September 19

Ezra 4-6, Psalm 137 (biblegateway.com)

Opposition, Perseverance, and Hope

After the joyful return of the exiles and the laying of the temple foundation in Ezra 1–3, the people soon faced resistance that tested their resolve. Ezra 4–6, along with Psalm 137, reveals both the struggles of rebuilding amid pressure from enemies and the deep longing for Jerusalem that defined the exiles’ faith and hope.

In Ezra 4, adversaries from surrounding regions attempted to discourage and obstruct the rebuilding, causing the work to stop for years. This shows that whenever God’s people seek to advance His work, challenges will often arise. Ezra 5 introduces the prophets Haggai and Zechariah, who stirred the people to resume construction with renewed faith. God’s providence is evident as Persian officials investigate but ultimately permit the work to continue. By Ezra 6, King Darius reaffirms Cyrus’s decree, and the temple is completed and dedicated with great joy, demonstrating that God’s purposes cannot be thwarted.

Psalm 137 reflects the emotional pain of exile, where God’s people mourn by the rivers of Babylon, longing for Zion and struggling with the bitterness of captivity. The psalm gives voice to the deep sorrow of displacement and the yearning for God’s presence in Jerusalem.

Ezra 4: Opposition to the Rebuilding

Ezra 4 introduces the theme of opposition to God’s work, showing how external hostility hindered the rebuilding of the temple. Though Ezra does not recount every event during the twenty-one years between the initial return (536 B.C.) and the temple’s completion (515 B.C.), he emphasizes the theological point that the temple was finished despite fierce resistance, something that might have stopped any other project. The temple was central to the postexilic community’s fellowship with God, for only when it stood could the people fully live in a covenant relationship with Him.

Ezra’s perspective highlights the external pressures from surrounding peoples, in contrast to the prophet Haggai, who focused on the people’s internal struggle with misplaced priorities and materialism (Hag. 1). Together, their accounts reveal both inward and outward obstacles, reminding us that whenever God’s purposes advance, they inevitably encounter opposition.

When the enemies of Judah and Benjamin heard that the returned exiles were rebuilding the temple of the Lord, they approached Zerubbabel and the leaders, offering to join in the work (v. 1–2). At first glance, this seemed like a gesture of cooperation, but Ezra calls them “adversaries,” revealing their true intentions. These were not faithful worshipers of Yahweh, but descendants of peoples relocated to Samaria after the fall of the northern kingdom in 722 B.C., when the Assyrians deported Israelites and resettled foreigners in their place (2 Kings 17:23–34).

They practiced a syncretistic religion, worshiping Israel’s God while also serving their own idols. Thus, their claim, “We seek your God as you do” (v. 2), was deceptive, for true worship requires exclusive devotion to the Lord. Historically, some of these settlers traced their presence in the land to Esarhaddon, king of Assyria (681–669 B.C.), who continued the policy of forced resettlement (v. 2). Under this policy, conquered peoples were uprooted from their homelands and brought into Samaria, where they intermarried with those who remained and blended their pagan practices with elements of Israel’s faith (2 Kings 17:24–41). This background explains why their religion was divided and why their claim of common faith was false. Their offer to help was less about genuine loyalty and more a subtle attempt to infiltrate and weaken the rebuilding efforts.

Ultimately, Zerubbabel, Jeshua, and the other leaders wisely recognized the danger and refused to compromise God’s work by forming alliances with unbelievers (v. 3). They insisted that the rebuilding was the task God had given His covenant people alone, in obedience to King Cyrus’s decree. To allow outsiders who mixed idolatry with worship would have corrupted the work from the start. This highlights the importance of guarding the worship of God from distortion. True unity must be built on truth, not compromise.

In the same way, believers today must guard against compromise. Partnerships that mix genuine devotion to Christ with divided loyalties or worldly agendas often lead to spiritual weakness rather than strength. God calls His people to purity in worship and faithfulness in service, resisting alliances that undermine wholehearted obedience to Him.

When their offer of help was rejected, the adversaries turned to open hostility, seeking to discourage the people of Judah and instill fear so that the work on the temple would cease (v. 4). Opposition often takes this form of intimidation, aiming to weaken both spirit and resolve. These enemies even hired counselors to frustrate the project throughout the reign of Cyrus and into the reign of Darius, showing that the resistance was not a short-lived nuisance but a persistent, calculated effort (v. 5). Discouragement and fear remain two of Satan’s most effective weapons, eating away at motivation and paralyzing believers from action. Yet, just as God’s people in every age have faced such trials and overcome them with His help, so too must we learn to stand firm, encouraged in the Lord, so that His work continues despite opposition (2 Timothy 3:12).

Ezra broadens the lens and moves forward in time to show that opposition to God’s people was not confined to the early years of rebuilding but continued across later reigns. During the reign of Ahasuerus, also known as Xerxes (486–465 B.C.), an accusation was written against the people of Judah and Jerusalem, though Ezra gives no details about its content (v. 6). Later, during the reign of Artaxerxes I (465–424 B.C.), Bishlam, Mithredath, Tabeel, and others sent a formal letter of opposition in Aramaic, the official diplomatic language of the Persian Empire (v. 7). Ezra deliberately records these episodes here—though not in chronological order—to emphasize that hostility toward God’s work persisted across generations. The adversaries introduced in verses 1–5 were not a passing threat but part of an enduring pattern of resistance to God’s purposes.

This opposition became more formalized when a letter was sent to King Artaxerxes by Rehum the commander, Shimshai the scribe, and other officials from various provinces beyond the Euphrates (v. 8–10). These men stressed that their protest did not come from a small faction but represented many peoples resettled in the land since the days of the Assyrian kings, including Ashurbanipal (called Osnappar), who had continued the deportation policy begun centuries earlier (v. 9–10; 2 Kings 17:24).

The letter followed the standard Persian format of address, greeting, information, and request. In it, the writers identified themselves as loyal servants of the king and warned him that the Jews were rebuilding the walls and repairing the foundations of Jerusalem, a city they described as “that rebellious and wicked city” (v. 11–12). They appealed to imperial records, claiming that Jerusalem had a long history of rebellion, and argued that if the city were fortified, the Jews would cease to pay taxes and tribute, thereby dishonoring the king and weakening his control over the region (v. 13–15). They even exaggerated their warning, suggesting that if Jerusalem were restored, the king would lose all possession in the province “Beyond the River” (v. 16). This letter illustrates how the enemies of God’s people twisted history and misrepresented motives in order to stop His work.

The king responded by having the archives searched, and indeed, Jerusalem’s history of rebellion and resistance to foreign rulers was confirmed (v. 17–19). Based on this, Artaxerxes ordered the rebuilding to stop until further notice (v. 20–21). His decision was not necessarily based on personal hostility but on political caution. Still, the effect was devastating: the work of God was halted by official decree.

When the king’s reply was delivered, Rehum, Shimshai, and their companions wasted no time in carrying it out. They went quickly to Jerusalem and used force to make the people stop building (v. 23). What had begun as threats, intimidation, and slander was now enforced by royal authority and physical power. As a result, the work remained stalled until the second year of Darius (520 B.C.), some 18 years after the people had returned to the land for the purpose of rebuilding the house of God (v. 24).

This passage underscores a hard truth: obedience to God can be met with powerful and persistent opposition. The Jews had faced false offers of partnership, discouragement, slander, and now government-backed coercion. Still, none of this could cancel God’s plan. He had already spoken through the prophets that His house would be rebuilt, and in His timing, the work would resume. For God’s people, setbacks and standstills can feel discouraging, but they do not mean God has abandoned His purpose. Opposition is real, but it is never final.

Ezra 5: The Work Resumes

When the prophets Haggai and Zechariah, inspired by the Spirit of God, began to speak His word, their preaching stirred the people to action (v. 1). The temple work, which had been stalled for years due to opposition and fear, was revived through their messages. God reminded His people of their calling, showing that faithful proclamation of His Word can awaken courage and obedience among His people. In response, Zerubbabel and Jeshua rose up and began rebuilding the house of God in Jerusalem, with the prophets supporting them as encouragers (v. 2). Their leadership highlights the partnership between God’s leaders and God’s people; the work was not merely human effort but obedience empowered by God’s Word and carried out by willing hearts.

Soon, opposition arose again. Tattenai, governor of the region beyond the River, along with Shethar-bozenai and their associates, confronted the builders, questioning who had authorized them to rebuild the temple and complete the structure (v. 3). Their challenge was essentially legal, an attempt to halt the work by demanding proof of permission. Yet, despite this scrutiny, God’s watchful eye was upon the elders of the Jews (v. 5). While divine protection did not immediately remove the opposition, it ensured that His purposes could not be overturned. The builders continued their work while the matter was referred to King Darius, showing that God often works providentially through human authorities to preserve His plans.

The historical backdrop helps us understand these events. The temple had been inactive from around 535 to 520 B.C. (Ezra 4:24). Haggai began prophesying in August of 520, and Zechariah followed two months later (Hag. 1:1; Zech. 1:1). Their ministry motivated the people to obey God and resume temple construction, demonstrating that spiritual revival often precedes effective action. The resumed work was spearheaded by Zerubbabel, the civil leader, and Jeshua, the religious leader. Unlike some of the officials in Ezra 4, Tattenai and Shethar-bozenai were not hostile; they were simply ensuring proper authorization under Persian law, reflecting political concerns about possible unrest in the early years of Darius’ reign.

This account shows that God’s providence operates even amid legal challenges and human oversight. The phrase “the eye of God was upon them” (v. 5) emphasizes His careful protection, reminding us that He works through people, circumstances, and events to fulfill His purposes. As the Israelites persisted under scrutiny and legal inquiry, their obedience and focus on God’s calling allowed the temple project to continue, ultimately aligning with His sovereign plan. Today, believers can take comfort in the fact that God’s providence remains active: opposition, delays, or bureaucratic obstacles cannot prevent Him from accomplishing His work. Like Israel, we are called to concentrate on God’s purpose and continue faithfully, knowing that He watches over our efforts and strengthens us to overcome obstacles.

Tattenai and his associates, observing the rebuilding of the temple, wrote a letter to King Darius, carefully reporting what they had seen in Jerusalem (v. 6–7). They noted that the Jews were building with large stones and timber, diligently restoring the house of God (v. 8). While the letter was factual rather than hostile, it raised an important question about authority: who had authorized this project?

In their defense, the Jews explained that they were servants of the God of heaven and earth, faithfully rebuilding the temple that had been constructed long ago by a great king of Israel (v. 9–11). This was both a legal answer and a testimony, emphasizing that their ultimate authority came from God Himself, not from any human power. They humbly acknowledged their past, recognizing that their ancestors had angered God, which led to their captivity under Nebuchadnezzar and the destruction of the temple (v. 12). Their confession showed humility and honesty, admitting that their suffering was the result of sin, not mere misfortune.

The Jews continued by recounting that in the first year of Cyrus king of Babylon, a decree was issued allowing a remnant to return and rebuild the temple (v. 13). Cyrus also returned the temple vessels that Nebuchadnezzar had taken and appointed Sheshbazzar to oversee the project (v. 14). This tied their current work directly to Persian royal authority, establishing its legitimacy. According to their testimony, Sheshbazzar had laid the foundations of the temple, and the work had continued from that time until now, though it had not yet been completed (v. 15–16). Their explanation served both as a confession of delay and as a defense of legitimacy: the work had never been unlawful, only interrupted.

Finally, the Jews requested that King Darius search the royal archives to confirm Cyrus’s decree (v. 17). If the decree were found, it would validate that the Jews were lawful builders, not rebels. Ezra, in his official capacity, accessed these records to present a full and accurate account of events, demonstrating the importance of written documentation in affirming truth and authority.

This letter, compared with the earlier hostile correspondence (Ezra 4:11–16), was objective and accurate. Tattenai and the officials reported what they observed, rather than exaggerating or making false accusations. Even though their inquiry could have intimidated the builders, Zerubbabel and Jeshua boldly affirmed their allegiance to God. Their example reminds us that we must stand firm for our faith even when questioned or opposed. Our ultimate authority is God, and His purposes cannot be thwarted by human powers.

Historically, Cyrus is referred to as king of Persia in some passages and king of Babylon in others (1:1; 5:13), because Persia had just conquered Babylon. Babylon remains significant in this story as the place of Israel’s seventy-year captivity. The events recorded here show that God’s providence, His Word, and the obedience of His people work together to accomplish His will, even amid human oversight, legal scrutiny, and long delays.

This chapter teaches us the importance of God’s Word in reviving obedience. When the people heard the prophets, they moved from fear to action. It also shows God’s providence in protecting His people while they were vulnerable to opposition. Finally, it reminds us that even when obedience is challenged, the truth stands: God’s authority is higher than any earthly power, and His purposes cannot be stopped.

Ezra 6: The Decree of Darius and the Completion of the Temple

When King Darius received the letter from Tattenai, he ordered a search of the royal archives in Babylon to verify whether Cyrus had indeed issued a decree permitting the rebuilding of the temple (v. 1). This step followed proper legal protocol, showing the Persian system of government carefully recorded and preserved royal decisions. God, in His providence, used this process to confirm the truth and ensure His people could continue their work.

The search led to the discovery of a scroll in the fortress at Ecbatana, the capital of the Persian province of Media (v. 2). This detail highlights God’s sovereignty: not all records were kept in Babylon alone, yet He guided the officials to the right place. The scroll contained a formal record of Cyrus’s decree, stating that the house of God in Jerusalem was to be rebuilt as a proper place for offering sacrifices (v. 3). The decree included explicit instructions about the temple’s size, including its height and breadth, and specified the use of costly stones and timber, underscoring that this was a concrete command, not a vague permission.

Cyrus’s decree also ordered the return of the gold and silver vessels taken by Nebuchadnezzar, to be placed in the temple (v. 4–5). This confirmed the Jewish leaders’ earlier testimony to Tattenai (5:14–15) and validated the legitimacy of their work. The scroll may have been a memorandum on leather or papyrus, preserved in the archives of Ecbatana, rather than the original decree, which could have been on clay. It included additional details not found in the public proclamation of 1:2-4, such as the financing of the project from the royal treasury and the precise construction specifications. These additions reflect the practical and legal concerns of the Persian administration, ensuring that the temple would be properly built under royal oversight.

The decree also ensured that the temple’s construction followed the pattern of Solomon’s temple, using three courses of large stones and one of timber (1 Kings 6:36; 7:12). The use of state funds illustrates the seriousness of Cyrus’s repatriation program and his support for the returned exiles. This episode demonstrates God’s providence in protecting and advancing His purposes. Despite earlier opposition, He arranged circumstances so that the work could proceed under full legal authorization and even with royal support.

After the archives revealed Cyrus’s decree, King Darius issued his own command to ensure that the temple rebuilding could continue without obstruction. He specifically instructed Tattenai, Shethar-bozenai, and their associates not to interfere, using the legal phrase “stay away from there” to make the prohibition official (v. 6–7). This directive reinforced Cyrus’s earlier decree and removed any doubt about the Jews’ authority to rebuild.

Darius went further by providing financial support from the royal treasury, drawn from the taxes of the province beyond the River (v. 8). The same officials who had questioned the Jews’ authority now had to see their revenues supporting the project. This illustrates God’s providence: opposition can be turned into provision for His purposes.

In addition, the king mandated that all materials needed for temple sacrifices, including young bulls, rams, lambs, wheat, salt, wine, and oil, be supplied regularly (v. 9). This ensured the proper continuation of worship and acknowledged the importance of the temple’s sacrificial system. Although Darius likely did not fully understand the God of Israel, he recognized that honoring this deity could bring blessing to his own dynasty (v. 10).

To secure compliance, Darius issued a severe warning: anyone who altered the decree would be impaled on a beam from their own house, and their house would be destroyed (v. 11). This harsh penalty was typical in the ancient Near East and guaranteed that no one would dare obstruct the work.

Furthermore, Darius invoked God’s protection over the temple, acknowledging that the God of Israel caused His name to dwell in Jerusalem and promising that anyone who attempted to destroy it would be overthrown (v. 12). Even though Darius was a pagan, God used his recognition to safeguard His purposes.

Thus, Tattenai’s earlier inquiry, intended to hinder the project, backfired. Not only did the work continue, but it now had royal backing and financial provision. God’s sovereignty is evident: opposition was used to advance the temple’s reconstruction, fulfilling His plan and providing long-term protection. The irrevocable support granted by Darius demonstrates how God works through circumstances, even through unbelievers, to achieve His covenant promises.

In obedience to King Darius’s decree, Tattenai, Shethar-bozenai, and their associates carried out the instructions carefully and diligently (v. 13). What had once been a situation of opposition now became cooperation, demonstrating how God can use even former adversaries to accomplish His purposes.

The elders of the Jews continued to build under the encouragement of the prophets Haggai and Zechariah (v. 14). Their leadership shows that God’s Word inspires action, strengthens perseverance, and brings spiritual and practical guidance. Success came through the combination of prophetic exhortation and the practical support of Persian kings, Cyrus, Darius, and later Artaxerxes, illustrating that God often works through human authorities to fulfill His plans.

The temple was completed on the third day of the month of Adar, in the sixth year of Darius’s reign (v. 15), corresponding to March 12, 515 B.C. This marked about twenty years since the foundation was laid under Zerubbabel (536 B.C.) and roughly seventy years after the first temple’s destruction in 586 B.C. The fulfillment of the seventy-year period prophesied by Jeremiah demonstrates God’s faithfulness and sovereignty in restoring His people and His house.

Ezra emphasizes that the rebuilding of the temple was ultimately directed by God, even though it was carried out through human means. The decrees of the Persian kings were instruments of His providence. By recording the roles of Cyrus, Darius, and Artaxerxes, Ezra shows that God’s purposes transcend political timelines, human opposition, and historical challenges.

After the completion of the temple, the people of Israel, including the priests, Levites, and all the returned exiles, celebrated the dedication of the house of God with great joy (v. 16). Their joy reflected gratitude for God’s faithfulness and relief after years of delay, as God had worked through history and even through pagan rulers to restore His dwelling place.

For the dedication, they offered one hundred bulls, two hundred rams, four hundred lambs, and twelve male goats as a sin offering for all Israel (v. 17). The twelve goats symbolized the unity of the twelve tribes, showing that God’s covenant people, though dispersed, were still one in His sight. Though the numbers were small compared to Solomon’s temple dedication (1 Kings 8:63), the sacrifices demonstrated devotion, repentance, and acknowledgment of God’s covenant.

The priests and Levites were assigned to their divisions and orders according to the Book of Moses (v. 18), restoring proper worship practices under the Law of God (Lev. 8; Num. 3:5–10; 8:5–14). This reflected the postexilic community’s desire to honor God faithfully and avoid the failures that led to exile.

On the fourteenth day of the first month, the returned exiles observed the Passover (v. 19), celebrating God’s deliverance from exile in parallel to their forefathers’ deliverance from Egypt (Ex. 12:1–14; Lev. 23:5). The priests and Levites purified themselves and slaughtered the Passover lamb for all the returned exiles, fellow priests, and themselves (v. 20), symbolizing spiritual unity and renewal among God’s people.

Those who had separated themselves from the unclean practices of the surrounding nations also participated in the Passover (v. 21), emphasizing that true covenant fellowship is based on holiness and obedience, not merely ethnic identity.

The festival continued with the seven-day Feast of Unleavened Bread (v. 22), celebrated with joy. The text notes that God had even inclined the heart of “the king of Assyria,” a reference to Darius, whose kingdom now encompassed the former Assyrian territory, to support the people and strengthen their hands. This shows God’s providential power to use rulers for His purposes, even when they do not fully understand Him.

Conclusion

Ezra 4–6 presents a powerful testimony of God’s sovereignty, faithfulness, and providential care for His people. Despite fierce opposition from surrounding nations and the seeming obstacles of political and social pressures, God orchestrates the events so that His purposes prevail.

Through the faithful leadership of Zerubbabel and Jeshua, the encouragement of prophets Haggai and Zechariah, and the unexpected cooperation of Persian kings like Cyrus and Darius, the temple is rebuilt and the exiles are restored to worship in Jerusalem.

These chapters demonstrate that God’s plans cannot be thwarted by human opposition; He works through both faithful obedience and even the actions of unbelievers to accomplish His will.

The dedication of the temple and the celebration of the Passover signify not only a physical restoration but also the renewal of covenant relationship, a reminder that God’s promises are sure and that His people, though chastened, can rejoice in His deliverance.

Ultimately, Ezra 4–6 calls readers to trust God’s timing, remain steadfast under opposition, and recognize that His glory and purposes will always triumph.

Psalm 137: By the Waters of Babylon

Psalm 137 is one of the most historically grounded psalms in the Bible, vividly reflecting the experience of Judah’s exile to Babylon in the sixth century B.C. The psalm begins with a powerful image: the exiles sitting by the rivers of Babylon, weeping as they remember Zion (v. 1). “By the rivers of Babylon” refers to the Euphrates and Tigris regions where many Judahites were resettled after Nebuchadnezzar’s conquest.

The psalmist’s grief is deep, as he cannot sing the sacred songs of Zion in a foreign land, showing how exile disrupted worship, community, and identity. This lament emphasizes the strong connection between God, the temple, and the land of Israel: true worship cannot happen apart from God’s chosen place.

Verses 3–4 show the exiles’ humiliation and inner conflict. The captors demanded songs for their entertainment, but the psalmist refused to sing. He asks, “How can we sing the Lord’s song in a foreign land?” His refusal demonstrates loyalty to God and true worship, even under pressure to compromise.

The final verses (v. 5–9) express longing for justice. The psalmist asks God to “remember” the actions of the Babylonians and Edomites, showing hope that God will act on behalf of His people. The imprecatory language, prayers for punishment, reflects the biblical idea of justice, not personal revenge. Ancient conquerors often committed terrible acts, including killing infants (Isa. 13:16; Jer. 51:57), and the psalm calls for God’s judgment to set things right. Verse 9, while striking, reflects the principle that punishment should match the crime and the psalmist’s hope that God would protect His covenant people.

Psalm 137 is both a lament and a reflection on God’s faithfulness. Exile was not only a political or cultural disaster but also a spiritual crisis: worship was blocked, the memory of God’s covenant was challenged, and the people longed for restoration. The psalm looks back at the destruction of Jerusalem and the injustices suffered, and also forward, hoping for God’s intervention.

When read alongside Ezra 4–6, Psalm 137 gives a backdrop to the postexilic period. The sorrow, longing, and yearning for Zion in the psalm find fulfillment in the story of the returned exiles rebuilding the temple. What Psalm 137 mourns—loss, displacement, and humiliation—is addressed in Ezra 6 through God’s providence, the decrees of Persian kings, and the faithful work of the Jewish community. The psalm shows the emotional reality of exile, and Ezra 4–6 shows restoration, proving that God’s faithfulness can turn mourning into joy and despair into renewed worship.