Ezra 4:17

KJV

¶ [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time.

KJV (with Strong's)

Then sent {H7972} the king {H4430} an answer {H6600} unto {H5922} Rehum {H7348} the chancellor {H1169}{H2942}, and to Shimshai {H8124} the scribe {H5613}, and to the rest {H7606} of their companions {H3675} that dwell {H3488} in Samaria {H8115}, and unto the rest {H7606} beyond {H5675} the river {H5103}, Peace {H8001}, and at such a time {H3706}.

Complete Jewish Bible

The king sent this answer: "To Rechum the district governor, Shimshai the secretary, their other colleagues living in Shomron, and the rest beyond the River: "Shalom!

Berean Standard Bible

Then the king sent this reply: To Rehum the commander, Shimshai the scribe, and the rest of your associates living in Samaria and elsewhere in the region west of the Euphrates: Greetings.

American Standard Version

Thensent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and in the rest of the country beyond the River: Peace, and so forth.

Commentary

### SUMMARY
Ezra 4:17 records the official and authoritative reply from King Artaxerxes of Persia to the deceptive letter submitted by the Samaritan officials, Rehum the chancellor and Shimshai the scribe. This royal communication acknowledges the adversaries' accusations against the Jewish people's efforts to rebuild the temple in Jerusalem and serves as the precursor to the king's subsequent decree to halt the construction work. The verse highlights the significant influence wielded by the opposition within the Persian administrative system and marks a critical turning point in the narrative of the temple's restoration.

### CONTEXT
* **Literary Context:** Ezra 4:17 is a crucial verse within the Aramaic section of Ezra (Ezra 4:8-6:18), which interrupts the chronological flow of the temple rebuilding to detail the persistent and varied opposition faced by the returned exiles. It immediately follows the adversaries' cunning and accusatory letter to King Artaxerxes (Ezra 4:11-16), a document that falsely portrayed the Jews as rebellious and their rebuilding efforts as a direct threat to Persian imperial authority and revenue. This verse initiates the king's formal reply, which will culminate in a decree to cease the building work (Ezra 4:18-22). The narrative structure here emphasizes a direct cause-and-effect relationship: the adversaries' petition directly elicits this royal response, leading to a significant setback for the Jewish community's sacred mission to restore God's house. The placement of this Aramaic interlude, covering events under later kings (Ahasuerus/Xerxes and Artaxerxes), underscores the enduring nature of the opposition, which spanned multiple reigns and tactics.

* **Historical & Cultural Context:** The setting is the vast Persian Empire, a highly centralized and bureaucratic entity where communication and administration were meticulously formalized. The phrase "beyond the river" refers to the satrapy (province) of Trans-Euphrates, a vital administrative region that encompassed Judah and Samaria. Rehum and Shimshai were high-ranking officials within this imperial structure—a "chancellor" (or commissioner) and a "scribe"—indicating their direct access to royal authority and their capacity to influence policy. The historical animosity between the Jews and the Samaritans, rooted in the Assyrian resettlement of Samaria after the fall of the Northern Kingdom, provided a deep-seated motivation for the opposition. Persian kings, including Artaxerxes I (Longimanus, 465-424 BC), were pragmatic rulers primarily concerned with maintaining order, collecting taxes, and preventing rebellion. This made them susceptible to accusations that framed the Jews' activities as a threat to imperial stability, as seen in the adversaries' detailed claims in [Ezra 4:13-16](/ezra/4-13-16 "Ezra 4:13-16 - The Adversaries' Accusations and Warnings").

* **Key Themes:** This verse powerfully illustrates the theme of **opposition to God's work**. Even when God's people are engaged in a divinely ordained task, they encounter significant resistance, often from powerful and politically astute adversaries who operate through official channels. It also highlights the **authority of earthly rulers** and the intricate workings of imperial bureaucracy. While the king's decision appears to be a setback, the broader narrative of Ezra underscores God's ultimate **sovereignty over human rulers and circumstances**, demonstrating that His purposes will ultimately prevail, even if delayed. The theme of **false accusation and deception** is also prominent, as the adversaries' letter was built on lies designed to manipulate royal authority, a tactic that sadly succeeds in the short term. The formal nature of the communication also speaks to the importance of **official records and decrees** within the Persian system, which would later prove crucial for the reversal of this very decree, as seen in [Ezra 6:1-12](/ezra/6-1-12 "Ezra 6:1-12 - Darius's Decree to Resume Building"). The narrative arc, from opposition to eventual triumph, mirrors the journey of faith for God's people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **King (Aramaic, _melek'_):** This term refers to the monarch, Artaxerxes, who holds ultimate authority within the Persian Empire. The use of this Aramaic term emphasizes the imperial context and the absolute power vested in the ruler. His "sending an answer" signifies a formal, binding decree that carries the weight of the empire.
* **Chancellor (Aramaic, _bᵉʻêl ṭᵉʻêm'_):** This compound term describes Rehum's high-ranking position. The first part, _bᵉʻêl_ (H1169), means "master" or "lord," indicating authority. The second part, _ṭᵉʻêm_ (H2942), refers to "judgment," "command," or "account." Together, they denote an official with significant administrative, judicial, and advisory power, responsible for issuing decrees and overseeing provincial affairs. Rehum's title underscores his formidable influence and direct access to royal decision-making.
* **Peace, and at such a time (Aramaic, _shᵉlâm kᵉʻeneth'_):** This is a formal, administrative salutation found in ancient Near Eastern royal correspondence. While _shᵉlâm_ (H8001) means "prosperity" or "peace," the addition of _kᵉʻeneth_ (H3706), meaning "thus" or "at such a time," transforms it from a personal greeting into a curt, official acknowledgment of receipt. It signals that the king has processed the communication and is now ready to issue a command or disposition. It is not an expression of goodwill but a formal bureaucratic transition to the king's directive, setting the stage for the subsequent injunction.

#### Verse Breakdown
* **"Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe":** This opening clause immediately establishes the king's direct engagement with the primary instigators of the opposition. It highlights the formal nature of Persian imperial communication, where complaints from high-ranking officials received direct and official replies from the monarch. The specific naming of Rehum and Shimshai underscores their prominence and the king's recognition of their authority and the weight of their accusations, indicating that their letter was taken seriously at the highest level.
* **"and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river":** This expands the scope of the king's address, indicating that the opposition was not limited to just two individuals but encompassed a broader network of officials, administrators, and inhabitants across the province of Trans-Euphrates, particularly those in Samaria. This demonstrates the widespread nature of the animosity towards the Jews and the comprehensive reach of the king's decree, which would affect all those involved in or affected by the rebuilding efforts, making it an empire-wide directive.
* **"Peace, and at such a time":** This concluding phrase of the verse serves as the formal opening of the king's reply. As elaborated in "Key Word Analysis," it is a standard administrative salutation in Aramaic royal correspondence. It signals that the king has received and understood the previous communication (the adversaries' letter) and is now about to issue his official decision or command. It is a formal, almost curt, acknowledgment that sets the stage for the subsequent decree to halt the temple rebuilding, devoid of personal warmth but laden with official authority.

#### Literary Devices
Ezra 4:17 primarily employs **Formalism** and **Bureaucracy** as central literary devices, meticulously reflecting the highly structured and administrative nature of the Persian Empire. The precise naming of the recipients—Rehum, Shimshai, "the rest of their companions," "those that dwell in Samaria," and "the rest beyond the river"—emphasizes the official and comprehensive scope of the royal communication, illustrating the rigid hierarchy and widespread reach of imperial power. There is a subtle but potent element of **Irony** in the opening greeting "Peace," as the subsequent decree from the king, detailed in the following verses, will bring anything but peace to the Jewish exiles, instead imposing a significant setback on their sacred work. This stark contrast between the conventional salutation and the impending negative command subtly highlights the adversarial nature of the communication despite its polite veneer. Furthermore, the phrase "beyond the river" functions as a **Metonymy** or **Synecdoche**, representing the entire satrapy or province of Trans-Euphrates, thereby encompassing all the administrative and geographical entities under the jurisdiction of the named officials, signifying the broad impact of the royal decree.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:17 serves as a stark reminder that the work of God often encounters significant, well-organized, and politically astute opposition. This verse reveals that even legitimate governmental channels can be manipulated by those with malicious intent, leading to setbacks for God's people. The temporary success of the adversaries in halting the temple rebuilding demonstrates that God permits delays and challenges, not as a sign of His weakness, but often as a test of faith, a means to refine His people, or to highlight His ultimate sovereignty when He eventually intervenes. Despite the apparent triumph of the opposition, the broader biblical narrative consistently affirms that God's purposes cannot ultimately be thwarted by human or demonic schemes.

* [Nehemiah 4:1-3](/nehemiah/4-1-3 "Nehemiah 4:1-3 - Opposition to Rebuilding the Walls")
* [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in the Hand of the Lord")
* [Acts 5:38-39](/acts/5-38-39 "Acts 5:38-39 - Gamaliel's Counsel Regarding God's Work")

### REFLECTION AND APPLICATION
Ezra 4:17 offers profound lessons for believers today, particularly when engaged in God's work. It reminds us that opposition is not an anomaly but often an expected part of spiritual endeavors. This opposition may not always come as overt persecution but can manifest through bureaucratic hurdles, false accusations, political maneuvering, or seemingly legitimate channels. When faced with such setbacks, we are called to discern the spiritual forces at play, to persevere in faith, and to trust in God's ultimate timing and sovereignty. The temporary halt in Ezra's narrative did not mean God's plan was abandoned; rather, it was a period of waiting and preparation for His subsequent intervention. Our response to delays and opposition should be rooted in prayer, seeking wisdom, and maintaining a steadfast commitment to the call, knowing that God works all things for His glory and the good of His people. This verse encourages us to remain vigilant against deceptive tactics and to remember that even in moments of apparent defeat, God remains on His throne, orchestrating events for His ultimate purposes.

#### Questions for Reflection
* **How do you typically respond when legitimate-looking opposition or bureaucratic hurdles arise against God's work you are involved in?**
* **What does Ezra 4:17 teach us about the nature of spiritual warfare, particularly how it can operate through seemingly mundane or official channels?**
* **How can we maintain faith and perseverance when God's plans seem to be delayed or thwarted by human actions, as seen in the temporary halt of the temple rebuilding?**

### FAQ
**Why is this section of Ezra written in Aramaic instead of Hebrew?**

Answer: The section from [Ezra 4:8 to 6:18](/ezra/4-8 "Ezra 4:8 - Aramaic Section Begins") (and also [Ezra 7:12-26](/ezra/7-12-26 "Ezra 7:12-26 - Artaxerxes' Letter to Ezra")) is written in Aramaic because it contains official correspondence and decrees from the Persian court. Aramaic was the lingua franca of the Persian Empire, serving as the administrative and diplomatic language across its vast territories. By including these documents in their original Aramaic, the biblical author authenticates the historical record and provides direct evidence of the imperial communications that impacted the Jewish exiles, lending credibility and authority to the narrative.

**Who was King Artaxerxes mentioned in this verse, and how does he relate to other kings in Ezra?**

Answer: The King Artaxerxes in [Ezra 4:17](/ezra/4-17 "Ezra 4:17 - King Artaxerxes' Response") is generally identified as Artaxerxes I Longimanus, who reigned from 465 to 424 BC. It's important to note that the narrative in Ezra 4 is not strictly chronological after [Ezra 4:5](/ezra/4-5 "Ezra 4:5 - Opposition During Cyrus's Reign"). While the temple rebuilding began under King Cyrus (c. 539-530 BC) and was completed under King Darius I (c. 522-486 BC), the opposition described in Ezra 4:6-23 spans the reigns of Ahasuerus (Xerxes I, 486-465 BC) and Artaxerxes I. This particular letter and response, leading to the halt of the work, occurred during Artaxerxes I's reign, explaining the significant delay in the temple's completion which was eventually resumed and finished under Darius, as recorded in [Ezra 6](/ezra/6 "Ezra 6 - The Temple Completed").

**What is the deeper significance of the phrase "Peace, and at such a time" beyond a simple greeting?**

Answer: The phrase "Peace, and at such a time" (Aramaic: _shĕlām ûḵĕ'etā'_) is more than a casual greeting; it is a formal, administrative opening in ancient Near Eastern royal correspondence. Its significance lies in its function as an official acknowledgment of receipt of the previous communication (the adversaries' letter). It signals that the king has fully processed the information and is now ready to issue his authoritative disposition or command regarding the matter. Far from conveying personal goodwill or a desire for true peace, it is a curt, bureaucratic transition that sets the stage for the king's subsequent decree to halt the Jewish rebuilding efforts, making it a phrase pregnant with negative implications for the exiles.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:17, detailing the formal and politically orchestrated opposition to the rebuilding of the temple, powerfully foreshadows the persistent resistance faced by God's ultimate Temple, Jesus Christ, and His church. Just as the adversaries sought to halt the physical restoration of God's dwelling place in Jerusalem through cunning and bureaucratic maneuvering, so too did spiritual and earthly powers conspire against Christ's ministry and the establishment of His spiritual kingdom. The temporary success of the opposition in Ezra reminds us that the Kingdom of God often faces formidable obstacles in this fallen world, but these are always ultimately subject to God's sovereign plan. Christ Himself declared that the gates of Hades would not prevail against His church, which He is continually building ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - The Gates of Hades Shall Not Prevail")). He is the true Temple, whose body was destroyed and raised in three days ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus and the Temple of His Body")), signifying His triumph over death and all opposition. The bureaucratic decree that halted the temple work in Ezra is ultimately overcome by God's greater decree, just as all earthly powers, principalities, and authorities have been disarmed and triumphed over by Christ on the cross ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). The narrative of delay and eventual triumph in Ezra points forward to the ultimate and irreversible reign of Christ, when the kingdom of the world will become the kingdom of our Lord and of His Christ, and He will reign forever and ever ([Revelation 11:15](/revelation/11-15 "Revelation 11:15 - The Kingdom of the World Becomes the Kingdom of Our Lord")). This verse, therefore, implicitly points to the enduring reality that God's redemptive purposes, centered in Christ, cannot be ultimately thwarted by any human or demonic opposition.

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 4:9

Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,

Ezra 4:11

This [is] the copy of the letter that they sent unto him, [even] unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.

Luke 10:5

And into whatsoever house ye enter, first say, Peace [be] to this house.

Acts 23:26

Claudius Lysias unto the most excellent governor Felix [sendeth] greeting.

Romans 1:7

To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

Ezra 7:12

Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and at such a time.

Ezra 4:7

And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.