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Commentary on Ezra 5 verses 3–17
We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3, Ezr 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (Th2 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3, Ezr 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.
II. The care which the divine Providence took of this good work (Ezr 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zac 3:9; Zac 4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.
III. The account they sent to the king of this matter, in which we may observe,
1.How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - "By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (Pe1 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.
2.How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.
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SUMMARY
Ezra 5:6 initiates the formal and high-level Persian inquiry into the Jewish community's renewed efforts to rebuild the Temple in Jerusalem. This verse introduces the key imperial officials responsible for this investigation: Tatnai, the governor of the Trans-Euphrates province, along with Shetharboznai and their companions, the Apharsachites, who dispatched an official letter to King Darius I. This act marks a pivotal moment, transitioning the narrative from the local resumption of work to a bureaucratic process that would ultimately bring the Temple's construction under direct royal scrutiny and lead to a significant reaffirmation of its legality.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 5:6, while appearing as a straightforward administrative record, subtly employs several literary devices. The phrase "The copy of the letter" functions as a form of Metonymy, where the "copy" stands in for the entire official inquiry, its detailed contents, and the bureaucratic process it initiates. This immediately signals to the reader a shift in the narrative focus from direct action (rebuilding) to formal governmental procedure. There is also a profound Irony at play; what seems to be an act of opposition—the formal complaint sent to the king—ultimately becomes the very mechanism through which God's will for the Temple's completion is not only confirmed but also divinely resourced. The meticulous naming of officials and their precise geographical jurisdiction reinforces the Historical Narrative style prevalent throughout Ezra, grounding the events in verifiable administrative and historical realities, thereby lending profound credibility to the unfolding account of divine intervention within human affairs.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 5:6 powerfully illustrates the profound theological truth that God's sovereign plan often unfolds through human governmental structures, even through what appears to be opposition or bureaucratic hurdles. The meticulously organized Persian bureaucracy, designed for imperial control and taxation, becomes an unwitting yet potent instrument in the divine hand to ensure the Temple's completion. This demonstrates that no earthly authority, however powerful or seemingly obstructive, can ultimately thwart God's ultimate purposes; instead, He can orchestrate their actions, even their inquiries and complaints, to achieve His divine will. The formal investigation initiated by Tatnai and his colleagues, far from being a setback, was a divinely permitted and necessary step to bring the matter before the king, who would ultimately not only confirm Cyrus's original decree but also command imperial resources for the Temple's restoration. This passage serves as a powerful reminder that God works not only through overt miraculous interventions but also through the ordinary, and sometimes challenging, channels of human governance and administration.
REFLECTION AND APPLICATION
Ezra 5:6 offers profound and practical lessons for believers navigating challenges in their own lives and ministries. It teaches us that pursuing God's call and engaging in His work does not exempt us from encountering bureaucratic hurdles, official scrutiny, or even opposition from those in positions of earthly authority. The Jewish community, having resumed the Temple work with renewed zeal and prophetic encouragement, faced an immediate and formal inquiry from the highest regional Persian officials. Their response, characterized not by despair or rebellion, but by continuing the work while allowing the proper channels of inquiry to take their course, serves as a powerful model of faithful perseverance. We are called to continue in obedience and faith, trusting that God's purposes will ultimately prevail, even when the path appears obstructed by administrative complexities or adversarial forces. This passage encourages us to engage respectfully and wisely with earthly authorities, understanding that God can use even their actions, whether intended for good or ill, to advance His kingdom and reveal His sovereign hand. It challenges us to reframe potential "setbacks" or "obstacles" as unexpected opportunities for God to demonstrate His power and faithfulness in surprising ways, turning what seems like a challenge into a divine confirmation of His will.
Questions for Reflection
FAQ
Who were Tatnai, Shetharboznai, and the Apharsachites, and what was their role in Ezra 5:6?
Answer: Tatnai was the satrap, or chief provincial governor, of the vast Persian province of Trans-Euphrates (also known as Abar-Nahara), which encompassed the region of Judah. Shetharboznai was another high-ranking Persian official, likely a commissioner or a deputy to Tatnai, indicating a collective official action. The Apharsachites were a specific ethnic or administrative group within the Persian Empire, often associated with those who had previously opposed the Jewish rebuilding efforts, as detailed in Ezra 4:9. Their collective role, as described in Ezra 5:6, was to initiate a formal and high-level inquiry into the Jewish people's renewed efforts to rebuild the Temple in Jerusalem. They dispatched an official letter to King Darius I, seeking royal clarification and authorization for the ongoing construction project, thereby elevating the matter to the highest imperial court.
CHRIST-CENTERED FULFILLMENT
Ezra 5:6, with its focus on an imperial inquiry into the building of the physical Temple in Jerusalem, powerfully foreshadows the ultimate building project of God: His spiritual temple, the Church, established and continually built through Christ. Just as the rebuilding of the Jerusalem Temple faced scrutiny, opposition, and bureaucratic hurdles from earthly powers, the establishment and expansion of God's kingdom through the gospel often encounters governmental oversight, legal challenges, and adversarial forces. Yet, the divine providence seen in Darius's ultimate decree to support and resource the Temple's completion points to God's unwavering commitment to His ultimate plan of redemption through His Son. Jesus Christ is the true Lamb of God, who takes away the sin of the world, and He is the foundational cornerstone of this new spiritual Temple, the Church (Ephesians 2:20). The administrative process in Ezra, though seemingly a hurdle, became the very means by which God's will was confirmed and divinely resourced. Similarly, even the crucifixion of Christ, orchestrated by human authorities and appearing as a defeat, was God's deliberate and sovereign plan for salvation (Acts 2:23). God continues to use earthly powers, even those that appear indifferent or hostile, to accomplish His sovereign purposes, ensuring that His Church, built by Christ, will ultimately prevail against all opposition, for the gates of hell shall not prevail against it.