Ezra 4:3

KJV

But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.

KJV (with Strong's)

But Zerubbabel {H2216}, and Jeshua {H3442}, and the rest {H7605} of the chief {H7218} of the fathers {H1} of Israel {H3478}, said {H559} unto them, Ye have nothing to do with us to build {H1129} an house {H1004} unto our God {H430}; but we ourselves together {H3162} will build {H1129} unto the LORD {H3068} God {H430} of Israel {H3478}, as king {H4428} Cyrus {H3566} the king {H4428} of Persia {H6539} hath commanded {H6680} us.

Complete Jewish Bible

But Z'rubavel, Yeshua and the rest of the heads of fathers' clans in Isra'el answered them, "You and we have nothing in common that you should join us in building a house for our God. We will build by ourselves for ADONAI the God of Isra'el, as Koresh king of Persia ordered us to do."

Berean Standard Bible

But Zerubbabel, Jeshua, and the other heads of the families of Israel replied, “You have no part with us in building a house for our God, since we alone must build it for the LORD, the God of Israel, as Cyrus king of Persia has commanded us.”

American Standard Version

But Zerubbabel, and Jeshua, and the rest of the heads of fathers’ houses of Israel, said unto them, Ye have nothing to do with us in building a house unto our God; but we ourselves together will build unto Jehovah, the God of Israel, as king Cyrus the king of Persia hath commanded us.

Commentary

### SUMMARY
Ezra 4:3 captures a pivotal moment in the post-exilic restoration, recording the decisive refusal by Zerubbabel, Jeshua, and the leaders of the returned Jewish community to accept the offer of assistance from their adversaries in rebuilding the temple. This resolute declaration underscores the community's unwavering commitment to spiritual purity, exclusive worship of the LORD God of Israel, and strict adherence to the divine mandate, prioritizing covenant fidelity over pragmatic alliances and setting a clear boundary against syncretistic influences.

### CONTEXT
* **Literary Context:** Ezra 4:3 is situated at a critical juncture following the initial return of the exiles under the leadership of Zerubbabel and Jeshua, as detailed in [Ezra 1-2](/ezra/1 "Ezra 1 - Cyrus's Decree and First Return"). Chapter 3 describes the joyful re-establishment of the altar and the laying of the temple's foundation, a momentous occasion met with both celebration and solemn reflection. Immediately preceding Ezra 4:3, verses 1-2 introduce "the adversaries of Judah and Benjamin" who approach the Jewish leaders, claiming a shared desire to worship the same God and offering their assistance in the temple construction. This verse, therefore, serves as the direct, firm, and uncompromising response to that seemingly benevolent offer. Its placement initiates the narrative of prolonged opposition that dominates the remainder of [Ezra 4](/ezra/4 "Ezra 4 - Opposition to Rebuilding"), detailing how this refusal directly led to the adversaries actively hindering the rebuilding work for many years.
* **Historical & Cultural Context:** The historical backdrop is the early post-exilic period, approximately 538 BC, following the seventy-year Babylonian captivity. King Cyrus of Persia had issued a momentous decree, permitting the exiled Jews to return to Jerusalem and rebuild their temple ([Ezra 1:1-4](/ezra/1-1-4 "Ezra 1:1-4 - Cyrus's Decree")). The "adversaries" are widely identified as the Samaritans, a mixed population inhabiting the region of Samaria. Their lineage was a blend of the remnant Israelites who were not deported during the Assyrian conquest of the Northern Kingdom in 722 BC and various foreign peoples resettled there by the Assyrians. Culturally and religiously, the Samaritans had developed a syncretistic faith, integrating elements of Yahweh worship with pagan practices. This syncretism was anathema to the returning Jewish exiles, who, having experienced the devastating consequences of idolatry and covenant unfaithfulness that led to their exile, were intensely focused on restoring pure, exclusive worship of Yahweh. The Jewish leaders' refusal was thus deeply rooted in their understanding of their unique covenant relationship with God and the historical lessons learned from past compromises.
* **Key Themes:** Ezra 4:3 powerfully articulates several key themes central to the book of Ezra and the broader post-exilic narrative. Foremost is the theme of **Purity in Worship and Separation**, emphasizing the absolute necessity of maintaining the exclusivity of worship to the one true God, free from any syncretistic influences. The leaders understood that involving those with mixed religious practices would compromise the sanctity of the temple and the integrity of their faith, echoing the foundational principle of the [first commandment](/exodus/20-3 "Exodus 20:3 - No Other Gods Before Me") and the call for Israel to be a holy nation ([Exodus 19:6](/exodus/19-6 "Exodus 19:6 - A Kingdom of Priests and a Holy Nation")). This decision also highlights **Divine Mandate and Obedience**, as Zerubbabel and Jeshua acted not merely on their own initiative but in direct obedience to God's command, facilitated by King Cyrus's decree (as seen in [Ezra 1:2-3](/ezra/1-2-3 "Ezra 1:2-3 - Cyrus's Decree to Rebuild the Temple")). Their commitment was to build "unto the LORD God of Israel," aligning with the prophetic word concerning Cyrus in [Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - Cyrus as God's Shepherd"). Finally, the verse introduces the theme of **Discerning Opposition**. The Samaritans' offer, though superficially helpful, was a subtle form of opposition, an attempt to dilute the spiritual distinctiveness of the rebuilding project and potentially undermine it from within. The leaders' firm rejection demonstrates spiritual discernment in recognizing veiled threats to God's work, a discernment crucial for the community's survival and faithfulness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Zerubbabel (Hebrew, _Zᵉrubbâbel'_):** Meaning "seed of Babylon" or "born in Babylon," Zerubbabel (H2216) was a significant figure as the grandson of King Jehoiachin and a direct descendant of David. Appointed by Persia as the governor of Judah, he served as the civil leader of the first group of exiles to return. His leadership was crucial for the rebuilding project, symbolizing the restoration of the Davidic line and embodying the hope for a renewed Israel, a link to the covenant promises of God.
* **Jeshua (Hebrew, _Yêšûwaʻ'_):** A shortened form of "Joshua" (H3442), meaning "the LORD saves," Jeshua was the high priest who returned with Zerubbabel. As the spiritual leader, he represented the restored Aaronic priesthood and played a vital role in re-establishing proper worship and temple service. His partnership with Zerubbabel (civil and spiritual authority working in tandem) was essential for the community's re-formation and adherence to God's law.
* **build (Hebrew, _bânâh'_):** This primitive root (H1129) means "to build" both literally and figuratively. In Ezra 4:3, it refers to the physical construction of the temple, but it also carries the broader theological implication of establishing or restoring God's dwelling place and, by extension, the community's spiritual and national identity. The repeated use of this word emphasizes the core action and purpose of the returned exiles, distinguishing their divinely mandated work from any external, unholy participation.

#### Verse Breakdown
* **"But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them,"**: This opening clause establishes the authoritative and unified voice of the Jewish response. It is not a casual or individual decision but a collective declaration from the highest echelons of leadership: the civil governor (Zerubbabel), the high priest (Jeshua), and the heads of the patriarchal families (H1, H7218, H7605). This unified front underscores the gravity and intentionality of their decision, representing the consensus and spiritual resolve of the entire returned community.
* **"Ye have nothing to do with us to build an house unto our God;"**: This is the core of the rejection, a forceful statement of non-participation. The phrase "nothing to do with us" (H3162) conveys a complete lack of shared interest, common ground, or legitimate right for the Samaritans to participate in the temple's construction. The crucial phrase "unto our God" (H430) implicitly defines "our God" as the one true Yahweh, worshipped exclusively and purely, in stark contrast to the syncretistic practices of the Samaritans. This highlights the profound theological basis for their refusal—the sanctity and purity required for God's worship and His dwelling place (H1004).
* **"but we ourselves together will build unto the LORD God of Israel,"**: This clause powerfully reaffirms the exiles' exclusive responsibility and unwavering commitment to the sacred task. "We ourselves together" (H3162) emphasizes their self-sufficiency, unity, and determination to undertake this work without external, compromising assistance. The designation "the LORD God of Israel" (H3068, H430, H3478) is a potent covenantal name, underscoring that the temple is dedicated solely to the God who chose Israel, made a covenant with them, and is uniquely their God. This declaration is both an act of obedience and a bold assertion of their distinct identity as His covenant people.
* **"as king Cyrus the king of Persia hath commanded us."**: This final clause provides the ultimate justification and divine authority for their stance. Their actions are not merely their own preference or stubbornness but are in direct obedience to a divinely ordained decree, delivered through a powerful earthly monarch (H4428, H3566, H6539, H6680). This links their exclusive work to God's sovereign plan, reinforcing the legitimacy and divine authority behind their sole claim to the temple rebuilding project.

#### Literary Devices
Ezra 4:3 employs several powerful **Literary Devices**. The most prominent is **Contrast**, which starkly sets the pure, divinely mandated work of the returned exiles against the compromised, syncretistic intentions of the adversaries. This opposition highlights the fundamental theological divide concerning the nature of true worship. There is also an element of **Irony**, as the "adversaries" present themselves as allies with shared religious interests, yet their true, undermining motives are discerned by the leaders and subsequently revealed by their actions in the broader narrative. The verse uses **Emphasis** through the repeated and specific naming of "our God" and "the LORD God of Israel," underscoring the exclusive nature of their worship and the unique identity of the God to whom the temple is dedicated. The phrase "we ourselves together" also provides strong emphasis on the unity and internal resolve of the Jewish community. Finally, this verse serves as a form of **Foreshadowing**, as the firm rejection by the Jewish leaders immediately provokes the sustained and bitter opposition from the Samaritans detailed in the rest of [Ezra 4](/ezra/4 "Ezra 4 - Opposition to Rebuilding"), laying the groundwork for the significant challenges the community would face in their restoration efforts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:3 is a profound statement on the nature of true worship, covenant fidelity, and the necessity of spiritual discernment. It teaches that God's work, particularly the establishment and maintenance of His holy dwelling, demands purity and uncompromised devotion. The leaders' refusal to partner with those of mixed faith reflects a deep understanding of Israel's covenant obligations to remain distinct and holy, avoiding the very syncretism that led to their exile. This commitment to purity, even at the cost of practical assistance and in the face of escalating opposition, underscores that the integrity of God's worship and the identity of His people are paramount, demonstrating a costly but necessary obedience to God's exclusive claim on His people.

* [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Do Not Make a Covenant with Inhabitants of the Land")
* [Deuteronomy 7:1-6](/deuteronomy/7-1-6 "Deuteronomy 7:1-6 - Separation from Nations")
* [2 Corinthians 6:14-18](/2_corinthians/6-14-18 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked")

### REFLECTION AND APPLICATION
Ezra 4:3 offers timeless lessons for believers today regarding spiritual discernment, the integrity of faith, and the nature of true partnership in God's work. In a world that often prioritizes expediency, pragmatism, and broad inclusivity, this verse challenges us to consider the spiritual cost of compromise. It reminds us that while cooperation is often valuable and necessary in many spheres of life, the mission of God's people—building His spiritual "house" through evangelism, discipleship, and worship—must always prioritize biblical purity and unwavering adherence to His revealed will. Sometimes, saying "no" to seemingly good opportunities or alliances is not an act of arrogance or isolation but a necessary act of obedience to protect the sanctity of God's work and to remain faithful to His specific calling, even if it invites opposition. This requires courage, discernment, and a deep commitment to God's truth above all else, trusting that His ways are higher than our own.

#### Questions for Reflection
* **In what areas of my life or ministry might I be tempted to compromise spiritual purity for practical gain or perceived ease?**
* **How can I cultivate greater spiritual discernment to recognize veiled opposition or seemingly helpful offers that might dilute my commitment to God's exclusive truth?**
* **What does it mean for me to "build unto the LORD God of Israel" with uncompromised devotion and unity in my own context today?**

### FAQ
**Who were Zerubbabel and Jeshua, and why were they significant?**

Answer: Zerubbabel was the civil governor of Judah, a direct descendant of King David, and the leader of the first wave of Jewish exiles who returned from Babylon. Jeshua (or Joshua) was the high priest, representing the spiritual leadership of the community. Together, they embodied the restored civil and religious authority of the Jewish people. Their significance lies in their joint leadership of the post-exilic community, particularly in the crucial task of rebuilding the temple in Jerusalem, as commanded by [King Cyrus](/ezra/1-2 "Ezra 1:2 - Cyrus's Decree"). They were instrumental in re-establishing Jewish identity, worship, and national life after the seventy-year exile, acting as faithful instruments of God's restoration plan.

**Why did the Jewish leaders refuse help from the "adversaries of Judah and Benjamin"?**

Answer: The Jewish leaders refused help because they recognized that the "adversaries," primarily the Samaritans, practiced a syncretistic religion that blended worship of Yahweh with pagan idolatry. While the Samaritans claimed to worship the same God, their worship was not pure or exclusive to the LORD God of Israel. The leaders, having learned from the historical errors of their ancestors that led to the exile, understood that any partnership in building the temple with those of compromised faith would defile the sacred project and violate God's commands for exclusive worship and separation ([Deuteronomy 7:1-6](/deuteronomy/7-1-6 "Deuteronomy 7:1-6 - Separation from Nations")). Their refusal was an act of profound theological conviction, spiritual discernment, and obedience to God's covenant, prioritizing holiness over expediency.

**Was this decision divisive, and what were its consequences?**

Answer: Yes, the decision was indeed highly divisive and immediately provoked open hostility. The firm rejection by Zerubbabel and Jeshua caused the "adversaries" to become active opponents rather than passive bystanders. As detailed in [Ezra 4:4-5](/ezra/4-4-5 "Ezra 4:4-5 - Adversaries Discourage the People"), they actively discouraged the people of Judah, hired counselors to frustrate their purpose, and successfully hindered the rebuilding work for many years, even into the reign of Darius. This initial refusal, while rooted in spiritual purity and covenant faithfulness, marked the beginning of a prolonged period of external opposition that severely challenged the resolve and faith of the returned exiles, demonstrating that obedience to God's distinct call often comes with a cost.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:3, with its emphasis on the purity of God's dwelling and the separation of His people for exclusive worship, finds profound Christ-centered fulfillment. The physical temple, which the exiles were so diligently rebuilding, ultimately served as a type and shadow pointing to Christ Himself as the true and perfect Temple, the very dwelling place of God among humanity. Jesus declared, "[Destroy this temple, and in three days I will raise it up,](/john/2-19 "John 2:19 - Jesus, the Temple")" speaking of His own body ([John 2:21](/john/2-21 "John 2:21 - He Was Speaking of the Temple of His Body")). In Him, the need for a physical structure built by human hands is transcended, as He perfectly embodies the presence of God and is the ultimate meeting place between God and humanity. Furthermore, the New Testament reveals that the church, the body of believers, is now God's spiritual temple, "built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone" ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - The Church as God's Dwelling")). Just as Zerubbabel and Jeshua insisted on purity for the physical temple, so too are believers called to maintain spiritual purity and separation from the world's defilements, for "you are the temple of the living God" ([2 Corinthians 6:16](/2_corinthians/6-16 "2 Corinthians 6:16 - You Are the Temple of God")). This call to holiness and uncompromised devotion is not achieved by human effort but is empowered by Christ's redemptive work, enabling His people to be "living stones" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones")) built into a spiritual house, dedicated exclusively to the worship and glory of the LORD God, through Him.

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

Nehemiah 2:20

Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.

John 4:22

Ye worship ye know not what: we know what we worship: for salvation is of the Jews.

John 4:23

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

Isaiah 45:4

For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

Isaiah 44:28

That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

Isaiah 45:1

¶ Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

3 John 1:9

¶ I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.