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Commentary on Ezra 4 verses 6–16
Cyrus stedfastly adhered to the Jews' interest, and supported his own grant. It was to no purpose to offer any thing to him in prejudice of it. What he did was from a good principle, and in the fear of God, and therefore he adhered to it. But, though his reign in all was thirty years, yet after the conquest of Babylon, and his decree for the release of the Jews, some think that he reigned but three years, others seven, and then either died or gave up that part of his government, in which his successor was Ahasuerus (Ezr 4:6), called also Artaxerxes (Ezr 4:7), supposed to be the same that in heathen authors is called Cambyses, who had never taken such cognizance of the despised Jews as to concern himself for them, nor had he that knowledge of the God of Israel which his predecessor had. To him these Samaritans applied by letter for an order to stop the building of the temple; and they did it in the beginning of his reign, being resolved to lose no time when they thought they had a king for their purpose. See how watchful the church's enemies are to take the first opportunity of doing it a mischief; let not its friends be less careful to do it a kindness. Here is,
I. The general purport of the letter which they sent to the king, to inform him of this matter. It is called (Ezr 4:6) an accusation against the inhabitants of Judah and Jerusalem. The devil is the accuser of the brethren (Rev 12:10), and he carries on his malicious designs against them, not only by accusing them himself before God, as he did Job, but by acting as a lying spirit in the mouths of his instruments, whom he employs to accuse them before magistrates and kings and to make them odious to the many and obnoxious to the mighty. Marvel not if the same arts be still used to depreciate serious godliness.
II. The persons concerned in writing this letter. The contrivers are named (Ezr 4:7) that plotted the thing, the writers (Ezr 4:8) that put it into form, and the subscribers (Ezr 4:9) that concurred in it and joined with them in this representation, this misrepresentation I should call it. Now see here, 1. How the rulers take counsel together against the Lord and his temple, with their companions. The building of the temple would do them no harm, yet they appear against it with the utmost concern and virulence, perhaps because the prophets of the God of Israel had foretold the famishing and perishing of all the gods of the heathen, Zep 2:11; Jer 10:11. 2. How the people concurred with them in imagining this vain thing. They followed the cry, though ignorant of the merits of the cause. All the several colonies of that plantation (nine are here mentioned), who had their denomination from the cities or countries of Assyria, Chaldea, Persia, etc., whence they came, set their hands, by their representatives, to this letter. Perhaps they were incensed against these returned Jews because many of the ten tribes were among them, whose estates they had got into their possession, and of whom they were therefore jealous, lest they should attempt the recovery of them hereafter.
III. A copy of the letter itself, which Ezra inserts here out of the records of the kingdom of Persia, into which it had been entered; and it is well we have it, that we may see whence the like methods, still taken to expose good people and baffle good designs, are copied.
1.They represent themselves as very loyal to the government, and greatly concerned for the honour and interest of it, and would have it thought that the king had no such loving faithful subjects in all his dominions as they were, none so sensible of their obligations to him, Ezr 4:14. Because we are salted with the salt of the palace (so it is in the margin), "we have our salary from the court, and could no more live without it than flesh could be preserved without salt;" or, as some think, their pay or pension was sent them in salt; or "Because we had our education in the palace, and were brought up at the king's table," as we find, Dan 1:5. These were those whom he intended to prefer; they did eat their portion of the king's meat. "Now, in consideration of this, it is not meet for us to see the king's dishonour;" and therefore they urge him to stop the building of the temple, which would certainly be the king's dishonour more than any thing else. Note, A secret enmity to Christ and his gospel is often gilded over with a pretended affection to Caesar and his power. The Jews hated the Roman government, and yet, to serve a turn, could cry, We have no king but Caesar. But (to allude to this), if those that lived upon the crown thought themselves bound in gratitude thus to support the interest of it, much more reason have we thus to argue ourselves into a pious concern for God's honour; we have our maintenance from the God of heaven and are salted with his salt, live upon his bounty and are the care of his providence; and therefore it is not meet for us to see his dishonour without resenting it and doing what we can to prevent it.
2.They represent the Jews as disloyal, and dangerous to the government, that Jerusalem was the rebellious and bad city (Ezr 4:12), hurtful to kings and provinces, Ezr 4:15. See how Jerusalem, the joy of the whole earth (Psa 48:2), is here reproached as the scandal of the whole earth. The enemies of the church could not do the bad things they design against it if they did not first give it a bad name. Jerusalem had been a loyal city to its rightful princes, and its present inhabitants were as well affected to the king and his government as any of his provinces whatsoever. Daniel, who was a Jew, had lately approved himself so faithful to his prince that his worst enemies could find no fault in his management, Dan 6:4. But thus was Elijah most unjustly charged with troubling Israel, the apostles with turning the world upside down, and Christ himself with perverting the nation and forbidding to give tribute to Caesar; and we must not think it strange if the same game be still played. Now here,
(1.)Their history of what was past was invidious, that within this city sedition had been moved of old time, and, for that cause, it was destroyed, Ezr 4:15. It cannot be denied but that there was some colour given for this suggestion by the attempts of Jehoiakim and Zedekiah to shake off the yoke of the king of Babylon, which, if they had kept close to their religion and the temple they were now rebuilding, they would never have come under. But it must be considered, [1.] That they were themselves, and their ancestors, sovereign princes, and their efforts to recover their rights, if there had not been in them the violation of an oath, for aught I know, would have been justifiable, and successful too, had they taken the right method and made their peace with God first. [2.] Though these Jews, and their princes, had been guilty of rebellion, yet it was unjust therefore to fasten this as an indelible brand upon this city, as if that must for ever after go under the name of the rebellious and bad city. The Jews, in their captivity, had given such specimens of good behaviour as were sufficient, with any reasonable men, to roll away that one reproach; for they were instructed (and we have reason to hope that they observed their instructions) to seek the peace of the city where they were captives and pray to the Lord for it, Jer 29:7. It was therefore very unfair, though not uncommon, thus to impute the iniquity of the fathers to the children.
(2.)Their information concerning what was now doing was grossly false in matter of fact. Very careful they were to inform the king that the Jews had set up the walls of this city, nay, had finished them (so it is in the margin) and joined the foundations (Ezr 4:12), when this was far from being the case. They had only begun to build the temple, which Cyrus commanded them to do, but, as for the walls, there was nothing done nor designed towards the repair of them, as appears by the condition they were in many years after (Neh 1:3), all in ruins. What shall be given, and what done, to these false tongues, nay, which is worse, these false pens? sharp arrows, doubtless, of the mighty, and coals of juniper, Psa 120:3, Psa 120:4. If they had not been perfectly lost to all virtue and honour they would not, and if they had not been very secure of the king's countenance they durst not, have written that to the king which all their neighbours knew to be a notorious lie. See Pro 29:12.
(3.)Their prognostics of the consequences were altogether groundless and absurd. They were very confident, and would have the king believe it upon their word, that if this city should be built, not only the Jews would pay no toll, tribute, or custom (Ezr 4:13), but (since a great lie is as soon spoken as a little one) that the king would have no portion at all on this side the river (Ezr 4:16), that all the countries on this side Euphrates would instantly revolt, drawn in to do so by their example; and, if the prince in possession should connive at this, he would wrong, not only himself, but his successors: Thou shalt endamage the revenue of the kings. See how every line in this letter breathes both the subtlety and malice of the old serpent.
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SUMMARY
Ezra 4:7 provides a precise historical and linguistic detail regarding the persistent opposition faced by the Jewish exiles in Jerusalem as they sought to rebuild the Temple. This verse specifically records a formal and strategically crafted letter sent to King Artaxerxes of Persia by Bishlam, Mithredath, Tabeel, and their associates. The explicit mention that this crucial communication was both written and interpreted in the "Syrian tongue" (Aramaic) highlights the adversaries' sophisticated understanding of Persian imperial bureaucracy and their deliberate use of official channels to effectively halt the divinely mandated reconstruction work.
CONTEXT
Literary Context: Ezra 4 serves as a significant narrative interlude within the book of Ezra, deliberately disrupting the chronological account of the Temple's reconstruction. While Ezra 3 describes the initial laying of the foundation and Ezra 5 and Ezra 6 detail its eventual completion under Darius, Ezra 4 offers a comprehensive, thematic overview of the sustained and varied opposition encountered by the Jewish community across different Persian reigns. The chapter begins by recounting the adversaries' initial attempts to join the rebuilding efforts, which were rejected by Zerubbabel and Jeshua (Ezra 4:1-3). It then describes their subsequent efforts to discourage and hire counselors against the Jews during the reigns of Cyrus and Darius (Ezra 4:4-5). Verse 7 then shifts focus to a later period, specifically the reign of Artaxerxes, detailing a renewed and ultimately successful attempt to halt the work through official, bureaucratic means, which led to a cessation of building until the second year of Darius's reign (Ezra 4:24). This structural choice emphasizes the enduring nature of the opposition rather than a strict timeline.
Historical & Cultural Context: The events described in Ezra unfold during the era of the Achaemenid Persian Empire, which held sway over the Near East from the late 6th to the late 4th centuries BC. The King Artaxerxes referenced in this verse is widely identified as Artaxerxes I Longimanus, whose reign spanned from 465 to 424 BC. Chronologically, his rule falls after the completion of the Temple under Darius I (which occurred in 516 BC) and before Ezra's own arrival in Jerusalem (in Artaxerxes' seventh year, Ezra 7:7). This chronological discrepancy within Ezra 4 highlights that the chapter's purpose is to illustrate the types of opposition encountered over time, regardless of the specific reign. The "Syrian tongue" refers to Aramaic, which by this period had ascended to become the administrative and diplomatic lingua franca of the vast Persian Empire, particularly its western provinces. The adversaries' deliberate use of Aramaic for their official letter underscores their astute understanding of Persian imperial bureaucracy and their strategic intent to leverage official channels to achieve their malicious aims.
Key Themes: Ezra 4:7 profoundly contributes to several overarching themes within the book of Ezra and the broader biblical narrative. Firstly, it powerfully illustrates the Persistent Opposition to God's redemptive work and His chosen people. The adversaries, often identified as the peoples settled in Samaria by earlier Assyrian and Babylonian kings, consistently sought to undermine and halt the restoration of Jerusalem and its sacred Temple, revealing their deep-seated animosity towards the Jewish returnees and their divine mandate. Secondly, the verse highlights the reality of Bureaucratic and Political Warfare. Instead of resorting to direct military conflict, the enemies skillfully employed legal and administrative means, manipulating the imperial system to achieve their malicious goals. This demonstrates that spiritual battles are not confined to overt confrontations but can subtly manifest through seemingly mundane political and bureaucratic channels. Thirdly, the detailed mention of the "Syrian tongue" underscores the theme of Strategic Communication and Official Records, emphasizing the critical importance of formal, legally recognized documents in the ancient Near East and how such instruments could be weaponized against God's people to impede divine purposes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 4:7, situated within the broader context of Ezra 4, employs several significant literary devices. The chapter itself functions as a digression, intentionally interrupting the chronological narrative of the Temple rebuilding to provide a comprehensive, thematic overview of the persistent opposition faced by the Jewish community. This specific verse, detailing the formal letter to Artaxerxes, serves as a form of foreshadowing, subtly indicating the eventual success of the adversaries' efforts, which will be explicitly confirmed later in Ezra 4:24. There is a subtle but profound irony in the fact that the "Syrian tongue" (Aramaic), the very language used for imperial administration and in which parts of Ezra are written to lend authenticity to the historical record, is here strategically weaponized by the enemies of God's people to hinder divine purposes. Furthermore, the repetition of "written in the Syrian tongue, and interpreted in the Syrian tongue" is a powerful form of emphasis, highlighting the official, formal, and legally binding nature of the letter, thereby underscoring the calculated, meticulous, and strategic efforts of the opposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:7 powerfully illustrates the enduring biblical theme of persistent opposition to God's redemptive work and His people. Just as the rebuilding of the Temple was a divine mandate, so too was it met with organized, strategic, and often insidious resistance. This opposition is not merely human animosity but often reflects a deeper spiritual warfare, where the forces of darkness seek to thwart God's plans for restoration, blessing, and the advancement of His kingdom. The adversaries' astute use of bureaucratic and political channels to achieve their aims serves as a timeless reminder to believers that opposition can manifest in subtle, institutional, and legal forms, rather than solely through overt violence or persecution. Yet, even in the face of temporary setbacks and apparent victories for the enemy, God's ultimate sovereignty prevails, and His purposes cannot be permanently thwarted. The temporary cessation of work in Ezra 4, while a painful reality for the exiles, ultimately serves as a testament to the reality of spiritual struggle, but also to the eventual triumph of God's unwavering will, as the Temple was indeed completed.
REFLECTION AND APPLICATION
Ezra 4:7 serves as a poignant and highly relevant reminder that those committed to God's work, whether individually or corporately, will inevitably encounter resistance. This opposition may not always be overt persecution, physical violence, or direct confrontation; often, it manifests through subtle, bureaucratic, political, or even social means, as powerfully illustrated by the adversaries' strategic use of official letters and legal channels to halt the Temple rebuilding. In our contemporary context, this could translate to administrative hurdles in ministry, legal challenges to religious freedoms, slanderous communication in public discourse, institutional resistance to Christian initiatives, or even covert social pressures against individual expressions of faith. This verse calls believers to a heightened awareness of the multifaceted nature of spiritual warfare, urging us to recognize that the enemy's tactics can be sophisticated and operate through seemingly mundane systems and structures. It compels us to remain steadfast, discerning, and prayerful in the face of such opposition, trusting that God's ultimate plan will prevail, even if temporary setbacks or delays occur. Our response should be characterized by perseverance, wisdom, and an unwavering commitment to the divine mandate, knowing that God is sovereign over all earthly powers, political machinations, and bureaucratic hurdles. We are called to engage with discernment, pray for those in authority, and continue faithfully in the work God has called us to, even when the path is difficult.
Questions for Reflection
FAQ
Question: Who was Artaxerxes mentioned in Ezra 4:7?
Answer: The Artaxerxes mentioned in Ezra 4:7 is widely identified by scholars as Artaxerxes I Longimanus, who reigned as King of Persia from 465 to 424 BC. While the book of Ezra describes events that span several Persian kings, the placement of this specific letter in Ezra 4 is part of a thematic digression illustrating the history of opposition faced by the Jewish returnees across different reigns. Artaxerxes I is a significant figure in post-exilic Jewish history, as it was during his reign that both Ezra himself (Ezra 7) and Nehemiah (Nehemiah 2) received royal decrees allowing them to return to Jerusalem and carry out their respective missions of teaching the Law and rebuilding the city walls. This particular letter, however, represents an instance where the king was swayed by the adversaries to halt the Temple rebuilding work.
Question: Why is the "Syrian tongue" mentioned twice in Ezra 4:7?
Answer: The "Syrian tongue" refers to Aramaic, which by the Persian period had become the administrative and diplomatic lingua franca across the vast Persian Empire, particularly in its western provinces like Judea. The dual mention—"written in the Syrian tongue, and interpreted in the Syrian tongue"—is not a redundancy but serves to emphasize the official, formal, and legally binding nature of the letter. It signifies that the document was not only composed in the correct imperial language for official correspondence but also presented or read aloud in that same language to the king and his court. This meticulous adherence to protocol ensured its authenticity, clarity, and legal weight, leaving no room for misinterpretation or dismissal. It highlights the adversaries' strategic cunning in using the proper bureaucratic channels to effectively achieve their goal of halting the Temple rebuilding. Parts of the book of Ezra itself, specifically Ezra 4:8-6:18 and Ezra 7:12-26, are written in Aramaic, demonstrating the historical accuracy of this detail.
CHRIST-CENTERED FULFILLMENT
Ezra 4:7, with its vivid depiction of organized, bureaucratic opposition to God's people and their sacred work of rebuilding, finds profound Christ-centered fulfillment in the life and ministry of Jesus and the ongoing mission of His Church. Just as the adversaries sought to hinder the construction of the physical Temple, so too did the powers of this world, both religious and political, conspire against Jesus, the true Temple (John 2:19-21). Jesus faced relentless opposition, not only from the overt hostility of the religious leaders but also through the subtle machinations of those who sought to trap Him in His words (Matthew 22:15) and ultimately, through the legal and political processes that led to His unjust crucifixion (Luke 23:1-25). Yet, this opposition, though seemingly victorious at the cross, was definitively defeated by Christ's resurrection, establishing His eternal kingdom and building a spiritual Temple not made with hands—the Church (Ephesians 2:19-22). The Church, as Christ's body, continues to face similar opposition, often manifesting through legal, political, or cultural pressures, just as the exiles faced bureaucratic warfare. However, the promise that the gates of hell will not prevail against Christ's Church (Matthew 16:18) assures believers that despite temporary setbacks and persistent resistance, Christ's ultimate victory over all powers and authorities (Colossians 2:15) guarantees the triumph of God's redemptive plan. The rebuilding of the Temple in Ezra, therefore, serves as a powerful Old Testament foreshadowing of the ongoing construction of God's spiritual kingdom, which, though continually opposed, will ultimately stand complete and glorious in Christ.