self-interest and administrative responsibility.

#### Verse Breakdown
* **"Be it known now unto the king":** This formal and emphatic opening phrase serves as an urgent and direct address to King Artaxerxes. It is a rhetorical device designed to immediately command the monarch's attention, signaling that the information to follow is of paramount importance and requires immediate consideration and action. It underscores the adversaries' strategic intent to present their case with gravity and authority.
* **"that, if this city be builded, and the walls set up":** This clause presents the hypothetical condition that the adversaries are warning against. The specific mention of "this city" (Jerusalem) and its "walls" highlights the perceived threat. The rebuilding of walls was not merely an architectural project but a symbolic and practical act of re-establishing civic identity, defense, and potential autonomy, which was viewed with deep suspicion by imperial powers accustomed to maintaining control through subjugation.
* **"then will they not pay toll, tribute, and custom":** This is the core accusation and the predicted consequence of Jerusalem's restoration. By listing three distinct forms of imperial taxation—`middâh` (toll or direct tax), `bᵉlôw` (tribute or consumption tax), and `hălâk` (custom or road tax)—the adversaries paint a comprehensive picture of financial insubordination. They are asserting that a fortified Jerusalem would become a tax haven or a rebellious entity, withholding all forms of revenue from the Persian treasury, thereby directly challenging the king's authority and control over the province.
* **"and so thou shalt endamage the revenue of the kings":** This is the direct appeal to Artaxerxes' self-interest and the ultimate, dire consequence of the predicted tax evasion. The phrase "endamage the revenue" (literally, "make loss to the revenues") directly links the rebuilding efforts to a tangible financial detriment for the empire. The use of "kings" (plural) could refer to the current king and his successors, or the general concept of royal authority, emphasizing the long-term and systemic threat to the Persian economic and political model.

#### Literary Devices
The adversaries' letter, particularly this verse, employs several potent **Literary Devices** to achieve its persuasive effect. **Slander** is evident, as the accusations of future tax evasion and rebellion are presented without concrete evidence, designed solely to malign the Jewish people and their intentions. This is coupled with **Hyperbole**, exaggerating the potential financial loss ("endamage the revenue of the kings") to create a sense of urgency and alarm in the king's mind, implying a catastrophic financial blow to the empire. The entire verse functions as a **Rhetorical Appeal** to the king's self-interest, specifically his desire for stable revenue and firm control, rather than an appeal to justice or truth. There is also an element of **Irony**, as the adversaries, in their attempt to stop God's work, unwittingly confirm the strategic importance of Jerusalem and the very autonomy that God intended for His people, even if temporarily delayed.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:13 powerfully illustrates the consistent pattern of opposition faced by God's people throughout history whenever they endeavor to fulfill His purposes. This opposition often masks spiritual resistance with seemingly legitimate economic or political concerns, appealing to the self-interest of those in power. The adversaries' letter is a masterclass in manipulation, demonstrating how fear-mongering and financial threats can be leveraged to impede divine mandates. Yet, the broader narrative of Ezra reveals that despite such formidable obstacles, God's sovereign plan for His people ultimately prevails. This verse reminds us that spiritual battles are often fought on earthly terrain, using worldly tactics, but the ultimate victory belongs to God, who works all things according to His will.

* [Nehemiah 6:6](/nehemiah/6-6 "Nehemiah 6:6 - Sanballat's Accusation of Rebellion")
* [Acts 19:23-27](/acts/19-23-27 "Acts 19:23-27 - Demetrius's Opposition to Paul")
* [Matthew 10:16](/matthew/10-16 "Matthew 10:16 - Jesus' Warning to His Disciples")

### REFLECTION AND APPLICATION
Ezra 4:13 offers profound lessons for believers today. It teaches us to be discerning about the true nature of opposition to God's work, recognizing that it often comes disguised in secular, economic, or political terms, rather than overt spiritual attacks. When we embark on God-given tasks—whether in ministry, personal growth, or community engagement—we should anticipate resistance that may seek to appeal to worldly fears or vested interests. This verse calls us to persevere with unwavering faith, knowing that even when human authorities are swayed by misinformation, God's ultimate purposes cannot be thwarted. It encourages us to pray for wisdom to navigate such challenges and to trust in the Lord's sovereignty to overrule or redeem even the most cunning schemes of adversaries. Our focus must remain on faithfully executing God's call, confident that His will, not human machinations, will ultimately prevail, and that His kingdom will come.

#### Questions for Reflection
* **How does this verse challenge my assumptions about where spiritual opposition might come from in my life or ministry?**
* **In what ways might economic or political concerns be used today to hinder legitimate Christian work or witness?**
* **What steps can I take to cultivate discernment when faced with seemingly logical but ultimately manipulative arguments against righteous endeavors?**
* **How does the perseverance of the exiles in Ezra encourage me to remain steadfast when facing similar opposition in my own life?**

### FAQ
**What was the primary concern of the Persian king regarding Jerusalem's rebuilding, as highlighted by the adversaries?**

Answer: The primary concern highlighted by the adversaries in Ezra 4:13 was the potential financial loss to the Persian Empire. They shrewdly argued that if Jerusalem's city and walls were rebuilt, its inhabitants would cease paying various forms of imperial taxes—"toll, tribute, and custom"—thereby significantly diminishing the king's revenue. This appeal to the king's financial interests was a powerful motivator, as stable and substantial tax revenue was crucial for maintaining the vast Persian Empire and its administrative functions. The adversaries understood that a fortified city could potentially become an independent entity, no longer contributing to the imperial coffers, which would be perceived as an act of rebellion and a direct threat to the king's authority and wealth. This concern ultimately led to a royal decree halting the rebuilding efforts, as detailed later in [Ezra 4:21](/ezra/4-21 "Ezra 4:21 - Artaxerxes' Decree to Stop the Work"), demonstrating the effectiveness of their financially-driven argument.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:13, with its depiction of cunning opposition to God's people and their work, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The adversaries' attempt to hinder the rebuilding of Jerusalem through economic and political slander foreshadows the constant resistance faced by God's kingdom throughout history, culminating in the ultimate opposition to Christ Himself. Just as the rebuilding of Jerusalem was seen as a threat to earthly kings' revenue and control, so too was Jesus' ministry perceived as a challenge to the established religious and political powers of His day. The accusations leveled against the Jews in Ezra—of potential rebellion and tax evasion—find a parallel in the false charges brought against Jesus, such as the claim that He forbade paying taxes to Caesar (see [Luke 23:2](/luke/23-2 "Luke 23:2 - Accusation Against Jesus")). However, unlike the temporary halt in Jerusalem's rebuilding, Christ's work of establishing His spiritual kingdom cannot be thwarted by any earthly scheme or financial argument. He is the true builder of His church, against which "the gates of hell shall not prevail" (see [Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Peter's Confession and Jesus' Promise")). Furthermore, Christ, as the ultimate Lamb of God, paid the ultimate "toll, tribute, and custom" for our sins, not to an earthly king, but to God Himself, securing our freedom and establishing a kingdom "not of this world" (see [John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). His triumph over sin and death ensures that God's people will ultimately inherit a city whose builder and maker is God (see [Hebrews 11:10](/hebrews/11-10 "Hebrews 11:10 - Abraham's Faith and the Heavenly City")), a heavenly Jerusalem where no earthly king's revenue is diminished, but God's glory is eternally magnified through the reign of the King of kings (see [Revelation 11:15](/revelation/11-15 "Revelation 11:15 - The Kingdom of the World Becomes the Kingdom of Christ")).

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 7:24

Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.

Romans 13:6

For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

Romans 13:7

¶ Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour.

Nehemiah 5:4

There were also that said, We have borrowed money for the king's tribute, [and that upon] our lands and vineyards.

Matthew 17:25

He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

Matthew 9:9

¶ And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

Psalms 52:2

Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.