Ezra 4:23 · Bible study
Ezra 4:23 Commentary: When Force Halted God's Work
Hebrew · 7 what the commentators say
Meaning in one sentence
Ezra 4:23: Rehum and Shimshai forcibly stop the temple rebuilding. This study explores God's sovereignty amid unjust opposition and the chronological debates.
Research Summary
- Meaning: The royal decree is read, and local officials use armed force to halt the temple rebuilding.
- Key words: copy (parshegen), letter (nishtevan), haste (behilu), cease (betel), force (edra), power (chayil).
- Main debate: Whether this Artaxerxes is Cambyses/Pseudo-Smerdis (6th century) or Artaxerxes I (5th century), affecting the chronological placement of the passage.
- Theological theme: Divine sovereignty operating through human injustice; the testing of God's people through delay.
- Best use: In sermons or lessons on persevering through opposition, the misuse of authority, and trusting God's timing.
Translation Comparison
BSB Berean Standard Bible 2020
When the text of the letter from King Artaxerxes was read to Rehum, Shimshai the scribe, and their associates, they went immediately to the Jews in Jerusalem and forcibly stopped them.
WEB World English Bible 2000
Then when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Then when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.
YLT Young's Literal Translation 1898
Then from the time that a copy of the letter of king Artaxerxes is read before Rehum, and Shimshai the scribe, and their companions, they have gone in haste to Jerusalem, unto the Jews, and caused them to cease by force and strength;
Darby Darby Bible 1890
As soon as the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem to the Jews, and made them cease by force and power.
Douay-Rheims Douay-Rheims Bible 1899
Now the copy of the edict of king Artaxerxes was read before Reum Beelteem, and Samsai the scribe, and their counsellors: and they went up in haste to Jerusalem to the Jews, and hindered them with arm and power.
Translations in other languages (10 available)
Entonces, cuando|strong="H4481, H1768" el traslado de la carta del rey Artajerjes fué leído delante de Rehum, y de Simsai secretario, y sus compañeros, fueron prestamente á Jerusalem á los Judíos, é hiciéronles cesar con poder y fuerza.
Assim que o teor da carta do rei Artaxerxes foi lido diante de Reum, e de Sinsai o escrivão, e seus companheiros, eles foram apressadamente a Jerusalém aos judeus, e os impediram com força e violência.
Aussitôt que la copie de la lettre du roi Artaxerxès eut été lue devant Rehum, Schimschaï, le secrétaire, et leurs collègues, ils allèrent en hâte à Jérusalem vers les Juifs, et firent cesser leurs travaux par violence et par force.
Da nun der Brief des Königs Arthahsastha gelesen ward vor Rehum und Simsai, dem Schreiber, und ihrem Rat, zogen sie eilend hinauf gen Jerusalem zu den Juden und wehrten ihnen mit Arm und Gewalt.
Toen, van dat het afschrift des briefs van den koning Arthahsasta voor Rehum, en Simsai, den schrijver, en hun gezelschappen gelezen was, togen zij in haast naar Jeruzalem tot de Joden, en beletten hen met arm en geweld.
Non appena la copia della lettera del re Artaserse fu letta in presenza di Rehum, di Scimshai il segretario, e dei loro colleghi, essi andarono in fretta a Gerusalemme dai Giudei, e li obbligarono, a mano armata, a sospendere i lavori.
A tak, gdy przepis listu Artakserksesa był czytany przed Rechumem, i Symsajem pisarzem, i przed towarzyszami ich, jechali prędko do Jeruzalemu do Żydów, a zabronili im gwałtem i mocą budować.
Как скоро это письмо царя Артаксеркса было прочитано пред Рехумом и Шимшаем писцом и товарищами их, они немедленно пошли в Иерусалим к Иудеям, и сильною вооруженною рукою остановили работу их.
亞達薛西 王 的上諭 讀 在利宏 和書記 伸帥，並他們的同黨 面前，他們就急忙 往 耶路撒冷 去見 猶大人，用勢力 強迫他們 停工。
Then, after reading the king's letter, Rehum and Shimshai the scribe and their friends went quickly to Jerusalem, to the Jews, and had them stopped by force.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ezra 4:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse reports the successful enforcement of Artaxerxes' decree against the Jewish rebuilding effort. Gill observes that Rehum and Shimshai acted '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.' Matthew Henry notes that the king 'suffered himself to be imposed upon by their fraud and falsehood.' Wesley points out that the order originally targeted only the city wall, but 'having power in their hands, they, on this pretence, stopt the building of the temple.' The Cambridge Bible reminds readers that the chronology of Persian kings in this chapter is disputed, but the narrative effect is clear: the work of God's house came to a halt. Despite this, none of the commentators see the verse as a final defeat. They treat it as a temporary setback that tested the community's faith and prepared them for God's subsequent action under Darius. The consensus is that human opposition, even when armed with royal authority, does not ultimately derail God's purposes.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Chronological insertion view: The Cambridge Bible argues that the names Ahasuerus and Artaxerxes in 4:6-7 belong to a later period, and the passage is placed here to illustrate ongoing opposition rather than to narrate events of the 520s.
- Literal chronological view: Others assign Ahasuerus to Cambyses and Artaxerxes to Pseudo-Smerdis, maintaining that all events of chapter 4 occur before Darius's second year (4:24).
- Temple vs. city focus view: Some see the decree as aimed specifically at the temple rebuilding (the context of 4:24), while others see it as about city walls, with the temple stopped only as a byproduct (Wesley).
What is clear: The work on the house of God was halted by force in response to a Persian king's decree, and it remained stopped until the second year of Darius.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Artaxerxes | This verse refers to a Persian king named Artaxerxes who issues a decree halting Jewish construction. | Some identify this Artaxerxes with Cambyses or Pseudo-Smerdis (530, 521 BC) to maintain a strict timeline for the temple rebuilding. Others see Artaxerxes I Longimanus (465, 425 BC) and read this passage as a later insertion about opposition to city walls. |
| Scope of the decree | The king's reply (4:21) orders the work to cease. The officials enforce it and stop all construction. | The decree text mentions 'this city' (4:21). Wesley and Gill argue the original order targeted the city walls, but the officials applied it to the temple. Others think the decree explicitly covered the temple as well, since the opponents had framed their accusation around the rebuilding of the city. |
| Response of the Jews | The Jews ceased work. No resistance is recorded. | Some see this submission as wise and faith-filled, trusting God to overturn the decree in His time. Others question whether the Jews should have appealed to a higher authority in Persia or peacefully protested. The text does not prescribe a specific strategy. |
| Theological purpose of the halt | The halt was a test of faith and a period of waiting that served God's larger plan. | Some emphasize God's sovereignty over all kings, using even unjust opposition to refine His people. Others see the halt as a consequence of the community's earlier sin, though the text does not explicitly connect it to punishment. |
Historical & Cultural Context
The verse sits within a narrative that spans several Persian kings. The identity of Artaxerxes here is debated. Some scholars, as the Cambridge Bible discusses, identify him with Cambyses or Pseudo-Smerdis to maintain a strict chronological sequence from Cyrus to Darius. Others see the passage as a later insertion dealing with opposition to city-wall repairs under Artaxerxes I Longimanus. This debate matters because it affects whether the temple rebuilding was halted for about seventeen years or for a shorter period.
What is clear is the cultural practice: an official decree was read publicly before being executed. Rehum held the title of chancellor (or 'commander'), and Shimshai served as scribe. The phrase 'by force and power' translates Aramaic be'edra vechayil, a pair of terms that together indicate a show of armed authority. Gill thinks they brought soldiers to compel compliance. Their haste, 'they went up in haste', suggests both obedience to the king and a deep hostility toward the Jews.
The Samaritans, descendants of northern Israelites mixed with foreign settlers, had offered to help rebuild and been refused (Ezra 4:1-3). Their subsequent opposition took the form of letters to successive Persian kings. This particular letter (4:7-16) convinced Artaxerxes that Jerusalem was a rebellious city that would threaten his revenue. The king's reply (4:17-22) authorized a halt. Ezra 4:23 shows the execution of that order. The verse thus demonstrates how misinformation can shape imperial policy, and how quickly God's people can be stopped by earthly power.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Aramaic text is stable across manuscripts.
Reception History
The verse has been read across Christian history as a sobering account of how earthly power can interrupt God's work. Reformation-era commentators, including the Geneva Bible and Matthew Henry, focused on the injustice of the opposition and the king's gullibility. John Wesley drew attention to the abuse of delegated authority. More recent commentators like Adam Clarke emphasize the military enforcement. Throughout, the verse has been used to teach patience in the face of opposition and trust in God's ultimate sovereignty over human rulers.
Preaching This Verse
Three-point outline
- The Official Decree Read. The copy of the king's letter was read aloud, giving legal force to the opposition. What begins as a document becomes a command.
- The Hasty Execution. Rehum, Shimshai, and their associates go immediately to Jerusalem. Their speed reveals eagerness to shut down the work.
- The Forced Halt. They stop the Jews 'by force and power.' The display of armed authority leaves no room for negotiation.
Five-point outline
- Opposition Follows Promise. The rebuilding had begun under Cyrus; now it is stopped by a later king's decree.
- The Misuse of Power. The king's order was directed at the city walls, but the officials apply it to the temple as well (Wesley).
- The Silence of the Jews. They cease work without recorded resistance.
- The Sovereignty of God. Despite the halt, God is not surprised. The narrative will show His hand at work behind the delay.
- The Hope of Restoration. The work will resume under Darius (Ezra 6). God's purposes are delayed, not defeated.
Illustration hooks
- A small business expands after years of planning, then a new zoning rule based on a competitor's complaint shuts it down.
- A church's building project is halted after neighbors file misleading reports about noise and traffic.
- A personal dream, starting a family, a ministry, a creative work, is put on hold by an unexpected policy change or health setback.
Questions your congregation is asking
- Why would God allow the work He commanded to be stopped by a pagan king's decree?
- Did the Jews have a right to resist the decree, or were they right to submit and wait?
- What does this verse teach about trusting God's timing when doors close?
Leading a Discussion
Ezra 4:23 is a sobering moment: the king's decree is read, and work on God's house stops. This passage invites us to consider how we respond when human opposition interrupts God's work. The Jews did not fight back; they waited. What can we learn from their example?
Discussion questions
- What does the text tell us about Rehum and Shimshai? What titles do they hold, and what does that suggest about their authority?
- Why do the officials go 'in haste'? What does their speed reveal about their motives?
- The phrase 'by force and power' is used. What does this convey about the kind of pressure the Jews faced?
- How does this verse connect to the earlier letter (4:7-16) and the king's reply (4:17-22)? What chain of events led to the halt?
- Verse 24 says the work ceased until the second year of Darius. What does that imply about God's timing and the length of the test?
- Have you ever seen a good work, in your church, community, or personal life, stopped by false accusations or misuse of authority? How did that feel?
- How can we trust God's sovereignty when His purposes seem blocked by human injustice? What truths from this passage help us wait?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezra 4:8 | Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows. |
| Ezra 4:9 | Then Rehum the chancellor, Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, |
| Ezra 4:17 | Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River: Peace. |
| Proverbs 4:16 | For they don’t sleep unless they do evil. Their sleep is taken away, unless they make someone fall. |
| Micah 2:1 | Woe to those who devise iniquity and work evil on their beds! When the morning is light, they practice it, because it is in the power of their hand. |
| Romans 3:15 | “Their feet are swift to shed blood. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the king stopped the work by outright force, not persuasion. He commanded under threat of royal displeasure, compelled everyone to cease labor, and probably sent armed troops to prevent any resumption.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible argues that verses 6-23 were inserted out of order by a compiler who mistakenly thought they belonged here. Ahasuerus and Artaxerxes are the later kings Xerxes and Artaxerxes Longimanus, and the letters refer to rebuilding city walls, not the Temple, which was already finished.
Geneva Bible Notes Reformed 1599
The note emphasises the speed and authority with which the enemies acted once they had the king's letter in hand. They rushed to Jerusalem and used the full force of imperial power to compel the Jews to stop the rebuilding, showing that opposition had official backing behind it.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Rehum and Shimshai did not merely obey the king's command but acted out of eager hostility, driven by their hatred of the Jews at the instigation of the Samaritans. They stopped the work by wielding both the legal authority of the royal letter and the threat of armed force if the Jews refused to comply.
Lange's Commentary Reformed 1857
Lange argues that the Samaritans' claim to worship the same God was not genuine, since they had never truly broken with their pagan past. Their offer to help build the temple was a bid for influence, not sincere faith. The Jews' refusal was neither narrow-minded nor faithless but necessary, because the time for including the Gentiles had not yet come; that awaited Christ himself.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that King Artaxerxes let himself be fooled by the Samaritans' lies. Without bothering to check the facts, he readily accepted their charges against the Jews and issued a stop-work order. The king's carelessness and eagerness to please his accusers caused the rebuilding to halt.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the officials who obtained the king's order abused it by using the mere pretext of ceasing to halt the temple work itself, not just the wall. He applies this as a warning: our quiet lives depend not only on the supreme ruler but on the integrity and wisdom of all lesser authorities under him, so we must pray for them.