Peter Pett's Commentary on the Bible
Ezra 4:1-5
The Enemies Of The Returnees Of Judah And Benjamin Seek To Hijack The Building Of The Temple (Ezra 4:1).
When they learned that work was beginning on the building of the Temple, the syncretistic Yahwists round about, who worshipped Baal and Asherah, and other gods alongside YHWH, sought to become a part of the enterprise. Had they been permitted to do so they would no doubt have taken it over and the result would have been a syncretistic Yahwism which included all the elements which were displeasing to God, and which would have included the introduction of priests who were not of the line of Aaron. The question was not a race one, but a religious one. And it was vital. The future of Yahwism was at stake. It is a reminder to us that we should beware of whom we align ourselves with.
‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity were building a temple to YHWH, the God of Israel,'
Those who approached with the request to have a part in the building of the Temple would not have appeared to be enemies, and would probably not have seen themselves as enemies. Their offer was no doubt genuine, although it unquestionably had a hidden agenda. They did not want to become Yahwists of a type represented by the returnees. They wanted a comfortable Yahwism of the kind that they had long enjoyed, one that made few demands and that allowed them their pagan festivities and their revels in the mountains. It was only when their offer was rejected that they outwardly became enemies. But the writer discerned things clearly when he recognised that from the start their position was one of opposition to all that the returnees now held dear, the uniqueness of YHWH, and the importance of eschewing idolatry. For these were the two things that they would have undermined.
Some explanation has to be found for the bitter enmity that then ensued, for the writer goes on to demonstrate how bitter that enmity was, and how long it lasted, and how great the steps were that they were prepared to take in order to undermine the returnees. And this can only lie in the fact that they saw the purity of the faith of the returnees as a constant rebuke to their own ways. Had they been able to bring the returnees down to their level they would have been happy. But the constancy of the returnees was a continuing rebuke to them, and it brought home to them shallowness of what they themselves believed in. And that they could not stomach.
‘Then they drew near to Zerubbabel, and to the heads of fathers' houses, and said to them, “Let us build with you; for we seek your God, as you do; and we sacrifice to him since the days of Esar-haddon king of Assyria, who brought us up here.”
The opposition was mainly headed up by the leaders of the region of Samaria, as their argument reveals. Politically it was therefore powerful opposition, for up to this point of time they had had responsibility for Judah in its position within the governorship of Samaria, and possibly did still have such a responsibility, although having to defer to the leaders of Judah in local matters to do with the returnees, something which probably irked them. As appointed rulers they would also have had great influence with the kings of Persia on local matters. So it must have been tempting to yield to their request and curry their favour.
The argument seemed reasonable enough, but, of course, veiled the truth. They claimed to seek God as the returnees did. But it was not so. Alongside YHWH they worshipped other gods, and the priests were illegitimate from a covenant point of view, and were undoubtedly syncretistic (see 2 Kings 17:24). Furthermore their move may well have been a political one. Partial control of the Temple and its worship would have ensured their supremacy in local matters.
‘We sacrifice to him.' Literally, ‘to Him we sacrifice'. Lo' (to him) is a variant form of low (to him), a variant which is also found elsewhere. It can, however, also signify ‘not', and some would argue that they are saying that ‘we have not sacrificed (i.e. legitimately) since the days of Esarhaddon', hoping thereby to appeal to the orthodoxy of the returnees. But the position of lo' in the sentence points to the meaning ‘to him', which makes the better sense, for they would certainly have offered sacrifices during the period.
‘Since the days of Esar-haddon king of Assyria, who brought us up here.” The original settlers had been settled in the days of Sargon II, not long after the destruction of Samaria in 722 BC.. It may therefore simply be that ‘the adversaries' had their history wrong. But the transportation of peoples was a major Assyrian policy, no doubt continued by Esarhaddon (681-669 BC), so that it is quite likely that some of the inhabitants of Samaria had been transported there by Esarhaddon, whilst others were transported out. We do know from historical texts that he was active in the area. The general picture was therefore probably a true one, with the population of Samaria being supplemented by transportees in the days of Esarhaddon, with other elements removed and transported elsewhere.
‘But Zerubbabel, and Jeshua, and the rest of the heads of fathers' (houses) of Israel, said to them, “You have nothing to do with us in building a house to our God; but we ourselves together will build to YHWH, the God of Israel, as king Cyrus the king of Persia has commanded us.'
The reply of the leadership of the returnees (Zerubbabel, Jeshua and the rest of the heads of the fathers) was straight and direct, and theologically necessary. To have acceded would have destroyed all that they were seeking to do in re-establishing the true covenant of YHWH. Note that the decision was a cumulative one. It was made by Zerubbabel and Jeshua in consultation with ‘the heads of the fathers', that is with those who had authority among the different families represented among the returnees. And it was decisive. It pointed out they it was the returnees who had been given authority by Cyrus to build the Temple of ‘the God of Israel', an important political point, for to have ignored it could have put them in the wrong with the Persian authorities. After all Cyrus had laid down strict regulations about its building (Ezra 6:3) and had given to them the Temple vessels in recognition of what they were to do. Politically therefore it was their responsibility. It had nothing to do with anyone else. They had been given the responsibility, and they, and they alone would ensure its fulfilment. However, there can be no question but that they also recognised the dangers involved in including outsiders in the project, outsiders whose ideas of Yahwism were very different from their own. Had they acceded the Temple and its worship would once again have become things of compromise.
We have a good example of what might have happened if we compare the situation with the worshippers at the Jewish Temple built at Elephantine (in Egypt), which we know about from papyri coming from 5th century BC. There Yahu (YHWH) was worshipped, but it was alongside Ishum-bethel, Anath-bethel, Anath-yahu, and Herem-bethel. Anath was a well known Canaanite goddess and was probably here seen as, among other things, the consort of Yahu. The Temple was destroyed by the Egyptians in 410 BC, and an appeal was made to the Persian representative in Jerusalem, and to the Temple authorities (in which only Yahu's name was used), seeking their assistance in obtaining permission to rebuild it. When there was no reply a further appeal was made to the Persian governors of Jerusalem and Samaria. We do not know if the Temple was ever rebuilt, but it was certainly syncretistic.
‘Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.'
This refusal to allow their participation in the building of the Temple did not please ‘the people of the land' that is those people who had been in Samaria and Judah before the arrival of the returnees, thus a wider group than just the people of Samaria. No doubt stirred up by the people of Samaria they all recognised that the attitude of the returnees excluded them from Temple worship on their own terms. It was not that they were totally excluded. The returnees would unquestionably not have refused to acknowledge those who truly sought YHWH in accordance with the Law of Moses, as is made clear in Ezra 6:21. What they refused was those who sought to worship Him outside that Law, in accordance with their own ideas. It was not only the people of Samaria who were syncretistic. Such syncretism was widespread, as it had been in the days of Jeremiah (e.g. Jeremiah 7:30; Jeremiah 19:4; Jeremiah 32:34). The purity of the Temple and its worship was therefore the first concern of the returnees.
Thus the people of the land began to ‘weaken the hands' of those who sought to build. They used all means. They combined the use of violence against them with political trickery. They not only made life difficult for them by direct means such as keeping them in constant fear of attack, and causing trouble for them wherever they could (a few burned fields and attacks on their properties would soon turn their minds to other things), but also hired experts to act with the Persian authorities in order to block the work that was going on. Details of some of these attempts will shortly be outlined, attempts which went far beyond just the question of the Temple, and which continued on until the days of Nehemiah, but they clearly commenced quite early on, although as the writer had no direct information concerning the earliest attempts he does not provide any details of them. What he does seek to demonstrate is that opposition to the returnees was so long lasting, that he was justified in calling them ‘enemies', and that the returnees were therefore justified in rejecting their offer.
We note that these attempts commenced in the days of Cyrus, ‘all the days of Cyrus' clearly covering a good part of his reign, and thus initially that we are dealing with a fairly long period before the recommencement of the work on the Temple in the days of Haggai and Zechariah, which occurred in the reign of Darius I. For they went on until that reign. Here we have an explanation of why the work on the Temple ceased for so long. It was largely due to the activities of these adversaries. In the days of Darius, however, the plan of the adversaries backfired, for it resulted in new authorisation for the building of the Temple, and financial provision for the purpose (Ezra 6:6).