Ezra 7:14

Translation
King James Version
Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;
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KJV (with Strong's)
Forasmuch H1768 H6903 as H3606 thou art sent H7972 of H4481 H6925 the king H4430, and of his seven H7655 counsellors H3272, to enquire H1240 concerning H5922 Judah H3061 and Jerusalem H3390, according to the law H1882 of thy God H426 which is in thine hand H3028;
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Complete Jewish Bible
You are being sent by the king and his seven counselors to inquire how the law of your God, of which you have expert knowledge, is being applied in Y'hudah and Yerushalayim.
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Berean Standard Bible
You are sent by the king and his seven counselors to evaluate Judah and Jerusalem according to the Law of your God, which is in your hand.
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American Standard Version
Forasmuch as thou art sent of the king and his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thy hand,
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World English Bible Messianic
Because you are sent of the king and his seven counselors, to inquire concerning Judah and Jerusalem, according to the law of your God which is in your hand,
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Geneva Bible (1599)
Therefore art thou sent of the King and his seuen counsellers, to enquire in Iudah and Ierusalem, according to the lawe of thy God, which is in thine hand,
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Young's Literal Translation
because that from the king and his seven counsellors thou art sent, to inquire concerning Judah and concerning Jerusalem, with the law of God that is in thy hand,
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See also
Esther 1:14Ezra 6:12Ezra 7:15Daniel 6:26Ezra 5:8Deuteronomy 17:18Deuteronomy 17:19
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Ezra’s Mission to Jerusalem
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In the KJVVerse 12,188 of 31,102

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SUMMARY

Ezra 7:14 articulates the dual authority underpinning Ezra's crucial mission to Jerusalem: a clear royal mandate from Artaxerxes I and his esteemed seven counsellors, coupled with the divine imperative to assess and restore the spiritual condition of Judah and Jerusalem. This verse establishes Ezra not merely as a political emissary but as a divinely appointed agent, uniquely equipped with a profound understanding and possession of God's Law, tasked with ensuring its faithful observance among the post-exilic Jewish community. His commission was comprehensive, blending imperial support with a spiritual mandate to bring about covenant faithfulness.

CONTEXT

  • Literary Context: This verse is an integral part of the official decree issued by King Artaxerxes I, found in Ezra 7:12-26. The decree itself follows a significant narrative section (Ezra 7:1-10) that meticulously details Ezra's priestly lineage, his profound dedication to studying, obeying, and teaching the Law of the Lord, and his preparation for this monumental mission. Verse 11 introduces the letter, and verses 12-13 set the stage for Artaxerxes' direct address to Ezra, culminating in the specific charge outlined in verse 14. The subsequent verses (Ezra 7:15-19) elaborate on the generous provisions granted for the Temple and its services, reinforcing the comprehensive nature of Ezra's commission, which extended beyond mere spiritual inquiry to practical and financial support for the religious life of the community.
  • Historical & Cultural Context: Ezra's mission unfolds in the mid-5th century BC, during the post-exilic period, roughly 80 years after the initial return of exiles under Zerubbabel and Jeshua, and approximately 60 years following the completion of the Second Temple. The Persian Empire, then under the rule of Artaxerxes I (465-424 BC), was the dominant global power. The Persians were renowned for their pragmatic and relatively tolerant policy towards the religious practices of their subject peoples, provided such practices fostered loyalty and stability within the empire. Artaxerxes' decree to Ezra exemplifies this administrative approach, strategically leveraging Ezra's religious authority to strengthen the Jewish community in Judah, which served as a crucial buffer province. The mention of "his seven counsellors" is historically significant, referring to a highly influential and recognized advisory body within the Persian court, whose involvement signified the highest level of royal endorsement and legal weight for Ezra's undertaking.
  • Key Themes: Ezra 7:14 powerfully articulates several foundational themes within the book of Ezra and the broader post-exilic narrative. Firstly, it highlights Divine Providence and Royal Mandate, illustrating how God sovereignly orchestrates events and uses even pagan rulers and their political structures to accomplish His redemptive purposes for His people, a theme vividly demonstrated earlier through Cyrus's decree in Ezra 1. Secondly, the verse underscores the Centrality and Authority of God's Law (Torah). Ezra's mission is fundamentally "according to the law of thy God," emphasizing that divine statutes, not human decrees or traditions, are the ultimate standard for the community's life and reform. This unwavering focus on the Law is a pervasive motif throughout Ezra-Nehemiah, culminating in its public reading and re-establishment in Nehemiah 8. Lastly, the verse points to the profound theme of Spiritual Restoration and Renewal, as Ezra is sent "to enquire concerning Judah and Jerusalem," implying a critical need for assessment, correction, and a revival of covenant faithfulness among the returned exiles. This spiritual health was paramount for their identity, survival, and flourishing as God's chosen people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Forasmuch (Aramaic, dîy qᵉbêl, H1768): This compound expression (H1768 + H6903) functions as a conjunction meaning "because," "since," or "inasmuch as." It introduces the reason or justification for Ezra's mission. It indicates that Ezra's sending is not arbitrary but is directly consequent to the king's and counsellors' decision, which itself is presented as being "according to the law of thy God." This emphasizes the logical and authoritative basis of the commission.
  • Enquire (Aramaic, bᵉqar, H1240): This verb signifies "to inspect," "to examine thoroughly," or "to make search." It implies a careful, systematic investigation, not a superficial review. Ezra's task was to conduct a comprehensive assessment of the spiritual, moral, and legal adherence of the Jewish community in Judah and Jerusalem to the divine Law, identifying any deviations and preparing for necessary reforms. This was a deep, probing inquiry into the spiritual health of the people.
  • Law (Aramaic, dâth, H1882): This term, common in Aramaic portions of Ezra and Daniel, refers to "a royal edict or statute," or more broadly, "a decree" or "law." In this context, "the law of thy God" specifically refers to the divinely revealed Torah, the covenant stipulations given by God to Israel through Moses. The use of this term here highlights that the divine law is viewed with the same authority and binding power as a royal decree, underscoring its supreme importance as the standard for Ezra's mission.

Verse Breakdown

  • "Forasmuch as thou art sent of the king, and of his seven counsellors,": This opening clause establishes the profound and dual authority behind Ezra's mission. The phrase "sent of the king" (Artaxerxes I) indicates a formal, state-sanctioned commission, granting Ezra immense political and logistical support. The addition of "and of his seven counsellors" further elevates the decree, as these were the most powerful and influential noblemen in the Persian Empire, signifying the highest level of royal endorsement and legal legitimacy for Ezra's undertaking.
  • "to enquire concerning Judah and Jerusalem,": This specifies the precise objective and geographical scope of Ezra's mission. His primary task was to conduct a thorough investigation into the conditions of the Jewish community residing in the province of Judah, with a particular focus on its capital, Jerusalem. This "enquiry" implies a need to assess their adherence to the covenant, their religious practices, and their overall faithfulness to God's commands, suggesting that the Persian court, perhaps prompted by Ezra himself, recognized a need for spiritual and social reform among the exiles.
  • "according to the law of thy God which [is] in thine hand;": This crucial clause defines the ultimate standard and authority by which Ezra's inquiry and subsequent actions were to be governed. The investigation was not to be based on Persian law, human customs, or local traditions, but solely on "the law of thy God"—the divinely revealed Torah. The concluding phrase "which is in thine hand" (Aramaic: diy b'yadak H3028) emphasizes Ezra's unique qualification as a skilled scribe and priest, possessing not merely the physical scrolls of the Law but also a profound understanding, mastery, and authoritative interpretation of its precepts. This underscores that his mission was fundamentally spiritual, guided by divine revelation and his personal expertise in it.

Literary Devices

Ezra 7:14 is rich with literary techniques that underscore its message. The verse prominently employs Legal/Bureaucratic Language, characteristic of a royal decree, with phrases like "sent of the king," "enquire," and "according to the law." This formal diction lends an undeniable air of official authority and legitimacy to Ezra's mission. There is a clear Emphasis on the Law of God, presented not merely as a guideline but as the ultimate standard and the very foundation of Ezra's authority. The phrase "which is in thine hand" functions as a powerful Metonymy, where the physical possession of the Law scrolls represents Ezra's deep intellectual mastery, spiritual internalization, and authoritative application of God's Word. Furthermore, the verse subtly highlights Divine Sovereignty and Providence, as the secular authority of the king and his counsellors is shown to align perfectly with the divine will for Ezra to enforce God's Law, demonstrating God's ability to orchestrate human affairs for His redemptive purposes.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 7:14 serves as a powerful testament to God's sovereign hand in history, demonstrating His ability to use even pagan rulers and their decrees to advance His divine purposes for His people. It highlights the enduring importance of God's Law as the foundational standard for spiritual life and community order, even in the post-exilic period when the people were under foreign dominion. Ezra's mission underscores that true restoration is not merely physical (rebuilding the Temple or walls) but primarily spiritual—a return to faithful obedience to God's covenant. This verse also emphasizes the necessity of qualified, divinely equipped leaders, like Ezra, who are deeply steeped in God's Word and committed to its application, to guide God's people in righteousness. The dual authority, royal and divine, points to the truth that all earthly authority is ultimately established by God and can be employed by Him for His kingdom's ends.

REFLECTION AND APPLICATION

Ezra 7:14 offers profound lessons for believers today, reminding us that our callings, whether grand or seemingly small, can be divinely orchestrated, even when they involve secular structures or authorities. Like Ezra, we are called to be deeply committed to knowing and living "according to the law of thy God," recognizing that God's Word is the ultimate standard for our lives, our communities, and our churches. Our mission, whatever its scope, must be rooted in and guided by divine truth, not merely human wisdom or expediency. Ezra's example challenges us to be diligent students of Scripture, allowing it to be truly "in our hand"—not just physically, but intellectually, spiritually, and practically, equipping us to discern, apply, and promote God's will in a world often adrift from divine principles. We are called to be agents of spiritual inquiry and renewal, first in our own hearts, then within our spheres of influence, always seeking to align our lives and our communities with the transforming power of God's Word, trusting in God's sovereignty to work through all circumstances.

Questions for Reflection

  • In what ways do I recognize God's sovereign hand working through seemingly secular or unexpected channels in my own life or in the world today?
  • How deeply is "the law of thy God... in my hand" – not just in my possession, but in my understanding, my heart, and my daily practice?
  • What "enquiry" or spiritual assessment is God calling me to undertake in my own life, family, or community, based on the standard of His Word?

FAQ

Who were the "seven counsellors" mentioned in Ezra 7:14, and what was their significance?

Answer: The "seven counsellors" were a highly influential and powerful advisory body within the Persian Empire. These were typically the highest-ranking noblemen, often referred to as "the seven princes of Persia and Media" who had direct access to the king, as seen in Esther 1:14. Their presence alongside the king in issuing the decree to Ezra signifies the utmost level of royal endorsement and authority. It meant that Ezra's mission was not merely a whim of the king but had the full backing of the Persian state's highest administrative and legal echelons, granting him unparalleled legitimacy and resources for his task in Judah and Jerusalem. This collective endorsement ensured the decree's legal weight and widespread acceptance throughout the empire.

What does the phrase "the law of thy God which is in thine hand" specifically imply about Ezra?

Answer: This phrase is profoundly significant, especially given Ezra's background as a "skilled scribe in the Law of Moses" (Ezra 7:6). "The law of thy God" refers to the Torah, the divine revelation given to Israel. "Which is in thine hand" (Aramaic: dath elahak diy b'yadak H3028) implies much more than just physical possession of the scrolls. It speaks to Ezra's profound mastery, deep understanding, and authoritative interpretation of God's Law. As a scribe, Ezra had dedicated himself to studying, practicing, and teaching this Law (Ezra 7:10). Therefore, "in thine hand" signifies that the Law was not just an external document to him, but an internalized guide, the very foundation of his identity, authority, and the basis for his entire mission to assess and restore the spiritual life of the Jewish community. It highlights his unique qualification to execute this divinely mandated task.

CHRIST-CENTERED FULFILLMENT

Ezra 7:14, with its emphasis on a divinely commissioned leader sent to establish and enforce God's Law, finds its ultimate and perfect fulfillment in Jesus Christ. Ezra was sent by an earthly king and his counsellors, yet ultimately by God, to inquire and restore according to the Law. Christ, however, is not merely an interpreter or enforcer of the Law; He is the very embodiment of the "Law of God," the Word made flesh (John 1:14), perfectly fulfilling every jot and tittle of the Law through His life, death, and resurrection (Matthew 5:17). While Ezra carried the Law "in his hand," Christ carries it in His very being, perfectly living out its demands and providing the righteousness that humanity could not achieve. He is the ultimate "enquirer" and restorer, not merely assessing sin but atoning for it on the cross, thereby bringing true spiritual renewal and establishing a new covenant written not on stone tablets, but on the hearts of His people by the Spirit (Jeremiah 31:33). As the King of kings and Lord of lords, Jesus possesses all authority in heaven and on earth (Matthew 28:18), and it is by His ultimate commission that His followers are sent to proclaim His perfect Law of love and grace to all nations, making disciples and teaching them to obey all that He has commanded (Matthew 28:19-20).

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Commentary on Ezra 7 verses 11–26

I. II. Main points1. 2. Sub-points

We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (Ezr 7:12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission.

I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, Ezr 7:13. He and they were captives, and therefore they would not quit his dominions without his royal license.

II. He gives him authority to enquire into the affairs of Judah and Jerusalem, Ezr 7:14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law - whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit 1:5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Eze 20:25.

III. He entrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, Ezr 7:15, Ezr 7:16.

1.Let this be taken notice of, (1.) To the honour of God, as the one only living and true God;' for even those that worshipped other gods were so convinced of the sovereignty of the God of Israel that they were willing to incur expenses in order to recommend themselves to his favour. See Psa 45:12; Psa 68:26. (2.) To the praise of this heathen king, that he honoured the God of Israel though his worshippers were a despicable handful of poor men, who were not able to bear the charges of their own religion and were now his vassals, and that, though he was not wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be you warmed, and be you filled, but gave them such things as they needed. (3.) To the reproach of the memory of the wicked kings of Judah. Those that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriched it. Thus afterwards the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom 11:11, Through their fall salvation has come to the Gentiles. Act 13:46.

2.We are here told that Ezra was entrusted, (1.) To receive this money and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, that he would not convert to his own use the least part of that which was given to the public. We find Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Act 24:17. (2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (Ezr 7:17), and in whatever else he or his brethren thought fit (Ezr 7:18), with this limitation only that it should be after the will of their God, which they were better acquainted with than the king was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God's work must always be done according to his will. Besides money, he had vessels also given him for the service of the temple, Ezr 7:19. Cyrus restored what of right belonged to the temple, but these were given over and above: thus it receiveth its own with usury. These he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.

IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king's revenues, and to place it to the king's account, Ezr 7:20, Ezr 7:22. This was considerately done; for Ezra, having yet to enquire into the sate of things, knew not what he should have occasion for and was modest in his demand. It was also kindly done, and evinced a great affection to the temple and a great confidence in Ezra. It is the interest of princes and great men to use their wealth and power for the support and encouragement of religion. What else are great revenues good for but that they enable men to do much good of this kind if they have but hearts to do it?

V. He charges him to let nothing be wanting that was requisite to be done in or about the temple for the honour of the God of Israel. Observe, in this charge (Ezr 7:23), 1. How honourably he speaks of God. He had called him before the God of Jerusalem; but here, lest it should be thought that he looked upon him as a local deity, he calls him twice, with great veneration, the God of heaven. 2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired: "Whatsoever is commanded by your God" (whose institutions, though he wrote himself King of kings, he would not presume in the least iota or tittle to alter or add to) "let it be done, let it be diligently done, with care and speed." And, 3. How solicitously he deprecates the wrath of God: Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.

VI. He exempts all the ministers of the temple from paying taxes to the government. From the greatest of the priests to the least of the Nethinim, it shall not be lawful for the king's officers to impose that toll, tribute, or custom upon them, which the rest of the king's subjects paid, Ezr 7:24. This put a great honour upon them as free denizens of the empire, and would gain them respect as favourites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free. If any of them should take occasion from this privilege to meddle in trade and merchandise, they justly lost the benefit of it.

VII. He empowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, Ezr 7:25, Ezr 7:26. It was a great favour to the Jews to have such nobles of themselves, and especially to have them of Ezra's nomination. 1. All that knew the laws of Ezra's God (that is, all that professed the Jewish religion) were to be under the jurisdiction of these judges, which intimates that they were exempted from the jurisdiction of the heathen magistrates. 2. These judges were allowed and encouraged to make proselytes: Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did. 3. They were authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God (which was hereby made the law of the king), with severe penalties - imprisonment, banishment, fine, or death, according as their law directed. They were not allowed to make new laws, but must see the laws of God duly executed; and they were entrusted with the sword in order that they might be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–26. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
For you have been sent from the presence of the king and his seven advisors, etc. And in the book of Esther, we read that it was the custom of the Persian kings to use the counsel of seven wise men in all matters to be done or decided. The faithful use seven advisors when in all things they do, they follow the precepts and decrees of the divine Scriptures. Of which the Psalmist says: The words of the Lord are pure words, silver refined in a furnace, purified seven times (Psal. XI). This is perfected by the holy sevenfold illumination of the Spirit. But if anyone finds it incongruent that something good could be figured in the holy Church from the advisors of that Persian king by whom the people and prophet of the Lord are released from captivity and sent back to their homeland, let them read the small works of the Fathers, who figuratively said that the holy actions of our Redeemer were designed through the actions or cases of reprobate kings Saul and Jeconiah: namely, Saul anointed as king but killed due to his own crimes, interpreted as the innocent death of King Christ: and Jeconiah's translation from Judah to Bethlehem, which he held due to his sins, relating typologically to the grace of our Redeemer, by which He deemed it worthy to migrate for the salvation of nations around the world, leaving the Jews behind due to their perfidy. They taught that the actions or deeds of Pharaoh or Nebuchadnezzar should be understood typologically in relation to the enemies of the Church. For example, Pharaoh commanded the male infants of God's people to be killed in the river, but to spare the females; because the devil desires to extinguish strength in us and nurture what is frail and weak. Likewise, Nebuchadnezzar ordered all the peoples subject to him to bow down and worship his statue upon hearing the sound of symphony and music. And the devil strives to bend the hearts of mankind away from righteousness through the allure of earthly pomp and toward following desire, which is the servitude of idols, deceiving their hearts. Therefore, if the evil deeds of the reprobate happened as a figure not only of evil but also of good, why could not the good deeds or words of the good, contained in the prophetic volume, prefigure the good acts of their followers? Also, let us consider the works of Saint Augustine, who said that even the seven men of one woman who died without children, about whom the Sadducees, denying the resurrection, tempted the Lord, have a certain figure of ecclesiastical sacrament, as well as the woman, her sterility, and death. He also taught that the deaths of those same men were figures of memorable things since neither the Lord Himself nor any of the evangelists narrated this story from their own perspective; but the evangelists included in their writings what the impious had spoken against the Lord with blasphemous lips because of the most sacred response of the Lord. Thus, Ezra is sent from the presence of the king and his seven advisors to visit Judea and Jerusalem. And since the leaders of the world have been converted to faith and are also strengthened by the exhortations of the holy Scriptures, they desire Christ the Lord to come to save His Church and to gather from the nations through daily aid, which the name Ezra signifies, shouting earnestly: O Lord God of hosts, come back, look down from heaven, and see and visit this vine (Psal. LXXIX). That You may visit, he says, Judea and Jerusalem in the law of Your God, which is in your hand. For the law of God was in Ezra's hand; since he not only preached it with his tongue but fulfilled it in action. Likewise, our Lord, appearing in the flesh, had the law in His hand, not only because He followed the precepts of the law in all things but also because He had the decrees of the law in power; and truly He once established it through Moses as He willed, and now He changes it as He wills and transfers it to more perfect things. Hence He said: You have heard that it was said to the ancients, but I say to you. And it is remarkable how the word, which the prophets used, is found in the letter of Artaxerxes, stating that the law of God is in the hand of His servant. For it is written: The word of the Lord came through the hand of Haggai the prophet; and the Lord did what He spoke through the hand of His servant Elijah; and, The Lord bore witness in Israel and in Judah through the hand of all the prophets (Haggai I). For indeed the prophets not only preached the things of God by speaking but also by acting.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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