TRV
Translation
King James Version
Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
Complete Jewish Bible
Take care not to neglect your duty; otherwise the harm may increase, to the damage of the king."
Berean Standard Bible
See that you do not neglect this matter. Why allow this threat to increase and the royal interests to suffer?
American Standard Version
And take heed that ye be not slack herein: why should damage grow to the hurt of the kings?
World English Bible Messianic
Take heed that you not be slack herein: why should damage grow to the hurt of the kings?
Geneva Bible (1599)
Take heede nowe that ye fayle not to doe this: why should domage grow to hurt the King?
Young's Literal Translation
And beware ye of negligence in doing this; why doth the hurt become great to the loss of the kings?'
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In the KJVVerse 12,133 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 4:22 records the emphatic and urgent command from King Artaxerxes of Persia, delivered to his officials Rehum and Shimshai, to immediately halt the rebuilding efforts in Jerusalem. This decree underscores the king's profound apprehension regarding his royal interests, as he had been persuaded that the restoration of Jerusalem posed a direct and escalating threat that could lead to significant "damage" and "hurt" to the Persian Empire's authority, control, and revenue. The verse powerfully conveys the binding nature of imperial edicts and highlights the successful manipulation of royal fears by the adversaries of God's people, resulting in a temporary cessation of the divine work.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 4:22 effectively employs several literary devices to convey the king's urgency and reasoning. The most prominent is the Rhetorical Question ("why should damage grow to the hurt of the kings?"). This device is not used to seek information but to emphasize the self-evident nature of the king's concern and the perceived folly of allowing the work to continue. It serves to underscore the king's conviction that halting the work is the only logical and necessary course of action to safeguard royal interests. Within the broader narrative, there is a profound sense of Irony; the king's decree, based on false accusations and a fundamental misunderstanding of God's people's intentions, temporarily halts a divinely ordained work. The "damage" and "hurt" the king fears are a misdirection, as the true "hurt" is inflicted upon God's people and their mission, though ultimately God's plan cannot be thwarted. Furthermore, the adversaries' letter, which precipitates this decree, utilizes Hyperbole to exaggerate Jerusalem's rebellious past and its potential threat, effectively manipulating the king's fears to achieve their own malicious ends.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:22 serves as a stark and enduring reminder that the work of God's kingdom frequently encounters formidable opposition from worldly powers and human machinations. The king's decree, though absolute in its human authority and immediate in its impact, represents a temporary hindrance to God's eternal purposes. This passage vividly highlights the inherent tension between human will and divine sovereignty, demonstrating that even when human rulers, motivated by fear, misinformation, or self-interest, attempt to thwart God's plans, they ultimately cannot prevail in the long term. God's people are called to cultivate unwavering perseverance in faith, understanding that setbacks and opposition are often integral components of spiritual warfare. However, they are also assured that God's ultimate design will be accomplished. The temporary nature of this decree foreshadows the eventual triumph of God's people and the completion of the Temple, affirming the biblical truth that God's word and promises will always accomplish their intended purpose.
REFLECTION AND APPLICATION
Ezra 4:22 offers profound and timely lessons for believers today, reminding us that pursuing God's will often invites significant opposition, sometimes from powerful secular authorities or through the cunning schemes of adversaries. This passage encourages us to cultivate a steadfast and unyielding faith, trusting implicitly in God's ultimate sovereignty even when faced with seemingly insurmountable obstacles or disheartening temporary setbacks. It calls us to discern the spiritual warfare at play when good works are hindered, recognizing that such opposition is frequently rooted in a deep-seated fear of God's kingdom advancing or in the self-serving interests of those who oppose divine purposes. While human decrees and plans can undoubtedly cause delays, difficulties, and distress, they cannot ultimately thwart God's perfect, eternal, and redemptive purposes. Our appropriate response should be one of patient endurance, fervent prayer, and continued faithfulness, knowing with certainty that God works all things for His glory and for the ultimate good of those who love Him and are called according to His purpose.
Questions for Reflection
FAQ
Why was King Artaxerxes so easily convinced by the adversaries' claims?
Answer: King Artaxerxes was likely convinced for several compelling reasons. Firstly, he relied heavily on the reports from his regional officials, Rehum and Shimshai, who presented the adversaries' cleverly crafted letter. Secondly, the letter was expertly designed to appeal directly to common royal fears: the potential loss of tribute, the threat of rebellion, and a direct challenge to imperial authority. Jerusalem, despite its current diminished state, did have a historical reputation for rebellion against previous empires (Assyrian and Babylonian), making the claims of its potential for insubordination seem plausible and even urgent to the king. Kings of that era were acutely sensitive to anything that could undermine their control or financial interests. The adversaries' appeal to historical records (referenced in Ezra 4:15) also lent significant credibility to their exaggerated claims, prompting the king to act decisively.
Did this decree permanently stop the rebuilding of Jerusalem?
Answer: No, the decree from Artaxerxes in Ezra 4:22 led to a temporary cessation of the rebuilding work, specifically on the Temple, which lasted for approximately 15 years. However, it was by no means a permanent halt to God's grand plan for Jerusalem's restoration. The work on the Temple eventually resumed with renewed vigor under the powerful prophetic ministries of Haggai and Zechariah, as vividly recorded in Ezra 5 and Ezra 6. Furthermore, the city walls, which were also a significant point of contention and a symbol of Jerusalem's security, were later rebuilt under the courageous leadership of Nehemiah, as meticulously detailed in the Book of Nehemiah, particularly from Nehemiah 1 to Nehemiah 6. This entire narrative arc powerfully demonstrates God's ultimate sovereignty over all human decrees and His unwavering faithfulness to His covenant promises.
CHRIST-CENTERED FULFILLMENT
The temporary halting of God's sacred work in Ezra 4:22, driven by the fear of "damage" and "hurt" to earthly kings and their temporal kingdoms, finds its profound Christ-centered fulfillment in the foundational truth that no earthly power, no human decree, and no amount of opposition can ultimately thwart the sovereign, redemptive plan of God, especially as it culminates in the person and finished work of Jesus Christ. Just as the rebuilding of Jerusalem was temporarily hindered but ultimately completed according to God's perfect timing, so too the eternal kingdom of God, inaugurated by Christ, faces relentless opposition but is absolutely destined to triumph. The "damage" and "hurt" that Artaxerxes feared for his earthly dominion are utterly insignificant and fleeting compared to the cosmic victory achieved by the Lamb of God, who takes away the sin of the world through His sacrificial death and glorious resurrection. It appeared, at the crucifixion, that the powers of darkness and human authority had dealt an irreparable "hurt" to God's ultimate plan, leading to the death of the Messiah. Yet, this apparent defeat was precisely God's ordained path to universal redemption, culminating in Christ's triumphant resurrection, which utterly disarmed all principalities and powers, making a public spectacle of them. The kingdom that Christ establishes is emphatically not of this world (John 18:36), yet it is a kingdom that will have no end (Luke 1:33). Therefore, the fear of "damage" to earthly kings is rendered utterly moot by the eternal, unshakeable reign of the King of kings, Jesus Christ, who continues to build His Church, and against whom the gates of hell shall not prevail.