Sermon Tone Analysis
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Adversaries Oppose the Rebuilding (4:1-6)
4:1 the adversaries.
Though these people came with apparently good intentions, they are referred to as “adversaries,” since they later tried to undermine the work of restoration.
There was some political motivation in this conflict, because only returnees had authorization from Cyrus to undertake construction (1:2–4).
But ultimately the trouble was religious.
The “adversaries” were people from various places who had been transplanted into Samaria, the area north of Judah, after the destruction of the northern kingdom of Israel in 722 b.c.
(4:9–10 note).
They worshiped many gods and incorporated worship of the Lord into their polytheism (2 Kin.
17:24–41).
The animosity between the Jews and the Samaritans who descended from these “adversaries” forms part of the background of the New Testament (cf.
John 4:1–42).
Adversaries' Request:
Returnees' Answer:
4:3 we alone will build.
The discrimination was not racial or political, but religious.
From the early days of living in the Promised Land (Judg.
3:6) and throughout their history (2 Kin.
17:7–17), alliances with foreigners led the Israelites into idolatry and ultimately to exile from the land (2 Kin.
17:18–23).
The failure of the returnees to separate themselves from the indigenous population became a problem before long (Ezra 9; 10).
The same principle of religious separation is still operative under the new covenant (2 Cor.
6:14–7:1).
4:6–23 This material is a separate section, describing opposition to rebuilding the wall after Darius and during the reigns of Xerxes (486–465 b.c.) and Artaxerxes I (465–424 b.c.).
The narrative justifies calling the neighboring peoples in v. 1 “adversaries.”
Second, it shows that opposition was not a brief and passing problem, but a foretaste of prolonged opposition to the people of God in rebuilding God’s “house”—the temple, but also the city and the nation.
4:6 Ahasuerus.
Ahasuerus (Xerxes) succeeded Darius and was king of Persia from 486 to 465 b.c.
they wrote an accusation.
The subject of the verb is not specified, but the context shows that the troublemakers were a later generation of the “adversaries” of v. 1. Nothing is said about the nature of the accusation.
The Letter to King Artaxerxes (4:7-16)
4:7 Artaxerxes.
Artaxerxes I, successor to Ahasuerus (Xerxes) and king of Persia from 465 to 424 b.c.
wrote to Artaxerxes.
There is no information about the content of this letter, but considering the context it was doubtless an effort to prevent rebuilding the wall.
Aramaic.
This was the language of international diplomacy in the ancient Near East.
4:8–6:18 This section is written not in Hebrew, but Aramaic, the language of the original documents.
The correspondence expresses the concern of various Gentile officials about the progress of the Jews’ work.
4:8 scribe.
Scribes were high officials who wrote official correspondence and kept archival records for the provincial government (7:6 note).
4:9 the rest of their associates.
The opposition did not come from a few, but was broadly based.
4:10 Osnappar.
Probably Ashurbanipal, the last successful king of Assyria (668–627 b.c.), who transplanted various peoples into Samaria.
This practice was begun after the fall of Samaria in 722 b.c., probably by Sargon II (2 Kin.
17:24).
Beyond the River.
The area west of the Euphrates, including Aram, Phoenicia, and Palestine.
4:12 finishing the walls.
See note 4:6–23.
4:14 we eat the salt of the palace.
Lit.
“we have salted with the salt of the palace.”
Probably this is a way of referring to the covenantal obligation of a vassal to his overlord (cf.
Lev.
2:13; Num.
18:19; 2 Chr.
13:5).
4:15 book of the records.
The various Aramaic documents used in writing this section of Ezra would have been kept in a similar archive.
a rebellious city … was laid waste.
See 2 Kin.
18:7; 24:1.
4:16 have no possession.
Obviously an exaggeration, these words were intended to sway Artaxerxes.
The King Orders the Work to Cease (4:17-24)
4:18 has been plainly read.
The king was not given a summary of the letter; it was read to him word for word.
4:20 Israel once received tribute from other nations, under David and Solomon.
Now, even though they have returned to the Land of Promise, God’s people must submit to the rule of the ungodly (9:9 and note).
4:24 After the section dealing with opposition to the rebuilding of the wall (vv.
6–23), the author returns to the topic of vv.
1–5, rebuilding the temple.
Rebuilding Begins Anew (5:1-5)
5:1, 2 The year Haggai and Zechariah began to prophesy was the same year referred to in 4:24, the second year of Darius (Hag.
1:1; Zech.
1:1).
Work on the temple did not resume because of a decree from Darius, but because of the preaching of God’s prophets and the obedient response of God’s people (Hag.
1:14, 15).
5:1 over them.
Both the people (Deut.
28:10) and the prophets (Jer.
15:16) belonged to God.
5:2 supporting them.
The help took the form of courageous preaching and constant encouragement (as in the books of Haggai and Zechariah).
5:3, 4 As soon as the work on the temple was renewed, the Persian officials of the area renewed their opposition to it.
5:5 This time God chose to intervene, and the officials permitted the work to continue until they should hear from Darius.
Here, as throughout Ezra and Nehemiah, God intervened through the actions of people (cf.
note on 1:1).
The People Encouraged to Build (vs.
1-2)
Prophet Haggai
Prophet Zechariah
Tattenai's Inquiry (vs.
3-4)
Tattenai's Letter to King Darius (5:6-17)
Tattenai was the governor of the province.
5:8 province of Judah.
Judea was a province in the Persian Empire, not an independent political state.
The Decree of Darius (6:1-12)
Darius' Search (vs.
1-5)
Darius' Command (vs.
6-12)
The Temple Finished and Dedicated (6:13-18)
The Temple Completed (vs.
13-15)
The Temple Dedicated (vs.
16-18)
Passover Celebrated (6:19-22)
God's Passover is Celebrated (vs.
19-21)
God's Sovereignty is Celebrated (vs.
22)
Lessons Learned
Obedience to the will of God will generate opposition by the enemy.
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