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Esther Chapter
Two
Esther 2
Chapter Contents
Esther chosen queen. (1-20) Mordecai discovers a plot
against the king. (21-23)
Commentary on Esther 2:1-20
(Read Esther 2:1-20)
We see to what absurd practices those came
who were
destitute of Divine revelation
and what need there was of the gospel of
Christ
to purify men from the lusts of the flesh
and to bring them back to
the original institution of marriage. Esther was preferred as queen. Those who
suggest that Esther committed sin to come at this dignity
do not consider the
custom of those times and countries. Every one that the king took was married
to him
and was his wife
though of a lower rank. But how low is human nature
sunk
when such as these are the leading pursuits and highest worldly happiness
of men! Disappointment and vexation must follow; and he most wisely consults
his enjoyment
even in this present life
who most exactly obeys the precepts
of the Divine law. But let us turn to consider the wise and merciful providence
of God
carrying on his deep but holy designs in the midst of all this. And let
no change in our condition be a pretext for forgetting our duties to parents
or the friends who have stood in their place.
Commentary on Esther 2:21-23
(Read Esther 2:21-23)
Good subjects must not conceal any bad design they know
of against the prince
or the public peace. Mordecai was not rewarded at the
time
but a remembrance was written. Thus
with respect to those who serve
Christ
though their recompence is not till the resurrection of the just
yet
an account is kept of their work of faith and labour of love
which God is not
unrighteous to forget. The servant of God must be faithful to every trust
and
watchful for those who employ him. If he appear to be neglected now
he will be
remembered hereafter. None of our actions can be forgotten; even our most
secret thoughts are written in lasting registers
Revelation 20:12.
── Matthew Henry《Concise Commentary on Esther》
Esther 2
Verse 3
[3] And
let the king appoint officers in all the provinces of his kingdom
that they
may gather together all the fair young virgins unto Shushan the palace
to the
house of the women
unto the custody of Hege the king's chamberlain
keeper of
the women; and let their things for purification be given them:
Keeper — Of
all the women
both virgins and concubines: only the virgins he himself took
care of
as requiring more care and caution
and the concubines be committed to
Shaashgaz
verse 14
his deputy.
Purification —
That is
to cleanse them from all impurities
to perfume
and adorn
and every
way prepare them for the king: for the legal purification of the Jews he never
regarded.
Verse 7
[7] And he brought up Hadassah
that is
Esther
his uncle's daughter: for she
had neither father nor mother
and the maid was fair and beautiful; whom
Mordecai
when her father and mother were dead
took for his own daughter.
Esther —
Hadassah was her Hebrew name before her marriage; and she was called Esther by
the king after it.
Verse 9
[9] And
the maiden pleased him
and she obtained kindness of him; and he speedily gave
her her things for purification
with such things as belonged to her
and seven
maidens
which were meet to be given her
out of the king's house: and he
preferred her and her maids unto the best place of the house of the women.
Pleased —
Because she was very beautiful
therefore he supposed she would be acceptable to
the king; and by the Divine power
which moveth the hearts of men which way he
pleaseth.
Verse 10
[10]
Esther had not shewed her people nor her kindred: for Mordecai had charged her
that she should not shew it.
Shew it —
Lest the knowledge hereof should either make her contemptible
or bring some
inconvenience to the whole nation; but there was also an hand of God in causing
this to be concealed
for the better accomplishment of that which he designed
though Mordecai was ignorant of it.
Verse 13
[13] Then thus came every maiden unto the king; whatsoever she desired was
given her to go with her out of the house of the women unto the king's house.
Desired —
For ornament
or by way of attendance. And it should be observed
that every
one whom the king took to his bed
was his wife of a lower rank
as Hagar was
Abraham's
so that it would have been no sin or dishonour to Esther
though she
had not been made queen.
Verse 19
[19] And
when the virgins were gathered together the second time
then Mordecai sat in
the king's gate.
Sat — By
office
as one of the king's guards or ministers; being advanced to this place
by Esther's favour.
── John Wesley《Explanatory Notes on
Esther》
02 Chapter 2
Verse 1
After these things
when the wrath of king Ahasuerus was appeased
he remembered Vashti.
Acting under the impulse of rage
The king had given full sway to his passion and wounded pride
and
treated his wife with great severity. In his moments of cool reflection he
probably repented of the harshness of his proceedings towards her. Excitement
is a bad guide in human affairs. He who acts under the impulse of rage is sure
to be driven astray
even as a vessel in a storm is driven to situations of
embarrassment and peril. Man in wrath speaks freely and eloquently
but never
wisely
and he works with decision and energy
but who is benefited by his
operations? He doeth much
but uniformly to a bad purpose. (J. Hughes.)
Avenging memories
O
memory! thou art a bitter avenger. (T. McEwan.)
Bitter memories
Ah! these bitter memories of earth will be ingredients in
the future cup of the penal suffering of the lost. (T. McEwan.)
Too late
Repentance may come too late. Ahasuerus could not retrace his
steps. (A. B. Davidson
D. D.)
Vain remembering
I. The regret of
the king for his rash and unwarrantable act. He was sensible that he had
committed injury and that he had not only wronged Vashti
but also made himself
a sufferer.
1. He could not devise a remedy. There are wishes that even the most
powerful despots cannot get gratified
and limits to their will that even they
cannot pass over.
2. The law of the Medes and Persians must stand.
II. The expedient
which his counsellors suggested to free him from his difficulty. Learn--
1. When men suffer themselves to be carried away by the impulse of
any violent passions
they may commit acts which cannot afterwards be remedied
and which they themselves may have especially to lament.
2. It forms no excuse for sin committed
that the transgressor had
reduced himself to a condition in which he ceased to retain his full consciousness of
the distinction between right and wrong. Take an illustration from the history
of Saul. He failed to improve his privileges; the Spirit of the Lord departed
and the evil spirit took possession of him--slew prophets
etc. He was held
responsible because he had laid his heart open for the reception of the evil
spirit.
3. Repentance may come too late. (A. B. Davidson
D. D.)
And let the king appoint officers
The weak and lowly
Poor
helpless
feeble
may be the earthward aspect of true
religion.
Beggars shall be taken from the dunghill
to set them among princes. God will
be indebted to no outward help or influence. We see how God is pleased to
overrule the very sins and passions of guilty men for the accomplishment of His
own designs. The banishment of Vashti has left Ahasuerus solitary and
self-reproaching. Some scheme must be adopted by those who counselled her
overthrow
to supply her place. “Let the king appoint officers in all the
provinces of his kingdom that they may gather together all the fair young virgins
unto Shushan
the palace. And let the maiden that pleaseth the king be queen
instead of Vashti. And the thing pleased the king
and he did so.” How
perfectly natural was all this arrangement and plan! And yet it was but one part of
God’s Divine arrangement to bring about His own plan
a plan of which they knew
nothing. Thus He leaves men to act out their own purposes and accomplish their
own ends
and yet overrules their whole scheme for the attainment of the
results which He has already determined. This is His providence; this is the
wise and perfect government of the Most High.
1. We see a youthful female
a poor girl. Her very sex betokens weakness and exposure. But yet woman is
called “the weaker vessel
” and is so
as the crystal vase is a weaker vessel
than the oaken cask
more easily overthrown
more surely injured
more
irreparably destroyed
by the power of vicious habit or sinful temptation. To
her
exposure to evil is far the heavier
and far more dangerous. Upon her
sorrows press with a far more grievous load. To her
misfortunes come with a
far more sharpened power. The wrongs of women have filled every age and every
history. But here
when the illustration of rising
conquering piety is brought
before us
the subject is a woman; and a woman in her weakest and most forlorn
position
a lonely girl. It is enough for us to see and know that God is there
the Father of the fatherless and the God of the widows in His holy habitation.
2. She is an orphan girl.
“She has neither father nor mother.” What a privilege are parents spared to
bless and cheer our maturity I What a joy and cause for thanksgiving is it to
be permitted even to shelter and cheer their age in our own home! What
solitude
separation
want of
confidence
fear
distrust
yea
anguish
often fill up the orphan’s heart! Few
can sympathise; and even to those few it is impossible to pour out the secret
sorrows which are the burden and distress within. But imaginary as the causes
may be
the sorrows which they produce are real and abiding. Yet
when we add
poverty to the orphan’s lot
what increased bitterness do we throw into the
cup! An orphan boy may struggle. The very poverty which oppresses him may
excite his energies and call out his powers of endurance and of action. His
self-dependence is aroused. But an orphan girl in poverty! what human case is
habitually harder? Everything in her sex
and everything in her condition
is
against her. Her exposure to the wickedness and the arts of the corrupt is the
subject of constant observation and of constant dread.
Esther the queen
In this chapter we find illustrated--
I. Providence. We must not
judge the heathen court of Persia by our standard of morality. Rather let us
see how God
overrules all these arrangements for the accomplishment of His own purposes.
II. Adoption. In ten thousand
things the strongest and wisest of us is but a lonely orphan
needing some
strong hand to protect us
the pity of some loving heart for our comfort. How
blest is he who has learned to say
“Our Father.”
III. Recompense. Think of the
joy of Mordecai as he sees his adopted daughter thus uplifted. (Mark Guy
Pearse.)
Esther at court
There is
unquestionably
a difficulty connected with this 8th
verse.
1. If Mordecai
of his own
accord
presented Esther as a candidate for the royal favour
then he acted in
opposition to the law of Moses
which forbade that the daughters of Israel
should be given to the heathen. It would be no apology for his conduct that he
designed by what he did to advance the interests of his nation. What is
forbidden by the law must not be done that good may come of it.
2. Many interpreters suppose
that those who were commissioned to select the virgins for the king’s seraglio
executed their office without respect to the feelings of the parties interested.
Esther was taken
therefore
without there being any choice left
either to her
or Mordecai
in the matter.
3. Others that
as the whole
was so manifestly’ providential
Mordecai may have received special intimation
from heaven to bring his orphan cousin under the notice of the king’s officers.
There is nothing in the history to warrant this opinion; therefore we embrace
the first supposition as the most probable account of the affair.
4. But whatever may have been
the feelings of Mordecai and Esther
we see the special workings of providence
in her behalf. She obtained favour of the chief of the eunuchs above all the
other maidens who had been com mitted to his care
so that
without
solicitation on her part
not only was there more than ordinary indulgence
toward her
but she was even treated with a degree of respect that seemed
as
it were
the prelude to yet higher advancement. The commencement of Esther’s
life in the palace gave promise of a prosperous issue. (A. B. Davidson
D.
D.)
The beginning of true prosperity
Our study is in the chamber of true religion. There we see a
solitary girl
and she an orphan. She hath “neither father nor mother.” On the
doctrine of earthly chances
everything is against her. But in the scheme of
the Divine government
we shall see that she has an Almighty Friend. Her
beginning is small indeed
and disastrous enough; her latter end shall greatly
increase. But there are other discouraging circumstances also
which seem
completely to forbid the latter end of advancement which is promised.
1. She is a stranger. We find
her in a land not her own
though perhaps she was born upon its soil--among a
people with whom she has no affinity and no bond of affection. A girl
an
orphan
and a stranger. To wander among multitudes with whom we have no
connection and no sympathy is often a depression to the brightest spirits. But
this poor girl is not a stranger in voluntary journeying--she is a captive. She
is a servant of the true God in a land of dark idolatry; a pure
praying girl amidst
a people whose licentious profligacy made the most wasting crimes to be no
dishonour. But if piety can be made triumphant under circumstances so
completely opposed to it
and a child of God can glorify her Father’s name
and
keep His commandments amidst temptations and difficulties so numerous and
pressing
how great will be the responsibility of those who are exposed to no
such contests!
2. This orphan stranger
this
lonely girl
is also beautiful in person. “The maid was fair and beautiful.”
This is a gift which all naturally
perhaps not unreasonably
prize. It is God
who hath given to the youthful form and face their attractions and their
loveliness. One of the marks of His benevolence is here seen. His goodness
shines in all these aspects of His power. He has made everything beautiful in
its time. Yet the beauty of our daughters is but too frequently a snare. Sin in
the heart perverts and corrupts it. It is welcomed as a merchandise for gain.
It is nourished as the food for vanity. It is perverted to awaken an earthly
taste
and to encourage a carnal mind. It brings an attending exposure to
peculiar temptations. Her parents delighted over her childish promise
and
called her Hadassah
their myrtle
their joy. They looked forward to great
parental delight in her coming bloom
when as a fragrant myrtle they should see
her blossoming at their side. But this
alas
they were not to see. She was to
bloom for the gaze of other eyes
but not for theirs. Could I lead you off from
this outward beauty to think of the fair beauty of the Lord--how much more precious and desirable
is that pure and obedient mind which we find united with Hadassah’s loveliness
of person! Outward beauty we cannot all have
But this higher and more enduring
beauty of the Spirit you may all possess.
3. The sole earthly protector
of this beautiful orphan was poor and unable to defend her. “In Shushan
the
palace
there was a certain Jew whose name was Mordecai. And he brought up
Hadassah
” etc. When her father and her mother were obliged to forsake her
the
Lord took her up
by providing her a faithful friend in her father’s nephew. He
took her for his own daughter. But she was really one of God’s hidden ones
chosen in His love
to be protected and loved by Him. Never forget this highest
security of His protection and His presence. There you are secure for ever. No
one can be poor who is rich in faith toward God. No one can be deserted who has
the Divine friendship and fellowship.
4. This lonely orphan girl
was grateful and obedient:
“Esther did the commandment of Mordecai like as when she was brought up with
him.” Happy indeed is such a manifestation of grace as this! You may build with
confidence any hope of usefulness and any desired attainment of human
excellence upon a character so true. A spirit thus pure
subdued
affectionate
and sincere
what may it not do that is lovely
honest
and of good report? It
spreads happiness for others around its path. It converts the cares and trials
of life into pleasures and delights. It crowns the whole personal walk with
loveliness and attractions. But Esther’s gratitude to her earthly benefactor
was founded on her still deeper gratitude to God. This poor and lonely
but
faithful and beautiful girl
God means to raise up to be an eminent blessing and
restorer to His people. Her latter end is to be in great prosperity. This is
our great lesson now. We are witnessing the purpose and the work of God. He is
exalting a child of His own
and showing what He can do with His own
and by
His own power. No condition is beneath His notice. No child of grace is below
His care. None who love Him can be forsaken or destroyed. We see here a low
beginning; none could be more so; but it is a very lovely one. And as we study
the course through which God is pleased to lead this child of grace
we shall
see Him to be justified in His whole course
and to come forth completely
victorious in the work which He hath undertaken. How great is the advantage of
having God upon your side
and of being under His special protection and care!
(S. H. Tyng
D. D.)
The mysterious beginning
This is a most important truth for us to study. Man proposes
but
God disposes. The eyes of the Lord are in every place. The government of the
world is on His shoulder.
1. We may consider the object
of this exaltation. This poor Jewish orphan is to be made the Queen of Persia.
The change of position is as wide and wonderful as earth can illustrate. Why
did God thus select and elevate her? He designed to give to all His people a
great illustration of His power and goodness. He would have them see
He would
have all to see
how certain and adequate is His protection to those who love
and trust Him. But He had further designs in this work. He not only intended to
show His goodness to Esther in protecting and rewarding a child whom He loved
He also purposed to make her an eminent blessing to others. She was to be a
restorer to her people
a great blessing to her own captive nation. No one is
exalted in this world for himself alone. Whatever gifts
or gains
or influence
we have
they are for the benefit of others. No man liveth for himself. But how
clearly and with what peculiar power does God teach us this truth in the whole
plan of Divine redemption. Why has the Lord Jesus lived and died? And why is He
still living as a mediator at the right hand of God? “For us
” is the only
answer to the question. He is exalted on high that He may bestow gifts upon
men. This important truth God equally teaches us in our own enjoyment of the
blessings which redemption brings to us. He enriches us with all our gifts that
we may be made the instruments of enriching others. We should look around and
ask
“Whom can I bless? Whom can I serve? To whom can I give even a cup of cold
water in my Master’s name?” We can never tell how wide may be the appointed
influences of such a spirit. We see the end of the Lord
that He is faithful
and very gracious
and we may learn from it to understand and to confide in the
loving-kindness of the Lord. When the gracious purpose of God comes out in the
result of His dispensation
we have no longer any doubt or darkness resting
upon His Word.
2. We may consider the
circumstances of Esther’s exaltation. They were painful and repulsive to her in
an extreme degree. Such was the subject of violent compulsion. Such is the true
meaning of the term “brought
” literally
“brought by force.” In this
exaltation of the captive orphan
God remarkably overruled and employed the
wicked passions of men. The king consulted only his own corrupt desires. His
officers combined to minister to his wicked tempers and gratifications. No
happiness of others
no peace of violated households
no wretchedness of ruined
and discarded youth
was to be considered as an obstacle in the path. The
king’s commandment and decree must be obeyed. This does not lessen the
wickedness of men. However God may restrain and employ them
their purpose is
only to sin. And whatsoever results God may bring out of their wickedness
they
must bear the guilt of their sin in the same condemnation. God’s mercy may
compel them to bless His people
and to glorify Himself
while His justice
punishes their transgression
and overthrows their own plans of personal gain
and glory. Henry VIII. was a monster of crime. His motives appeared to be his
own wicked passions alone. He murdered and he married at his pleasure. Yet God
overruled the whole result for the establishment of His truth. This glorious
Reformation has been often reproached for Henry’s crimes. It would be just as
reasonable to reproach the deliverance of the Israelites and their subsequent
prosperity with the crimes of Pharaoh. God can make even our own pardoned sins
and follies to become a blessing to us
and to bring honour to Him. (S. H.
Tyng
D. D.)
The important friendship-
What principle of Divine providence can be more important
than this? To have the friendship of God is to have all that men can ask. If He
is on our side
it is of little consequence who may be against us. But He is
always on the side of those whose ways please Him. Esther’s history shows us
this. In all its aspects her exaltation was most remarkable.
1. Mark the simple cause of
this exaltation. It was the Divine tribute to her character. Because her ways
pleased the Lord
He made her enemies to be at peace with her. Do you ask for
success
for happiness
for final triumph? Do you desire a result of
blessedness for this life and for the life to come? Embrace the hope which the
gospel gives. Go to the fountain which the gospel opens. Enter into the
Saviour’s ranks and belong to Him. He will carry you safely through every trial
and every contest.
2. Mark the way in which this
exaltation was accomplished. God gave her favour in the sight of others. An
unseen influence and power preceded her in the path through which she was led
and prepared her way before her. And now we see the beginning of the turning
tide. “When a man’s ways please the Lord
He maketh even his enemies to be at
peace with him.” The maiden pleased Hegai
the keeper of the women
and she
obtained kindness of him. Everything now is to be in her favour. “The best
place in the house of the women” is assigned to her. “Seven maidens meet to be
given to her out of the king’s house” are appointed her attendants. So easily
can your gracious heavenly Father change and order the minds of others
concerning you. He can make all your enemies at peace with you. Thus He
prepared Pharaoh’s daughter to be the defender and the royal nurse for the
infant Moses. Thus also He dealt with Daniel and his companions. He gives a
pleasant and attractive aspect to religious character
adorns it by His Spirit
with traits of meekness and spiritual beauty
makes its influence agreeable and
pleasant to those who become connected with it
and in this way makes His
servants acceptable to others and a real blessing to many. This system of His
gracious government lays out the line of personal duty for you. It is your duty
to be a blessing to all persons and at all times.
3. Mark the state of mind
which true piety will display under the most trying circumstances. This was
beautifully exhibited in Esther as she passed through the trying ordeal which
was to lead to her exaltation. Esther showed great self-respect. What is so
dignified and refining as true piety? It habitually clothes the character with
grace and purity
and the manners with delicacy and elegance. We see the
poorest daughters of earth exalted by the transforming power of true religion
to a hold on the reverence of all
and often to the admiration and delight of
many. True piety is patient
quiet and unassuming. Esther showed a quiet
submission to the will of God. She asked for nothing. She desired nothing of
all that she saw around her. All the state and magnificence of her new
condition were nothing to her. Her mind could find repose only in God. How
beautiful is such an example! Remember that Divine promise (Isaiah 26:3): “Thou wilt keep him in perfect peace
whose
mind is stayed on Thee
because he trusteth in Thee. Trust ye in the Lord for
ever
for in the Lord Jehovah is everlasting strength.” Esther showed entire
indifference to worldly display. But “when the turn of Esther was come to go in
unto the king
she required nothing but what Hegai
the king’s chamberlain
appointed.”
She was contented to leave her whole influence and prospects in her Father’s
hands
and therefore “she required nothing.” This was true modesty
as well as
a simple and pious trust in God. Her mind and thoughts were directed to Him
not to herself. What an example was this to youth in the midst of the snares
and artificial glare of the world! True adorning is “not the outward adorning
of plaiting the hair
and of wearing of gold
or of putting on apparel
but it
is in the hidden man of the heart
in that which is not corruptible
even the
ornament of a meek and quiet spirit
which is in the sight of God of great
price.” What attractive beauty there is in a heavenly temper
a lowly spiritual
mind! This is a jewel of the Lord’s preparation and appointment
and eminently
becomes and adorns the children
of God. Esther showed a simple and entire trust in God. In the bitterness of
her heart’s sorrow she had no other protector. (S. H. Tyng
D. D.)
The myrtle that became a star
I. Hadassah
the orphan.
Mordecai took the little tree
growing without shelter from the storm
and
planted it by his own hearth.
II. Look next at Hadassah
the
captive.
III. Then at Hadassah
the
beautiful maiden. Nobody should despise beauty of face; but bad character
spoils beauty
whilst beauty of soul may supply the lack of physical beauty.
IV. Last of all
at Esther
the queen.
V. Let us conclude with a
twofold wish.
1. May you grow like a
myrtle
and resemble it in two qualities: in that it is an evergreen
and always
fragrant. Be thou lovely in the dark days as well as the bright; and do thou
always cheer thy
dwelling with the fragrance of godliness.
2. May you glow like a star
which God has clothed with light and placed so high in the heavens. Do thou
walk in light--Christ’s light--the light of truth
and love
and holiness; and
finally
shine as a star in heaven
your home for evermore. (J. Edmons
D.
D.)
Beauty
Esther
in addition to her outward comeliness
was modest
engaging
contented
and possessed all those amiable qualities which adorn the
individual
while they make him useful to society. Beauty is one of the gifts
of nature; but if it consist only in symmetry of form and fineness of
colouring
it is no more than a beautiful statue; it can only gratify the eye. That which
reflects as a mirror the good qualities of the mind can alone form an object of
rational attraction. (T. McCrie.)
Verse 5-6
Verses 5-20
Whose name was Mordecai.
Mordecai
Providence opens avenues through which merit may attain elevation.
I. Mordecai was
kind to his orphan cousin. He brought her up
adopting her as his own daughter.
He was intensely solicitous for her welfare. He was her counsellor
guardian
friend. He seems to have possessed respect for womanhood--what Charles Lamb in
one of his Essays of Ella designates
“reverence for the sex.” Are we not
justified in affirming that this is indicative of nobility? Love of woman
as
woman
produces beneficent results
which few can afford to dispense with. It
aids in developing perfection of character.
II. He possessed
good judgment. He advised Esther not to reveal her kindred. He did not enjoin
her to deny her nationality
much less to become alienated from her suffering
countrymen; but he exhorted her to maintain silence in reference to her
descent. He will await deliverance from Israel’s God
carefully watching the
indications of providence
and endeavouring
meanwhile
to induce Esther to strengthen
her influence with the king. “The prudent man looketh well to his going.”
III. He was humble.
He sat as porter at the royal gate of the palace and was contented.
IV. He was loyal to
justice. When two of the chamberlains sought to lay hands on the king he
disclosed the plot to the queen
who
by reporting it to the monarch
delivered
the culprits over to the vengeance of law
and “they were both hanged on a
tree.”
V. He was
conscientious
and to a right-minded person the approval of conscience is the
richest reward
one which depends upon himself and of which no other can rob
him. Mordecai refused to bow before Haman. “If the monkey reigns
dance before
him
” is a proverb which evidently had little force with Mordecai. If Haman
does not deserve respect
he shall not receive reverence from him. Kind
prudent
humble
just and conscientious
need we marvel that Mordecai rose from
lowly station to become chief minister of State? Though he has saved the life
of the king
he is not promoted. He returns to his humble duties. By the simple
fact that a record is made of the services of a porter
preparation is made for
the stirring events of the future. (J. S. Van Dyke
D. D.)
Tried fidelity
Here we have the fact demonstrated in a striking illustration that
no man can serve God for nought. He will never be a debtor to any of His
creatures. The path of truth and goodness
of love to God and love to men
will
always advance in light and purity to a perfect day. This is the illustration
we have in the character and history of Mordecai. Ahasuerus
Esther
Haman
and
Mordecai
in their relations make a perfect dramatic exhibition. Their paths
cross each other
and their interests mingle. Their conditions and
responsibilities are in constant close connection
and are continually intermingled.
Each character is a separate living principle. And in each the operation and
result of this peculiar principle is distinctly and very beautifully displayed.
1. In this fidelity in duty we first see this path of duty beginning
in the very lowest circumstances of life. Enrich and exalt the indulgence of
the world by every imagination of its wealth and pleasure
and yet He shows its
end to be vanity and vexation of spirit. He will show the reward of fidelity in
duty. He will display the history of its certain triumph
and perfect security
and success. Begin as low as you will in human condition; make the sphere as
limited as you can; multiply difficulties around its strait and narrow path as
you choose
and He will show you how easily and how certainly He can exalt and
honour it
and that by the very instruments which have been collected to oppose
it. Thus Mordecai begins a poor captive Jew
perhaps a beggar
certainly a
menial at the king’s gate. Men often think it of little consequence what one
does who is so concealed and so little known. But
ah
never forget that there
is no such distinction before God between duties great and little
or sins
venial or mortal. Whatever God requires or forbids is great. Every station
which His providence has assigned and ordered is necessary and important.
Virtue must always be tried by little things. The beginnings of all temptations
are small
and the question of resistance or compliance with them is always
settled in very narrow contingencies of trial. It is far easier to perform
higher duties
and to resist greater temptations. The real trial of human
principles is in unknown and secret dangers. When everybody is watching
it is
easy to walk uprightly. The soldier on parade will be sure to keep time and
step. But when our walk is unobserved
our conduct unnoticed
our position in
life of no consequence in human sight
then are our difficulties and our
temptations always the greater and the more dangerous. “No one will know; no
one sees; example is nothing; it is of no consequence what I do; it is
impossible for me to do much good in any way.” All
not thus did. Mordecai
argue
though in these very circumstances of narrow influence Mordecai begins.
2. We see this poor and faithful man perfectly contented with his low
estate. He is unmurmuring though poor. If you would have larger and higher
responsibility
gain it and be prepared for it
by earnestly and contentedly
fulfilling the obligations which are laid upon you now.
3. We see him affectionate and liberal in his social relations.
Though poor
yet making others rich. Though poor himself
he cheerfully adopts
his orphan cousin
and divides his comforts
whatever they might be
with her.
“He brought up Hadassah
his uncle’s daughter.” The largest generosity is often
among the most straitened in earthly condition. But it is an indispensable
characteristic of true virtue. Obedience to God is imitation of God
who giveth
liberally and upbraideth not. A covetous
harsh
narrow
selfish temper can
never have tasted that God is gracious
or have known anything of the Saviour’s
transforming love. He was delicate and refined in his liberality. There is much
in the way in which kindness is bestowed to make it either acceptable or a
burden. The little orphan Mordecai “took and brought up for his own daughter.”
There is nothing in the religion of the New Testament to encourage bluntness
coarseness
or assumption of superiority. But Mordecai’s tenderness was
watchful as well as delicate. “To know how Esther did
and what should become of
her
” was the dearest interest he had on earth. And for this “he walked every
day before the court of the women’s house.”
4. We see him faithful in every claim as a subject. In his solitude
he overheard the counsel of two conspirators against the life of the king. He
sought the opportunity
therefore
to preserve the life of the king
and he
succeeded. This also is an eminent example. The virtuous
religious man is
always an orderly and peaceful man.
5. We see in Mordecai especial fidelity to God. (S. H. Tyng
D. D.)
For she had neither father
nor mother.
Religion promotes benevolence
Now there are some remarks very obviously suggested by this part
of the narrative. I should say that here we have a fine example of the
practical power of true religion
in leading to a benevolent regard for the
comfort and well-being of the unprotected. (A. B. Davidson
D. D.)
Personal benevolence
It is an easy matter for the wealthy to be charitable when their
gifts
administered by others
involve no sacrifice of time or labour
and no
care and anxiety to them selves. But the noblest exercise of charity is
exhibited when we take an interest personally in the well-being of the
unprotected
and when they can look to us as their friends and counsellors
to
whom they can have recourse in their sorrows and troubles and difficulties. (A.
B. Davidson
D. D.)
Mordecai’s tenderness in adopting Esther
We Christians have not always been ready to give the Jew credit
for such tenderness
such ready pity
such gentle helpfulness. Let us ask
ourselves if we are willing to come up to the standard of this Jew? What is the
good of any religion unless it do make us pitiful
loving
eager to help the
poor world about us? I heard a very beautiful story some time since. A friend
was telling me that one Sunday he was preaching at some little country chapel
and went to dinner at the house of a labourer
where he found eight children.
He was struck with the fact that they seemed to run in pairs
as if they were
all twins. After dinner the good woman said
“I saw you looking at the
children
sir
as if you could not quite make them out.” “Well
yes
” said he
“I could not help wondering if they were all twins!” The good wife laughed.
“No
” said she
“they are not twins. You see they are all ours
so to speak
and yet four of them are not. When we came into this house the man and woman
who lived here before us had just died and left four little children just the
age of our four. They had to go to the workhouse
and the van was at the door
to take them just as we came in. Three of them were in the van; but the fourth
little fellow would not go. He had got hold of the door
and was screaming with
all his might. The man was trying not to hurt him
and yet of course he wanted
to make him let go. I felt very
very sorry for them all
and said
‘You can’t
take him screaming like that. People will think that you are murdering him. Put
the three back again and come again to-morrow. We will look after them for the
night.’ The man was very glad to do it
so they all came in again. Well
then
you see our children began to play with them
and we all sat down together at
supper
and managed to get them off to bed. Well
that night I could not sleep
for thinking about them. I could not get it out of my mind what I should like
anybody to do for mine if they were left like that. As I lay tossing
John said
to me
‘I can’t help thinking about those children.’ ‘Well
John
’ I said
‘what do you think about them.’ ‘Well
Mary
do you think if we pinched a bit
that we could manage to keep them?’ ‘I am sure we could
’ I said
and then we
went to sleep. The guardians gave us six shillings a week towards their keep
and it went on all right until John began to think that we ought to have a
Sunday-school for the children about here. ‘We have eight to start with
’ said
John. So the school was started. But there was a gentleman that set himself
against the school
and tried to put it down. However
John would not have
that; so this gentleman went to the guardians and got them to stop the six
shillings a week. We could not let the children go
for to us it was just as if
they were our own. But it was hard work
for John fell ill and was in bed for
six weeks. And when he got about again he had to try and find a new place
for
his had been filled up. At last he got a job at hedging and ditching
and that
meant a stout pair of boots and a pair of leggings and a bill-hook. I had saved
a few shillings for the children’s shoes
but now I had to give all that to
John
and away he went to buy what he wanted. But as soon as he came back I
said
‘You must go again to get the children’s shoes
John
’ and I put two
sovereigns in his hand. He looked at me wondering. I told him how that the
gentleman’s daughter had called to say how sorry she was for us
and she gave
us this to keep the children. And since then we have managed to get on right
well
sir.” (Mark Guy Pearse.)
Worldly exaltation
Providence and grace have two separate dominions. The providence
of God rules over outward things for the welfare of His children. The grace of
God redeems
renews
governs and preserves their own inward heart and
character. Both are the subjects of covenant and earnest promises to them. One
part of this gracious work we have seen in Esther’s ease. God protected and preserved
the captive orphan by His own power. And all the elements of her own character
are the evidences of the grace and power of her Lord. There is something
extremely beautiful and even grand in this exhibition of youthful piety. Few
will be carried through the extremes of Esther’s trial. Now we are to look upon
Esther
the queen of Persia
and see how God fulfils all His promises
and
protects and maintains in usefulness and happiness the souls of His servants.
I. In this view we
see true piety in worldly exaltation This exaltation has been brought about by
a remarkable train of circumstances in the good providence of God. Every
probability was against it
and nothing could be more unlikely than the result
which was thus produced. “The king loved Esther above all the women
” etc.
Remarkable as this result was in itself
the reason given for it is yet more
worthy of our attention. “She obtained grace and favour in his sight.” Her
exaltation is ascribed to a far higher power than any that outwardly appeared.
God was ruling and ordering it in His own way
You may carry out this principle
in all your expectations and plans of life. Your youthful hearts desire earthly
success. God may surely give it to you. But He would have you realise that it
is His gift. The wise and the only sure way to make the earth a blessing to you
is to seek His favour with it. But it will also
which is far more
make the
earthly substance which you do gain a real and permanent blessing to you. But
surely there is a higher exultation than any which is wholly confined to earth.
There is a throne above all earthly thrones for those who conquer in the
Saviour’s host. This God reserveth for those who love Him. Seek this throne and
kingdom
the kingdom of God and His righteousness. This is the more excellent
way. Make your possession of it sure. The king of Persia made a royal feast at
Esther’s exultation. It was a feast of far different character from that which
preceded the downfall of Vashti. “The king made a great feast unto all his princes
and his servants
even Esther’s feast; and he made a release to the provinces
and gave gifts according to the state of the king.” The former feast was
distinguished by abounding selfish
sensual indulgence. This was marked by
releases
gifts and acts of favour to the destitute and the suffering. The
people of God are always made a blessing to men in the influence which they
exercise
and in their final exaltation among men
when the kingdoms of the
earth shall be given to the saints of the Most High
the most abounding gifts
and mercies shall be showered upon the world around. If God shall give you the
high places of the earth
so improve and employ your influence here that others
may have reason to bless God in your behalf.
II. We see here the
emptiness of earthly contrasts. No earthly contrast could be greater than
between a poor Jewish captive orphan
amidst the oppressions of a heathen land
and the queen of all the provinces of the kingdom of Persia. Yet all this is
nothing when viewed in relation to the power and greatness of God. Man looks
upon the outward appearance. God looketh upon the heart. Let us seek to gain
His mind
and learn to value others
and to think of ourselves according to the
reality of character
and not according to the mere appendages and aspects of
the outward condition. The vain mind of youth delights in worldly elevation and
grandeur. But Esther’s trials of character will be far greater in her new
condition than in her former one. Few can bear great earthly prosperity with advantage.
It is here that the principle of our text comes in
“He preserveth the souls of
His saints.” He delivers them from the destructive influence which surrounds
them. He carries them safely through the hour of trial. Prosperity brings in
the claims of worldly fashion
the examples of the exalted wicked
the
hostility of a world which at the same time tempts to transgression and scoffs
at fidelity. It
introduces a multitude of new thoughts and new relations which corrupt the
character and entangle the soul. The life of piety declines. The spirit of
prayer grows dull. The modesty of dress and personal appearance is laid aside.
The purity of the outward walk is disregarded.
III. We see in
Esther’s case that under the Divine guidance and grace true piety may pass
uninjured through every state. Esther’s sudden exaltation had no effect on her
fidelity to God
or on her attachment to His people. We see the same guarded
self-respect
and the same love for Mordecai afterwards as before. The
proportioned usefulness of individual piety in different stations in human life
it would be very difficult to decide. God often selects the feeblest
instruments as the most important agencies to promote His glory. We may
therefore
dismiss all anxiety about the influence of our appointed station. He
will give the blessing according to His own will. But what can show more
beautifully the reality of the work of God in the heart than the constant
exercise and display of the same kindness
tenderness
and simplicity in a high
estate as in a previous low condition? One of the most striking facts in
Esther’s character is this repeated assertion of her faithful remembrance of
Mordecai and of her permanent regard to his instructions. Ah
what a blessing
do we confer when we succeed
under the sovereign power of the Holy Spirit
in
laying up in the youthful mind the principles of true religion and real love
for God! This is something real; a gift that will abide.
IV. We see Esther’s
exaltation marked by sincere gratitude and affectionate care for the appointed
instrument of it. A low and upstart mind hates to acknowledge obligations; nay
often feels a new hostility towards those from whom benefits have been
received. But a truly great and exalted mind forgets no benefits that have been
conferred
and esteems it a high privilege to be able to pay them directly back
to the person who has bestowed them. Esther acknowledges her twofold
obligation
while she gives the information which saves the life of the king
and gives it in the name of Mordecai
that it might in some way be the
instrument of promoting his advantage
and of rescuing him from the poverty of
his condition. This gratitude for kindness from our fellow-men is always
characteristic of true piety. A religious heart is ashamed of no obligations.
Shun that sinful pride which hates the feeling and the acknowledgment of
dependence. A joyful and pleasant thing it is to be thankful. (S. H. Tyng
D. D.)
And Mordecai walked every
day before the court of the women’s house.--
Mordecai’s loving solicitude
The histories of Mordecai and Esther run side by side
like the
two differently-coloured rivers--the Arve and the Rhone. But the course of the
one is from time to time being crossed and coloured by the course of the other.
Esther played a leading part in the deliverance of the Jewish nation
but she
owed much to the teaching
influence
and directions of Mordecai. She was the
seen and he the unseen worker. These latter often do the most important work.
I. Mordecai’s
lovng solicitude.
II. This loving
solicitude was of divine origin. God makes use of human passions for the
promotion of His merciful purposes. Human reasons may be given to account for
Mordecai’s love for Esther
but there were also Divine reasons.
III. This loving
solicitude quickened mordecai’s discernment.
IV. This loving
solicitude taught mordecai a true creed. Love is light. He that dwelleth in
love dwelleth in a clear apprehension of Divine truth and of Divine methods.
“Although he trusted God with his niece
yet he knew that an honest care of her
might well stand with faith in God’s providence. God must be trusted
but not
tempted by the neglect of careful means” (Trapp)
.
V. Mordecai’s love
made him watchful.
VI. Mordecai’s love
made him self-forgetful.
VII. Mordecai’s love
concerned itself about esther’s highest welfare. (W. Burrows
B. A.)
She required nothing.--
Simple attire
It seems to be implied in the text that while the other maidens
endeavoured by dress and ornament to make an impression upon the heart of the
king
Esther had recourse to no such artifice. If she was to gain the royal
favour
which no doubt she desired to do
she trusted to her native graces and
accomplishments as the means of obtaining it rather than to the splendour of
her attire. And such will always be the procedure of true beauty and modesty.
Excessive attention to the decoration of the person
and the lavish use of
gaudy ornament
indicate the consciousness of some personal defect
and are
inconsistent alike with good taste
with female delicacy
and with the law of
Scripture. (A. B. Davidson
D. D.)
Reality versus superficiality
She had grace in her heart
humility in her deportment
and the
high attractions of gentleness
meekness
and pity. These would speak to the
heart in look and gesture
and obtain favour for her “in the sight of all them
that looked upon her.” There was realness in contrast with superficiality
true-heartedness in opposition to mere pretension
and the heroic love of the
right and the noble over against all that is hollow
hypocritical
and base.
Even in a heathen court spiritual excellences such as these
rarely to be found
there
were sure to command respect and win the affections. (T. McEwan.)
Verses 17-20
So that he set the royal crown upon her head.
The elevation of woman
Gloss it as you
may
this is not pleasant reading
and yet not unprofitable
having much to say
to us
and especially to women
of what we owe to Christianity for the
elevation of woman. Telling of a despot and sensualist
and how he claimed his
country’s fairest beauty for his insatiate pleasure. But it is purely told us.
It can be read without dulling the conscience or staining the imagination. What
nation of antiquity looked not upon woman as a decorated toy or an abject
drudge? There was one exception. Among the Jews her position was relatively
high as compared with that assigned to her in adjacent nations. She had larger
liberty than even now is allowed her in Oriental countries
with greater
variety and importance of employments. She headed
like Miriam
the bands of
women who celebrated
with triumphant song
the overthrow of enemies. She led
armies
like Deborah
and was
like her
a prophetess and a judge. In the free
grace of an unconfined maidenhood she went out to meet her father with timbrels
and dances. Her hymns were included in sacred records
as was the song of
Samuel’s mother. She was consulted
like Huldah
by high-priest and king. And
while the effect of polygamy was disastrous
so far as that obtained before the
captivity
and while it was obvious that the husband
not the wife
was the
acknowledged head of the household
in independence of whom the wife could
enter on no engagements
the dowry was given for the wife
not with her. The
modern harem was unknown
the matron walked abroad unveiled
her husband’s
house was esteemed her “rest
” she had a large authority in the family
and the
grace and force of her character and mind were honoured
cultured
and allowed
opportunity. (R. S. Storrs.)
Esther’s advancement
from low estate to share the throne of Persia reminds us of what
God does for His people in raising them from the miry clay to sit with Christ
upon His throne. (A. B. Davidson
D. D.)
Verse 20
For Esther did the commandment of Mordecai
like as when she was
brought up with him.
Repaying parental kindness
Then I would say that there is a lesson here for the young. How
can they repay in any measure--for fully they can never repay--the tenderness
of their godly parents to them in their youth
and the anxiety which has been
felt on their account as they advanced toward maturity? In one way only--by
endeavouring to pursue the path which leads to present respectability and
usefulness
and which Christ in His Word has marked out as that which His
disciples must tread. (A. B. Davidson
D. D.)
Verse 21
Two of the king’s chamberlains
Bigthan and Teresh . . . sought to
lay hand on the king Ahasuerus.
Traitors
Besides flatterers
despots are apt to have traitors and assassins
about them
such as Bigthan and Teresh. Mordecai detected their villainy
and
no doubt ran considerable risk in exposing it. But he was not one of those who
are honest only when honesty appears to them to be the best policy; he did the
right because it was the right
faithfully and fearlessly. (A. M. Symington.)
Crafty foes
There are crafty spiritual foes who wait for the opportunity to
kill the soul (T. McEwan.)
Danger of great men
I. The danger of
great men.
II. The fidelity of
the godly man.
III. The certainty
that sin will find us out. (J. Hughes.)
Danger and service
History is full of examples of plots and assassinations in the
palaces of Eastern princes. Favouritism
founded usually upon mere caprice
is
one of the characteristics of a despotic government. Then envy and hatred are
naturally excited in consequence of this
among such as think themselves as
well entitled to preferment as those on whom it has been bestowed. We have no
means of knowing what led the two chamberlains to conspire against the king. An
angry word
or some apparent slight or insult
may have provoked them to
revenge
or they may have been bribed by other parties whom the king had
injured. The narrative in the text is given so briefly that we are not told how
Mordecai came to discover the plot. He may have been requested to become an
accomplice
in order that by his assistance the actual perpetrators of the
bloody deed might the more easily effect their escape. But whether in this way
or by overhearing the conspirators as they were speaking together of the time
and manner of carrying out their purpose
he became aware of it--he immediately
took measures to counteract the dark design. There are three topics suggested
by them
to which we may briefly advert.
1. In the first place
we cannot read this narrative without drawing
from it a lesson as to the uncertainty of life. The destroying sword may be
hanging as by a single hair over the head of the ruler of a vast empire
making
his life as contingent as that of the mariner when the storm suddenly bursts
forth upon him
or of the soldier when he is under the thick fire of the enemy.
Humanly speaking
those who occupy the middle class of society
whose wants are
supplied without any danger or painful toil
and who have nothing to dread from
the envy and enmity of others
live in greatest security
and have least
occasion to fear what is usually called accident
as affecting their life. And
the practical use which we should make of the uncertainty of the present life
is to have a sure interest in Christ
which will render the life to come all
certainty and blessedness to us.
2. In the second place
the narrative before us teaches us that
whatever station in providence men are called to fill
they may be instrumental
in conferring important benefits on others. Mordecai
a man of humble rank
saved the life of the king. But the remark which we have just made may be
transposed to services more important than those which have reference to the
present life and its concerns. What an immense power
for instance
is
possessed by the nurse to whose care the children of a family are committed
and who
by the faithful execution of her trust
may implant the seeds of truth
in the youthful heart so deeply that no worldly influence will afterwards
efface them. There is something higher here than the mere saving of life. Every
follower of Christ
in whatever sphere he moves
may do incalculable good to
those around him
even to those who are placed high above him. If you cannot do
so much as you would
a consistent and faithful life
spent in all the
unobtrusiveness of true humility
will be a lesson to some that may be
productive of vast benefit.
3. In the third place
from the narrative under review we are led to
think of a record of unrequited deeds. Mordecai’s information saved the life of
the king
and was duly noticed in the annals of the kingdom; but it lay there
for a considerable time
apparently as a dead letter. There is evidently a
twofold application that may be made of this particular. The acts of wicked men
are all recorded
and will be brought into judgment. The hand of justice does
not always follow the perpetration of the evil act. Yet the retribution
if it
be slow
is certain. But it is not so much this aspect of the question that is
presented to us in the text as the more pleasing one
that the services of
God’s people are recorded
and are not suffered to pass unrewarded in the end.
The reward
indeed
may not come in the present life. The faithful disciples of
Christ have often been left to contend with the world’s opposition
and to fall
victims to the world’s enmity
just on account of their steadfast attachment to
the truth. But they are all recorded
and the record will be produced
hereafter. The Scripture teaches us this very plainly. “God is not unrighteous
” says the
apostle
writing to the Hebrews
“to forget your work and labour of love
which
ye have showed toward His name
in that ye have ministered to the saints and do
minister.” (A. B. Davidson
D. D.)
──《The Biblical Illustrator》