TRV
Translation
King James Version
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.
Complete Jewish Bible
I ordered a search made, and it was found that this city has a long history of revolt against kings, that rebellion and sedition have been fostered there;
Berean Standard Bible
I issued a decree, and a search was conducted. It was discovered that this city has revolted against kings from ancient times, engaging in rebellion and sedition.
American Standard Version
And I decreed, 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.
World English Bible Messianic
I decreed, and search has been made, and it is found that this city of old time has made insurrection against kings, and that rebellion and sedition have been made therein.
Geneva Bible (1599)
And I haue commanded and they haue searched, and founde, that this citie of olde time hath made insurrection against kings, and hath rebelled, and rebellion hath bene committed therein.
Young's Literal Translation
and by me a decree hath been made, and they sought, and have found that this city from the days of old against kings is lifting up itself, and rebellion and sedition is made in it,
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In the KJVVerse 12,130 of 31,102
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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 4:19 records King Artaxerxes' decisive response to accusations against the Jewish exiles rebuilding Jerusalem. Following a meticulous investigation of royal archives, the king's decree confirms Jerusalem's long-standing historical reputation for rebellion and insurrection against previous monarchs. This historical finding, though potentially exploited by adversaries, provided the Persian king with a legitimate basis to issue a command halting the reconstruction efforts, vividly illustrating the significant influence of past records on present political decisions and the persistent opposition faced by God's people in their divine commission.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The language of Ezra 4:19 is characterized by a distinct Bureaucratic Tone and Legal Language, which are hallmarks of official royal decrees in the ancient Near East. The formal declaration, "And I commanded, and search hath been made, and it is found," establishes the absolute authority and legitimacy of the king's actions, presenting the findings as objective and irrefutable facts derived from official records. There is a clear element of Repetition and Emphasis achieved through the deliberate use of near-synonyms: "insurrection," "rebellion," and "sedition." This rhetorical device serves to underscore the gravity and historical consistency of Jerusalem's reputation for defiance, thereby justifying the king's decisive and seemingly reasonable response. Furthermore, a subtle Irony pervades the passage: Jerusalem, the very city chosen by God to bear His name and serve as the spiritual epicenter of His worship, is here depicted by human authorities as a persistent source of political unrest and defiance. This stark contrast highlights the inherent tension between divine purpose and human perception, a recurring and profound theme throughout biblical narratives.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:19 serves as a potent reminder that God's redemptive work often faces significant opposition, even from sources that appear legitimate or are rooted in historical facts. The adversaries skillfully leveraged Jerusalem's documented past rebellions to construct a compelling narrative designed to hinder the temple's reconstruction. This illustrates a crucial spiritual principle: truth, when selectively presented, taken out of its full redemptive context, or wielded with malicious intent, can be weaponized against righteous endeavors. The theological implication is that those engaged in God's kingdom work should anticipate such resistance, understanding that it is an inherent part of the spiritual battle against the forces that oppose divine purposes. However, the ultimate triumph of God's sovereign plans, despite temporary setbacks, remains a foundational truth of Scripture. This verse also implicitly highlights the complex identity of Jerusalem itself—a city uniquely chosen by God, yet tragically prone to human sin and rebellion against both earthly and heavenly kings.
REFLECTION AND APPLICATION
The historical findings in Ezra 4:19, though factually accurate in isolation, were strategically employed by adversaries to halt a divinely ordained work. This situation offers a profound and timeless lesson for believers today: opposition to God's will can emerge from unexpected quarters, sometimes even cloaked in the guise of factual accuracy, legal procedure, or historical precedent. We are called to cultivate spiritual discernment, understanding that not every "truth" presented against us is intended for good, and that malicious intent can skillfully twist even legitimate information to serve unrighteous ends. When confronted with such challenges in our ministries, personal callings, or community endeavors, this passage compels us to embrace perseverance and an unwavering trust in God's ultimate sovereignty. Even when human authorities, political machinations, or seemingly insurmountable circumstances appear to block the path, we are powerfully reminded that God's overarching plans cannot ultimately be thwarted. Our appropriate response should be to earnestly pray for divine wisdom, to steadfastly continue seeking and obeying God's will, and to patiently wait for His perfect timing, confident in the knowledge that He sovereignly oversees all human affairs and orchestrates history for His glory.
Questions for Reflection
FAQ
Why was Jerusalem considered rebellious by ancient kings?
Answer: Jerusalem had a long and extensively documented history of political insubordination and revolt against the various imperial powers that sought to control it. Throughout the Assyrian and Babylonian periods, its kings and people frequently rebelled against their overlords, often leading to devastating sieges, widespread destruction, and ultimately, exile. For instance, King Hezekiah's defiance against Sennacherib of Assyria 2 Kings 18:7 and King Zedekiah's rebellion against Nebuchadnezzar of Babylon 2 Kings 24:20 are prominent biblical examples. These historical precedents, meticulously recorded in imperial archives, made the accusations of the adversaries in Ezra 4:19 highly credible to King Artaxerxes, who would have viewed any potential resurgence of such rebellious behavior as a direct and existential threat to Persian imperial stability and control.
Did the king's findings truly justify stopping the rebuilding of the temple?
Answer: From a purely legal and political perspective within the vast and organized Persian Empire, the historical findings of Jerusalem's rebellious past provided a legitimate and compelling basis for Artaxerxes' concern and his subsequent decision to halt the rebuilding of the city's walls and temple. The king was acting to protect the stability and integrity of his empire, based on the credible evidence presented to him from his own archives. However, from a divine and redemptive perspective, this was clearly a temporary setback to God's overarching plan for His people and the restoration of His worship. The Jewish exiles were not rebuilding in rebellion against Persian authority, but in direct obedience to God's command to restore His house in Jerusalem. While the historical facts presented were true, their application by the adversaries was undeniably malicious, strategically aimed at hindering God's work. Nevertheless, God's ultimate purpose prevailed, and the temple was indeed completed during the reign of Darius, as later recorded in the book of Ezra Ezra 6:14-15.
CHRIST-CENTERED FULFILLMENT
Ezra 4:19, with its stark depiction of Jerusalem's historical reputation for rebellion and the subsequent opposition faced by God's people in their rebuilding efforts, finds profound and multifaceted Christ-centered fulfillment. While the earthly Jerusalem was indeed a city prone to insurrection against human kings, it tragically became the very city that would ultimately reject its true and rightful King, Jesus Christ. He came not to lead a political rebellion against Rome, but to establish a spiritual kingdom, yet He was unjustly accused of sedition and treason against Caesar Luke 23:2. The persistent opposition faced by the returning exiles in Ezra powerfully foreshadows the far greater and more intense opposition Christ Himself and His nascent church would endure from both religious and political authorities John 15:20. However, unlike the earthly city whose history was tragically marred by rebellion and ultimate destruction, Christ inaugurates a new covenant and builds a spiritual temple—His church—against which "the gates of hell shall not prevail" Matthew 16:18. His kingdom is decidedly "not of this world" John 18:36, yet it is destined to triumph decisively over all earthly opposition, false accusations, and temporary setbacks. This divine victory culminates in the establishment of the New Jerusalem, a city of perfect peace, righteousness, and eternal worship, where "God himself will be with them and be their God" Revelation 21:3. Thus, the temporary halting of the temple work in Ezra points forward to the ultimate, eternal victory secured by the Lamb of God, who truly takes away the sin of the world, including humanity's deep-seated rebellion against its Creator.