Ezra 4:15

KJV

That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city [is] a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed.

KJV (with Strong's)

That search {H1240} may be made in the book {H5609} of the records {H1799} of thy fathers {H2}: so shalt thou find {H7912} in the book {H5609} of the records {H1799}, and know {H3046} that this {H1791} city {H7149} is a rebellious {H4779} city {H7149}, and hurtful {H5142} unto kings {H4430} and provinces {H4083}, and that they have moved {H5648} sedition {H849} within the same {H1459} of {H4481} old {H5957} time {H3118}: for {H5922} which {H1836} cause was this {H1791} city {H7149} destroyed {H2718}.

Complete Jewish Bible

so that a search can be made in the archives of your ancestors; in these archives you will find and ascertain that this city is indeed a rebellious city, the bane of kings and provinces, and that sedition has been fostered there since ancient times - which is why this city was destroyed.

Berean Standard Bible

that a search should be made of the record books of your fathers. In these books you will discover and verify that the city is a rebellious city, harmful to kings and provinces, inciting sedition from ancient times. That is why this city was destroyed.

American Standard Version

that search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time; for which cause was this city laid waste.

Commentary

### SUMMARY
Ezra 4:15 captures a pivotal moment in the post-exilic restoration of Jerusalem, presenting the core of a malicious accusation leveled against the returning Jewish exiles by their adversaries. This verse, part of a letter to King Artaxerxes, urges the monarch to consult ancient records to confirm Jerusalem's alleged history as a rebellious city, destructive to imperial authority and prone to sedition, thereby justifying the cessation of its rebuilding. It highlights the strategic use of historical precedent and fear-mongering to hinder God's purposes and the restoration of His people.

### CONTEXT
* **Literary Context:** Ezra 4 details the opposition faced by the Jewish exiles who returned to Judah under Zerubbabel to rebuild the temple in Jerusalem. Following the initial enthusiasm and progress, adversaries from the surrounding regions, primarily Samaritans and other peoples settled there by Assyrian and Babylonian kings, began to actively obstruct the work. This opposition escalated from discouragement and intimidation (Ezra 4:4-5) to formal legal challenges. Ezra 4:6-23 describes a series of letters sent to Persian kings, with Ezra 4:7-16 focusing on a specific letter written by Rehum the chancellor and Shimshai the scribe to King Artaxerxes. Ezra 4:15 is a crucial part of their argument, serving as the climactic appeal to historical precedent to validate their claims of Jewish disloyalty and rebellion, aiming to persuade the king to halt the rebuilding efforts.

* **Historical & Cultural Context:** The Persian Empire, under kings like Artaxerxes I (who reigned from 465-424 BC), maintained control over its vast territories through a highly organized administrative system. Stability and loyalty were paramount, and any hint of rebellion or sedition was met with swift and decisive action. The adversaries' appeal to "the book of the records of thy fathers" (Persian royal archives) was a shrewd move, as these records were meticulously kept and served as authoritative legal and historical documents. Jerusalem, having been destroyed by Babylon in 586 BC after a series of revolts against Babylonian rule, indeed had a historical reputation for resisting imperial powers, first Assyria and then Babylon. This historical reality, though often provoked by foreign oppression or internal sin, was skillfully exploited by the adversaries to paint the returning Jews as inherently rebellious, a threat to Persian peace and revenue.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Ezra and the broader biblical narrative. Firstly, it underscores the theme of **Opposition to God's Work**, demonstrating how divine plans for restoration are frequently met with human resistance, often disguised as legitimate political or economic concerns. The adversaries' actions are not merely political but spiritually motivated to hinder the re-establishment of God's people and worship in Jerusalem, a pattern seen throughout salvation history (e.g., [Nehemiah 4](/nehemiah/4 "Nehemiah 4 - Opposition to Rebuilding the Walls")). Secondly, it highlights the theme of **False Accusation and Slander**, where truth is twisted and historical facts are manipulated to achieve malicious ends. The portrayal of Jerusalem as inherently "rebellious" and "hurtful" is a gross generalization designed to incite fear and prejudice, a tactic that echoes through biblical narratives, from [Joseph's brothers](/genesis/37-18 "Genesis 37:18 - Joseph's Brothers Conspire") to the [accusations against Jesus](/mark/14-55 "Mark 14:55 - False Accusations Against Jesus")). Lastly, the verse touches upon the **Sovereignty of God** amidst human schemes; despite the temporary success of the adversaries in halting the work (as seen in [Ezra 4:24](/ezra/4-24 "Ezra 4:24 - Work Halted Until Darius's Reign")), God's ultimate purpose for Jerusalem and His people would prevail.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rebellious (Aramaic, _maradah'_):** The Aramaic term מָרָדָה (_maradah_), derived from the root מָרַד (_marad_), signifies an active state of rebellion, defiance, or insurrection. It portrays Jerusalem not merely as a disobedient city but as one characterized by a persistent and inherent spirit of revolt against established authority. This word carries a strong connotation of insubordination and a refusal to submit, painting a picture of a city that is a constant source of trouble for any ruling power.
* **Hurtful (Aramaic, _chabal'_):** The Aramaic חֲבָל (_chabal_) means destructive, ruinous, or causing injury. It implies that Jerusalem's rebellious nature leads to tangible, detrimental consequences for the empire, specifically for "kings and provinces." This suggests not only political instability but also potential economic loss, disruption of trade routes, or challenges to imperial control, making the city a liability rather than an asset to the Persian administration.
* **Sedition (Aramaic, _nedana'_):** The Aramaic נְדָנָא (_nedana_) refers to stirring up revolt, insurrection, or unrest. This term emphasizes the active promotion of disloyalty and the incitement of others to rebel. It suggests that Jerusalem was not merely a passive recipient of rebellion but an active instigator, a hotbed of subversive activity that could spread throughout the empire, a grave charge in any centralized monarchy.

#### Verse Breakdown
* **"That search may be made in the book of the records of thy fathers:"** This opening clause reveals the adversaries' strategic appeal to the highest authority—the king's own royal archives. The "records of thy fathers" refers to the historical documents and chronicles meticulously maintained by previous Persian kings, considered unimpeachable sources of truth. The request for a "search" implies a confident expectation that these records will corroborate their claims, lending an air of legitimacy to their accusations.
* **"so shalt thou find in the book of the records, and know that this city [is] a rebellious city, and hurtful unto kings and provinces,"** This clause presents the anticipated outcome of the proposed search. The adversaries assert with certainty that the records will confirm Jerusalem's long-standing character as "a rebellious city" (מָרָדָה, _maradah_). Furthermore, they claim it is "hurtful" (חֲבָל, _chabal_), implying it causes damage or loss, not just to the king directly but also to the broader "provinces" within his empire, suggesting a wider destabilizing effect. This aims to evoke fear for the empire's security and prosperity.
* **"and that they have moved sedition within the same of old time:"** This part elaborates on the nature of Jerusalem's rebellion, specifying that its inhabitants have actively "moved sedition" (נְדָנָא, _nedana_), meaning they have incited or stirred up revolt from within the city itself. The phrase "of old time" emphasizes the historical continuity of this alleged behavior, presenting it as an inherent and perpetual characteristic of Jerusalem and its people, rather than an isolated incident.
* **"for which cause was this city destroyed."** This concluding clause serves as the adversaries' ultimate justification and warning. They link Jerusalem's past destruction (referring to the Babylonian conquest in 586 BC) directly to its alleged history of rebellion and sedition. By presenting the destruction as a direct consequence of its inherent nature, they implicitly warn King Artaxerxes that rebuilding Jerusalem would inevitably lead to similar problems for the Persian Empire, thus urging him to prevent its restoration.

#### Literary Devices
Ezra 4:15 employs several potent literary devices to achieve its persuasive effect. **Rhetorical Strategy** is central, as the adversaries craft an argument designed to appeal to the king's self-interest and fear of instability, rather than objective truth. They use an **Appeal to Authority** by demanding a search of the royal records, lending a veneer of historical authenticity to their claims. There is also clear **Hyperbole** in their portrayal of Jerusalem as perpetually "rebellious" and "hurtful," exaggerating its historical threat to imperial powers to ensure the king's decisive action. Furthermore, the verse demonstrates **Propaganda**, as the adversaries selectively present historical facts and interpret them maliciously to create a narrative that serves their agenda of halting the rebuilding. Finally, there is a subtle **Irony** in their appeal to "truth" from the records, as their underlying motive is to obstruct God's truth and purpose for His people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The accusations in Ezra 4:15 highlight a recurring spiritual dynamic: the forces of opposition will often employ distortion, fear, and appeals to historical precedent to thwart God's redemptive work. This verse serves as a stark reminder that those who seek to build up God's kingdom, whether physically or spiritually, will inevitably face resistance that often masks spiritual animosity under the guise of political or social concerns. Yet, the temporary success of such opposition never ultimately frustrates God's sovereign plan, as His purposes always prevail, often through unexpected means and at His appointed time. The narrative of Ezra, despite this setback, ultimately affirms God's faithfulness to His covenant promises and His ability to bring His people to their intended destiny.

* [Nehemiah 6:6-7](/nehemiah/6-6 "Nehemiah 6:6-7 - Sanballat's Accusation Against Nehemiah") - Sanballat sends an open letter to Nehemiah, accusing him of rebellion and planning to make himself king, echoing the same charges of sedition found in Ezra.
* [Acts 24:5](/acts/24-5 "Acts 24:5 - Tertullus's Accusation Against Paul") - Tertullus, a lawyer, accuses Paul before Felix, calling him a "pestilent fellow, and a mover of sedition among all the Jews throughout the world," demonstrating a similar pattern of false accusation against God's servants.
* [Psalm 37:12-13](/psalm/37-12 "Psalm 37:12-13 - The Wicked Plot Against the Righteous") - This psalm speaks of the wicked plotting against the righteous, but the Lord laughs at them, knowing their day is coming, offering a theological perspective on divine oversight in the face of human malice.

### REFLECTION AND APPLICATION
Ezra 4:15 offers profound lessons for believers navigating opposition in their own lives and ministries. It reminds us that when we are engaged in God's work, whether it's building up the church, serving the community, or simply living faithfully, we can expect resistance. This opposition often comes in the form of false accusations, misrepresentation, and the manipulation of facts, designed to discredit, discourage, and ultimately halt our efforts. The adversaries in Ezra were not interested in truth but in power and control, using fear-mongering and historical distortion to achieve their ends. For us, this means developing spiritual discernment to recognize the true nature of opposition, understanding that not all criticism is constructive. It calls us to persevere in integrity, trusting that God's ultimate purpose cannot be thwarted by human schemes, and that even temporary setbacks can be part of His larger, sovereign plan. Our response should be rooted in prayer, truth, and unwavering commitment to the Lord's calling, rather than succumbing to fear or retaliation.

#### Questions for Reflection
* **In what ways do you see "false accusations" or "slander" used today to hinder God's work or discredit His people?**
* **How can believers discern the true motives behind opposition they face, distinguishing between legitimate concerns and malicious intent?**
* **What historical "records" or past failures do people sometimes use to discourage you or others from pursuing God's call?**
* **How does trusting in God's ultimate sovereignty empower you to persevere when facing seemingly insurmountable opposition?**

### FAQ

**Was Jerusalem truly a "rebellious city" as the adversaries claimed?**

Answer: While the adversaries exaggerated and manipulated the historical narrative for their own purposes, Jerusalem did have a history of rebellion against various imperial powers, particularly Assyria and Babylon. From the perspective of these empires, Jerusalem's actions, often driven by a desire for independence or a misguided trust in foreign alliances rather than God, led to conflict and ultimately its destruction in 586 BC (e.g., [2 Kings 24-25](/2_kings/24 "2 Kings 24-25 - Judah's Rebellion and Destruction")). The adversaries in Ezra 4:15 cleverly exploited this historical reality, twisting it to imply an inherent, perpetual seditious nature of the city and its inhabitants, thereby justifying their demand to halt its rebuilding. Their claim was a half-truth, strategically deployed to incite fear in the Persian king.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:15, with its portrayal of a "rebellious city" facing destruction due to its sedition, finds profound Christ-centered fulfillment not only in the person of Jesus but also in the broader narrative of salvation. Humanity, in its fallen state, is the ultimate "rebellious city," having moved "sedition" against its Creator since the fall in [Genesis 3](/genesis/3 "Genesis 3 - The Fall of Humanity"). This rebellion led to spiritual destruction and separation from God. Jesus, however, is the true and faithful King, the ultimate Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). He came to Jerusalem, the very city accused of rebellion, and faced false accusations of sedition against Caesar (e.g., [Luke 23:2](/luke/23-2 "Luke 23:2 - Accusation Against Jesus Before Pilate")), ultimately being "destroyed" (crucified) not for His own rebellion, but for ours. Through His atoning sacrifice, He conquers the rebellion of sin, establishing a new, heavenly Jerusalem (the church) that is eternally loyal to God ([Revelation 21:2](/revelation/21-2 "Revelation 21:2 - The New Jerusalem")). His work ensures that despite all human opposition and false accusations, God's ultimate plan for redemption and the establishment of His kingdom will prevail, not through earthly power or political maneuvering, but through the cross and resurrection of the King of kings ([Philippians 2:9-11](/philippians/2-9 "Philippians 2:9-11 - Christ's Exaltation")).

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 4:12

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.

Jeremiah 52:3

For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

Jeremiah 52:34

And [for] his diet, there was a continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.

Nehemiah 6:6

Wherein [was] written, It is reported among the heathen, and Gashmu saith [it, that] thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words.

2 Kings 25:4

And the city was broken up, and all the men of war [fled] by night by the way of the gate between two walls, which [is] by the king's garden: (now the Chaldees [were] against the city round about:) and [the king] went the way toward the plain.

2 Kings 24:20

For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

2 Kings 25:1

¶ And it came to pass in the ninth year of his reign, in the tenth month, in the tenth [day] of the month, [that] Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about.