Ezra 4:3














No sooner had the "children of the captivity begun their good work of rebuilding the house of the Lord than difficulties began to arise. They found, as we find, that the work of God does not proceed smoothly from beginning to end, as, at the outset, we are apt to think it will; that from without and from within obstacles and discouragements spring up and beset us. They soon found that they had to do with -

I. A PROFFERED ALLIANCE (vers. 1, 2). Their neighbours, the Samaritans, a mixed people, composed in part of the remnant of the ten tribes and in part of the Assyrians deported by Esar-haddon from their own country and planted there, made offers of alliance. Moved by jealousy, thinking that the name and fame of a temple at Jerusalem would eclipse anything of the kind they had, perhaps fearing lest it should win the hearts of the people away from the "mongrel religion" which they had adopted - a miserable compromise between pure religion and gross superstition - they came proposing to make common cause with the returned Israelites. "Let us unite our forces," they said. "We will build together; this temple, erected by our joint labours, shall be common property: we worship the same God whom you worship, and there need not be any separation between us." Thus impurity approaches purity; thus error seeks alliance with truth; thus worldliness addresses piety. "Let us walk together," it says. "We will sink our differences; we will keep unpleasant divergencies of conviction in abeyance, and stroll together in sweet communion along the path of life." Here was -

II. A POWERFUL TEMPTATION. Jeshua - and still more Zerubbabel, who was answerable for the peace and order of the community - may well have thought that it was a time for conciliation. The little state was not yet fairly established. It was still in its very infancy, and might well shrink from the field of contention. It was a time when they might excusably go far in the direction of peace. Would it not be wrong, by any churlishness or obstinacy on small points or narrowness of view, to plunge the infant Church into strife, perhaps mortal strife, with those who had so much in common with them, and whom charity might consider brethren? What a pity to endanger the work in hand and, it might be, bring everything to failure when the prospects of success were so bright, if, by entering on an alliance with these men, they could insure the consummation of their hopes! Perchance, too, they might win these men to a purer faith; the sight of the temple on its old site, the performance of the old rites, the singing of the old psalms, etc. might purge their hearts of the evil leaven that had crept in, etc. Thus their minds may have been agitated by doubt and distraction, questioning whether they should have a perilous alliance or a defiant and dangerous isolation. So purity, truth, piety find themselves courted by those who are their adversaries, but who speak with the voice and use the language of friendship. And often do they find themselves greatly tempted to make peace and enter into alliance. Sometimes they do, and disastrous is the' result. Like the Rhone and the Arve outside Geneva, the pure blue waters of the one flow for some time side by side, without mingling, with the muddy and earth-discoloured waters of the other; but farther down they intermix, and the blueness and the purity are gone! But here we have -

III. A STOUT-HEARTED REFUSAL (ver. 3). Zerubbabel and Jeshua peremptorily declined the offered alliance. "Ye have nothing to do with us." "We ourselves will build," etc. (ver. 3). Whatever inward conflict there might have been, there was no vagueness or hesitancy in their answer. It was explicit and downright, as an answer should be to a deceitful offer. It was seen to be their duty to keep apart from men whose association would too probably have ended in corruption, and they dared all consequences. First purity, then peace (James 3:17). Let there be no compromise when the maintenance of principle is at stake. There is far more to lose than to gain in having the help of those who are not really and heartily at one with us. Mere matters of detail are things for arrangement, and it is often wise and Christian to forego our preferences for the sake of brotherly accord. But when great and vital truths are at stake, truths on which human hearts live, truths which heal and save and sanctify the soul, truths for the purity and integrity of which we exist to testify, then let us put our foot firmly down, and, risking misrepresentation and attack, say, "Ye have nothing to do with us." We must walk apart. - C.

Them sent the king an answer.
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
The Literacy Churchman.
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! we've forgotten his name," was the reply, "but that's 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.).

People
Ahasuerus, Apharesattechites, Apharesites, Apharsathchites, Apharsites, Archevites, Artaxerxes, Asnapper, Babylonians, Benjamin, Bishlam, Cyrus, Darius, Dehaites, Dehavites, Dehites, Dianites, Dinaites, Dinites, Elamites, Esarhaddon, Jeshua, Mithredath, Persians, Rehum, Shimshai, Shushanchites, Tabeel, Tarpelites, Zerubbabel
Places
Assyria, Beyond the River, Erech, Jerusalem, Persia, Samaria, Susa
Topics
Alone, Build, Building, Chief, Commanded, Common, Cyrus, Families, Fathers, Heads, Households, Houses, Jeshua, Nothing, Orders, Ourselves, Persia, Rest, Temple, Zerubbabel, Zerub'babel
Outline
1. The adversaries, being not accepted in the building of the temple with the Jews,
4. endeavor to hinder it
7. Their letter to Artaxerxes
17. The answer and decree of Artaxerxes
23. The building is hindered

Dictionary of Bible Themes
Ezra 4:3

     7530   foreigners
     8341   separation
     8404   commands, in OT

Ezra 4:1-3

     6213   participation, in sin
     7525   exclusiveness

Ezra 4:1-5

     7560   Samaritans, the

Ezra 4:1-8

     7515   anti-semitism

Library
Building in Troublous Times
'Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; 2. 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 Esar-haddon king of Assur, which brought us up hither. 3. But Zerubbabel, and Joshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do
Alexander Maclaren—Expositions of Holy Scripture

The Original Text and Its History.
1. The original language of the Old Testament is Hebrew, with the exception of certain portions of Ezra and Daniel and a single verse of Jeremiah, (Ezra 4:8-6:18; 7:12-26; Dan. 2:4, from the middle of the verse to end of chap. 7; Jer. 10:11,) which are written in the cognate Chaldee language. The Hebrew belongs to a stock of related languages commonly called Shemitic, because spoken mainly by the descendants of Shem. Its main divisions are: (1,) the Arabic, having its original seat in the
E. P. Barrows—Companion to the Bible

The Last Days of the Old Eastern World
The Median wars--The last native dynasties of Egypt--The Eastern world on the eve of the Macedonian conquest. [Drawn by Boudier, from one of the sarcophagi of Sidon, now in the Museum of St. Irene. The vignette, which is by Faucher-Gudin, represents the sitting cyno-cephalus of Nectanebo I., now in the Egyptian Museum at the Vatican.] Darius appears to have formed this project of conquest immediately after his first victories, when his initial attempts to institute satrapies had taught him not
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the
E. P. Barrows—Companion to the Bible

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

Links
Ezra 4:3 NIV
Ezra 4:3 NLT
Ezra 4:3 ESV
Ezra 4:3 NASB
Ezra 4:3 KJV

Ezra 4:3 Bible Apps
Ezra 4:3 Parallel
Ezra 4:3 Biblia Paralela
Ezra 4:3 Chinese Bible
Ezra 4:3 French Bible
Ezra 4:3 German Bible

Ezra 4:3 Commentaries

Bible Hub
Ezra 4:2
Top of Page
Top of Page