After A Period Of Stagnation Work Begins On The Rebuilding Of The House of God, Which Causes Some Concern To The Persian Governor (Ezra 4:24 to Ezra 5:5).
Revealing that the work on the house of God ceased as a result of the activities of their adversaries the writer now describes how, as a result of the prophesying of Haggai and Zechariah, the work on the Temple recommences, something which disturbs the Persian governor of the area because he is concerned about their use of valuable materials which could be being used for warlike purposes.
‘Then the work of the house of God which is at Jerusalem ceased, and it ceased until the second year of the reign of Darius king of Persia.”
The repetition of phrases makes clear that this verse is resuming what has been spoken of in Ezra 4:5. It is a technical device found often in the Old Testament where it is necessary to indicate that what lies in between is a parenthesis. Thus Ezra 4:6-23 are such a parenthesis.
Attention is now drawn to the fact that as a result of the widespread local opposition of their enemies, the work that had begun on the Temple by laying foundations (Ezra 3:8 to Ezra 4:1) had come to a full stop. From the indications given we can probably understand why:
1) Part of the problem probably lay in acts of violence perpetrated on the new community in order to distract them (Ezra 4:4). This might have included threats, and even attacks, on their houses and families if they left them unprotected; their enemies setting fire to fields of grain, as Samson did in the times of the judges; and even vindictive attacks on the persons of the returnees themselves. All this would involve the returnees in having to take protective measures which could only prevent them from concentrating on building the Temple.
2) Furthermore, as we know, much of the timber had to be obtained from Sidon and Tyre (Ezra 3:7). This in itself would mean the work coming to a halt for a time, and with everyone against them we can imagine the difficulties that there would be in getting the supplies through. And once the work had halted for a time the initial enthusiasm would inevitably wane, especially as there were more immediate problems to be dealt with
3) The machination of counsellors who were hired to present a case against them, may well have made them afraid of what the consequences might be of continuing, with the threat of Persian interference hanging over their heads (Ezra 4:5; Ezra 5:3).
4) There were also the problems of erecting a Temple in the face of continual opposition, violently expressed against those who sought to build (Ezra 4:4).
5) Added to all this would be their own need to build their own homes and ensure the welfare of their families (Haggai 1:4).
6) Later this situation would be further exacerbated by the local famines which meant that their time was directed elsewhere as they struggled to survive (Haggai 1:6; Haggai 1:9-11).
Taken together these things would have been sufficient to deter them from making the effort to build the Temple, which in itself was a difficult enough task. It thus took the activity of two prophets, Haggai and Zechariah, to stir them into action so that they recommenced the work.
‘Now the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel (who was) over them (or ‘to them').
Things came to a head when two prophets arose and prophesied to them in the Name of the God of Israel. Their names were Haggai and Zechariah, and their prophecies were to all those who were in Judah and Jerusalem, that is to the returnees and those who supported them. Haggai is always called ‘Haggai the prophet' (compare Ezra 6:14) even in his own writings. This may well be because his antecedents were unimportant. Zechariah's family was clearly more distinguished. He was the ‘son of Iddo', a well known priestly ancestor. We have here a reminder that God takes people from all backgrounds for the carrying out of His purposes. It was Haggai who was the more direct, speaking with great bluntness (see his prophecy), whilst Zechariah was more visionary, although nevertheless at times speaking equally directly. We have a record of both their messages in the books of Haggai and Zechariah.
‘The God of Israel (Who was) over them.' This may indicate ‘over the prophets' or it may signify ‘over the people'. In the first case it would emphasise the position of the prophets as servants of YHWH. In the second it would be a reminder of what the people owed to their God as their Sovereign Lord.
‘Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem; and with them were the prophets of God, helping them.'
The consequence of the preaching of the prophets was that the Jewish leaders, Zerubbabel the governor, and Jeshua the High Priest, spurred on the people to recommence the building of ‘the house of God which was at Jerusalem', whilst the two prophets continued with their urging, stirring them up and encouraging them to carry on, giving them every assistance by their words. The fact that this continued activity of the prophets had to be mentioned brings out the strength of the opposition to the project. It took all the authority of Zerubbabel and Jeshua, both political and religious, together with all the urgings of the prophets, to ensure that the work carried on. And the problems were exacerbated when the opposition dropped a word in the ear of the Persian the Governor of the Province of Beyond the River, no doubt with deceptive inferences, in order to force him to look into what they were doing. A report of people who were building with ‘massive stones' would be enough in itself to force him to take an interest.
‘At the same time came to them Tattenai, the governor of Beyond the River, and Shethar-bozenai, and their companions, and said thus to them, Who gave you a decree to build this house, and to shape and fashion for use (literally ‘finish') this material?'
We can well imagine the consternation of the returnees when no less a person than Tattenai, Governor of the Province of Beyond the River, arrived, supported by a group of Persian inspectors, enquiring as to who had given them the order to commence this work and what were the names of the persons involved. It appears to have been a genuine enquiry rather than an accusation, as is evidenced by the fact that the work was allowed to continue while a decision was reached. He could see that they were building a Temple. The ‘material' was probably the cedar wood from Sidon and Tyre which had presumably arrived a considerable time before, together with timber from the local forests (Ezra 3:7; Haggai 1:8). This would have been piled up in readiness for use, although there may also be in it a reference to the blocks of stone which would also have been needed. The word used for ‘material' is used in Scripture only here and in Ezra 4:9, (translated in LXX as material) and earlier guesses were that it meant ‘wall', but external Aramaic sources have confirmed that it in fact indicates ‘building materials'.
A similar name to Tattenai (Tattani), together with his designation as ‘Governor of Eber-nari (Beyond the River), has been found in a Babylonian record dated 502 BC. He was under-governor to Ushtani the satrap of Babylon. Shethar-bozenai has been demonstrated from Aramaic papyri to be a good Persian name. The companions were probably Persian inspectors (OP frasarka). This may suggest that tight control was kept by the Persians over the use of valuable building materials. It was with such that prospective rebels made strong fortifications.
‘Then we said to them in this way, what the names of the men were who were making this building.'
The change to ‘we' is unexpected. It may well suggest a personal reminiscence of the writer as one who was present at the scene, either asserting boldly that ‘we were not afraid to identify ourselves', or possibly indicating apprehension at having to provide names to the Persian authorities, or both. It would be in answer to a question posed to them as described in Ezra 4:10. The ‘we' may also be emphasising that ‘all of us' were involved in the reply, not just the elders. It was thus a declaration of faith, for giving their names might easily have turned against them. But their confidence was in God, and so they were not afraid. The idea would appear to be that in response to the question in Ezra 4:3 the whole party of builders attempted to hide nothing, but boldly and personally took responsibility for what they were doing.
Alternately it may be a direct reflection of Ezra 4:10, while taking up the reference to Tattenai and his inspectors in Ezra 4:3, it being stated in the first person with the purpose of making the background to the question ‘what are the names of the men who are making this building?' more vivid. Indeed, if Ezra 4:3-4 were being constructed by the writer on the basis of the letter sent to Darius, he may well have been so involved in the spirit of the letter that he utilised the same ‘person' in relation to the question as was used in Ezra 4:10.
‘And the eye of their God was on the elders of the Jews, and they did not make them cease, till the matter should come to Darius, and then answer should be returned by letter concerning it.'
The writer then returns to the third person and gives credit to the God of the elders of the Jews for the fact that they were not made to stop working while the matter was being referred to Darius. While the eye of Persia may have been upon them in the person of the inspectors, the eye of God was also upon them too, overruling the eye of the inspectors. And the consequence was that the inspectors did not interfere with the work, but allowed them to continue their work until they had received a reply from Darius. For as Zechariah had made clear, ‘the eyes of YHWH run to and fro throughout the whole earth' (Zechariah 4:10) ensuring the fulfilling of His purposes, and this in the direct context of the completing of the building of the Temple.
This reference to the eye of God being on them may be seen as supporting the idea that Ezra 4:4 was meant to be seen as a bold reply to the question posed in Ezra 4:3, put in such a way as to impress the Persian governor.