Ezra 4.

Matthew Henry

The good work of rebuilding the temple was no sooner begun than it met with opposition from those that bore ill will to it; the Samaritans were enemies to the Jews and their religion, and they set themselves to obstruct it. I. They offered to be partners in the building of it, that they might have it in their power to retard it; but they were refused (Ezr 4:1-3). II. They discouraged them in it, and dissuaded them from it (Ezr 4:4, Ezr 4:5). III. They basely misrepresented the undertaking, and the undertakers, to the king of Persia, by a memorial they sent him (Ezr 4:6-16). IV. They obtained from him an order to stop the building (Ezr 4:17-22), which they immediately put in execution (Ezr 4:23, Ezr 4:24).

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.

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.

17. Here we have,
I. The orders which the king of Persia gave, in answer to the information sent him by the Samaritans against the Jews. He suffered himself to be imposed upon by their fraud and falsehood, took no care to examine the allegations of their petition concerning that which the Jews were now doing, but took it for granted that the charge was true, and was very willing to gratify them with an order of council to stay proceedings. 1. He consulted the records concerning Jerusalem, and found that it had indeed rebelled against the king of Babylon, and therefore that it was, as they called it, a bad city (Ezr 4:19), and withal that in times past kings had reigned there, to whom all the countries on that side the river had been tributaries (Ezr 4:20), and that therefore there was danger that if ever they were able (which they were never likely to be) they would claim them again. Thus he says as they said, and pretends to give a reason for so doing. See the hard fate of princes, who must see and hear with other men's eyes and ears, and give judgment upon things as they are represented to them, though often represented falsely. God's judgment is always just because he sees things as they are, and it is according to truth. 2. He appointed these Samaritans to stop the building of the city immediately, till further orders should be given about it, Ezr 4:21, Ezr 4:22. Neither they, in their letter, nor he, in his order, make any mention of the temple, and the building of that, because both they and he knew that they had not only a permission, but a command, from Cyrus to rebuild that, which even these Samaritans had not the confidence to move for the repeal of. They spoke only of the city: "Let not that be built," that is, as a city with walls and gates; "whatever you do, prevent that, lest damage grow to the hurt of the kings:" he would not that the crown should lose by his wearing it.
II. The use which the enemies of the Jews made of these orders, so fraudulently obtained; upon the receipt of them they went up in haste to Jerusalem, Ezr 4:23. Their feet ran to evil, Pro 1:16. They were impatient till the builders were served with this prohibition, which they produced as their warrant to make them cease by force and power. As they abused the king in obtaining this order by their mis-informations, so they abused him in the execution of it; for the order was only to prevent the walling of the city, but, having force and power on their side, they construed it as relating to the temple, for it was that to which they had an ill will, and which they only wanted some colour to hinder the building of. There was indeed a general clause in the order, to cause these men to cease, which had reference to their complaint about building the walls; but they applied it to the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them, and the governors sent by them, because the quietness and peaceableness of our lives, in all godliness and honesty, depend very much upon the integrity and wisdom of inferior magistrates, as well as the supreme. The consequence was that the work of the house of God ceased for a time, through the power and insolence of its enemies; and so, through the coldness and indifference of its friends, it stood still till the second year of Darius Hystaspes, for to me it seems clear by the thread of this sacred history that it was that Darius, Ezr 4:24. Though now a stop was put to it by the violence of the Samaritans, yet that they might soon after have gone on by connivance, if they had had a due affection to the work, appears by this, that before they had that express warrant from the king for doing it (ch. 6) they were reproved by the prophets for not doing it, Ezr 5:1, compared with Hag 1:1, etc. If they had taken due care to inform Cambyses of the truth of this case, perhaps he would have recalled his order; but, for aught I know, some of the builders were almost as willing it should cease as the adversaries themselves were. At some periods the church has suffered more by the coldness of its friends than by the heat of its enemies; but both together commonly make church-work slow work.

Adam Clarke

The Samaritans endeavor to prevent the rebuilding of the temple, Ezr 4:1-5. They send letters to Artaxerxes, against the Jews, Ezr 4:6-9. A copy of the letter, Ezr 4:10-16. He commands the Jews to cease from building the temple, which they do; nor was any thing farther done in the work till the second year of Darius, Ezr 4:17-24.

1. Now when the adversaries - These were the Samaritans, and the different nations with which the kings of Assyria had peopled Israel, when they had carried the original inhabitants away into captivity, see Ezr 4:9, Ezr 4:10.

2. Let us build with you - We acknowledge the same God, are solicitous for his glory, and will gladly assist you in this work. But that they came with no friendly intention, the context proves.

3. Ye have nothing to do with us - We cannot acknowledge you as worshippers of the true God, and cannot participate with you in anything that relates to his worship.

4. Weakened the hands - Discouraged and opposed them by every possible means.

5. Hired counsellors - They found means to corrupt some of the principal officers of the Persian court, so that the orders of Cyrus were not executed; or at least so slowly as to make them nearly ineffectual.
Until the reign of Darius - This was probably Darius the son of Hystaspes.

6. In the reign of Ahasuerus - This is the person who is called Cambyses by the Greeks. He reigned seven years and five months; and during the whole of that time the building of the temple was interrupted.

7. In the days of Artaxerxes - After the death of Cambyses, one of the Magi named Oropaestus by Trogus Pompeius, Smerdis by Herodotus, Mardus by Aeschylus, and Sphendatates by Ctesias, usurped the empire, feigning himself to be Smerdis, the brother of Cambyses, who had been put to death. This is the person named Artaxerxes in the text: or, following the Hebrew, Artachshasta. It is generally believed, that from the time of Cyrus the great, Xerxes and Artaxerxes were names assumed by the Persian sovereigns, whatever their names had been before.
Written in the Syrian tongue - That is, the Syrian or Chaldean character was used; not the Hebrew.
Interpreted, in the Syrian tongue - That is, the language, as well as the character, was the Syriac or Chaldaic.

8–9. Rehum the chancellor - With this verse the Chaldee part of the chapter begins; and the same language continues to the end of Ezr 6:18.
These men wrote to Darius in their own language; and the king in the same dialect returns an answer, chap. 5. This circumstance adds authenticity to what is written: so scrupulous was the inspired penman, that he not only gave the words which each spoke and wrote, but he gave them also in the very language in which they were conceived and in the character peculiar to that language.

10. The great and noble Asnapper - Whether this was Shalmaneser, or Esar-haddon, or some other person, learned men and chronologists are not agreed. The Syriac terms him Asphid; but of this person we know no more than we do of Asnapper. He might have been the military officer who was appointed to escort this people to Judea.

11–12. And at such a time - The word וכענת ucheeneth has greatly perplexed all commentators and critics. The versions give us no light; and the Vulgate translates it et dicunt salutem, "and they wish prosperity." Some translate it and so forth; and our translators supposed that it referred to the date, which however is not specified, and might have been as easily entered as the words and at such a time.
In our first translation of the Bible, that by Coverdale, in 1535, the passage stands thus: "And other on this syde the water, and in Canaan."
In that by Becke, 1549, it is thus: "And other on this syde the water, and in Ceneeth:" and in the margin he enters "or peace," "or health." In Cardmarden's Bible, printed at Rouen, 1566, it stands thus: "And other that are nowe on thys syde the water." In that printed by Barker, 1615, we find the text thus: "And Other that are beyond the river, and Cheeneth;" on which is the following marginal note: "To wit, Euphrates: and he meaneth in respect of Babel, that they dwelt beyond it." And the note on Cheeneth is, "Which were a certain people that envied the Jews." All this is merely guessing, in the midst of obscurity; most of these having considered the original word כענת Ceeneth as the name of a people; and in this they follow the Syriac, which uses the word Acaneth.
Calmet thinks we should read ובעת ubaeth, "and at this time;" as if they had said, "We wish thee to enjoy the same health and prosperity at all future times, which thou dost at present." This is not remote from the meaning of the Chaldee original.

13. Toll, tribute, and custom - The first term is supposed to imply the capitation tax; the second, an excise on commodities and merchandise; the third, a sort of land tax. Others suppose the first means a property tax; the second, a poll tax; and the third, what was paid on imports and exports. In a word, if you permit these people to rebuild and fortify their city, they will soon set you at naught, and pay you no kind of tribute.

14. Now because we have maintenance from the king's palace - More literally: Now because at all times we are salted with the salt of the palace; i.e., We live on the king's bounty, and must be faithful to our benefactor. Salt was used as the emblem of an incorruptible covenant; and those who ate bread and salt together were considered as having entered into a very solemn covenant. These hypocrites intimated that they felt their conscience bound by the league between them and the king; and therefore could not conscientiously see any thing going on that was likely to turn to the king's damage. They were probably also persons in the pay of the Persian king.

15–16. The book of the records of thy fathers - That is, the records of the Chaldeans, to whom the Persians succeeded.

17–18. Peace, and at such a time - The word וכעת ucheeth is like that which we have already considered on Ezr 4:10, and probably has the same meaning.

19. Hath made insurrection against kings - How true is the proverb, "It is an easy thing to find a staff to beat a dog!" The struggles of the Israelites to preserve or regain their independency, which they had from God, are termed insurrection, rebellion, and sedition: because at last they fell under the power of their oppressors. Had they been successful in these struggles, such offensive words had never been used. In 1688 the people of England struggled to throw off an oppressive government, that was changing the times and the seasons, and overthrowing the religion of the country, and setting up in its place the spurious off-spring of popery and arbitrary government. They were successful; and it is called the Revolution: had they failed it would have been called rebellion; and the parties principally concerned would have been put to death.

20. Beyond the river - That is, the Euphrates. Both David and Solomon carried their conquests beyond this river. See Sa2 8:3, etc., and Kg1 4:21, where it is said, Solomon reigned over all kingdoms from the river (Euphrates) unto the land of the Philistines; and unto the borders of Egypt.

21–22. Until another commandment shall be given from me - The rebuilding was only provisionally suspended. The decree was, Let it cease for the present; nor let it proceed at any time without an order express from me.

23. Made them to cease by force and power - Commanded them on pain of the king's displeasure not to proceed, obliging all to remit their labors, and probably bringing an armed force to prevent them from going forward.

24. So it ceased unto the second year of - Darius - They had begun in the first year of Cyrus, b.c. 536, to go up to Jerusalem, and they were obliged to desist from the building b.c. 522; and thus they continued till the second year of Darius, b.c. 519. See the chronology in Hag 1:1 (note) and Zac 1:1 (note) and the following chapter, Ezra 5 (note).

John Gill

INTRODUCTION TO EZRA 4

The contents of this chapter are the offer the Samaritans made to the Jews, to assist them in building the temple, which having refused, they gave them all the trouble they could, Ezr 4:1 and a letter of theirs to Artaxerxes, king of Persia, full of accusations of them, Ezr 4:7 and the answer of Artaxerxes to it, giving orders to command the Jews to cease building the temple, Ezr 4:17 which orders were accordingly executed, and the work ceased till the second year of Darius, Ezr 4:23.

1. Now when the adversaries of Judah and Benjamin,.... The Samaritans, as appears from Ezr 4:2,

heard that the children of the captivity; the Jews, who had been in captivity seventy years, and were just come out of it, and still were not quite free, but under the jurisdiction and control of the king of Persia:

builded the temple unto the Lord God of Israel; that they were going about it, and had laid the foundation of it, which might soon come to their ears, the distance not being very great. Josephus (c) says they heard the sound of the trumpets, and came to know the meaning of it.

(c) Antiqu. l. 11. c. 4. sect. 3.

2. Then they came to Zerubbabel, and the chief of the fathers,.... These they addressed, as knowing that if they could not prevail with them, they could never succeed in their design; and these were no doubt the principal of the Samaritans that applied:

and said unto them, let us build with you; that is, the temple, they proposed to join with them, and assist them in it; which proposal at first sight might seem very agreeable and welcome, and would have been so had they been sincere, but they were not; they hoped, by getting among them, to have sown discord among them, and disunited them; and so by these or other means to have retarded the building; or if it went forward, that they might have a claim to it as theirs, at least as to set up their own idols in a part of it; the reasons they gave follow:

for we seek your God as ye do; which was false, for they did not worship him alone, but with idols, nor in the same manner as the Jews did:

and we do sacrifice unto him; but even that could not recommend them to the Jews, since they ought not to sacrifice, even to the Lord himself, but at Jerusalem: there is a various reading here; the textual reading is, "we do not sacrifice"; that is, to idols; the marginal reading is, "we sacrifice to him", which we follow; Aben Ezra takes in both, perhaps most rightly; "we do not sacrifice to any other, but to him"; which was also false:

since the days of Esarhaddon, king of Assur, who brought us up hither; to Samaria, from Babylon, and other places; see Kg2 17:24.

3. But Zerubbabel, and Joshua, and the rest of the chief of the fathers, said unto them,.... The prince and high priest, and chief of the people:

you have nothing to do with us to build an house to our God; being neither of the same nation, nor of the same religion:

but we ourselves together will build to the Lord God of Israel; we and we only, who are together as one man, united in one body of people, and in the same religious sentiments, being Israelites; we separately, without admitting strangers among us, will build a temple to the God of Israel:

as King Cyrus, the king of Persia, hath commanded us; thereby letting them know that they acted by his authority, and the commission they had from him only concerned themselves, and not others.

4. Then the people of the land weakened the hands of the people of Judah, and troubled them in building. By threatening them, or by dissuading the workmen from going on, by endeavouring to hinder their having materials from the Tyrians and Zidonians, or money out of the king's revenues to bear the expenses as ordered; see Ezr 6:4.
.
Ezra 4:5

ezr 4:5
ezr 4:5
ezr 4:5And hired counsellors against them, to frustrate their purpose,.... Either to advise and persuade the king of Persia's officers in those parts not to supply them with money, or to influence the great men at his court to get the edict revoked: and this they did

all the days of Cyrus king of Persia; who, though the hearty friend and patron of the Jews, yet being engaged in wars abroad with the Lydians and Scythians, and leaving his son as viceroy in his absence, who was no friend unto them, the work went on but slowly, attended with interruptions and discouragements:

even until the reign of Darius king of Persia; who was Darius Hystaspis, between whom and Cyrus were Cambyses the son of Cyrus, and Smerdis the impostor, who pretended to be Smerdis, the brother of Cambyses; a space of about fifteen years.

5. And in the reign of Ahasuerus, in the beginning of his reign,.... According to Jarchi, this was Ahasuerus the husband of Esther; but, as most think (d), was Cambyses, the son and successor of Cyrus; so Josephus (e); who was an enemy to the Egyptians; and, fearing the Jews might take part with them, was no friend to them; their enemies therefore took the advantage of the death of Cyrus, and the first opportunity after Cambyses reigned in his own right:

and wrote they unto him an accusation against the inhabitants of Judah and Jerusalem; full of hatred and enmity, spite and malice, charging them as a turbulent, disobedient, and rebellious people.

(d) Spanhem. Introduct. Chron. ad Hist. Eccl. p. 54. & Universal History, Vol. 5. p. 203. Prideaux, p. 175. (e) Ut supra, (Antiqu. l. 11. c. 4.) sect. 4, 6. Vid. R. David Ganz. Tzemach David, par. 2. fol. 8. 2. So Dr. Lightfoot, Works, vol. 1. p. 139.

6. And in the days of Artaxerxes,.... The same with Ahasuerus, in the preceding verse; and who also is Cambyses, which is his name in Heathen authors, Artaxerxes being a common name to the kings of Persia; though some (f) think this was Smerdis, the magician and impostor, who was between Cambyses and Darius; but as he reigned but seven months, it is not very likely that he should be wrote unto, and an answer received from him; besides he sent to every nation he ruled over (g), and so to the Jews, and proclaimed to them freedom from tribute and the militia for three years, to ingratiate himself to them:

wrote Bishlam, Mithredath, Tabeel, and the rest of their companions; or his company; for Jarchi thinks only one person is meant; that Mithredath Tabeel is the name of one of the adversaries of Judah; and that Bishlam is an appellative, and signifies that he wrote in peace, or in a way of salutation and greeting; but they seem to be the names of governors in the cities of Samaria under the king of Persia: these wrote

to Artaxerxes king of Persia; instigated by the Samaritans:

and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue; or Chaldee, of which Ezra gives a copy in the Chaldee language; the meaning either is, that it was written both in Syriac letters, and in the Syriac language; for sometimes words are written in one language and in the character of another, as the Syriac is sometimes written in, Hebrew characters, and the Hebrew in Roman; or else there was a postscript added to this letter, explaining some things in it, which also was written in the same language: some take (h) the word "nishtevan", rendered "written", to be the name of a province on the borders of the country beyond Euphrates, whose figure and characters were in high esteem, and fit to write in to kings; but the words and language were Syrian, and needed interpretation.

(f) Prideaux's Connect. par. 1. p. 175. Authors of the Universal History, vol. 5. p. 199, 203. So Vitringa, Hypotypos. Hist. Sacr. p. 108. (g) Herodot. Thalia, sive, l. 3. c. 67. Justin. l. 1. c. 9. (h) Praefat. Arugas Habbosem apud Buxtorf. de liter. Heb. add.

7. Rehum the chancellor, and Shimshai the scribe, wrote a letter against Jerusalem to Artaxerxes the king in this sort. This means the same letter as before; which, according to Jarchi, was sent in the name of Mithredath Tabeel and his company, was endited by Rehum, master of words or sense, and written by Shimshai the scribe, whom he makes to be a son of Haman (i); but it was written rather in all their names.

(i) So Midrash Esther, fol. 85. 3.

8. Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions,.... who all signed the letter; namely, the governors of the following nations:

the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites; which were colonies from several parts of Chaldea, Media, and Persia, and were settled in the several cities of Samaria, as several of their names plainly show, as from Persia, Erech, Babylon, Shushan, and Elimais; some account for them all, but with uncertainty; according to R. Jose (k) these were the Samaritans who first were sent out of five nations, to whom the king of Assyria added four more, which together make the nine here mentioned, see Kg2 17:24.

(k) Pirke Eliezer, c. 38.

9. And the rest of the nations whom the great and noble Asnappar brought over,.... The river Euphrates:

and set in the cities of Samaria; placed there in the room of the Israelites carried captive; this Asnappar was, according to Jarchi and others (l) Sennacherib; but, with Grotius, Shalmaneser; rather he was Esarhaddon, the son of the former, and grandson of the latter; so Dr. Prideaux (m); though he might be only some commander of the Assyrian monarch, who carried them over by his orders:

and the rest that are on this side the river; the river Euphrates:

and at such a time; which may respect the date of the letter, which, no doubt, was expressed, though not here given; or this, as some think, was the same with our &c. something following, unto King Artaxerxes greeting, or something like that; though David de Pomis (n) takes it to be the general name of the people beyond the river.

(l) Kimchi Sepher Shorash. fol. 166. 2. & Vajikra Rabba in ib. T. Bab. Sanhedrin, fol. 94. 1. (m) Connexion, &c. vol. 1. p. 30. (n) Tzemach David, fol. 63. 3.

10. This is the copy of the letter they sent unto him, even unto Artaxerxes the king,.... Which Ezra brought with him from Babylon, and is contained in the five following verses:

thy servants the men on this side the river, and at such a time; this was the inscription of the letter, or the beginning of it.

11. Be it known unto the king,.... The intent of this letter was, that it might be known to the king what follows:

that the Jews which came up from thee to us are come unto Jerusalem; this they observe partly out of contempt of the Jews, having been lately captive in Babylon, and partly to insinuate what ingratitude they were guilty of; that having got their liberty, and come to Jerusalem, they made use of it to the king's detriment:

building the rebellious and the bad city; as they suggest it had been to kings, even his predecessors, in former times, Ezr 4:15

and have set up the walls thereof, and joined the foundations; which was a falsehood; for the most they had done was setting up the walls of their houses in Jerusalem, and laying the foundation of the temple; as for the walls of the city, they had not as yet done anything unto them.

12. Be it known now unto the king,.... And let it be seriously and thoroughly considered by him and his counsellors:

that if this city be builded, and its walls set up again, then will they not pay toll, tribute, and custom; being able to defend themselves against the king's forces, sent to reduce them to their obedience; these three words take in all sorts of taxes and levies on persons, goods, and merchandise:

and so thou shall endamage the revenue of the kings; not only his own, but his successors':

this they thought would be a very striking and powerful argument with him.

13. Now because we have maintenance from the king's palace,.... Have posts under the king, to which salaries were annexed, by which they were supported, and which they had from the king's exchequer; or "salt" (o), as in the original, some places of honour and trust formerly being paid in salt; hence, as Pliny (p) observes, such honours and rewards were called "salaries":

and it was not meet for us to see the king's dishonour; to see any thing done injurious to his crown and dignity, to his honour and revenues, when we are supported by him; this would be ungrateful as well as unjust:

therefore have we sent and certified the king; of the truth of what is before related; and, for the further confirmation of it, refer him to the ancient records of the kingdom, as follows.

(o) "salem vel sale", Montanus, Vatablus, Michaelis. (p) Nat. Hist. l. 31. c. 7.

14. That search may be made in the book of the records of thy fathers,.... That is, his predecessors in the Babylonian monarchy; though, as the Medes and Persians were included in that, and joined the Babylonians in their wars with others, and particularly with the Jews, the records of the Medes and Persians might also be applied to:

so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time; against the king of Babylon, particularly in the times of Jehoiakim and Zedekiah:

for which cause was this city destroyed; as it was by Nebuchadnezzar; see Kg2 24:1.

15. We certify the king, that if this city be builded again, and the walls thereof set up,.... As it formerly was, and now attempted, as they suggest:

by this means thou shalt have no portion on this side the river; the river Euphrates; intimating that the Jews would not only shake off his yoke, and refuse to pay tribute themselves, but would seize on all his dominions on that side the river, and annex them to their own.

16. Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe,.... This affair, upon examination, being found to be of importance, the king of Persia thought fit to send an answer to the above letter, which was doing them an honour, and gave them the power and authority they wished to have:

and to the rest of their companions that dwelt in Samaria; in the kingdom, province, and cities of Samaria:

and unto the rest beyond the river; the river Euphrates, the rest of the nations before mentioned, Ezr 4:9.

Peace, and at such a time: that is, all health and prosperity, &c.

17. The letter which ye sent unto us,.... The plural number is used, being now become courtly for kings thus to speak of themselves:

hath been plainly before me; by such that understood both the Syrian and Persian languages; the letter was written in the Syrian language, and the king being a Persian, it was necessary it should be interpreted and explained to him.

18. And I commanded, and search hath been made,.... In the records of his predecessors, whether Chaldeans or Persians:

and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein: and yet this could not be carried higher than to the times of Zedekiah and Jehoiakim, as before observed, which was not one hundred years ago, unless the rebellion of Hezekiah against the king of Assyria could be thought to be in these records, Kg2 18:7, and yet from hence it is concluded as if in ages past they had been guilty of rebellion and sedition, and even always.

19. There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river,.... As David and Solomon; and the account of these they had in their records, see Sa2 8:1

and toll, tribute, and custom, was paid unto them; as appears from the places referred to; and this served to strengthen the insinuation made to the king, that if these people were suffered to go on building, he would lose his tribute and taxes in those parts.

20. Give ye now commandment to cause these men to cease,.... From building:

and that this city be not builded until another commandment shall be given from me; he might suspect that this case, in all its circumstances, was not truly stated, and that hereafter he might see reason to recede from the present orders he gave; and the rather, as by searching, and perhaps on his own knowledge, must have observed, that his father Cyrus had shown favour to the Jews, and had not only set them at liberty, but had encouraged them to rebuild their temple; which might be what they were about, and was the case, and nothing else, except their houses to dwell in.

21. Take heed now that ye fail not to do this,.... To put his orders into execution, and at once, without any loss of time, oblige the Jews to desist from rebuilding the walls of their city, which he was told they were doing, though a great falsehood:

why should damage grow to the hurt of the kings? of him and his successors, to be deprived of their toll, tribute, and customs, and to have insurrections, mutinies, and rebellions, in the dominions belonging to them.

22. Now when the copy of King Artaxerxes letter was read before Rehum, and Shimshai the scribe, and their companions,.... By him or them to whom it was particularly directed:

they went up in haste to Jerusalem unto the Jews; not only in obedience to the king's command, but from an eagerness of spirit to put a stop to the proceedings of the Jews, to whom they had an aversion, instigated by the Samaritans:

and made them to cease by force and power; from going on with the building of the temple, which they reckoned a part of the city, and within their commission; this they did by showing the power and authority they had under the king's hand, and by the forces they brought with them to compel them to it, should they refuse to obey; or, however, they threatened them highly what they would do, if they did not desist.

23. Then ceased the work of the house of God, which is at Jerusalem,.... How far they had proceeded is not said, whether any further than laying the foundation of it; though probably, by this time, it might be carried to some little height; however, upon this it was discontinued:

so it ceased unto the second year of the reign of Darius king of Persia; not Darius Nothun, as some think, for from the first of Cyrus to the sixth of his reign, when the temple was finished, was upwards of one hundred years; yea, according to some, about one hundred and forty; which would carry the age of Zerubbabel, who both laid the foundation of the temple, and finished it, and the age of those who saw the first temple, to a length that is not probable; but this was Darius Hystaspis, who succeeded Cambyses the son of Cyrus, there being only, between, the short usurpation of Smerdis for seven months.

Next: Ezra Chapter 5

JFB

THE BUILDING HINDERED. (Ezr 4:1-6)

the adversaries of Judah and Benjamin--that is, strangers settled in the land of Israel.

2. we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon . . . which brought us up hither--A very interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in the British Museum, there is inscribed a long and perfect copy of the annals of Esar-haddon, in which the details are given of a large deportation of Israelites from Palestine, and a consequent settlement of Babylonian colonists in their place. It is a striking confirmation of the statement made in this passage. Those Assyrian settlers intermarried with the remnant of Israelite women, and their descendants, a mongrel race, went under the name of Samaritans. Though originally idolaters, they were instructed in the knowledge of God, so that they could say, "We seek your God"; but they served Him in a superstitious way of their own (see on Kg2 17:26-34, Kg2 17:41).

3. But Zerubbabel and Jeshua . . . said . . . Ye have nothing to do with us to build an house unto our God--This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence for ultimate good; for, had the two peoples worked together, familiar acquaintanceship and intermarriage would have ensued, and the result might have been a relapse of the Jews into idolatry. Most certainly, confusion and obscurity in the genealogical evidence that proved the descent of the Messiah would have followed; whereas, in their hostile and separate condition, they were jealous observers of each other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honor of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth.

4–5. Then the people of the land weakened the hands of the people of Judah, &c.--Exasperated by this repulse, the Samaritans endeavored by every means to molest the workmen as well as obstruct the progress of the building; and, though they could not alter the decree which Cyrus had issued regarding it, yet by bribes and clandestine arts indefatigably plied at court, they labored to frustrate the effects of the edict. Their success in those underhand dealings was great; for Cyrus, being frequently absent and much absorbed in his warlike expeditions, left the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the Jews and their religion. The same arts were assiduously practised during the reign of his successor, Smerdis, down to the time of Darius Hystaspes. In consequence of the difficulties and obstacles thus interposed, for a period of twenty years, the progress of the work was very slow.

6. in the reign of Ahasuerus, in the beginning of his reign, wrote they . . . an accusation--Ahasuerus was a regal title, and the king referred to was successor of Darius, the famous Xerxes.

7–8. LETTER TO ARTAXERXES. (Ezra 4:7-24)

in the days of Artaxerxes wrote Bishlam, &c.--The three officers named are supposed to have been deputy governors appointed by the king of Persia over all the provinces subject to his empire west of the Euphrates.

the Syrian tongue--or AramÃ&brvbran language, called sometimes in our version, Chaldee. This was made use of by the Persians in their decrees and communications relative to the Jews (compare Kg2 18:26; Isa 36:11). The object of their letter was to press upon the royal notice the inexpediency and danger of rebuilding the walls of Jerusalem. They labored hard to prejudice the king's mind against that measure.

9–11. the Dinaites--The people named were the colonists sent by the Babylonian monarch to occupy the territory of the ten tribes. "The great and noble Asnappar" was Esar-haddon. Immediately after the murder of Sennacherib, the Babylonians, Medes, Armenians, and other tributary people seized the opportunity of throwing off the Assyrian yoke. But Esar-haddon having, in the thirtieth year of his reign, recovered Babylon and subdued the other rebellious dependents, transported numbers of them into the waste cities of Samaria, most probably as a punishment of their revolt [HALES].

12. the Jews which came up from thee to us--The name "Jews" was generally used after the return from the captivity, because the returning exiles belonged chiefly to the tribes of Judah and Benjamin. Although the edict of Cyrus permitted all who chose to return, a permission of which some of the Israelites availed themselves, the great body who went to settle in Judea were the men of Judah.

13. toll, tribute, and custom--The first was a poll tax; the second was a property tax; the third the excise dues on articles of trade and merchandise. Their letter, and the edict that followed, commanding an immediate cessation of the work at the city walls, form the exclusive subject of narrative at Ezra 4:7-23. And now from this digression [the historian] returns at Ezr 4:24 to resume the thread of his narrative concerning the building of the temple.

14–23. we have maintenance from the king's palace--literally, "we are salted with the salt of the palace." "Eating a prince's salt" is an Oriental phrase, equivalent to "receiving maintenance from him."

24. Then ceased the work of the house of God--It was this occurrence that first gave rise to the strong religious antipathy between the Jews and the Samaritans, which was afterwards greatly aggravated by the erection of a rival temple on Mount Gerizim.

Next: Ezra Chapter 5