Ezra 4:2

KJV

Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye [do]; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.

KJV (with Strong's)

Then they came {H5066} to Zerubbabel {H2216}, and to the chief {H7218} of the fathers {H1}, and said {H559} unto them, Let us build {H1129} with you: for we seek {H1875} your God {H430}, as ye do; and we do sacrifice {H2076} unto him since the days {H3117} of Esarhaddon {H634} king {H4428} of Assur {H804}, which brought us up hither {H5927}.

Complete Jewish Bible

they approached Z'rubavel and the heads of fathers' clans and said to them, "Let us build along with you; for we seek your God, just as you do; and we have been sacrificing to him since the time of Esar-Hadon king of Ashur, who brought us here."

Berean Standard Bible

they approached Zerubbabel and the heads of the families, saying, “Let us build with you because, like you, we seek your God and have been sacrificing to Him since the time of King Esar-haddon of Assyria, who brought us here.”

American Standard Version

then they drew near to Zerubbabel, and to the heads of fathers’ houses, and said unto them, Let us build with you; for we seek your God, as ye do; and we sacrifice unto him since the days of Esar-haddon king of Assyria, who brought us up hither.

Commentary

### SUMMARY
Ezra 4:2 records the initial and deceptive overture from the "adversaries of Judah and Benjamin" to the recently returned Jewish exiles, offering to assist in the sacred task of rebuilding the temple in Jerusalem. These foreign peoples, who had been forcibly settled in Samaria by various Assyrian kings, asserted a shared devotion to Yahweh, claiming, "Let us build with you: for we seek your God, as ye [do]; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither." This pivotal verse initiates the significant conflict between the nascent post-exilic community and their syncretistic neighbors, immediately highlighting the critical and non-negotiable issues of religious purity, the integrity of worship, and the distinct identity of God's covenant people.

### CONTEXT
* **Literary Context:** This verse is strategically placed immediately after the joyous and significant event of laying the temple's foundation, as detailed in [Ezra 3](/ezra/3 "Ezra 3 - The Laying of the Temple Foundation"). It serves as the dramatic narrative pivot, introducing the first and most insidious form of opposition to the rebuilding effort. The subsequent verses in [Ezra 4:1-5](/ezra/4-1-5 "Ezra 4:1-5 - The Adversaries' Offer and Rejection") elaborate on the firm and principled refusal by Zerubbabel and the Jewish elders, who rightly discerned the impure motives and syncretistic religious practices of these "adversaries." This rejection, rather than ending the conflict, escalates into active harassment, intimidation, and political obstruction, leading to a significant and prolonged delay in the temple's construction, a struggle that dominates the remainder of [Ezra 4](/ezra/4 "Ezra 4 - Opposition to the Temple Rebuilding"). Thus, Ezra 4:2 functions as the crucial point where the narrative shifts from initial progress and celebration to a period of intense spiritual and practical conflict.
* **Historical & Cultural Context:** The "they" in this verse refers to the diverse, mixed populations that the Assyrian Empire had settled in the former northern kingdom of Israel (Samaria) after the deportation of the Israelites, as recorded in [2 Kings 17](/2_kings/17 "2 Kings 17 - The Fall of Samaria and Assyrian Resettlement"). The specific mention of King Esarhaddon (reigned 681-669 BC) is crucial, as he, following predecessors like Sargon II, employed policies of forced population transfer to suppress rebellion, assimilate conquered peoples, and maintain control over his vast empire. These new inhabitants brought their own pantheon of deities and pagan religious practices. While some eventually adopted a superficial worship of Yahweh, often out of fear or superstition (as seen in [2 Kings 17:25-33](/2_kings/17-25-33 "2 Kings 17:25-33 - The Syncretistic Practices of Samaria")), this resulted in a deeply syncretistic religion that blended elements of true Yahwism with idolatrous practices. This complex historical backdrop explains the returning Jews' profound vigilance; having just endured the seventy-year exile as a direct consequence of their own ancestors' idolatry and covenant unfaithfulness, they were acutely sensitive to any compromise that might again defile their worship or their relationship with God.
* **Key Themes:** Ezra 4:2 is rich with theological and narrative themes. Foremost among them is the **purity of worship**, emphasizing the absolute necessity of unadulterated and exclusive devotion to Yahweh. This was particularly vital in the post-exilic era, as Israel sought to re-establish its covenant relationship with God on His terms. The verse also underscores the theme of **spiritual discernment**, as Zerubbabel and the elders faced the challenge of perceiving the true, impure nature of the adversaries' offer despite its seemingly cooperative and benevolent façade. Furthermore, it introduces the pervasive theme of **opposition to God's work**, illustrating that even seemingly helpful or benign overtures can be a subtle form of spiritual warfare, designed to compromise the integrity of God's people, His temple, and His divine purposes. Finally, the verse touches upon the critical theme of **identity**, as the returning exiles wrestled with defining themselves as a distinct, holy, and covenant-keeping people of God, set apart from those whose faith was fundamentally compromised by syncretism. This struggle for identity would continue to shape their post-exilic experience, as seen in later reforms under [Nehemiah](/nehemiah/1 "Nehemiah 1 - Nehemiah's Prayer").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Fathers (Hebrew, _ʼâb'_):** The Hebrew word אָב (_ʼâb_), translated here as "fathers," refers to the heads of the ancestral houses or clans. In this context, "chief of the fathers" (H7218 `rôʼsh` combined with H1 `ʼâb`) signifies the principal leaders or heads of families within the returning Jewish community. This term highlights the patriarchal structure of Israelite society and emphasizes that the adversaries' proposal was made to the established, authoritative leadership of the exiles, who represented the collective identity and heritage of the people.
* **Seek (Hebrew, _dârash'_):** The verb דָּרַשׁ (_dârash_) carries a broad semantic range, meaning "to tread or frequent," "to follow (for pursuit or search)," and by implication, "to seek or ask," and specifically "to worship." While it can denote a genuine and diligent pursuit of God (as in [Psalm 105:4](/psalm/105-4 "Psalm 105:4 - Seek the Lord and His Strength")), its use by the adversaries here is deeply ironic. Their "seeking" was not exclusive or in accordance with the Mosaic Law, but rather a syncretistic practice where Yahweh was merely one deity among many they worshipped. This highlights the superficiality and impurity of their claim, demonstrating a pragmatic rather than covenantal approach to God.
* **Sacrifice (Hebrew, _zâbach'_):** The verb זָבַח (_zâbach_) means "to slaughter an animal," usually in the context of sacrifice, "to kill," "to offer," or "to slay." The adversaries' assertion, "we do sacrifice unto him," indicates a form of worship involving animal offerings. However, given their syncretistic background (as described in [2 Kings 17:29-33](/2_kings/17-29-33 "2 Kings 17:29-33 - The Syncretistic Practices of the Samaritans")), their sacrifices were not pure offerings rendered according to God's specific commands in the Torah. Instead, they were part of a mixed religious system, fundamentally different from the exclusive, covenantal worship demanded by Yahweh from His people.

#### Verse Breakdown
* **"Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you:"** This opening clause details the direct and seemingly cooperative approach of the "adversaries of Judah and Benjamin" (identified in [Ezra 4:1](/ezra/4-1 "Ezra 4:1 - The Adversaries of Judah and Benjamin")) to the leaders of the returning exiles. Zerubbabel, as the governor, and the "chief of the fathers" (representing the heads of the ancestral houses) constituted the spiritual and political leadership of the post-exilic community. Their offer to "build with you" presents a façade of unity and helpfulness, masking their underlying impure motives and intentions.
* **"for we seek your God, as ye [do];"** This is the central, yet deceptive, claim made by the adversaries. They attempt to establish a common religious identity and purpose with the Jews, asserting that they worship the same God. The phrase "as ye [do]" is a deliberate attempt to create an equivalency in their devotion, implying a shared commitment to Yahweh. However, the subsequent context and historical background reveal this claim to be fundamentally false, as their worship was far from the exclusive and pure devotion required by God.
* **"and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither."** This concluding clause provides the historical basis for the adversaries' claim, inadvertently exposing their true, syncretistic nature. By referencing Esarhaddon, king of Assyria, they identify themselves as the descendants of the foreign peoples whom the Assyrian king resettled in Samaria following the fall of the northern kingdom. This historical detail confirms their mixed ethnic and religious heritage, clarifying that their "worship" of Yahweh was part of a broader, impure religious system, not the exclusive, covenantal devotion that defined true Israel.

#### Literary Devices
Ezra 4:2 skillfully employs several significant literary devices. **Irony** is powerfully present, as the adversaries claim to "seek your God, as ye [do]" while simultaneously providing the historical detail (their resettlement by Esarhaddon) that immediately signals their syncretistic practices and impure worship. This makes their statement deeply insincere from the perspective of pure Yahwism. The verse also functions as a crucial piece of **foreshadowing**, as this seemingly benign offer of assistance sets the stage for the protracted, bitter, and multifaceted opposition that will plague the temple rebuilding effort for years, hinting at the deeper spiritual conflict between the covenant people of God and those who would compromise their faith. Furthermore, the verse establishes a stark **contrast** between the pure, exclusive, and covenantal worship sought by the returning exiles and the mixed, pragmatic, and idolatrous worship practiced by the adversaries, highlighting the profound theological tension that undergirds the entire narrative of the post-exilic restoration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:2 stands as a powerful theological lesson on the nature of true worship and the indispensable necessity of spiritual discernment within the community of faith. It profoundly underscores that outward expressions of piety, such as claiming to "seek God" or offering sacrifices, are utterly insufficient if the underlying devotion is not pure, exclusive, and in full accordance with Yahweh's revealed will. The returning exiles, having just emerged from a seventy-year period of judgment directly attributable to their ancestors' idolatry and syncretism, possessed a heightened awareness of the critical importance of maintaining the absolute integrity of their faith and the sanctity of the temple. Their resolute refusal to partner with those of mixed faith was not an act of prejudice but a profound theological stand against spiritual compromise, a recognition that God's sacred work must be built solely on God's terms, characterized by unadulterated devotion. This principle remains eternally vital for believers today, serving as a solemn warning against alliances or collaborations that might dilute divine truth, compromise spiritual purity, or undermine the distinctiveness of Christian witness.

* [2 Corinthians 6:14-18](/2_corinthians/6-14-18 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked")
* [Deuteronomy 12:29-32](/deuteronomy/12-29-32 "Deuteronomy 12:29-32 - Warning Against Syncretism")
* [Nehemiah 13:1-3](/nehemiah/13-1-3 "Nehemiah 13:1-3 - Exclusion of Foreigners from the Assembly")

### REFLECTION AND APPLICATION
This passage from Ezra 4:2 offers a timeless and profound lesson for the contemporary believer on the critical importance of spiritual discernment and an unwavering commitment to the purity of faith. In a world increasingly characterized by religious pluralism, a desire for broad inclusivity, and pragmatic approaches to unity, the temptation can be exceedingly strong to compromise theological distinctives for the sake of apparent harmony or expediency. However, this verse serves as a stark reminder that not all offers of help, even in seemingly spiritual endeavors, originate from pure motives or are aligned with God's ultimate truth. True partnership in ministry, worship, and the advancement of God's kingdom must be founded upon a shared, uncompromised devotion to the one true God, as He has definitively revealed Himself in Scripture. We are called to cultivate a spirit of vigilance, carefully testing spirits and discerning intentions, ensuring that our spiritual endeavors are built upon the solid, unshakeable foundation of biblical truth, free from any form of syncretism or mixed motives, lest we inadvertently construct something that does not truly honor God or advance His pure purposes.

#### Questions for Reflection
* **How do I cultivate spiritual discernment to distinguish between genuine, God-honoring partnerships and offers that might subtly compromise my faith or the integrity of God's work?**
* **In what specific areas of my personal life, church involvement, or ministry might I be tempted to compromise biblical truth for the sake of perceived unity, social acceptance, or convenience?**
* **What does it truly mean for me to "seek God" with purity and exclusivity in my own life, actively avoiding any form of spiritual syncretism or divided loyalties?**
* **How can I effectively guard against subtle forms of opposition to God's work that may initially appear as benevolent help or cooperation, but are in fact designed to undermine spiritual integrity?**

### FAQ
**Who were "they" who came to Zerubbabel in Ezra 4:2?**

Answer: "They" were the "adversaries of Judah and Benjamin" explicitly mentioned in [Ezra 4:1](/ezra/4-1 "Ezra 4:1 - The Adversaries of Judah and Benjamin"). Historically, these were the mixed populations, primarily the ancestors of the Samaritans, who had been settled in the territory of the former northern kingdom of Israel (Samaria) by various Assyrian kings after the deportation of the Israelites. They were a people of mixed ethnic and religious heritage, practicing a syncretistic religion that combined elements of Yahwism with their native pagan beliefs, leading to a compromised form of worship.

**Why did Zerubbabel and the Jewish leaders reject their offer to help build the temple?**

Answer: The Jewish leaders rejected their offer because they recognized the fundamental impurity of their religious practices and their underlying mixed motives. While the adversaries claimed to "seek your God, as ye [do]," their worship was deeply syncretistic, incorporating pagan elements alongside a superficial acknowledgment of Yahweh (as detailed in [2 Kings 17:29-33](/2_kings/17-29-33 "2 Kings 17:29-33 - The Syncretistic Practices of the New Inhabitants")). The returning exiles, having just endured a long and painful exile caused by their own ancestors' idolatry, were acutely aware of the absolute necessity for pure, exclusive worship of Yahweh according to the Mosaic Law. Partnering with those of mixed faith would have fundamentally compromised the sanctity of the temple and the spiritual integrity of the entire post-exilic community.

**What is the significance of Esarhaddon King of Assur being mentioned?**

Answer: The mention of Esarhaddon (reigned 681-669 BC) is profoundly significant because it provides the precise historical context for the adversaries' presence in the land and their compromised religious background. Esarhaddon, like other Assyrian monarchs, implemented policies of forced population transfer, bringing foreign peoples into Samaria after the fall of the northern kingdom of Israel. This specific historical detail immediately signals to Zerubbabel and the informed reader that these individuals were not true descendants of Israel who worshipped Yahweh exclusively, but rather foreign settlers whose "worship" was rooted in a syncretistic tradition established since their arrival. It confirms their identity as the mixed peoples who would eventually become the Samaritans, whose religious practices were fundamentally incompatible with the pure, covenantal Yahwism the returning Jews were committed to restoring.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:2, with its stark and critical contrast between pure, exclusive worship and syncretistic, compromised devotion, finds profound Christ-centered fulfillment in the New Testament. The adversaries' offer to "seek your God" with mixed motives and impure practices highlights humanity's inherent inability to truly approach a holy God on its own terms or through self-devised means. Jesus Christ, however, perfectly embodies the pure worship that God has always desired. He is not only the ultimate and true temple, the very dwelling place of God among humanity ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Predicts His Resurrection")), but also the perfect High Priest and the spotless Lamb of God, whose atoning sacrifice on the cross makes it possible for all, regardless of their past or ethnic background, to genuinely "seek God" and worship Him "in spirit and truth" ([John 4:23-24](/john/4-23-24 "John 4:23-24 - True Worshipers")). Jesus' transformative encounter with the Samaritan woman at the well in [John 4](/john/4 "John 4 - Jesus and the Samaritan Woman") powerfully demonstrates how He transcends the historical animosity and religious divisions rooted in the very syncretism of Ezra's day. He offers living water and true worship, not by compromising truth, but by uniting all believers—Jew and Gentile—in one Spirit, building a spiritual house founded on the pure, exclusive worship of God through Him ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Fellow Citizens with the Saints")). In Christ, the call to purity is not about exclusion based on ethnicity, but about inclusion through faith in Him, leading to unadulterated devotion to the Father.

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

2 Kings 19:37

And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

2 Kings 17:24

¶ And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.

2 Kings 17:27

Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.

2 Kings 17:33

They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.

Hosea 14:3

Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy.

Ezra 1:5

¶ Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all [them] whose spirit God had raised, to go up to build the house of the LORD which [is] in Jerusalem.

Ezra 2:2

Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: