Ezra 4:17

Ezr 4:17 [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time.

Ver. 17. Peace, and at such a time] As the Latins saluting say, Ave, or Salve, the Greeks χαιρε, so the Hebrews and Syrians say, Shalom lach, that is, Peace be to thee (Hieron.). The Turks’ salutation at this day also is, Salaam aleek, the reply, Aleek Salaum, peace is a complexive blessing (Blount).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ezr_4:17-24

Them sent the king an answer.

The temporary triumph of the wicked

I. Examine the letter of the king. This letter suggests--

1. That the subtlety of the wicked frequently obtains a temporary triumph over the good.

2. That one generation frequently suffers through the sins of another and earlier one. The Jews smarted for their sins of Jehoiakim and Zedekiah.

3. That the cause of God is frequently reproached and hindered by the evil conduct of some of its adherents. The rebellions of Jehoiakim and Zedekiah were now made use of to asperse the Jews and to stop the work of God. All who love the gospel should therefore walk circumspectly.

II. The action of the Samaritans. Now when the copy of king Artaxerxes letter was read, etc. Their action was--

1. Prompt.

2. Personal.

3. Powerful.

Learn:

1. That the temporary triumph of a cause or a party is not a proof of its righteousness. The death and burial of Christ.

2. That we are not competent to judge the relation of the present events to the purpose and providence of the great God. (William Jones.)

Unto the rest beyond the river, Peace.

Peace beyond the river

I. The advent message of the church to sinners is, Beyond the river, Peace!, She tells of a promised land and arouses the slaves of sin.

II. Christ is come and with Him peace, but we must go to meet Him.

III. The road thither is hard--We must cross the river of self-denial. A legend says that once a wanderer went to a city, and the first man he met said to him, Of course you come to see our famous statue? and each one he met in that town told him of the famous statue; and, moreover, each one prided himself in having something to do with it: this one to guard it; that one to keep it clean, and so forth. As the traveller stood before it he asked, Who is this? Oh! weve forgotten his name, was the reply, but thats no matter, it is a splendid statue, and the glory of our town. Sadly the wanderer turned away, and do you know, dear people, as he went out of the gate some little children cried, Why, that is the man our famous statue was put up to! Is it not still possible for men and women to be church-goers and church-workers, to be proud of their Church, and yet the Living Christ passes by unknown? (The Literacy Churchman.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CHAPTER 4:17-24.

Then sent the king an answer. The complaint made was of such importance that an answer was returned without delay. It was addressed both to Rehum and Shimshai, since they were independent authorities.. Peace, and at such a time. "Peace" (sheldm) is the ordinary Oriental salutation. The other word, uk"eth, is taken by our translators to refer to the date; but it really means, like uk"eneth (ver. 10), "and so forth," or et cetera.

HOMILETICS Vers. 17-24.

The work stopped.

The ostensible object of the letter to Artaxerxes (vers. 11-16) was to stop the building of the walls of Jerusalem. Its real object was to put a stop to the building of God"s house. In this for a time it succeeded, as our present passage records. Two things are to be especially noticed in the story of this grievous success. The weapon obtained was most efficient; the use made of it was most effectual.

I As EFFICIENT AID IS AS EVIL PLAN. This the Samaritans found provided for them in the reply of King Artaxerxes. Besides the bare fact of having a reply at all, which was satisfactory so far as showing that their accusation had reached headquarters (as they had planned), the reply itself, when examined, turned out all they could wish. For example, its language showed that their representations had met

(1) with most favourable attention. The number and character of those making them (as noted in our last) had been duly observed (ver. 17). Their friendly object in doing so was acknowledged by the usual friendly salutation ("Peace," etc.) in return. Also, the contents of the letter had been submitted carefully to the notice of the king. (ver. 18; comp. Est_6:1) As a beginning, therefore, what could be better? Next, we find that the recommendations of the letter had met

(2) with most ready compliance. The suggested "search" had been formally ordered (obs. word "decree" in margin), and properly instituted and carried out. Further, the result of that search had proved such as to give their words of warning

(3) most ample support. All that they had said was found true. Jerusalem,was found described in the government archives as "seditious," and that "of old (ver. 19). Also their fears as to the loss of revenue, and even of the province, had been fully justified by the search. Jerusalem, so it was found, had formerly both ruled and taxed all "beyond the river;" and might do so again, of course, if rebuilt (ver. 20). Not only so, but it may perhaps be noticed that, so far as the search went, nothing of an adverse nature had been found; or, at any rate, if found, had not been referred to. Est_6:2, 4 are at least sufficient to show how different a complexion the results of this search might have had, if thorough and earnest. Also, that, had it been so, the designs of the Samaritans would probably not have met, as we find them doing,

(4) with such signal success. For example, the builders at Jerusalem were to be made to "cease," the very upshot wished for. Not only so, they were not to begin again, except by express permission for it from the king himself. This "commandment" was to continue binding until there should be "another commandment" in its place. Added to which, the Samaritans themselves were not only at liberty, as though by a kind of "permissive legislation," to see to the execution of this decree of the king, but they were strongly urged, and almost entreated in fact, to prevent its infraction. One can see, in that concluding remonstrance, how well their (mis)-representations had told; and how fully they had succeeded in alarming and arousing the jealous covetousness of the king. "Take heed now that ye fail not to do this: why should damage grow to the hurt of the king?" Must they not have read this language with a smile of triumph as well as joy? Here was the king, in urging his own desires, forwarding theirs even more. Here was that which could be used against the Jewish elders at their only. strong point as it seemed. The one thing, as noted before, which appeared to give any strength to the builders of the temple, was the edict of Cyrus. Here was a similar edict, still more urgent and quite as explicit, on the exactly opposite side. Surely the means of success, if not success itself, was now placed in their power.

II AN EFFICIENT AID IN AN EVIL PLAN EFFECTUALLY EMPLOYED. Were the Samaritans able to use the aid thus placed in their hands? Were they satisfied with merely obtaining so welcome a decree? Unless a weapon is effectually wielded, it might as well remain hanging up in the armoury. Unless a decree is made known and enforced, it differs nothing from one not yet passed so far, at any rate, as its results are concerned? The Samaritan leaders and council, to whom came, in the first instance, the above-described decree of the king, seem to have been fully alive to these truths. They appear to have met together (ver. 23) in order to hear its contents. It was doubtless "read before" them with all proper state. After this, there was

(1) no delay. They proceeded to take action on it "in haste." They determined to strike, as we say, while the iron was hot. Also, they did this, we find,

(2) in person; not deputing action, it seems, on so pressing a matter, to any kind of subordinates. "They" themselves, who had thus received the letter, and heard it read, at once proceeded to act. May we not notice, too, in what way they did so? Namely, on the one hand,

(3) as to place. They went to Jerusalem, the city in question, the place which the king"s letter and their wishes had both so plainly in anew. Also, on the other hand,

(4) as to persons. They went "to Jerusalem to the Jews," it is stated; i.e. , as we take it, to the Jewish rulers and elders (so the expression "the Jews" is constantly used by St. John in his Gospel); in other words, to those men at Jerusalem who were actually engaged in directing and overseeing the erection of the temple, and so were those really responsible, in fact, for the whole of that work. Nor is this quite all we are told. We are told, further, of these Samaritan authorities and the point being expressly mentioned seems worthy of a special note, at least, in passing that they "made" the Jewish authorities "to cease" from their work; and that they did so, also, "by force and power that is to say, no doubt, with a very considerable exhibition of ill-usage and threat. In a word, it is as though, with this decree from Shushan in their hands, they had rushed all the way from Samaria and struck these Jerusalem Jews as they worked; and that with so much force and such a degree of skill as to deprive them of all power to go on. Nothing, in fact, could be better aimed, nothing more effectual, than this their stroke. It utterly destroyed the thing struck; at any rate for so long a time, and so completely, that there was nothing more to be said. "Then ceased the work of the house of God which is at Jerusalem." Not till a year and a half have passed by, not till a new king and even a new dynasty have appeared on the scene, shall we hear of it again!

See, therefore, in this matter

1. The mystery of Gods ways. The omnipotent God himself allowed his own work to be stopped l Not merely his own workmen. That is another thing, and often the case. (see Mat_14:3; Mar_9:18; Act_16:6, Act_16:7; Rev_11:7-10) Even such a stoppage, however, is, not uncommonly, a sufficiently mysterious thing in our eyes. The Baptist, apparently, felt this himself. (Mat_11:2-6) Who, again, without marvel, can see the glorious sunrise of Stephen"s ministry (Act_6:8-13) so suddenly set before men (Jer_15:9; Act_7:59) But this phenomenon of the cessation of the work itself is more marvellous still, because it appears at first hardly consistent with God"s own attributes and nature. Does it mean that he has changed his purposes ( (1 Samuel? (Rom_11:29; Jam_1:17) Or that he cannot carry them? (Mat_19:26; Mar_14:36) Especially may we ask thus where the work in question is one for which he has done so much and so triumphantly, as in this instance (see chaps, 1.-3., almost throughout). And still more where the cessation of the work is brought about by the enemies of himself and his people, and that with such a spring-tide of success as our eyes have just seen. The greatest things and the smallest (so our attention to some of the very minutiae of this case has served to show us), the "stars in their courses" and the dust of the desert have seemed in league here with God"s foes And the end has been what? The open failure, in the eyes of his enemies, and in the eyes of his friends as well, of the undertaking on which he had set his heart. That is what that deserted temple enclosure, with its manifestly interrupted labours, and its sorry wealth of unused materials, seemed to say for so long. It was like the flag of the enemies of Jehovah waving triumphantly over the very citadel of his strength! (Psa_74:7)

2. The mercy of God"s ways. After all, the case was not desperate. There was just a gleam of light in the darkness; a gleam, it is possible, that would never have been noticed unless the surrounding darkness had been so extreme; a gleam, however, all the more worthy of notice on that very account. Why that singular suggestion of a possible second "commandment" in the (otherwise) unfaltering royal decree of this chapter? Does Scripture tell us of anything like it in any other document of this nature? (comp. Ezr_1:2-4 Ezr_6:6-12 Ezr_7:11-26; Dan_3:29 Dan_6:25-27) Considering, indeed, the almost excessive value attached by the ancient Persian government to the idea of "finality" in its legislation (Daniel 6. throughout), is not this curious hint in the exactly opposite direction a feature of most singular note? And may we not believe, therefore, with all reverence, that we see in it the special handiwork and the special mercy of God himself? Often does he give such dim but priceless glimmerings of hope to those on the very verge of despair. (see Jud_1:13:22, 23; 2Sa_24:12-14; Jer_4:27 Jer_5:9, Jer_5:10, Jer_5:18; Luk_8:49, 50 24:17; Act_20:9, Act_20:10) This is equally true of his Church, (Psa_12:1) and of souls. (Psa_27:13) So often may it be said of both of them, as 2Co_4:8, 2Co_4:9.

HOMILIES BY J.S. EXELL. Vers. 17-24.

Man hindering the work of God.

I THAT MEN ARE CAPABLE OF HINDERING THE WORK OF GOD. "Give ye now commandment to cause these men to cease, and that this city be not builded" (ver. 21).

1. Presumptuous. "Then ceased the work of the house of God." How could presumption be greater than to stop the work of God; let men pluck the stars from the heavens, but let them not injure the Church of Christ.

2. Perplexing. Is it not a mystery that the Eternal will allow frail and sinful men to impede the work of his people?

3. Prejudicial. The walls of Jerusalem required restoration. The temple must be built and the old worship restored. This hindrance is injurious to the Jewish commonwealth. How do men prejudice great interests by staying the beneficent ministries of the Church.

4. Permitted. These hindrances were allowed for a time, that new energy might be stimulated, that the mercy of God might be seen in the aid given to the dejected workers, and his glory in the final defeat of all enemies.

5. Preparatory. To greater success; the pent-up stream will soon flow on more rapidly.

6. Patient. The work of the Church is patient; it will outlive all enmity.

II THE METHODS WHICH ARE MOST CALCULATED TO HINDER THE WORK OF GOD. The letter to the king caused the work to cease. The impediments to Church work are

1. External. The political may hinder the moral; unjust law, civil persecution, and the force of circumstances may sometimes cause the work of God to cease

1. Haste.

2. Force (ver. 23).

2. Internal. The work of God is more often hindered by a low spiritual condition, by a quarrelsome temper, by a critical spirit, by the thoughtless word; it is indeed sad to cause moral work to cease from within. See the responsibility of conduct, when a word may, like this letter to the king, stay the work of God.

III THE CONSEQUENCES WHICH FOLLOW WHEN THE WORK OF GOD IS HINDERED.

1. Disappointment. After the generous edict of Cyrus how disappointing this order to cease work. How often is the Church disappointed in her best efforts.

2. Complaint. No doubt many Israelites would indulge a complaining spirit. The Church should not grumble when its work is hindered, but pray.

3. Sorrow. That the good work should be unfinished.

4. Hope. That God will yet undertake their cause. E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Called also Cheeneth, as verse 11.

Some read for Shalom, salutation or greeting.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) Peace, and at such a time.—Salutation, and so forth. The account of the reply and the beginning of it are strangely blended, as before.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. an answer] Another Persian word in the original, ‘pithgama’, used also in Est_1:20, a ‘decree’, and Ecc_8:11, ‘sentence’. The LXX. omits. Vulg. ‘verbum’. Here = a royal rescript.

Rehum &c.] see Ezr_4:9.

that dwell in Samaria] A detail not mentioned with such directness in Ezr_4:10. A comparison with that verse shows that the city, not the district, is intended.

unto the rest beyond the river] So margin of R.V.—R.V. text in the rest of the country beyond the river. See Ezr_4:10, where the application of the word ‘rest’ is clearly the same. There it follows after the verb ‘set in’ (lit. ‘cause to dwell’), here after the verb ‘dwell’. The district or territory, not the population, is referred to.

and at such a time] R.V. and so forth. Cf. Ezr_4:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Greeting. Protestants, "peace, and at such a time," which has no great meaning. (Haydock) See ver. 10.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

17. An answer — The original word (פתגם) conveys the idea not only of an answer, but also of a decree: an edict.

Peace, and at such a time — Rather, peace, and so forth. This expression denotes that the customary formularies of introduction are omitted. See note on Ezr_4:11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

the Province Beyond the River

This is the name of the province that was west of the Euphrates River. It was across the river from the city of Susa. See how you translated this in Esra 4:10. (See: How to Translate Names)

The letter that you sent me has been translated and read

This can be translated in active form, in which case you will need to make explicit who translated and read the letter to the king. AT: "I have had my servants translate and read the letter that you sent to me" (See: Active or Passive)

Rehum

man's name. See how you translated this in Esra 2:2.

Shimshai

man's name. See how you translated this in Esra 4:8.

the River

the Euphrates River

translationWords

companion

Samaria

peace

epistle

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The king sent a word Aram. פִּתְגָּמָא שְּׁלַח מַלְכָּא

to Rehum the secretary to Rehum the secretary, and Shimshai the scribe, and to the rest of their companies, who dwelt in the cities of Samaria, and to the rest of the nations who were on the other side of the river of the side of the land of Israel.

Shelam and Ke’eth They are places, like “and Ke’eneth.” Sometimes he calls it this and sometimes that.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.