Ezra 4:23

Translation
King James Version
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.
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KJV (with Strong's)
Now H116 when H4481 H1768 the copy H6573 of king H4430 Artaxerxes H783' letter H5407 was read H7123 before H6925 Rehum H7348, and Shimshai H8124 the scribe H5613, and their companions H3675, they went up H236 in haste H924 to Jerusalem H3390 unto H5922 the Jews H3062, and made them H1994 to cease H989 by force H153 and power H2429.
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Complete Jewish Bible
When the text of King Artach'shashta's letter was read before Rechum, Shimshai the secretary and their colleagues, they hurried to Yerushalayim to the Judeans and stopped their work by force of arms.
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Berean Standard Bible
When the text of the letter from King Artaxerxes was read to Rehum, Shimshai the scribe, and their associates, they went immediately to the Jews in Jerusalem and forcibly stopped them.
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American Standard Version
Then when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.
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World English Bible Messianic
Then when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force and power.
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Geneva Bible (1599)
When the copie of king Artahshashtes letter was read before Rehum and Shimshai the scribe, and their companions, they went vp in all the haste to Ierusalem vnto the Iewes, and caused them to cease by force and power.
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Young's Literal Translation
Then from the time that a copy of the letter of king Artaxerxes is read before Rehum, and Shimshai the scribe, and their companions, they have gone in haste to Jerusalem, unto the Jews, and caused them to cease by force and strength;
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See also
Ezra 4:17Ezra 4:8Ezra 4:9Romans 3:15Micah 2:1Proverbs 4:16
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The Reconstruction of the Temple
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In the KJVVerse 12,134 of 31,102

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SUMMARY

Ezra 4:23 vividly recounts the immediate and forceful implementation of King Artaxerxes' decree to halt the rebuilding of the Temple in Jerusalem. Upon receiving the king's letter, Rehum the chancellor, Shimshai the scribe, and their associates swiftly traveled to Jerusalem. There, they confronted the Jewish community and, through the exercise of imperial authority and physical might, compelled them to cease all construction work on the house of God, bringing a significant and disheartening pause to the post-exilic restoration efforts.

CONTEXT

  • Literary Context: Ezra 4:23 concludes a significant narrative section (Ezra 4:7-23) detailing the adversaries' successful attempt to obstruct the Temple's reconstruction. Preceding this verse, Rehum and Shimshai, along with other officials, penned a deceitful letter to King Artaxerxes, falsely accusing the Jews of rebellious intentions and warning that a rebuilt Jerusalem would pose a threat to the Persian Empire's revenue and authority, as detailed in Ezra 4:11-16. Artaxerxes, swayed by these accusations, issued a counter-decree ordering the immediate cessation of the work, a command articulated in Ezra 4:17-22. Verse 23, therefore, serves as the direct, swift, and forceful execution of that royal command, bringing the narrative of this particular phase of building to an abrupt and disheartening end. It sets the stage for the long period of inactivity that follows until the time of King Darius.
  • Historical & Cultural Context: This event unfolds in post-exilic Judah, likely around 458 BC, during the reign of Artaxerxes I (Longimanus). The Jewish exiles had returned to Jerusalem following Cyrus's decree, recorded in Ezra 1:1-4, and had begun rebuilding the Temple, a central act of national and religious restoration. However, they faced consistent opposition from "the people of the land"—various ethnic groups settled in Samaria and surrounding regions, who felt threatened by the re-establishment of Jewish autonomy and religious identity. The Persian Empire, vast and diverse, operated through a hierarchical administrative system where local governors and officials (like Rehum and Shimshai) wielded significant power, but ultimately answered to the king. Royal decrees were absolute and immediately enforceable, often by military or administrative force. The adversaries skillfully exploited Persian imperial concerns about potential rebellion and loss of tribute, leveraging the king's authority to achieve their local objectives.
  • Key Themes: Ezra 4:23 powerfully illustrates several key themes central to the book of Ezra and the broader biblical narrative. Firstly, it highlights the persistent opposition to God's work. The rebuilding of the Temple was clearly God's will, yet it met with fierce human resistance, demonstrating that divine purposes often encounter significant obstacles. Secondly, it underscores the tension between human authority and divine sovereignty. While earthly kings like Artaxerxes possess immense power to hinder or permit, the ultimate plan of God cannot be permanently thwarted. This temporary cessation foreshadows God's later intervention through prophets like Haggai and Zechariah to resume the work, as seen in Ezra 5:1-2. Thirdly, the verse emphasizes the vulnerability and resilience of God's people. Despite being overwhelmed by superior force, the Jewish community, though discouraged, would eventually persevere, demonstrating the enduring nature of their faith and the covenant promises.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Haste (Aramaic, bᵉhîylûw', H924): This adverb highlights the immediate and urgent nature of the adversaries' response. Upon receiving the king's letter, there was no delay; they acted with swiftness, indicating their eagerness to enforce the decree and stop the Jewish work. This "haste" underscores the adversaries' malicious intent and their readiness to exploit the royal command to their full advantage.
  • Force (Aramaic, ʼedrâʻ', H153): This word, derived from a term meaning "arm," figuratively denotes physical power or strength. Here, it signifies the use of overwhelming physical might or armed enforcement. It suggests that the cessation was not achieved through persuasion or negotiation but through a display of superior strength, implying the presence of soldiers or officials capable of physically preventing the work, intimidating the builders, and dismantling any ongoing construction.
  • Power (Aramaic, chayil', H2429): This term, corresponding to the Hebrew word for "strength" or "army," denotes authority, dominion, or decisive administrative control. While "force" speaks to physical might, "power" speaks to the legitimate (from the Persian perspective) governmental authority wielded by Rehum and Shimshai. They were not acting as mere thugs but as representatives of the king, backed by the full weight of the Persian Empire's legal and administrative system. The combination of "force and power" indicates a comprehensive and undeniable halt to the work, executed both physically and legally.

Verse Breakdown

  • "Now when the copy of king Artaxerxes' letter [was] read before Rehum, and Shimshai the scribe, and their companions": This clause establishes the immediate catalyst for the action. The royal decree, which had been solicited by the adversaries themselves, now served as their instrument. The public reading of the letter before the key officials and their associates signifies the official and binding nature of the command, legitimizing their subsequent actions. It also implies a certain formality and public declaration of the king's will, ensuring that the following actions were perceived as fully sanctioned.
  • "they went up in haste to Jerusalem unto the Jews": This describes the swift and direct movement of the officials from their administrative center (likely Samaria) to Jerusalem. The "haste" emphasizes their zeal and determination to execute the king's command without delay. Their destination, "unto the Jews," clearly identifies the target of the decree and their mission: to confront the community engaged in the rebuilding work and enforce the royal edict upon them specifically.
  • "and made them to cease by force and power": This is the climactic action of the verse, detailing the outcome of the officials' intervention. The phrase "made them to cease" indicates a direct, active imposition of the will of the Persian Empire upon the Jews. The dual emphasis on "force and power" underscores the comprehensive nature of the halt: it was not a voluntary cessation but an enforced one, backed by both the physical means (force, implying potential for violence or physical obstruction) and the legitimate authority (power, implying the legal backing of the empire) of the imperial government. This action brought the Temple rebuilding to an abrupt and complete stop.

Literary Devices

The narrative in Ezra 4:23 employs Dramatic Action to convey the swift and decisive nature of the adversaries' intervention. The use of "in haste" and the direct declaration that they "made them to cease by force and power" creates a sense of immediacy and an undeniable shift in the narrative's trajectory. This abrupt cessation serves as a form of Narrative Foreshadowing, hinting at the ongoing challenges and periods of discouragement that God's people would face throughout their history, yet also implicitly setting the stage for future divine intervention and the eventual triumph of God's plans. There is also an element of Irony, as the very officials who initiated the false accusations are now the instruments of the king's decree, believing they have achieved a victory, yet unaware that their temporary success will ultimately be overturned by God's sovereign will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 4:23 serves as a stark reminder of the reality of opposition to God's work in the world. It illustrates that even divinely ordained tasks can face significant human and political obstacles, often orchestrated by those who are hostile to God's purposes. This verse highlights the tension between the apparent triumph of human authority and the ultimate sovereignty of God. While earthly rulers and their decrees can temporarily halt spiritual endeavors, they cannot ultimately thwart God's overarching plan for His people and His kingdom. The forced cessation of the Temple rebuilding underscores the need for perseverance, faith, and reliance on God's timing, even when circumstances seem overwhelmingly against His people. It implicitly points to the truth that God's promises will prevail, even if it requires periods of waiting or renewed prophetic encouragement.

REFLECTION AND APPLICATION

Ezra 4:23 offers a profound lesson for believers today: pursuing God's will often involves encountering significant opposition. This opposition may not always manifest as direct physical force, but it can come in the form of bureaucratic hurdles, false accusations, cultural resistance, or even spiritual attacks designed to discourage and derail God's people. Like the Jews in Jerusalem, we may experience setbacks, delays, or periods where our efforts seem to be entirely halted by forces beyond our control. This verse calls us to acknowledge the reality of such resistance without succumbing to despair. It reminds us that even when human power seems to prevail, God remains sovereign. Our response should be one of patient endurance, continued prayer, and a steadfast trust that God's purposes will ultimately be accomplished, perhaps in ways and at times we do not expect. The broader narrative of Ezra and Nehemiah demonstrates that God's work, though sometimes paused, is never permanently defeated.

Questions for Reflection

  • What forms of "force and power" might be used to oppose God's work in my life or community today?
  • How do I respond when I encounter significant opposition or setbacks in my efforts to serve God?
  • What does this verse teach me about the nature of God's sovereignty versus human authority?
  • How can I cultivate perseverance and faith during periods of forced cessation or discouragement?

FAQ

How long did the Temple rebuilding cease after this event?

Answer: The work on the Temple ceased for a significant period, lasting approximately 15 to 18 years. This period of inactivity continued until the second year of the reign of King Darius I (Hystaspes), which is around 520 BC. The prophets Haggai and Zechariah were instrumental in stirring up the people and their leaders, Zerubbabel and Joshua, to resume the building work, as recorded in Ezra 5:1-2. Their prophetic encouragement, coupled with a new royal decree from Darius confirming Cyrus's original edict, allowed the Temple construction to finally be completed in the sixth year of Darius's reign (Ezra 6:15).

Why did King Artaxerxes believe the adversaries' accusations so readily?

Answer: King Artaxerxes' decision to halt the work was primarily driven by pragmatic imperial concerns rather than a thorough investigation of the truth. The adversaries' letter (Ezra 4:11-16) skillfully played on the Persian Empire's historical experience with rebellious provinces and its constant need to maintain control and collect tribute. They highlighted Jerusalem's past as a "rebellious city" (Ezra 4:12) and warned that a rebuilt city would lead to a loss of revenue and potential insubordination (Ezra 4:13-16). For a vast empire, preventing potential unrest and ensuring financial stability was paramount. It was easier and safer for Artaxerxes to issue a command to cease the work than to risk a potential uprising, especially given the distance and the nature of the reports he was receiving from his local officials.

CHRIST-CENTERED FULFILLMENT

Ezra 4:23, though depicting a setback for the Old Testament people of God, finds profound Christ-centered fulfillment in the ultimate triumph of God's redemptive plan despite relentless opposition. The forced cessation of the Temple rebuilding foreshadows the intense hostility and "force and power" that would be arrayed against God's ultimate Temple—Jesus Christ Himself. From His birth, when Herod sought to destroy Him (Matthew 2:16), to His ministry, where He faced constant accusations and attempts to silence Him (John 7:1), Christ endured the full force of human and spiritual opposition. The religious and political powers of His day conspired to "make Him cease" His work through crucifixion (John 19:15-16). Yet, just as the Temple rebuilding eventually resumed and was completed, Christ's work was not ultimately thwarted. His death was followed by His resurrection, demonstrating that no human "force or power" can overcome God's divine purpose (Acts 2:23-24). He is the true Temple, whose body was destroyed and raised in three days (John 2:19-21), and through Him, God's people are built into a spiritual house (1 Peter 2:5). The temporary setback in Ezra ultimately points to the eternal victory secured by Christ, ensuring that the gates of hell will not prevail against His church, His ongoing work in the world (Matthew 16:18).

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Commentary on Ezra 4 verses 17–24

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.
BedeAD 735
Commentary on Ezra and Nehemiah
Therefore, the example of the decree of King Artaxerxes was read, etc. Moreover, the sequence of history is clear, that the enemies of the people of God first obstructed the holy work by persecution, then attempted to dissipate the plan of their righteous intention with wicked counsels, and yet they were not able to entirely withdraw them from the work of the house of the Lord until, fortified by royal assistance, they opposed them with public authority. Notable is their deceit in accusing, as they complained that those who were building the house of God were constructing a city against the kingdom of the Persians; and with the king commanding that the city should not be built, they immediately, having received the authority of the royal letters, resisted the rebuilding of the temple with harmful power; although they had only accused them of building the city, not of constructing the temple, and the king had only prohibited the city from being built.
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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