Ezra 4:8

KJV

Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:

KJV (with Strong's)

Rehum {H7348} the chancellor {H1169}{H2942} and Shimshai {H8124} the scribe {H5613} wrote {H3790} a {H2298} letter {H104} against {H5922} Jerusalem {H3390} to Artaxerxes {H783} the king {H4430} in this sort {H3660}:

Complete Jewish Bible

Rechum the district governor and Shimshai the secretary wrote a letter against Yerushalayim to Artach'shashta the king as follows:

Berean Standard Bible

Rehum the commander and Shimshai the scribe wrote the letter against Jerusalem to King Artaxerxes as follows:

American Standard Version

Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:

Commentary

### SUMMARY
Ezra 4:8 introduces a pivotal moment in the post-exilic history of Jerusalem, detailing the formal, high-level opposition mounted against the Jewish returnees. Two prominent Persian officials, Rehum the chancellor and Shimshai the scribe, collaboratively drafted and dispatched a letter of accusation to King Artaxerxes. This act represents a significant escalation in the adversaries' strategic efforts to halt the rebuilding of Jerusalem, moving beyond local harassment to direct appeals to the highest imperial authority, thereby leveraging the vast bureaucratic and political power of the Persian Empire against God's people.

### CONTEXT
* **Literary Context:** Ezra 4 presents a complex chronological arrangement, often challenging for readers. While Ezra 1-3 primarily focuses on the initial return under Zerubbabel and the rebuilding of the Temple (culminating in its foundation laying in [Ezra 3:10](/ezra/3-10 "Ezra 3:10 - Laying the Temple Foundation")), Ezra 4 broadens the scope of opposition. Verses [Ezra 4:1-5](/ezra/4-1-5 "Ezra 4:1-5 - Early Opposition to Temple Rebuilding") describe early resistance to the Temple project during the reigns of Cyrus and Darius. However, Ezra 4:6-23 then jumps forward chronologically to the reigns of Xerxes (Ahasuerus) and Artaxerxes, specifically addressing the opposition to the rebuilding of Jerusalem's *walls* and *city* itself, which occurred much later. Ezra 4:8, therefore, serves as the formal introduction to a specific, highly influential letter written during Artaxerxes' reign, which ultimately succeeded in halting the work for a significant period, as detailed in [Ezra 4:21-24](/ezra/4-21-24 "Ezra 4:21-24 - The Work Halted"). This literary choice emphasizes the persistent and multi-generational nature of the adversaries' efforts to frustrate God's restorative plans for His people.
* **Historical & Cultural Context:** The events of Ezra 4:8 unfold within the administrative framework of the vast Persian Achaemenid Empire. After the Babylonian exile, Persia allowed the Jewish people to return to their homeland, but they remained subjects of the empire. The Persian administration governed its provinces through a hierarchical system, including satraps, governors, and various officials like chancellors and scribes. Rehum and Shimshai were evidently high-ranking officials in the Trans-Euphrates province, which encompassed Judah. Official correspondence, like the letter mentioned here, was the primary means of communication and governance, carrying immense weight. Accusations of rebellion or disloyalty were taken very seriously by Persian kings, who prioritized imperial stability and revenue. Jerusalem, though small, held strategic importance as a potential stronghold in a sensitive border region. The cultural norm of appealing to the king directly for grievances or policy changes was well-established, making this letter a potent and legitimate threat to the Jewish rebuilding efforts.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Ezra and the broader biblical narrative. Firstly, it highlights the theme of **Organized Opposition to God's Work**. The adversaries are not merely a disgruntled mob but influential officials using formal, bureaucratic channels to achieve their ends. This sophisticated opposition underscores the spiritual battle behind the physical rebuilding efforts. Secondly, it exemplifies the theme of **Perseverance Amidst Adversity**. The Jewish community, though facing significant challenges, continues their work, demonstrating resilience. The letter's success in halting the work (as seen in [Ezra 4:24](/ezra/4-24 "Ezra 4:24 - The Work Halted Until Darius")) sets the stage for later narratives of renewed effort and divine intervention. Thirdly, the verse touches upon the theme of **Strategic Misinformation and Accusation**, a recurring tactic against God's people throughout history, as seen in [Nehemiah 6:6-7](/nehemiah/6-6-7 "Nehemiah 6:6-7 - Sanballat's Accusations Against Nehemiah") where Nehemiah faced similar false charges. Finally, it subtly points to **Divine Sovereignty**, even in moments of apparent defeat, as God ultimately ensures His purposes are fulfilled, leading to the eventual completion of the Temple in [Ezra 6:15](/ezra/6-15 "Ezra 6:15 - Completion of the Temple").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Chancellor (Aramaic, _ba'al ṭe'em'_):** This term literally translates to "master of judgment" or "official of decree." It denotes a high-ranking administrative or judicial official, likely a provincial governor or a chief magistrate. Rehum's title signifies that he possessed significant authority and influence within the Persian provincial administration, making his involvement in the letter a grave threat to the Jewish community's efforts. His role was not merely advisory but involved executive power to enforce decrees.
* **Scribe (Aramaic, _saphar'_):** More than a simple copyist, Shimshai was an official secretary or royal scribe. In ancient Near Eastern courts, scribes were highly educated and skilled individuals responsible for drafting, recording, and interpreting official documents, laws, and correspondence. Their expertise in legal and administrative language made them indispensable. Shimshai's involvement ensured the letter was professionally composed, legally sound (from their perspective), and presented in a manner that would command the king's attention and respect.
* **Against Jerusalem (Hebrew, _'al Yerushalem'_):** The preposition "against" (עַל, _'al_) clearly indicates the adversarial intent and the specific target of the letter. It was not merely a report but an accusation, designed to undermine and halt the rebuilding efforts in the city. This phrase encapsulates the direct conflict between the adversaries and the Jewish people's divine mandate to restore their homeland.

#### Verse Breakdown
* **"Rehum the chancellor and Shimshai the scribe":** This clause introduces the two principal figures behind the formal opposition. Their titles immediately convey their high status and authority within the Persian imperial administration, indicating that the opposition was not merely local or informal but official and strategically organized. Their collaboration signifies a united and powerful front against the Jewish community.
* **"wrote a letter against Jerusalem":** This specifies the action taken by Rehum and Shimshai. The act of "writing a letter" denotes a formal, bureaucratic process, elevating the opposition from mere harassment to an official complaint directed at the highest levels of government. The phrase "against Jerusalem" explicitly states the hostile intent and the target of their accusations, which was the city itself, representing the aspirations and efforts of the returning exiles.
* **"to Artaxerxes the king in this sort:":** This identifies the ultimate recipient of the letter as King Artaxerxes, the reigning monarch of the Persian Empire. Sending a letter directly to the king was a significant step, reflecting the perceived urgency and importance of their grievance. The concluding phrase "in this sort" serves as a literary device, foreshadowing the detailed content of the letter that follows in the subsequent verses ([Ezra 4:9-16](/ezra/4-9-16 "Ezra 4:9-16 - The Letter of Accusation")), building anticipation for the specific accusations and arguments presented to the king.

#### Literary Devices
Ezra 4:8 effectively employs several literary devices to convey its message. The verse utilizes **Foreshadowing** with the phrase "in this sort," which hints at the detailed and accusatory content of the letter to be revealed in the verses that follow, building suspense for the reader. There is a strong element of **Conflict** established, immediately pitting the powerful Persian officials against the vulnerable Jewish returnees and their divine mission. The mention of "Jerusalem" serves as **Metonymy**, representing not just the physical city but the entire Jewish community, their identity, and their aspirations for restoration. The specific naming of "Rehum the chancellor and Shimshai the scribe" also provides **Characterization** through their titles, immediately informing the reader of their authority and the formal, bureaucratic nature of the opposition. This precision underscores the organized and strategic nature of the adversaries' efforts, contrasting with the often-unseen spiritual forces at play.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:8 powerfully illustrates the recurring biblical theme of opposition to God's work and His people. From the earliest days, those who seek to advance God's kingdom have faced resistance, often from powerful, organized, and seemingly insurmountable human forces. This opposition is not merely incidental but often a manifestation of spiritual warfare, where the enemy seeks to thwart divine purposes. Yet, the narrative of Ezra, even in moments of setback like the halting of the work, ultimately testifies to God's unwavering sovereignty. He uses even the resistance of adversaries to refine His people's faith and to demonstrate His ultimate power to fulfill His promises. The letter to Artaxerxes, though successful in its immediate aim, ultimately failed to permanently derail God's plan for Jerusalem. This serves as a profound reminder that while human opposition may delay or complicate, it cannot ultimately defeat the divine will.

* [Nehemiah 6:6](/nehemiah/6-6 "Nehemiah 6:6 - Sanballat's Accusations")
* [Acts 5:28](/acts/5-28 "Acts 5:28 - Apostles Accused by Sanhedrin")
* [1 Peter 5:8](/1_peter/5-8 "1 Peter 5:8 - Be Alert to the Adversary")

### REFLECTION AND APPLICATION
Ezra 4:8 offers timeless insights for believers today. It reminds us that pursuing God's purposes often invites opposition, which may not always be overt physical attack but can manifest as bureaucratic hurdles, false accusations, political maneuvering, or even subtle discouragement. The sophisticated nature of the opposition in Ezra—involving high-ranking officials and formal accusations—underscores the need for discernment. We must recognize that behind human resistance, there can be spiritual forces at play, seeking to hinder the advance of God's kingdom. This verse calls us to persevere in faith, even when faced with seemingly insurmountable obstacles or unjust treatment. It encourages us to respond with wisdom, prayer, and a steadfast trust in God's ultimate sovereignty, knowing that His purposes will prevail despite human efforts to thwart them. Our focus should remain on God's call, not on the strength of the opposition.

#### Questions for Reflection
* **In what forms does "organized opposition" to God's work manifest in our contemporary society or personal lives?**
* **How can we discern whether opposition is a natural challenge or a spiritual attack, and how should our response differ?**
* **What lessons can we draw from Rehum and Shimshai's strategic approach when facing adversaries in our own contexts?**
* **How does trusting in God's sovereignty impact our perseverance when our efforts for His kingdom are met with resistance?**

### FAQ
**Who were Rehum and Shimshai, and why were they significant?**

Answer: Rehum was "the chancellor" (Aramaic _ba'al ṭe'em_), a high-ranking Persian administrative or judicial official, possibly a governor or chief magistrate in the Trans-Euphrates province. Shimshai was "the scribe" (Aramaic _saphar_), an official secretary skilled in drafting and recording formal documents. Their significance lies in their official capacities: they were not merely disgruntled citizens but powerful figures within the Persian bureaucracy. Their collaboration meant that the letter they wrote was an official, legally framed document, carrying immense weight and authority with King Artaxerxes. This made their opposition particularly formidable and effective in halting the rebuilding efforts, as detailed in [Ezra 4:21-24](/ezra/4-21-24 "Ezra 4:21-24 - The Royal Decree to Stop the Work").

**Why does Ezra 4 seem to jump chronologically, mentioning Artaxerxes before Darius, who reigned earlier?**

Answer: Ezra 4 is structured thematically rather than strictly chronologically, to highlight the *persistent* and *ongoing* nature of opposition faced by the Jewish returnees across different Persian reigns. While [Ezra 4:1-5](/ezra/4-1-5 "Ezra 4:1-5 - Early Opposition to Temple Rebuilding") describes opposition to the Temple rebuilding during the time of Cyrus and Darius, [Ezra 4:6-23](/ezra/4-6-23 "Ezra 4:6-23 - Later Opposition During Xerxes and Artaxerxes") then shifts to later periods (Xerxes and Artaxerxes) to illustrate the opposition to the rebuilding of the *city walls*. This literary choice emphasizes that the adversaries' efforts were a continuous pattern of resistance against any Jewish restoration, regardless of the specific project or reigning monarch. The narrative returns to the chronological flow concerning the Temple's completion in [Ezra 5](/ezra/5 "Ezra 5 - Resumption of Temple Building") and [Ezra 6](/ezra/6 "Ezra 6 - Completion of the Temple").

**What was the "sort" of letter they wrote, and what were its main accusations?**

Answer: The phrase "in this sort" foreshadows the detailed content of the letter, which is fully presented in [Ezra 4:9-16](/ezra/4-9-16 "Ezra 4:9-16 - The Accusatory Letter to Artaxerxes"). The letter was a formal accusation designed to portray the Jewish people as rebellious and a threat to Persian imperial authority. Its main accusations included:
* The Jews were rebuilding a "rebellious and bad city" that historically caused trouble for kings ([Ezra 4:12](/ezra/4-12 "Ezra 4:12 - Accusation of Rebellious City")).
* Once the city walls were completed, the Jews would refuse to pay tribute, custom, and toll, leading to a significant loss of revenue for the king ([Ezra 4:13](/ezra/4-13 "Ezra 4:13 - Accusation of Tax Evasion")).
* The rebuilding would ultimately lead to the king losing control of the province "beyond the River" ([Ezra 4:16](/ezra/4-16 "Ezra 4:16 - Accusation of Loss of Dominion")).
These accusations were strategically crafted to appeal to the king's primary concerns: imperial stability, control, and revenue.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:8, with its depiction of organized opposition to God's people and their work, finds profound Christ-centered fulfillment. Jesus, the ultimate builder of God's spiritual temple, the Church, faced the most intense and insidious opposition imaginable. From the moment of His birth, through His public ministry, and culminating in His crucifixion, He was relentlessly opposed by religious and political powers, much like Rehum and Shimshai. The accusations leveled against Him were often false and politically motivated, echoing the strategic misinformation used against Jerusalem. Yet, unlike the temporary halt in Ezra's time, Christ's work could not be stopped. His death on the cross, seemingly a triumph for His adversaries, was in fact His greatest victory, disarming the spiritual powers and authorities that fueled such opposition ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). Through His resurrection, He definitively established that "the gates of hell shall not prevail" against His Church ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Peter's Confession and the Church")). Believers, as members of His body, are called to continue His work of building the spiritual kingdom, and like Him, will inevitably face opposition ([John 15:20](/john/15-20 "John 15:20 - Persecution of Disciples")). However, our perseverance is rooted not in our strength, but in the finished work of Christ, who has already triumphed over the accuser of the brethren ([Revelation 12:10](/revelation/12-10 "The Accuser Thrown Down")) and guarantees the ultimate success of His divine purposes. The "rebuilding" we are engaged in is the spiritual house of God, built on the foundation of Christ Himself ([Ephesians 2:20-22](/ephesians/2-20-22 "Christ as Cornerstone of the Church")), and no earthly or spiritual opposition can ultimately thwart its completion.

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

Ezra 4:9

Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,

2 Samuel 8:17

And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, [were] the priests; and Seraiah [was] the scribe;

2 Samuel 20:25

And Sheva [was] scribe: and Zadok and Abiathar [were] the priests:

2 Kings 18:18

And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.