TRV
See on the biblical-era map
Study This Verse
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.
We announce to the king, that if that city is built, etc. He names the Euphrates river, within which is Syria. Which rightly indicates the stream of holy baptism, either because it is one of the four rivers which, rising from one source in paradise, irrigate the whole world; indeed in the figure of the four evangelists, who, inspired by the one source of life, that is, the Lord Savior, proclaim with a harmonious voice to all nations the washing of salvation; or because Euphrates is interpreted as fruitful; which name most aptly fits that sacrament by which the world, washed and sanctified, customarily brings forth the fruit of souls thirtyfold, sixtyfold, and a hundredfold to God. Therefore, the king of the Persians, who are interpreted as tempters, seeks possession beyond the river, when the ancient enemy, by stirring up the incursions of temptations, tries to break into the boundaries of the Church, and to subjugate to himself even those who are redeemed by the sacred font. The Samaritans help him, as heretics who attack the Church fight for the kingdom of the devil, and as if they are said to be grieving: Because if that city is built, and its walls restored, through true faith and the religious works of the righteous, he will not be able to have possession and place beyond the river, that is, in the hearts of those who are already reborn to God through baptism. They are also understood who do not understand the true faith, that one and the same mind cannot be possessed by light and darkness, iniquity and justice, Christ and Belial.
Continue studying Ezra 4:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ezra 4:16 encapsulates the calculated political strategy employed by the adversaries of the Jewish exiles in Jerusalem. In a formal letter to King Artaxerxes I, these regional opponents, primarily Samaritans, shrewdly warn the Persian monarch that if the city of Jerusalem and its defensive walls are successfully rebuilt, he will suffer a complete loss of revenue and political control over the strategically vital Trans-Euphrates province. This verse highlights their sophisticated use of fear-mongering and an appeal to imperial self-interest, designed to halt the divinely ordained work of rebuilding the Jewish capital.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The adversaries' letter, culminating in the stark warning of Ezra 4:16, masterfully employs several potent literary devices to achieve its persuasive aim. Hyperbole is evident in the claim that the king would have "no portion" if Jerusalem's walls were rebuilt; while a fortified city might indeed reduce immediate control and tax collection, a complete and utter loss of all revenue was an exaggeration designed to incite maximum alarm and urgency. This overstatement is coupled with a shrewd Appeal to Self-Interest, directly targeting the king's financial and political concerns rather than engaging in any moral or religious debate about the Jews' rights or divine mandate. The entire letter functions as a form of Propaganda or Slander, presenting the Jewish people as inherently rebellious and a direct threat to imperial stability, thereby manipulating the king's perception of the returning exiles. Furthermore, the clarity and strength of their argument in this verse serve as a form of Foreshadowing, hinting at the temporary success of their efforts, as the work was indeed halted by royal decree (Ezra 4:24).
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:16 serves as a powerful biblical example of the persistent opposition faced by God's people when engaged in His redemptive work. This human resistance, often cloaked in political or economic terms, frequently masks a deeper spiritual antagonism against God's kingdom and His divine purposes. Just as the adversaries sought to frustrate the rebuilding of physical Jerusalem, so too does spiritual darkness conspire against the advancement of God's kingdom throughout history, whether through direct persecution, subtle deception, or political maneuvering. Yet, the narrative of Ezra, like the broader biblical story, ultimately affirms God's unwavering sovereignty, demonstrating that no human or demonic opposition can ultimately thwart His plans for His people and the establishment of His kingdom. The temporary setback in Ezra 4:24 only highlights the eventual triumph of God's will, as seen in the temple's completion under Darius.
REFLECTION AND APPLICATION
Ezra 4:16 offers profound insights for believers today, reminding us that engagement in God's work often invites significant opposition. This resistance may not always manifest as overt persecution but can take the form of political pressure, false accusations, economic threats, or social ostracism. Just as the adversaries appealed to the king's self-interest, so too can worldly systems and values subtly or overtly resist the advance of God's kingdom. This passage calls us to spiritual discernment, recognizing that behind human obstacles often lies a spiritual battle. It encourages perseverance in faith, reminding us that temporary setbacks or delays do not signify God's abandonment or the failure of His plans. Rather, they test our resolve and deepen our reliance on His ultimate sovereignty. We are called to trust that God will accomplish His purposes, even when human opposition seems insurmountable, and to continue building "walls" of righteousness, truth, and justice in a world that often resists them, knowing that His kingdom will ultimately prevail.
Questions for Reflection
FAQ
What does "this side the river" mean in Ezra 4:16?
Answer: "This side the river" (Aramaic: 'abar nahara') refers to the satrapy, or province, of Trans-Euphrates within the vast Persian Empire. This administrative division encompassed all the lands west of the Euphrates River, including Judah, Syria, Phoenicia, and Palestine. It was a strategically vital and economically rich region. The adversaries' warning to King Artaxerxes was that if Jerusalem's walls were rebuilt, he would lose all "portion"—meaning revenue, tribute, and political control—from this significant province. This was a direct threat to the king's treasury and imperial authority, designed to appeal to his self-interest.
Did King Artaxerxes believe the accusations and halt the work?
Answer: Yes, the letter from the adversaries was highly effective. Ezra 4:21-23 records that King Artaxerxes issued a decree to halt the rebuilding efforts in Jerusalem. The work on the city and its walls was indeed stopped by force, and this cessation lasted for a significant period, until the second year of the reign of King Darius I (as noted in Ezra 4:24). This demonstrates the immediate success of the adversaries' political manipulation, though it was ultimately a temporary setback in God's overarching plan for His people.
How does the rebuilding of the city walls relate to the temple rebuilding efforts in Ezra?
Answer: Initially, the primary focus of the returning exiles was the rebuilding of the Temple (see Ezra 3). However, the adversaries quickly understood that a rebuilt Temple alone was not the extent of Jewish aspirations. The rebuilding of Jerusalem's city and its defensive walls, as highlighted in Ezra 4:16, signified a move towards re-establishing political autonomy and security. A fortified city could potentially become a center of rebellion against Persian rule, or at least a powerful regional entity that would challenge the adversaries' own local influence. Thus, their opposition escalated from merely frustrating the Temple work to directly accusing the Jews of sedition by focusing on the city and its walls, presenting it as a direct threat to the king's authority and revenue.
CHRIST-CENTERED FULFILLMENT
The opposition faced by the Jewish exiles in rebuilding Jerusalem, culminating in the political machinations of Ezra 4:16, powerfully foreshadows the ultimate spiritual conflict surrounding the building of God's eternal city and kingdom. Just as the adversaries sought to prevent the restoration of the physical Jerusalem, so too does the spiritual adversary, Satan, relentlessly oppose the building of Christ's church. Jesus Himself declared, "I will build my church, and the gates of hell shall not prevail against it". The "no portion" threat to Artaxerxes finds its ultimate counterpoint in Christ's unshakeable sovereignty; He will never lose His "portion"—His redeemed people—whom He purchased with His own blood. He assures His followers, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand". While earthly kingdoms may rise and fall, and human opposition may temporarily delay God's work, Christ's finished work on the cross guarantees the ultimate triumph of His kingdom. The heavenly Jerusalem, the New Creation, will ultimately descend, a city "whose builder and maker is God", where "the kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever". All opposition will ultimately be silenced, and God's people will dwell securely in the city He has built, where "God himself will be with them as their God".