Ezra 4:6

KJV

¶ And in the reign of Ahasuerus, in the beginning of his reign, wrote they [unto him] an accusation against the inhabitants of Judah and Jerusalem.

KJV (with Strong's)

And in the reign {H4438} of Ahasuerus {H325}, in the beginning {H8462} of his reign {H4438}, wrote {H3789} they unto him an accusation {H7855} against the inhabitants {H3427} of Judah {H3063} and Jerusalem {H3389}.

Complete Jewish Bible

During the reign of Achashverosh, at the beginning of his reign, they brought a charge in writing against the people living in Y'hudah and Yerushalayim.

Berean Standard Bible

At the beginning of the reign of Xerxes, an accusation was lodged against the people of Judah and Jerusalem.

American Standard Version

And in the reign of Ahasuerus, in the beginning of his reign, wrote they an accusation against the inhabitants of Judah and Jerusalem.

Commentary

### SUMMARY
Ezra 4:6 details a specific instance of opposition faced by the Jewish exiles returning from Babylon, recording an accusation made against the inhabitants of Judah and Jerusalem during the early reign of King Ahasuerus (Xerxes I). This verse, though chronologically out of sequence within Ezra's narrative of the Temple's rebuilding, serves a crucial literary and theological purpose: it underscores the persistent, multi-generational nature of the hostility and challenges faced by God's people in their efforts to restore Jerusalem and fulfill divine purposes, highlighting that the adversaries were relentless in their attempts to thwart the work through official channels.

### CONTEXT
* **Literary Context:** Ezra 4:6 marks a significant chronological and thematic interjection within the book of Ezra. The preceding verses ([Ezra 4:1-5](/ezra/4-1 "Ezra 4:1-5 - Opposition to Temple Rebuilding under Cyrus and Darius")) describe the initial opposition to the rebuilding of the Temple during the reigns of Cyrus and Darius I, which culminated in a temporary cessation of the work. However, Ezra 4:6-23 is a parenthetical section that jumps forward in time, presenting later instances of opposition under Ahasuerus (Xerxes I) and Artaxerxes I. This literary device, often termed a "thematic digression" or "flashback," allows the author to demonstrate the continuous and enduring nature of the adversaries' hostility, emphasizing that the opposition was not limited to a single reign or project (Temple rebuilding), but extended to the broader restoration of Judah and Jerusalem, including the city walls. The narrative then returns to Darius's reign in [Ezra 5:1](/ezra/5-1 "Ezra 5:1 - Prophets Stir Up the People") to complete the Temple rebuilding account.
* **Historical & Cultural Context:** King Ahasuerus, identified by most scholars as Xerxes I, reigned over the vast Persian Empire from 486-465 BC. His reign falls chronologically *after* the completion of the Temple under Darius I (recorded in [Ezra 6:15](/ezra/6-15 "Ezra 6:15 - Completion of the Temple")) and *before* the missions of Ezra and Nehemiah during the reign of Artaxerxes I. The Persian Empire was a highly organized bureaucracy, and official letters and accusations were common methods for local governors and adversaries to influence imperial policy. The "inhabitants of Judah and Jerusalem" were a small, vulnerable community of returned exiles attempting to re-establish their national and religious identity under Persian suzerainty. The adversaries, often identified as "the people of the land" (e.g., [Ezra 4:4](/ezra/4-4 "Ezra 4:4 - Adversaries Discourage the People")), were likely Samaritan or other regional groups who felt threatened by the Jewish restoration and sought to undermine it through legal and political means, exploiting the hierarchical structure of the Persian administration.
* **Key Themes:** This verse powerfully contributes to several key themes in Ezra and the broader biblical narrative. Foremost is the theme of **Persistent Opposition**, illustrating that God's work and His people will inevitably face resistance from various sources, whether political, social, or spiritual. The verse also highlights the **Power of Accusation and Slander** as a primary weapon used by adversaries to sow distrust, undermine legitimacy, and provoke governmental intervention against divine purposes. This tactic aimed to halt the restoration by painting the Jewish community as rebellious or disloyal subjects of the Persian king. Furthermore, it subtly points to the underlying reality of **Spiritual Warfare**, where human opposition is often a manifestation of deeper spiritual forces resisting God's redemptive plan for His people and the re-establishment of His presence in Jerusalem. The narrative structure itself emphasizes the **Continuity of God's Plan** despite such protracted opposition.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ahasuerus (Hebrew, _ʼĂḥašwērôš'_):** This is the Hebrew transcription of the Old Persian name Xšayāršā, known in Greek as Xerxes I. He was the son of Darius I and reigned from 486-465 BC. His mention here is crucial for dating this specific accusation, placing it chronologically between the completion of the Temple (under Darius I, Ezra 6) and the later missions of Ezra and Nehemiah (under Artaxerxes I, Ezra 7-10, Nehemiah 1-13). The fact that opposition continued into his reign, even after the Temple was finished, underscores the relentless nature of the adversaries' campaign against the Jewish community's broader restoration.
* **Accusation (Hebrew, _śiṭnâ'_):** The Hebrew word _śiṭnâ_ (שִׂטְנָה) carries the strong connotation of slander, enmity, or hostile opposition, specifically a formal charge intended to cause harm or bring about a negative judgment. It is derived from the root _śāṭan_ (שָׂטָן), meaning "to oppose," "to act as an adversary," or "to accuse." This root is famously the origin of the proper noun "Satan," meaning "adversary" or "accuser." The use of _śiṭnâ_ here is highly significant, implying that the charges brought against the inhabitants of Judah and Jerusalem were not merely administrative complaints but were malevolent, adversarial, and designed to obstruct God's work by portraying His people as rebels against the Persian crown.

#### Verse Breakdown
* **"And in the reign of Ahasuerus, in the beginning of his reign":** This clause precisely dates the specific accusation described. It highlights that the adversaries wasted no time, immediately attempting to influence the new monarch against the Jewish community. The "beginning of his reign" suggests a period when a new king might be more susceptible to counsel or seeking to establish firm control, making him a prime target for those seeking to undermine a perceived threat or rival power base.
* **"wrote they [unto him] an accusation":** This identifies the action taken by the adversaries—they composed and sent a formal written complaint to the king. The "they" refers to the long-standing "adversaries of Judah and Benjamin" introduced in [Ezra 4:1](/ezra/4-1 "Ezra 4:1 - Adversaries of Judah and Benjamin"), who consistently sought to halt the rebuilding efforts. The act of writing indicates a calculated, official, and persistent strategy to leverage the imperial bureaucracy against the Jewish people. The accusation was not a casual complaint but a formal legal or political charge.
* **"against the inhabitants of Judah and Jerusalem":** This specifies the target of the accusation: the Jewish community who had returned from exile and were attempting to re-establish themselves in their ancestral land. It emphasizes that the opposition was directed not just at the Temple rebuilding, but at the very presence and restoration of the Jewish people in their homeland, particularly their efforts to rebuild the city of Jerusalem. This broad targeting reflects the deep-seated animosity and fear of a resurgent Jewish presence.

#### Literary Devices
The primary literary device at play in Ezra 4:6, and indeed the entire section of [Ezra 4:6-23](/ezra/4-6 "Ezra 4:6-23 - Interruption of Opposition"), is **Thematic Arrangement** or **Parenthetical Insertion**. Although chronologically out of sequence (the events of Ezra 5-6, the completion of the Temple, occur *before* the reign of Ahasuerus/Xerxes), the author deliberately places this account here. This **Anachronism** serves a crucial theological and narrative purpose: it emphasizes the **Continuity of Opposition** against God's people and their work. By showing that hostility persisted across different Persian reigns and against various aspects of the restoration (Temple, city, people), the author underscores the relentless nature of the adversaries and the enduring challenges faced by the exiles. This structure also creates a sense of **Suspense** and highlights the **Divine Sovereignty** that ultimately triumphs over such protracted resistance, even when human efforts are repeatedly thwarted.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:6, though a brief historical record, resonates with profound theological implications regarding the nature of spiritual warfare and the enduring conflict between God's purposes and the forces that oppose them. The "accusation" described here is not merely a political maneuver but an act rooted in a deeper spiritual enmity against the people of God and their divine mandate. This pattern of opposition, often manifesting as slander and false charges, is a recurring motif throughout biblical history, from the Garden of Eden to the New Testament, reminding believers that those who align with God's will should expect resistance. The very word for "accusation" (śiṭnâ) points to the spiritual adversary, Satan, whose primary role is to accuse the brethren, revealing the malevolent spiritual force behind such human machinations.
* [Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser of the Brethren Cast Down"): This verse speaks of "the accuser of our brethren... who accuses them before our God day and night," directly linking the concept of accusation to the demonic realm and the ongoing spiritual battle.
* [Nehemiah 6:6](/nehemiah/6-6 "Nehemiah 6:6 - Sanballat's Accusation to Nehemiah"): Sanballat and Tobiah send an open letter to Nehemiah, falsely accusing him of rebellion against the king, demonstrating the continued use of this tactic to hinder the rebuilding of Jerusalem's walls.
* [Zechariah 3:1](/zechariah/3-1 "Zechariah 3:1 - Joshua the High Priest and Satan"): This vision depicts Satan "standing at his right hand to resist him," illustrating the direct spiritual opposition faced by God's chosen leaders and people.

### REFLECTION AND APPLICATION
Ezra 4:6 offers a timeless lesson for believers navigating their own journeys of faith and service. It reminds us that engagement in God's work often invites opposition, and that such resistance frequently manifests as false accusations, slander, or attempts to undermine our credibility. Just as the ancient adversaries sought to halt the rebuilding of Jerusalem through official complaints, so too can modern-day challenges arise from those who oppose the advance of God's kingdom, often using deceptive or manipulative tactics. This verse calls us to spiritual discernment, recognizing that not all criticism is constructive, and some is designed purely to discourage and derail divine purposes. It also fosters a spirit of perseverance, encouraging us to remain steadfast in our calling, trusting that God's sovereign plan will ultimately prevail over every accusation and obstacle. Our response to such opposition should be rooted in prayer, truth, and a quiet confidence in God's ultimate vindication.

#### Questions for Reflection
* **In what areas of my life or ministry am I experiencing opposition, and how might some of it be a form of "accusation" designed to hinder God's work?**
* **How can I cultivate spiritual discernment to distinguish between legitimate critique and adversarial slander?**
* **What practical steps can I take to persevere in faith and continue God's work, even when faced with discouraging accusations or resistance?**
* **How does understanding the spiritual dimension of opposition (the "accuser") change my perspective on challenges?**

### FAQ
**Why is Ezra 4:6 out of chronological order in the book of Ezra?**

Answer: The placement of Ezra 4:6-23 is a deliberate literary and theological choice by the author, not a historical error. While the preceding verses ([Ezra 4:1-5](/ezra/4-1 "Ezra 4:1-5 - Opposition to Temple Rebuilding")) describe opposition during the reigns of Cyrus and Darius I (when the Temple was being rebuilt), Ezra 4:6 jumps forward to the reign of Ahasuerus (Xerxes I) and then [Ezra 4:7-23](/ezra/4-7 "Ezra 4:7-23 - Opposition to City Rebuilding under Artaxerxes") to Artaxerxes I. This "thematic arrangement" serves to illustrate the *continuous and persistent* nature of the opposition faced by the Jewish community throughout different Persian reigns and against various aspects of their restoration (Temple, city walls, general presence). It demonstrates that the adversaries' hostility was not a one-time event but an ongoing campaign, thereby emphasizing the resilience of God's people and the ultimate triumph of His plan.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:6, with its depiction of relentless accusation against God's people, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential target of false accusations, enduring slander and unjust charges throughout His earthly ministry, culminating in His crucifixion. From the Pharisees' accusations of blasphemy ([Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Jesus Accused of Blasphemy")) to the Roman authorities' charges of sedition ([Luke 23:2](/luke/23-2 "Luke 23:2 - Jesus Accused Before Pilate")), Jesus perfectly embodies the innocent one against whom the "accusation" (śiṭnâ) of the adversary is directed. Yet, unlike the exiles who faced delays, Christ's response to accusation was not merely perseverance but perfect obedience and sacrificial love, leading to His triumph over the ultimate accuser, Satan, who is explicitly called "the accuser of our brethren" in [Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser Cast Down"). Through His death and resurrection, Jesus disarmed the powers of darkness ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")), silencing the accuser's claims against humanity. Believers, now in Christ, are no longer under condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")), for Christ Himself is our advocate ([1 John 2:1](/1_john/2-1 "1 John 2:1 - Christ Our Advocate")), turning every accusation into an opportunity for His grace and demonstrating that His completed work ensures the ultimate victory of God's people and the fulfillment of His eternal purposes.

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

Daniel 9:1

¶ In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

Esther 1:1

¶ Now it came to pass in the days of Ahasuerus, (this [is] Ahasuerus which reigned, from India even unto Ethiopia, [over] an hundred and seven and twenty provinces:)

Matthew 27:37

And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

Revelation 12:10

And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

Acts 25:7

And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.

Acts 24:5

For we have found this man [a] pestilent [fellow], and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

Acts 24:9

And the Jews also assented, saying that these things were so.