TRV
Translation
Young's Literal Translation
The letter that ye sent unto us, explained, hath been read before me,
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Commentary on Ezra 4 verses 17–24
17 ¶ 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.
18 The letter which ye sent unto us hath been plainly read before me.
19 And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein.
20 There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them.
21 Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me.
22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
23 Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.
24 Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.
Here we have,
I. The orders which the king of Persia gave, in answer to the information sent him by the Samaritans against the Jews. He suffered himself to be imposed upon by their fraud and falsehood, took no care to examine the allegations of their petition concerning that which the Jews were now doing, but took it for granted that the charge was true, and was very willing to gratify them with an order of council to stay proceedings. 1. He consulted the records concerning Jerusalem, and found that it had indeed rebelled against the king of Babylon, and therefore that it was, as they called it, a bad city (Ezr 4:19), and withal that in times past kings had reigned there, to whom all the countries on that side the river had been tributaries (Ezr 4:20), and that therefore there was danger that if ever they were able (which they were never likely to be) they would claim them again. Thus he says as they said, and pretends to give a reason for so doing. See the hard fate of princes, who must see and hear with other men's eyes and ears, and give judgment upon things as they are represented to them, though often represented falsely. God's judgment is always just because he sees things as they are, and it is according to truth. 2. He appointed these Samaritans to stop the building of the city immediately, till further orders should be given about it, Ezr 4:21, Ezr 4:22. Neither they, in their letter, nor he, in his order, make any mention of the temple, and the building of that, because both they and he knew that they had not only a permission, but a command, from Cyrus to rebuild that, which even these Samaritans had not the confidence to move for the repeal of. They spoke only of the city: "Let not that be built," that is, as a city with walls and gates; "whatever you do, prevent that, lest damage grow to the hurt of the kings:" he would not that the crown should lose by his wearing it.
II. The use which the enemies of the Jews made of these orders, so fraudulently obtained; upon the receipt of them they went up in haste to Jerusalem, Ezr 4:23. Their feet ran to evil, Pro 1:16. They were impatient till the builders were served with this prohibition, which they produced as their warrant to make them cease by force and power. As they abused the king in obtaining this order by their mis-informations, so they abused him in the execution of it; for the order was only to prevent the walling of the city, but, having force and power on their side, they construed it as relating to the temple, for it was that to which they had an ill will, and which they only wanted some colour to hinder the building of. There was indeed a general clause in the order, to cause these men to cease, which had reference to their complaint about building the walls; but they applied it to the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them, and the governors sent by them, because the quietness and peaceableness of our lives, in all godliness and honesty, depend very much upon the integrity and wisdom of inferior magistrates, as well as the supreme. The consequence was that the work of the house of God ceased for a time, through the power and insolence of its enemies; and so, through the coldness and indifference of its friends, it stood still till the second year of Darius Hystaspes, for to me it seems clear by the thread of this sacred history that it was that Darius, Ezr 4:24. Though now a stop was put to it by the violence of the Samaritans, yet that they might soon after have gone on by connivance, if they had had a due affection to the work, appears by this, that before they had that express warrant from the king for doing it (ch. 6) they were reproved by the prophets for not doing it, Ezr 5:1, compared with Hag 1:1, etc. If they had taken due care to inform Cambyses of the truth of this case, perhaps he would have recalled his order; but, for aught I know, some of the builders were almost as willing it should cease as the adversaries themselves were. At some periods the church has suffered more by the coldness of its friends than by the heat of its enemies; but both together commonly make church-work slow work.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–24. Public domain.
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BedeAD 735
Homilies on the Gospels 2.1
The Jews said, “This temple was built in forty-six years, and you will raise it up in three days?” They answered as they understood. But lest we too should perceive our Lord’s spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking. As for their stating that the temple was built in forty-six years, they meant not its first but its second building. For Solomon, the first [builder], finished the temple very rapidly within seven years, during a time of great peace in his kingdom. It was destroyed by the Chaldeans, but after seventy years it began to be rebuilt, at the bidding of Cyrus the Persian, when the captivity was lightened. But the descendants of those who were deported were unable to finish the work that they were doing under the rulers Zerubbabel and Jeshua before forty-six years had passed, on account of the resistance of the neighboring nations.This number [forty-six] of years is also most apt for the perfecting of our Lord’s physical body. Writers on natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days, it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen makes forty-five. If to this we add one, that is, the day on which the body, divided into its separate members, begins to grow, we find the same number of days in the building up of our Lord’s body as there were years in the construction of the temple.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezra 4:18 marks a pivotal moment in the narrative of the Jewish exiles' return to Jerusalem and their efforts to rebuild the temple. This verse confirms that the formal letter of accusation, dispatched by the adversaries of Judah and Benjamin, has been thoroughly presented and understood by King Artaxerxes. It signals the imminent and unfavorable royal decree that will temporarily halt the sacred work of temple reconstruction, underscoring the formidable nature of the opposition faced by God's people in their endeavor to fulfill His will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 4:18, though brief, employs several literary devices that enhance its impact. Foreshadowing is prominent, as the "plainly read" letter immediately signals that the king has fully grasped the adversaries' accusations, thereby anticipating his negative response and the subsequent halt of the temple work (Ezra 4:21-24). The verse also demonstrates Bureaucratic Realism, depicting the meticulous, albeit flawed, administrative processes of the Persian Empire, where official correspondence and formal readings were essential for governance. This realistic portrayal lends credibility to the narrative, grounding the spiritual struggle in the tangible realities of imperial power. Furthermore, there's a subtle Irony at play: the very thoroughness of the Persian judicial process, intended to ensure justice, is here manipulated by deceitful words to produce an unjust outcome, temporarily impeding God's divine plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:18 serves as a stark reminder of the persistent opposition faced by those who endeavor to accomplish God's will. It illustrates that spiritual warfare often manifests through seemingly legitimate, bureaucratic, and political channels, where truth can be obscured by slander and human authority can be swayed by misinformation. Yet, even in moments of apparent setback, the verse implicitly points to God's overarching sovereignty. While human decisions can temporarily impede divine plans, they cannot ultimately thwart them. The "plainly read" letter, though leading to a decree of cessation, is not the final word; God's purposes for His people and His temple will ultimately prevail, demonstrating His ability to work through or around human obstacles.
REFLECTION AND APPLICATION
Ezra 4:18 offers a sobering yet ultimately hopeful lesson for believers today. It reminds us that pursuing God's call, whether in personal ministry, church planting, or simply living faithfully in a hostile world, will often invite calculated opposition. This opposition may not always be overt persecution but can come through subtle slander, bureaucratic hurdles, or political maneuvering, just as the adversaries used a formal letter to halt the temple work. We are called to discernment, recognizing that even seemingly legitimate processes can be exploited by those who oppose God's kingdom. However, the broader narrative of Ezra encourages perseverance; despite the setback, the temple was eventually completed. We are to trust in God's perfect timing and ultimate sovereignty, knowing that while human decisions can create temporary delays, they cannot ultimately derail God's eternal purposes. Our task is to remain faithful in the face of adversity, praying for wisdom and trusting that God will ultimately bring His plans to fruition.
Questions for Reflection
FAQ
Why was the letter so effective in stopping the rebuilding work?
Answer: The letter was effective primarily because it was strategically crafted with politically charged accusations that resonated with the Persian Empire's concerns. The adversaries accused the Jews of rebuilding a "rebellious and wicked city" that had a history of defiance against kings and would eventually refuse to pay taxes and tribute, thereby diminishing the king's revenue (Ezra 4:12-16). This played directly into the Persian authorities' natural suspicion of potential insurrections in their vast empire. The fact that the letter was "plainly read" before King Artaxerxes (Ezra 4:18) indicates that its contents were fully understood and taken seriously by the highest authority, leading to the decree to halt the work (Ezra 4:21).
What does "plainly read" imply about Persian administration?
Answer: The phrase "plainly read" (Aramaic: niphrash) implies a high degree of formality, thoroughness, and administrative diligence within the Persian imperial system. It suggests that official correspondence, especially matters of state security and revenue, was not merely skimmed but was carefully presented, perhaps even translated or interpreted for the king, ensuring full comprehension of its contents. This highlights the sophisticated bureaucratic structure of the Persian Empire, where records were kept, official letters were dispatched, and royal decrees were meticulously issued. Even though the outcome was detrimental to the Jews, it reflects a system designed for order and control across a vast dominion.
Did God allow this setback, and if so, why?
Answer: From a theological perspective, yes, God allowed this temporary setback. While the immediate cause was human opposition and the king's decree, biblical theology affirms God's ultimate sovereignty over all earthly rulers and events (Proverbs 21:1). The reasons for such divine allowance are multifaceted. Sometimes, setbacks serve to test the faith and perseverance of His people, refining their character and deepening their dependence on Him. Other times, they highlight the spiritual nature of the conflict, reminding believers that their struggle is not merely against flesh and blood (Ephesians 6:12). Ultimately, God's allowance of this delay did not thwart His long-term plan; the temple was eventually completed (Ezra 6:15), demonstrating that even human opposition can be incorporated into His perfect will for a greater purpose or a more opportune time.
CHRIST-CENTERED FULFILLMENT
Ezra 4:18, a moment of seemingly successful human opposition against God's people and their sacred work, finds its profound Christ-centered fulfillment in the ultimate triumph of God's redemptive plan through Jesus Christ. The adversaries' letter, full of false accusations and leading to a temporary cessation of the temple building, foreshadows the relentless opposition and slander that Jesus Himself would face. Just as the Jewish builders were accused of rebellion, so too was Jesus accused of sedition against Caesar (John 19:12). This accusation, though false, led to His crucifixion. The "plainly read" letter, intended to stop the construction of a physical temple, points forward to the ultimate "reading" and rejection of the Son of God, who declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body. Though human authorities, swayed by the "prince of this world" (John 12:31), conspired against Him and brought about His death, this was not a defeat but the very means by which God's eternal temple, the Church, would be built (Ephesians 2:20-22). The temporary halt in Ezra points to the three days of Christ's burial, a seeming victory for the powers of darkness, but ultimately leading to His glorious resurrection and the establishment of an indestructible kingdom (Hebrews 12:28). Thus, the setback in Ezra 4:18 ultimately magnifies the unshakeable victory of Christ, who, by His sacrifice and resurrection, overcame all opposition and secured the eternal dwelling place of God with humanity (Revelation 21:3).