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Commentary on Ezra 4 verses 1–5
We have here an instance of the old enmity that was put between the seed of the woman and the seed of the serpent. God's temple cannot be built, but Satan will rage, and the gates of hell will fight against it. The gospel kingdom was, in like manner, to be set up with much struggling and contention. In this respect the glory of the latter house was greater than the glory of the former, and it was more a figure of the temple of Christ's church, in that Solomon built his temple when there was no adversary nor evil occurrent, (Kg1 5:4); but this second temple was built notwithstanding great opposition, in the removing and conquering of which, and the bringing of the work to perfection at last in spite of it, the wisdom, power, and goodness of God were much glorified, and the church was encouraged to trust in him.
I. The undertakers are here called the children of the captivity (Ezr 4:1), which makes them look very little. They had newly come out of captivity, were born in captivity, had still the marks of their captivity upon them; though they were not now captives, they were under the control of those whose captives they had lately been. Israel was God's son, his first-born; but by their iniquity the people sold and enslaved themselves, and so became children of the captivity. But, it should seem, the thought of their being so quickened them to this work, for it was by their neglect of the temple that they lost their freedom.
II. The opposers of the undertaking are here said to be the adversaries of Judah and Benjamin, not the Chaldeans or Persians (they gave them no disturbance - "let them build and welcome"), but the relics of the ten tribes, and the foreigners that had joined themselves to them, and patched up that mongrel religion we had an account of, Kg2 17:33. They feared the Lord, and served their own gods too. They are called the people of the land, Ezr 4:4. The worst enemies Judah and Benjamin had were those that said they were Jews and were not, Rev 3:9.
III. The opposition they gave had in it much of the subtlety of the old serpent. When they heard that the temple was in building they were immediately aware that it would be a fatal blow to their superstition, and set themselves to oppose it. They had not power to do it forcibly, but they tried all the ways they could to do it effectually.
1.They offered their service to build with the Israelites only that thereby they might get an opportunity to retard the work, while they pretended to further it. Now, (1.) Their offer was plausible enough, and looked kind: "We will build with you, will help you to contrive, and will contribute towards the expense; for we seek your God as you do," Ezr 4:2. This was false, for, though they sought the same God, they did not seek him only, nor seek him in the way he appointed, and therefore did not seek him as they did. Herein they designed, if it were possible, to hinder the building of it, at least to hinder their comfortable enjoyment of it; as good almost not have it as not have it to themselves, for the pure worship of the true God and him only. Thus are the kisses of an enemy deceitful; his words are smoother than butter when war is in his heart. But, (2.) The refusal of their proffered service was very just, Ezr 4:3. The chief of the fathers of Israel were soon aware that they meant them no kindness, whatever they pretended, but really designed to do them a mischief, and therefore (though they had need enough of help if it had been such as they could confide in) told them plainly, "You have nothing to do with us, have no part nor lot in this matter, are not true-born Israelites nor faithful worshippers of God; you worship you know not what, Joh 4:22. You are none of those with whom we dare hold communion, and therefore we ourselves will build it." They plead not to them the law of their God, which forbade them to mingle with strangers (though that especially they had an eye to), but that which they would take more notice of, the king's commission, which was directed to them only: "The king of Persia has commanded us to build this house, and we shall distrust and affront him if we call in foreign aid." Note, In doing good there is need of the wisdom of the serpent, as well as the innocency of the dove, and we have need, as it follows there, to beware of men, Mat 10:16, Mat 10:17. We should carefully consider with whom we are associated and on whose hand we lean. While we trust God with a pious confidence we must trust men with a prudent jealousy and caution.
2.When this plot failed they did what they could to divert them from the work and discourage them in it. They weakened their hands by telling them it was in vain to attempt it, calling them foolish builders, who began what they were not able to finish, and by their insinuations troubled them, and made them drive heavily in the work. All were not alike zealous in it. Those that were cool and indifferent were by these artifices drawn off from the work, which wanted their help, Ezr 4:4. And because what they themselves said the Jews would suspect to be ill meant, and not be influenced by, they, underhand, hired counsellors against them, who, pretending to advise them for the best, should dissuade them from proceeding, and so frustrate their purpose (Ezr 4:5), or dissuade the men of Tyre and Sidon from furnishing them with the timber they had bargained for (Ezr 3:7); or whatever business they had at the Persian court, to solicit for any particular grants or favours, pursuant to the general edict for their liberty, there were those that were hired and lay ready to appear of counsel against them. Wonder not at the restlessness of the church's enemies in their attempts against the building of God's temple. He whom they serve, and whose work they are doing, is unwearied in walking to and fro through the earth to do mischief. And let those who discourage a good work, and weaken the hands of those that are employed in it, see whose pattern they follow.
But they hired counselors against them, etc. The distinction of the words is noteworthy; because they indeed hired counselors against the builders of the temple with a price given, in order that their plan might be destroyed; yet he does not say that their plan was destroyed, nor that they ceased from their work, until the letter of accusation was written to Artaxerxes, and by his command, as the Scripture says, with arm and strength. For it follows there: Then the work of the house of God in Jerusalem was stopped, and it did not continue until the second year of Darius, king of Persia (I Esdr. IV). Whence it is gathered, that indeed during the whole time of Cyrus, they pursued the work, although more slowly than justly, but upon his death, not being hindered by wicked counsel, they were openly repelled from working. For the enemies did not dare, while Cyrus was still living, who had ordered that work to be done, to openly oppose, although covertly suggesting or counseling, to go against his decrees. The allegorical sense, however, is readily apparent: because heretics, as the opportunity of the time permits, now pursue the Church with the counsel of wicked doctrines, now with the more bitter fight of swords, and sometimes even do not fear to harass it with the support of gentile rulers. For they impede the hands of the people of Judah, when they delay the Church in its weaker members from the works of pious profession. They strive to destroy the plan of working when they also endeavor to divert their spirits from the very intention of good action. They accuse them to kings, when they also seek the protections of earthly rulers against the Church. How much this harms the faith became as clear as light during the time of the Arian perfidy.
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SUMMARY
Ezra 4:5 describes the persistent and sophisticated opposition faced by the Jewish exiles who had returned to Jerusalem to rebuild the Second Temple. It details how their adversaries strategically employed political and legal means, specifically by hiring influential advisors, to actively undermine and halt the construction efforts. This campaign of frustration persisted for an extended period, spanning the reigns of multiple Persian monarchs from Cyrus the Great until Darius I.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Chronological Scope to emphasize the prolonged nature of the opposition, spanning "all the days of Cyrus... even until the reign of Darius." This extensive timeline highlights the immense patience and steadfast endurance required of the returning exiles. The phrase "hired counsellors against them, to frustrate their purpose" uses Metonymy, where "counsellors" stands in for the bureaucratic and legal mechanisms they employed, and "frustrate their purpose" succinctly captures the comprehensive nature of their obstructive actions. Furthermore, there is an underlying Irony in that the very imperial system that initially permitted the return and rebuilding (Cyrus's decree) was then manipulated by adversaries to halt the work, demonstrating the pervasive nature of spiritual opposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:5 serves as a stark reminder that God's people, when engaged in His work, will inevitably face opposition. This resistance is often not merely physical but can manifest as sophisticated, strategic, and prolonged campaigns designed to undermine divine purposes. The adversaries' use of "counsellors" highlights the spiritual reality that forces hostile to God's kingdom will leverage worldly systems, including legal and political structures, to achieve their aims. Yet, this verse, in its historical context, also implicitly affirms God's ultimate sovereignty; despite decades of hindrance, His plan for the Temple's completion would eventually come to fruition, demonstrating that no human or demonic opposition can ultimately thwart His will. It calls believers to steadfastness and trust, even when the path to fulfilling God's call is fraught with delays and difficulties, knowing that God's counsel will stand forever.
REFLECTION AND APPLICATION
Ezra 4:5 offers profound lessons for contemporary believers. It teaches us to anticipate and prepare for opposition when we commit to God's calling, whether in personal spiritual growth, family life, church ministry, or broader societal impact. This resistance may not always be overt persecution; it can often take the form of subtle discouragement, bureaucratic hurdles, legal entanglements, financial constraints, or even internal strife, much like the "hired counsellors" who worked to "frustrate their purpose." The extended timeline—"all the days of Cyrus... until Darius"—serves as a powerful reminder that God's work often requires immense patience and steadfast endurance. Delays are not necessarily denials; they are often opportunities for God to refine our faith, deepen our dependence on Him, and ultimately reveal His perfect timing and sovereign power. We are called to persevere, knowing that God's purposes will ultimately prevail, and that even the very trials designed to hinder us can become instruments in His hands for our growth and His glory.
Questions for Reflection
FAQ
What was the "purpose" that the adversaries sought to frustrate?
Answer: The "purpose" that the adversaries sought to frustrate was the rebuilding of the Temple in Jerusalem. Following the decree of Cyrus king of Persia, the Jewish exiles had returned from Babylonian captivity with the specific mandate to reconstruct the house of God, which had been destroyed by Nebuchadnezzar. This was not merely a construction project but a central act of restoring their religious identity, covenant relationship with God, and national life. The adversaries understood the profound significance of the Temple to the Jewish people and thus targeted its reconstruction as the primary means to undermine their re-establishment in the land.
How long did this period of opposition last, and what was its impact?
Answer: The verse states that the opposition lasted "all the days of Cyrus king of Persia, even until the reign of Darius king of Persia." This period spans approximately 16-18 years, from around 536 BC (when work began) to 520 BC (when it resumed under Darius I). Specifically, it covers the remaining years of Cyrus's reign (539-530 BC), the entire reign of his successor Cambyses II (530-522 BC), and the initial years of Darius I (522-486 BC). The impact was significant: the Temple rebuilding project was effectively halted or severely hindered for nearly two decades, causing great discouragement and delay for the returned exiles, as detailed later in Ezra 4:24.
CHRIST-CENTERED FULFILLMENT
Ezra 4:5, with its depiction of persistent, strategic opposition to God's redemptive work, finds profound resonance and ultimate fulfillment in the person and work of Jesus Christ. Just as the rebuilding of the Temple—a physical dwelling place for God's presence—faced relentless hindrance, so too did the ultimate manifestation of God's presence, Jesus, encounter unceasing opposition. From Herod's attempt to kill Him as an infant (Matthew 2:16) to the Pharisees' constant scrutiny and plots (Matthew 12:14), and ultimately the legal and political machinations that led to His crucifixion (John 19:12-16), Jesus faced the ultimate "counsellors" of darkness seeking to "frustrate His purpose." Yet, unlike the temporary delay in Temple construction, Christ's mission could not be frustrated. His purpose was to establish a new, spiritual Temple—His body, the Church (John 2:19-21), and to accomplish salvation through His death and resurrection. The opposition that seemed to triumph at the cross was, in fact, the very means by which God's eternal purpose was fulfilled, demonstrating that no earthly power or spiritual adversary can ultimately thwart the divine plan for redemption (Colossians 2:15). Christ's victory ensures that the gates of hell will not prevail against His Church, the living Temple built on Him (Matthew 16:18).