Ezra 4
Darby's Bible Synopsis
Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel;
But, in such a case, difficulties do not arise only from the weakness of the remnant; they proceed, also, from elements with which the remnant are outwardly connected, and which, at the same time, are foreign to the relationship of God's people with Himself. In Israel's case, there was real weakness, because God-although faithful to His people according to their need-did not, in fact, come forward to establish them on the original footing. To do so would not have been morally suitable, either with respect to the position in which the people stood with God, or with regard to the power which He had established among the Gentiles apart from Israel, or with a view to the instruction of His own people in all ages as to the government of God. Relationship with God is never despised with impunity. But besides this, in such a state of things the power of the world having gained so much ground already in the land of promise, even among the people to whom the promise belonged, difficulties arose from the fact that persons who, in consequence of the intervention of the civil powers, were within the borders of the promised land, desired to participate with the Jews in constructing the temple. They alleged, in support of their claim, that they called upon God as the Jews did, and had sacrificed unto Him since Esarhaddon had brought them into the land. This was not enmity. Why repel such a desire? The Spirit of God calls them the adversaries of Judah and Benjamin. The people of God-the assembly of God-ought to be conscious of their own peculiar privileges, and that they are the assembly of the Lord. The Lord loved Judah and Benjamin. From His grace towards this people flowed all the blessing of which they were the object; and the people were bound fully to recognise this grace. Not to recognise it was to despise it. Now this grace was the sovereign goodness of God. To admit strangers would have been insensibility to this grace as the only source of good; it would have been to lose it, and to say that they were not its objects according to the sovereign goodness of God, more than other persons of the world. But the faithfulness and intelligence of the chiefs among Israel delivered them from this snare. "We ourselves together," said they, "will build unto Jehovah the God of Israel." "Ye have nothing to do with us to build a house unto our God." In fact, it would have been to deny that He was their God, the God of Israel. This is especially the case of the assembly when called to remember her privileges after long forgetfulness and painful chastisement. If God allow it for the trial or the chastening of His people, it is possible that the work may be stopped through the practices and the malice of those who will praise the great and noble Asnapper to the powers of the earth; before whom they will appear in their true earthly character, just as they assumed the garb of piety when seeking to insinuate themselves among the remnant of Israel. The power that belonged to God's people, at the time of their former independence, will alarm one who, not trusting in God, dreads the effect upon his own authority of the energy which the Spirit of God produces in the people of God independently of this authority, however submissive the people may be. Israel was acting here according to Cyrus's own decree; but this is of no avail. That which depends on God is absolute; that which does not depend on Him is arbitrary; but the faithful have nothing to do with all this. God may see that trial and chastening are needful to them.
Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.
But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.
Then the people of the land weakened the hands of the people of Judah, and troubled them in building,
And hired counsellers against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.
And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites,
And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time.
This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.
Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.
Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings.
Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king;
That search may be made in the book of the records of thy fathers: 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: for which cause was this city destroyed.
We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.
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.
The letter which ye sent unto us hath been plainly read before me.
And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein.
There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them.
Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me.
Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.
Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.
Synopsis of the Books of the Bible, by John Nelson Darby [1857-62].
Text Courtesy of Internet Sacred Texts Archive.

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