King Ahasuerus laid a tribute on the land, and on the islands of the sea.
Parallel Translations
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King Ahasuerus laid a tribute on the land, and on the islands of the sea.
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And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea.
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And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea.
Cross-references (8)
Passages linked to Esther 10:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 24:15 Therefore glorify Yahweh in the east, even the name of Yahweh, the God of Israel, in the islands of the sea!
- Psalms 72:10 The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts.
- Genesis 10:5 Of these were the islands of the nations divided in their lands, everyone after his language, after their families, in their nations.
- Esther 1:1 Now in the days of Ahasuerus (this is Ahasuerus who reigned from India even to Ethiopia, over one hundred twenty-seven provinces),
- Esther 8:9 Then the king’s scribes were called at that time, in the third month, which is the month Sivan, on the twenty-third day of the month; and it was written according to all that Mordecai commanded to the Jews, and to the local governors, and the governors and princes of the provinces which are from India to Ethiopia, one hundred twenty-seven provinces, to every province according to its writing, and to every people in their language, and to the Jews in their writing, and in their language.
- Isaiah 11:11 It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
- Daniel 11:18 After this he will turn his face to the islands, and will take many; but a prince will cause the reproach offered by him to cease. Yes, moreover, he will cause his reproach to turn on him.
- Luke 2:1 Now in those days, a decree went out from Caesar Augustus that all the world should be enrolled.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Est 10:1 And the king Ahasuerus laid a tribute…
Est 10:1 And the king Ahasuerus laid a tribute upon the land, and [upon] the isles of the sea.
Ver. 1. And the king Ahasuerus laid a tribute, &c.] An extraordinary tribute to maintain war against the Grecians, who, uniting together, were then grown potent and formidable. To enable himself, therefore, the better against them, he gathered money, the sinews of war, but lost the affections of his subjects, the joints of peace. He became hereby ill-beloved of all sorts, and far a less king, by striving to be more than he was. And hence haply one letter of his name is lost here, for the Masorites tell us that in the ancient copies he is written, not Ahasuerus, but Ahasres, without a Vau (Drus. in loc.). {Hebrew Text Note}
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And upon the isles of the sea] Judaea was an isle, Isa 20:6 (but not of the sea, for it was part of the continent), because media inseparabilis unda separated from other countries, and encircled with God’s powerful protection. It was, say some, by Mordecai’s means exempted from this great taxation. Herodotus saith that a country near unto Arabia was exempted (Herod. l. 3). He meaneth Judaea, saith Junius, though he name it not. It may be so. And it may be, saith an interpreter, that this is here inserted, as being intended only of the re-imposing of the tribute, whereof there was granted a release at Esther’s marriage, Est 2:18, yet it may be also added, to show how God punished the nations for their late greedy gaping after the lives and estates of God’s people.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain i.e. Upon all his dominions, whether in thee main…
i.e. Upon all his dominions, whether in thee main continent, or in the islands.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We are here told,
We are here told,
I. How great and powerful king Ahasuerus was. He had a vast dominion, both in the continent and among the islands, from which he raised a vast revenue. Besides the usual customs which the kings of Persia exacted (Ezr 4:13), he laid an additional tribute upon his subjects, to serve for some great occasion he had for money (Est 10:1): The king laid a tribute. Happy is our island, that pays no tribute but what is laid upon it by its representatives, and those of its own choosing, and is not squeezed or oppressed by an arbitrary power, as some of the neighbouring nations are. Besides this instance of the grandeur of Ahasuerus, many more might be given, that were acts of his power and of his might. These however are not thought fit to be recorded here in the sacred story, which is confined to the Jews, and relates the affairs of other nations only as they fell in with their affairs; but they are written in the Persian chronicles (Est 10:2), which are long since lost and buried in oblivion, while the sacred writings live, live in honour, and will live till time shall be no more. When the kingdoms of men, monarchs and monarchies, are destroyed, and their memorial has perished with them (Psa 9:6), the kingdom of God among men, and the records of that kingdom, shall remain and be as the days of heaven, Dan 2:44.
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II. How great and good Mordecai was.
1. He was great; and it does one good to see virtue and piety thus in honour. (1.) He was great with the king, next to him, as one he most delighted and confided in. Long had Mordecai sat contentedly in the king's gate, and now at length he is advanced to the head of his council-board. Men of merit may for a time seem buried alive; but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai was written in the chronicles of the kingdom, as very memorable, and contributing to the great achievements of the king. He never did such acts of power as he did when Mordecai was his right hand. (2.) He was great among the Jews (Est 10:3), not only great above them, more honourable than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his preferment that they rejoiced in it, and added to it by giving him a commanding interest among them and submitting all their affairs to his direction.
2. He was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good. When the king advanced him, (1.) He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jews' religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him. (2.) He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief thing most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good. (3.) He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behaviour, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable. (4.) He did not side with any one party of his people against another, nor make some his favourites, while the rest were neglected and crushed; but, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to God, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. God continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the King Ahasuerus laid a tribute on the…
And the King Ahasuerus laid a tribute on the land, and upon the isles of the sea. Which include all his dominions, both on the continent, and on the sea, the Aegean sea; though Aben Ezra thinks it regards such as were not under his government, but stood in fear of him, of whom he demanded tribute. If Ahasuerus was Xerxes, perhaps his exchequer might be drained by his wars with the Grecians, which put him upon this; though some understand this of his renewing the taxes and tribute, which he remitted upon his marriage with Esther, Est 2:18.
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Esther 10:2
est 10:2
est 10:2
est 10:2And all the acts of his power, and of his might,.... As Xerxes was a very mighty and powerful prince:
and the declaration of the greatness of Mordecai, whereunto the king advanced him; the history of that, and which tended not a little to the greatness, dignity and prosperity of the king himself, and his whole kingdom:
are they not written in the book of the chronicles of the kings of Media and Persia? to which the reader is referred by the writer of this book, the which were in being in his times, but now lost: had they been preserved, they might have been of great use to lead into the history of the Medes and Persians, which for want of them is very dark and intricate; the writer of this book having nothing further to do with it, than as it related to the affairs of the Jews.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The greatness of Ahasuerus, and of Mordecai, ver. 1-3.
The greatness of Ahasuerus, and of Mordecai, ver. 1-3.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Ahasuerus lays a tribute on his dominions, 1.
CHAPTER X
Ahasuerus lays a tribute on his dominions, 1.
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Mordecai's advancement under him, 2.
His character, 3.
NOTES ON CHAP. X
Verse 1. Laid a tribute upon the land] On the one hundred and twenty-seven provinces of which we have already heard.
The isles of the sea.] Probably the isles of the AEgean sea, which were conquered by Darius Hystaspes. Calmet supposes that this Hystaspes is the Ahasuerus of Esther.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Est 10:1. King Ahasuerus, laid a tribute upon the…
Est 10:1. King Ahasuerus, laid a tribute upon the land — That is, he laid a tax upon every part of his dominions, both on the continent, and on the islands over which his power extended. By the isles here mentioned are meant those in the Æegean sea, conquered by Darius Hystaspes.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain A tribute - Perhaps an allusion to some fresh…
A tribute - Perhaps an allusion to some fresh arrangement of the tribute likely to have followed on the return of Xerxes from Greece.
Upon the isles of the sea - Cyprus, Aradus, the island of Tyre, Platea, etc., remained in the hands of the Persians after the victories of the Greeks, and may be the “isles” here intended.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Land. He conquered many countries on the continent, and…
Land. He conquered many countries on the continent, and several to which he could not come but by water, which the Jews call islands, whether they were surrounded on all sides by the sea or not. Hebrew has not the word all: but as the expressions are indefinite, they are usually taken in this sense. Yet we must not suppose, that the dominion of Assuerus extended over the whole world, no more than that of the Romans, who were styled masters of it. Before this king, the provinces had not paid tribute, but gave what they judged proper. But Darius laid a heavy tribute upon all, that, when half was afterwards remitted, they might esteem it a favour. The Persians hence looked upon him as a trafficker: Greek: kapelos. (Herodotus iii. 89., and iv. 44., and vi. 7., &c.) (Calmet) --- Providence punished them for thirsting after the possessions and blood of the Jews. (Tirinus)
Cleopatra. So the kings and queens of Egypt were styled after Lagus; whence we can only gather, that this translation was brought after the reign of Alexander, and most probably under Philometer, the sixth of his successors. He was a great admirer of the Jews, and employed one Dositheus as his general, who might be the priest here mentioned; as such an office was not incompatible with his character. (Tirinus) --- Usher is of this opinion. See Josephus, contra Apion ii. But would he then be mentioned as if he had been a person almost unknown? (Calmet) --- We may say that he only raised himself by merit, after this time. (Haydock) --- Philometer reigned 177 years, B.C.[before Christ]. The Septuagint (Calmet) who gave their version in the 7th year of Philadelphus, (St. Epiphanius) were not the authors of the Greek edition of Esther; (Calmet) or perhaps, they may have adopted this of Lysimachus, (Huet; Du Hamel) as far as it went; the letter of Purim being only the groundwork of this history. If they did, Lysimachus must have lived before the time of Philometer; or what seems as probable, (Haydock) that the celebrated version has been made by different authors, and at different times. (Hody.) --- Jerusalem. Here St. Jerome subjoins, "This beginning was also in the Vulgate edition, which does not occur in Hebrew or any interpreter," (Haydock) except the Septuagint. (Worthington) --- This must be referred to what follows.
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At that time, is not in Greek. Capellus therefore argues in vain against the Greek author, as if this event took place in the 2d year. (Houbigant) --- The expression often occurs in Scripture, without determining the precise time. (Haydock)
"Hitherto," St. Jerome observes, "the preface extends. What follows, was placed in that part of the volume where it is written, And they, &c., (chap. iii. 13., where the edict should naturally appear. Calmet) which we have found only in the Vulgate edition." (Haydock) --- Josephus produces this edict at length, but with some variations, (Calmet) which are of no importance. (Haydock)
Fearing. Greek, "caught in the agony of death." The old Vulgate has many variations in this chapter. (Calmet) --- This prayer should be placed after that of Mardochai, at the end of chap. iv. (Menochius)
St. Jerome says, "These additions I also found in the Vulgate edition." (Haydock) --- This history is more succinctly related, chap. v. (Calmet) --- Her. Literally, "And he commanded her (no doubt Mardochai did Esther) to go," &c. The parenthesis was added by St. Jerome. (Haydock)
From India to Ethiopia. That is, who reigneth from India to Ethiopia. (Challoner) --- St. Jerome writes, "The copy of the letter of king Artaxerxes, which he wrote in favour of the Jews, to all the provinces of his kingdom, which also is not in the Hebrew volume." It should properly occur, chap viii. 13, as it does in Greek. The edict is well written in that language, which has induced a belief that it is not a translation. (Calmet) --- But that is no very strong argument. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain MORDECAI’S GREATNESS. Est_10:1-3.
MORDECAI’S GREATNESS. Est_10:1-3.
1. Ahasuerus laid a tribute — This verse seems at first to have no special relevancy to the subject of this book. But as this additional chapter is evidently designed to point out the power and greatness of Mordecai, the writer introduces the subject by the mention of a fact which showed the vast resources of the monarch whose prime minister Mordecai was. When and for what special purpose the king levied the tribute here referred to we are not told. It seems to have been done after Mordecai became his prime minister, that is, after the twelfth year of his reign, and many have thought that it was designed to replenish his exhausted treasury after his disastrous expedition against Greece. But a general tax for that purpose would have been taken before the twelfth year of his reign, and the king’s language in Est_3:11, does not indicate a want of money. It is better, therefore, probably, to take the verb laid (וישׂם) as designating customary or habitual action — the king was accustomed to lay tribute, etc.
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Isles of the sea — It has been objected that Xerxes had no control of the islands of the Mediterranean after his war with Greece. This, however, is far from certain, for while many Greek islands revolted, Cyprus, Aradus, and the Isle of Tyre, and probably others, still remained in allegiance to the great king. But even had all his isles revolted, it would have been no strange thing for such a ruler as Xerxes to call for tribute where he had no power to collect it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. laid a tribute] The word rendered ‘tribute’ means…
1. laid a tribute] The word rendered ‘tribute’ means everywhere else in Biblical Hebrew a body of forced labourers, or serfdom. We should therefore render here, imposed forced labour. The thought in the author’s mind was that now, Haman having fallen, and Mordecai ruling as vizier in his stead, the favour shewn to the latter, and through him and Esther to the Jewish nation as the people of God, had the result of augmenting the king’s power over the other nations included in his dominions.
The Targum characteristically adds that when Ahasuerus knew who the people and family of Esther were, he declared them free.
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the isles of the sea] an expression denoting the coast lands, especially of Phoenicia and the neighbouring country, with adjacent islands.
Chap. Est_10:1-3. Mordecai’s greatness
The connexion of this short chapter with the rest of the Book is obscure. It may be a fragment of some other work, which, owing to its subject-matter, came to be attached to the preceding narrative. On the other hand it may be nothing more than the closing paragraph or postscript of the Book, having for its object to emphasize the power of Ahasuerus, and so to reflect glory on Mordecai. In that case the thought which inspires the chapter is that Ahasuerus, whose prime minister Mordecai was, could command the service of the continent of Asia, and the coast of the Mediterranean.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Laid a tribute.—The disastrous expedition to Greece must…
X.
(1) Laid a tribute.—The disastrous expedition to Greece must have taxed the resources of the empire to the utmost, and fresh tribute would therefore be requisite to fill the exhausted coffers. Besides this, a harassing war was still going on, even ten years after the battle of Salamis, on the coast of Asia Minor, and this would require fresh supplies.
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The isles of the sea.—The chief island yet remaining to the Persian Empire was Cyprus. Those in the Ægean Sea were now free from Persian rule, but possibly, even after the loss, the old phrase may have been retained; just as in modern times we have Kings of “England, France, and Ireland,” and of “the two Sicilies, and Jerusalem” &c.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain CONCLUSION. THE GREATNESS OF AHASUERUS, AND OF MORDECAI UNDER…
CONCLUSION. THE GREATNESS OF AHASUERUS, AND OF MORDECAI UNDER HIM (ch. 10.). The Book of Esther might have been expected to terminate with the institution of the Purim feast. All that has gone before is subordinate to this, and the reader would be satisfied, and require no more, if the book stopped at the end of ch. 9. But the writer, perhaps from personal attachment to Mordecai, perhaps from mere patriotic pride in him, cannot bring himself to lay down the pen until he has put on record the full greatness of his hero, and the strength and support that he was to the Jews of his day. He has already told us that "this man Mordecai waxed greater and greater". (Est_9:4) He now expands this statement. The essence of Mordecai"s greatness consisted in his being "next unto king Ahasuerus" (ver. 3), his chief minister and alter ego. Thus the greatness of Ahasuerus is involved in his. So the chapter commences with a few words of Ahasuerus" greatness. It has already been noticed more than once (Est_1:1 Est_8:9) that he "ruled from India to Ethiopia, over an hundred and twenty-seven provinces." It is now added that he "laid a tribute upon the land, and upon the isles of the sea" (ver 1). This mention of "laying a tribute" was the chief reason why in former days so many writers, including Hooker, identified the Ahasuerus of this book with Darius, the son of Hystaspes. But it is not necessary to suppose that the first laying of a tribute on the provinces of the Persian empire is here intended; and Xerxes, after the Grecian expedition, which seriously altered the bounds of his dominions, may well have made a new assessment, in which the islands of the Aegean, or some of them, and certain other maritime tracts, were included. For the rest of Ahasuerus" "power and his might," the writer is content to refer his readers to "the book of the chronicles of the kings of Media and Persia" (ver. 2), which contained also an account of "the greatness of Mordecai, whereto the king advanced him." This greatness forms the sole subject of the concluding verse, which declares Mordecai"s position
(1) with respect to the Persians to the king;" and,
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(2) with respect to the Jews among them," "accepted," and their protector and benefactor, "seeking their wealth," or welfare, and "speaking peace," or insuring tranquillity, to all the whole race or people.
King Ahasuerus laid a tribute on the land. Darius, the son of Hystaspes, was the first to do this (Herod., 3:89); but, as the tribute had to be rearranged from time to time (ibid., 6:42), any subsequent Persian monarch who made a fresh arrangement might be said to "lay a tribute on the land." Xerxes is not unlikely to have done so after his return from Greece, as he had lost portions of his territories. And on the islands of the sea. The Hebrew expression translated by "islands of the sea" includes maritime tracts. Xerxes by the Greek expedition lost the islands of the Aegean, but still held certain tracts upon the coast of Europe, which were occupied for a considerable time by Persian garrisons (Herod., 7:106, 107). These would necessarily be included in any assessment that he may have made, and it is even not unlikely that Xerxes would lay his assessment on the Aegean islands, though he might not be able to collect it.
Ver. 1.
A king"s tribute and power.
Ahasuerus is certainly not brought before us in this book as a model king. He was careless of the lives of his subjects, indifferent to justice, callous to suffering, capricious in his likings, and fond of his own pleasure and ease. If Xerxes be the Ahasuerus of this book, it would be hard to light in history upon a character less worthy of respect. Yet he was, if not a great king, king of a great empire an embodiment of the idea of sovereignty and monarchy.
I Observe THE CHARACTER OF HIS DOMINION. He levied taxes upon the land and upon the isles of the sea. He exercised power and might over his subjects. He was responsible to no earthly authority.
II Observe THE EXTENT OF HIS DOMINION. Not only in this verse, but throughout the book, the vastness of the Persian empire and the might of the Persian sceptre appear as a great fact in the world"s history.
III Observe THE LIMITS OF HIS POWER. The Most High ruled, as he ever does rule, and turned the heart of the subject king as he would. We feel that the moving power in the great transaction was Divine. Man rules, but God overrules.
IV THE POWER OF AHASUERUS SUGGESTS THE AUTHORITY AND EMPIRE OF GOD HIMSELF. Not only by similitude, but also by contrast. This earthly king was defeated by the Greeks, despised by his subjects, assassinated by his servants, and his kingdom passed away to be no more seen. But "the Lord reigneth." "His dominion is an everlasting dominion." "Of his glory there is no end." He demands the submission of our will and the tribute of our praise.
HOMILIES BY W. DINWIDDLE Vers. 1-3.
Wisdom at the helm.
These concluding verses give a brief and comprehensive view of the results of Mordecai"s advancement to power. The influence of the great Jew soon made itself felt to the utmost boundaries of the wide empire.
I A UNIVERSAL TAXING. The laying of "a tribute on the land and the isles of the sea" may seem very arbitrary, but it was probably in the manner of a notable reform. It is to be attributed to Mordecai, and is given as a special instance of his wisdom and power. Despots have many ways of extracting money from those whom they govern, but the only proper way of supporting government is through just and systematic taxation. If the satraps or governors of provinces send in abundant supplies, shahs and sultans are content; they pay no heed to the manner in which the supplies have been secured. From this cause corruption and oppression still abound in the East. Mordecai adopted a system of direct taxation which embraced the whole empire, and for this he succeeded in getting the king"s sanction. Let us remark
1. That tribute is necessary. Government cannot be efficiently maintainedwithout adequate support; it is worth paying for.
2. Tribute should only be raised for necessary purposes; not for selfishindulgences or vainglorious conquests, but for the legitimate needs of the state.
3. Tribute should be equitable in its incidence. It should be borne by all, butat the same time it should exhibit a just regard to the varying conditions and abilities of citizens.
4. Tribute should be levied openly, and only through legally-appointedchannels. Otherwise injustice and corruption are encouraged.
5. Tribute is most satisfactory when estimated and determined by a peoplethemselves through appointed representatives. Self-government and self-taxation are in all respects better than an irresponsible despotism.
6. Tribute when just or necessary should always be cheerfully given. Wehave a duty to our rulers. The protection, freedom, and peace secured to us by a good government are cheaply purchased by a taxation that is equally levied on all.
7. Tribute is due to the heavenly King as well as to earthly monarchs andstates. Whilst rendering to Caesar what is Caesar"s, we should be careful to render to God what is God"s. (Mat_22:21)
II OTHER ACTS OF WISDOM AND GREATNESS. These are only noted, not described They were many and illustrious. But though our narrative passes by these acts with a simple allusion to them, it refers us for detailed and complete information to a good authority they not written in the book of the chronicles of the kings of Media and Persia?" No doubt the writer thought that archives of the great empire would outlive his little story.. But where now are they? Where is the empire itself? Where are other empires, greater and more brilliant, that succeeded it as the dominant world-power? All vanished, and their records with them! The only chronicle preserved of Mordecai"s doings is that given in the Book of Esther, and its preservation is owing to its having been bound up with the word of God to men. Let us learn
1. The evanescent character of all worldly things.
2. The indestructibility of God"s truth and kingdom. (1Pe_1:24, 1Pe_1:25)
III A PLEASANT RECOGNITION OF HONEST AND HONOURABLE GREATNESS. Mordecai was powerful not only with the king and his heathen subjects, but with "the multitude of his own brethren" throughout the empire. His power, however, was not forced, or grudgingly acknowledged. He was "great among the Jews" because he was "accepted of," or acceptable to them. All power that relies on force and exacts an unwilling submission is bad and precarious; that power only is legitimate and secure which is based on the confidence and affection of a willing people. Mordecai"s acceptableness with his brethren of Israel sprang from two things:
1. He sought their wealth. In other words, he studied their prosperity. Allthe laws of the empire were so framed as to secure their freedom of industry and commercial intercourse.
2. He spoke peace to them. His acts had the effect of delivering them fromthe fear of their enemies. He held over them the shield of the king"s protection, and enabled them to live and work in quiet contentedness. We have here an emblematic picture of Christ"s kingdom. Prosperity and peace are the two great blessings promised to the people of Zion. (Psa_122:6, Psa_122:7) "Quietness and assurance for ever" is "the effect of righteousness". (Isa_32:17, Isa_32:18) Christ is the "King of glory" and The"prince of peace." "The good Shepherd" watches, defends, guides, and feeds his sheep; he makes them "lie down in green pastures," and leads them "beside the still waters". D. (Psa_23:2)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And the king Ahasuerus laid a tribute upon the…
Est_10:1-3
And the king Ahasuerus laid a tribute upon the land.
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A good government
A good government--
I. Has a wise system of taxation.
II. Makes its power felt.
III. Places good men in office.
IV. Promotes the welfare of the people.
V. Strives to preserve peace.
VI. Is acceptable to a virtuous and enlightened people. (W. Burrows, B. A.)
The greatness of Ahasuerus and of Mordecai
I. The greatness of the monarch is seen--
1. In the character of his government. He laid a tribute on the land, etc. Possibly this was a judicious system of taxation, designed to displace some obnoxious method of raising money for the public treasury.
2. In the acquiescence of his subjects.
II. The greatness of mordecai is seen--
1. In the contrast existing between his present and his former position.
2. In the fact that his severest trials became the avenue through which he ascended to fame.
3. In his reaching the pinnacle of greatness by simple fidelity to principle and unwearied diligence.
4. In his employing the influence he acquired, not for selfish ends, but to promote the welfare of his people.
Lessons--
1. He who fills well the position he occupies thereby effectually recommends himself to a higher.
2. Nothing is lost by maintaining integrity.
3. Worldly prosperity is often the result of religious faith.
4. It is unwise to be disheartened in the hour of adversity (J. S. Van Dyke, D. D.)
Mordecais exaltation: a summary of providential interpositions
To extirpate the Jewish nation would have been to destroy the Church of God, to make void His everlasting covenant, and to bring to nought His merciful and gracious counsels in behalf of a sinful and unhappy world.
1. It was not, therefore, for his own sake only that Mordecai was exalted.
2. Before Mordecai was exalted it was the will of God to try the faith of the Jews.
3. One great purpose of the trial was to recall them to a recollection of their true office and position in the world as witnesses of God and pilgrims to the heavenly city.
4. God prepared an advocate and protector for His people years before Haman had power to do them harm.
5. To prepare the way for this advocate and protector, the divorce and dethronement of Vashti was overruled by God for the advancement of Esther to the crown of Persia.
6. The foundation of Mordecais greatness was actually laid by his bitterest and most implacable enemy.
7. To pave the way for Mordecais future advancement, a claim had to be established on the gratitude and confidence of the king, long before the rise of Haman.
8. The time pointed out by the lot for the slaughter of the Jews providentially fell so close to the end of the year as to give almost as much time as possible to Esther and Mordecai to consider what steps could be taken to avert the destruction of their nation.
9. Esthers concealing her Jewish origin, both before and after coming to the throne, was overruled to the confusion and destruction of Haman. He would never have issued the decree against the Jews had he known that the queen was a Jewess.
10. Hamans concealing from the king that it was the Jewish nation he wished to destroy was overruled so as to become the means of his own downfall.
11. The insolence and impatience of Haman getting the better of his prudence was the means of defeating and disappointing his malicious schemes.
12. That Esther should have been received with favour by the king, after she had apparently been slighted by him for thirty days, was clearly an instance of the hand of God.
13. That Esther, through some impression on her mind, should have deferred her petition till the following day, was one of the most remarkable providential interferences in the whole history. The delay led to the erection of the gibbet on which Haman afterwards suffered and also to his humiliation in being compelled to do public honours to Mordecai.
14. The kings sleepless night had momentous results.
15. How providential that Haman should have been at hand at the very moment the king was desirous for some one to propose a suitable reward for Mordecai!
16. Hamans humiliation at being compelled to do honour to Mordecai so dispirited him that when Esthers terrible charge was made against him he was not able to make even a plausible defence, such as his ignorance that the queen was a Jewess and his ignorance of any conscious intention to injure her.
17. Even the trivial circumstances that the chamberlains sent to summon Haman to the banquet arrived before he had time to have the gibbet taken down and removed, and that thus they came to be informed that it was prepared for Mordecai, were as plainly the work of providence as any other event in the whole narrative.
18. To all these extraordinary accidents and coincidences we must add that the issue of the whole matter placed the Jews in a much more prosperous condition than they were in before, and confirmed their faith in the Divine promises and protection. (W. Crosthwaite.)
The Book of Esther
I. We have here a golden leaf in the chain of providence teaching us that the Most High ruleth in the kingdom of men.
II. We learn here the peculiar care with which god watches over his church and people.
III. We see the wonderful manner in which god raises up instruments for the preservation and deliverance of his people.
IV. We notice the surprising manner in which providence opens up the way in which these instruments are destined to act.
V. We are taught the duty of placing our sole trust and dependence on god.
VI. We learn from this book the high utility of the old testament scriptures, and their standing authority as a rule both to individuals and communities. (Thomas McCrie, D. D.)
A well-governed empire
The Chinese have a political saying which is worthy the reading even of English statesmen. It is as follows: When is the empire well governed, and affairs go as they should go? When swords are rusty, and spades are bright; when prisons are empty, and grain-bins filled; when the law courts are lonely and oergrown with grass; when doctors walk and bakers ride: it is then that things go as they ought, and the State is well ruled.
The highest government
Above all, it is ever to be kept in mind that not by material but by moral power are men and their actions governed. How noiseless is thought! No rolling of drums, no tramp of squadrons, or immeasurable tumult of baggage-waggons, attend its movements. In what obscure and sequestered places may the head be meditating which is one day to be crowned with more than imperial authority t for kings and emperors will be among its ministering servants; it will rule, not over, but in, all heads, and with these its solitary combinations of ideas, as with magic formulas, bend the world to its will. The time may come when Napoleon himself will be better known for his laws than for his battles; and the victory of Waterloo prove less momentous than the opening of the first Mechanics Institute. (Thomas Carlyle.)
Seeking the wealth of his people.--Mordecai was a true patriot, and therefore being exalted to the highest position under Ahasuerus, he used his eminence to promote the prosperity of Israel. In this he was a type of Jesus, who, upon His throne of glory, seeks not His own, but spends His power for His people. Every Christian should be a Mordecai to the Church, striving according to his ability for its prosperity. Some are placed in stations of affluence and influence; let them testify for Jesus before great men. Others have what is far better, namely, close fellowship with the King of kings; let them be sure to plead daily for the weak of the Lords people, the doubting, the tempted, and the comfortless. Instructed believers may serve their Master greatly if they lay out their talents for the general good, and impart their wealth of heavenly learning to others, by teaching them the things of God. The very least in our Israel may at least seek the welfare of his people; and his desire, if he can give no more, shall be acceptable. It is at once the most Christlike and the most happy course for a believer to cease from living to himself. He who blesses others cannot fail to be blessed himself. On the other hand, to seek our own personal greatness is a wicked and unhappy plan of life; its way will be grievous and its end will be fatal. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] And the king Ahasuerus laid a tribute…
CRITICAL NOTES.] And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea] Tribute—a levy, tribute-service—means a tax levied, and for this reason that tribute-service belonged to products or moneys which were rendered to the king. Keil thinks the author wished briefly to indicate at the close whence Ahasuerus derived the means to support such magnificent state as was described at the beginning of our book. But the only safe answer is given us by the manner in which the author, in Est_10:2, connects the power of Ahasuerus with the greatness of Mordecai: the greater the power of Ahasuerus, the more powerful the dignity of Mordecai. The land and the isles of the sea shows the extent of the monarch’s sway.
Est_10:2.] The author does not designate either the wealth or the power of Ahasuerus or of Mordecai more minutely, but rather refers for particulars on both to the archives of the empire of the Medes and Persians. It is enough for him to be able to refer to these, and it is especially honourable for Mordecai’s cause, that even the archives of heathen kings must remember him.
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Est_10:3.] Here the author must once more give prominence to the fact that Mordecai, the Jew, who for him stands as the representative of Judaism, stood next to King Ahasuerus, since therefrom it follows that the greatness of the one was also that of the other. “The second” here means the first minister, and hence indicates that Mordecai was great among the Jews, and favoured among the multitude of his brethren, i.e. that he really occupied a representative position among them. The additional sentence also, seeking the wealth of his people, and speaking peace to all his seed, is quite in place here, in so far as it indicates that what came to Mordecai also redounded to the good of his entire people.—Lange.
MAIN HOMILETICS OF THE PARAGRAPH. Est_10:1; Est_10:3
A GOOD GOVERNMENT
Happy the people that live under the government of Queen Victoria, for it is, upon the whole, the best government that the world has ever seen. There is the due balance of powers. There may be evils, but there are fewer evils than can be found in any other government, past or present. It is not contended that it is perfect, for perfection is not to be expected in this sinful, selfish, and imperfect world. How good our government is may be seen by instituting a contrast between it and some ancient forms. The Persian government was far from perfect. No one would desire to see it repeated. It is not here to be placed before us as a model. But it is possible for these verses to gather together some of the characteristics of a good government. Let each subject strive to mend himself, and seek the wealth of his people, and thus he will subserve the best interests of the state at large.
I. A good government has a wise system of taxation. This is needful for the purposes of government. Ahasuerus laid a tribute upon the land, and upon the isles of the sea. He could not have managed without such a tribute. It may have been oppressive. A larger tribute may have been exacted than was actually needful, for he was luxurious, and had to support many retainers. A certain outward state seems essential to royalty in order to maintain a proper position. The incidence of taxation should fall equally and justly upon all classes, and upon all parts of the empire. The rich can bear a proportionately larger tax than the poor. The absolute necessaries of life should be free from taxation, as they are in Great Britain. Taxes ought to be freely paid, for this is the command of the New Testament. “Render therefore unto Cæsar the things that are Cæsar’s,” &c. “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.”
II. A good government makes its power felt. Weak and changeable as was Ahasuerus, still it is found that he was capable of acts of power and of might. Every good government is powerful, both at home and abroad. It must be, and will be, a terror to evil-doers; for to this end are all governments instituted. We can easily conceive that governments would not be required if there were no evildoers. How wonderful it is that this small island should be so powerful amongst the nations of the earth. It may be taken as a sign of God’s favour to our nation. It becomes us to appreciate our blessings, and be careful not to abuse our privileges. We must endeavour to use our power for the glory of God and for the highest welfare of the nations of the earth. May God in his mercy still preserve our nation, and forgive our national wrong-doings, and make it a still greater power for good.
III. A good government places good men in office. At last Ahasuerus has a good man for prime minister. Ahasuerus advanced Mordecai to greatness. This Jew became next unto the king. Mordecai was not a good man without capacity; his piety was not a cloak for imbecility. A mere outward profession of goodness ought not to be the passport to high places, either in Church or in State. A pious fool may be as injurious to the state as a wicked philosopher. A man, in order to be prime minister, ought to be both intellectually and morally strong. From all that we read in this record, Mordecai appears to be the right man in the right place when he was placed next unto King Ahasuerus. Oh for truly good and great men sitting at the helm of affairs, both civil and ecclesiastical! Men of commanding intellects, of noble hearts and true; men that dare to be and to do the right; men that shrink with abhorrence from all meanness and wrong-doing.
IV. A good government promotes the welfare of the people. Mordecai, as prime minister, sought and promoted the wealth or the welfare of his people, and through them the welfare of the people at large. This word “wealth” indicates a degenerating tendency. A man is now wealthy who possesses houses, lands, and money. Certainly outward prosperity will be the outcome of a good government. A country morally degenerate will not long remain prosperous. When vice increases, then the country declines; so that a government must seek the suppression of vice and the development of virtue if it is successfully to promote the wealth of the people. Godliness is after all great gain, both to the individual and to the community. A good government cannot be atheistic. Infidel rulers cannot increase the wealth of the people in any respect. National safety must consist in national acknowledgment of the Divine supremacy. Fear God; honour the king.
V. A good government strives to preserve peace. Mordecai, the prime minister, spoke peace to all his seed. We may be assured that the stern, repressive measures related in this narrative were intended for the promotion of peace and of the greater interests of the whole nation; for Mordecai was not the man to speak peace while war was in his heart. It may be sometimes necessary while speaking peace to carry out those measures that appear contrary to pacific professions. “Blessed are the peacemakers.” “If it be possible, as much as lieth in you, live peaceably with all men.” There are then limitations; there are impossible men. Still, better to suffer a little than to destroy peace. But never let a so-called love of peace induce to the sacrifice of principle. The apostles were lovers of peace, but they produced hatred and commotion. The gospel is a pacificator, and yet it is a great divider.
VI. A good government is acceptable to a virtuous and enlightened people. Mordecai, the chief power in this Persian kingdom, was great among the Jews, and accepted of the multitude of his brethren. A government is firm as it is founded upon the respect and affection of the well-conducted portion of the subjects. We say well-conducted, for licentiousness spurns all government. Wickedness desires lawlessness; rebellion is for the most part wickedness. Blessed is the fact that our throne is buttressed by so many faithful and attached subjects. God’s government, rightly understood, will be acceptable to all people. It is a righteous government. In serving God we serve the best and most glorious King. Christ Jesus our King is wise, judicious, and loving. Happy are those who serve him on earth, and who shall be called to serve him when he shall have put down all opposing forces, and shall sway the glorious and beneficent sceptre of universal empire.
SUGGESTIVE COMMENTS ON Est_10:1-2
Mordecai was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good. When the king advanced him—
1. He did not disown his people, the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jew’s religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him.
2. He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interests in the king and queen he improved for the public good.
3. He not only did good, but he did it in a humble, condescending way; was so easy of access, courteous and affable in his behaviour, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those who have wealth and power; but giving good words is also commendable, and makes the good deed more acceptable.
4. He did not side with any one party of his people against another, nor make some his favourites, while the rest were neglected and crushed; but, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to God, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. God continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!—Matthew Henry.
Whereunto the king advanced him. Whereunto the king greatened him; wherein he showed himself a wise and politic prince; as did likewise Pharaoh in advancing Joseph; Darius, Daniel; Constantius Chlorus, Christian officers; our Henry VIII., the Lord Cromwell, whom he made his vicar-general. Jovianus, the emperor, was wont to wish that he might govern wise men, and that wise men might govern him. Justin Martyr praiseth this sentence of divine Plato: Commonwealths will then be happy when either philosophers reign or kings study philosophy. Jethro’s justiciary must be a wise man, fearing God, &c. And that famous maxim of Constantius Chlorus, recorded by Eusebius, is very memorable: He cannot be faithful that is unfaithful to God, religion being the foundation of all true fidelity and loyalty to king and country.—Trapp.
“Mordecai, in order to vindicate the glory of God and his countrymen from the Hamanites, endured the hatred of many. He afflicted himself with fastings, prayers, sackcloth, cryings, and lamentations; he constantly spurned that impious man; and was at last adjudged to suffer on the ignominious cross. Now, however, by the singular favour of God, he is crowned beyond all men (Ahasuerus alone excepted) with glory and honour even in this world.”—Feuardent.
The concluding chapter of the Book of Esther refers to the greatness of Ahasuerus and his prime minister Mordecai. The king laid a tax upon every part of his dominions over which his power extended, both on the continent and on the islands under his dominion, which were all in the Ægean Sea. He did great things; but as it was not the design of the author of this history to record “the acts of his power and of his might,” reference is made by him to “the book of the chronicles of the kings of Media and Persia.” Where is this written record now? It has long since perished from the earth. Vast as was the empire of Persia itself, and apparently invincible, it fell, in fulfilment of the prophecy of Daniel, before the power of Greece. Is it not strange that these chronicles should have perished, and that this mighty empire should have been overthrown, and yet that the records of the kingdom of God among men should have been preserved; and that kingdom itself should not only have stood amidst the revolutions of empires, but should now be spreading over the whole earth? Have we not another proof in this that God specially guarded his own word from passing away from the earth? How otherwise should the Book of Esther not have shared the fate of the chronicles of Media and Persia? Have we not evidence also that his kingdom is an everlasting kingdom? How otherwise should it have withstood the assaults of its enemies, and not have suffered the fate of other empires? Books have perished by hundreds and thousands, but the oldest book is indestructible. The Babylonian, Persian, Grecian, and Roman empires have all had their day, and then been broken to pieces, but the most ancient kingdom of God among men is mightier than ever. As over that book we can read the words of its Divine Author, written, as though clasping it all, “Heaven and earth shall pass away, but my Word shall not pass away;” so, in the contemplation of his Church, we can sing in the language of an old prediction—
“Its walls, defended by his grace,
No power shall e’er o’erthrow;
Salvation is its bulwark sure
Against th’ assailing foe.”
There is next a high eulogy passed upon Mordecai the Jew, especially in relation to his own kindred and people. He was “great amongst them.” Not the greatness merely of rank, station, and wealth, but highly esteemed also for those elements of character which constitute true nobility. He was “accepted of the multitude of his brethren.” He did not despise them. He did not disown his own relationship to them. He set them an excellent example of integrity and virtue. And because of his goodness and humility, as well as his greatness and power, they honoured and loved him. He sought “the wealth of his people;” did not, like his predecessor in office, enrich himself at the public expense, but in all his acts consulted their welfare. He did not look upon his own things only, but also on the things of others. He identified himself and his own interests with them and theirs, and generously helped forward, and rejoiced in, their prosperity and happiness. He “spake peace to all his seed.” He was accessible to all; kind and courteous; not favouring one party above another, but endeavouring to unite all parties in the bonds of a common faith and hope; regarding with equal solicitude and concern the rich and the poor, and extending his sympathies to all sections of the community. We have surveyed him in different situations and circumstances—seated at the king’s gate, and conscientiously resisting the king’s commandment to pay religious homage to a man; rushing through the streets of Shushan with sackcloth and ashes, as though half frantic with vexation and fear, after Haman’s iniquitous decree had been published; bravely counselling his cousin, and at her request spending three days in fasting and prayer; conducted through Shushan on the king’s horse, led by his enemy, arrayed in the king’s robe, and having the crown-royal upon his head; and afterwards formally installed in the office of Haman, and possessed of the king’s signet-ring; but throughout all these changes in his outward circumstances he seems to have maintained the same character. It was not so much to find him humble, kind, and dutiful, when his position was less honourable and his life imperilled. The danger lay in his exaltation. There are not many who could preserve themselves from becoming vain, worldly, and inflated, when suddenly elevated from a comparatively humble position, to a place in a great empire, next to the king himself. But in his elevation those admirable qualities, which had formerly had but a limited sphere for their exercise, were made to shine forth conspicuously. Not only were they matured and strengthened, but took in the wide range of all his people, making him honoured and loved whilst he lived, for his humility, goodness, fear of God, and wise counsel; and, through Divine grace, fashioning for himself a name worthy of veneration by all subsequent generations. “Mark the perfect man, and behold the upright: for the end of that man is peace.”—McEwen.
Sir John Malcolm tells us that the sepulchre of Esther and Mordecai stands near the centre of the city of Hamadan. It is a square building, terminated by a dome, with an inscription in Hebrew upon it, translated and sent to him by Sir Gore Ouseley, late ambassador to the court of Persia. It is as follows:—Thursday, fifteenth of the month Adar, in the year 4474 from the creation of the world, was finished the building of this temple over the graves of Esther and Mordecai, by the hands of the good-hearted brothers Eleas and Samuel, the sons of the deceased Ishmael of Kashon. The key of the tomb is always in the possession of the head of the Jews resident at Hamadan, and, doubtless, has been so preserved from the interment of the holy pair, when the grateful sons of the captivity, whose lives they had rescued from a universal massacre, first erected a monument over the remains of their benefactors, and obeyed the ordinance of gratitude, in making the anniversary of their preservation a lasting memorial of Heaven’s mercy, and the just faith of Esther and Mordecai.—Bible Cyclopædia.
ILLUSTRATIONS TO CHAPTERS 9, 10
The Alpine Travellers. Three tourists were ascending the Alps. After they had gone a considerable distance, and were getting nearer to the eternal snows, and thus the danger increased, it was considered necessary to attach the company by ropes to one another and to the guides. But one of the tourists, an old traveller, was self-confident and self-reliant. He carried the doctrine of self-help too far, and refused to help his neighbours. He fell down the precipice and lost his life. We often best help ourselves by helping others.
Mutual help, need of. As an apple in the hand of a child makes other children run after and consort with him and share his sports, so does he convert affliction, and the need we have of each other’s aid, into a girdle of love, with which to bind us all together; just as no one country produces all commodities, in order that the different nations, by mutual traffic and commerce, may cultivate concord and friendship. How foolish they are who imagine that all the world stands in need of them, but they of nobody; that they know and understand all things, but others nothing; and that the wit of all mankind should be apprenticed to their wisdom.—Gotthold.
Whitfield. An old woman relates, that when she was a little girl Whitfield stayed at her father’s house. He was too much absorbed in his work to take much notice of, and pay much attention to, the little girl. She did not remember any of his eloquent utterances. She was, however, observant, and noticed the great preacher when he did not think that any one was observing his conduct. And the impression made upon her mind by his holy and cheerful demeanour, by his patience under trials and difficulties, and his evident consecration to his work, was of a most lasting and salutary character. Well were it if all great preachers would preach at home! We must be great in the palace of home, and then let our influence work outwards in all directions. Home religion is powerful.
The young Switzer. There was a young man among the Switzers that went about to usurp the government and alter their free state. Him they condemned to death, and appointed his father for executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) should now hang with him. If all fathers who had given an evil education to their sons were punished there would be a large increase of the criminal classes. At the present time the State is doing much in the way of educating; but the State cannot do that which is the proper duty of the parent. By precept, and even by the fear of penalty, should we enforce upon parents the duty of seeing faithfully to the true up-bringing of their children.
Faith of parents. An aged minister of Christ had several sons, all of whom became preachers of the Gospel but one. This one lived a life of dissipation for many years. But the good father’s faith failed not. He trusted God that his wicked son, trained up in the way he should go, in old age should not depart from it. In this sublime faith the aged father passed away. Five years after, this son of many prayers sat at the feet of Jesus.
Influence of parents. The last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mother’s lips, or uttered at a father’s knee; and where there seems to have been any pains bestowed, even by one parent, to train up a child aright, there is in general more than ordinary ground for hope.—The experience of a Prison Chaplain.
Says the venerable Dr. Spring: “The first afflicting thought to me on the death of my parents was, that I had lost their prayers.”
Great men Just as the traveller whom we see on yonder mountain height began his ascent from the plain, so the greatest man of whom the world can boast is but one of ourselves standing on higher ground, and in virtue of his wider intelligence, his nobler thoughts, his loftier character, his purer inspiration, or his more manly daring, claiming the empire as his right.—Hare.
True greatness. The truly great consider, first, how they may gain the approbation of God; and, secondly, that of their own consciences. Having done this they would willingly conciliate the good opinion of their fellow-men.—Cotton.
The greatest man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is the calmest in storms, and whose reliance on truth, on virtue, on God, is the most unfaltering.—Dr. Chening.
Distinguishing, great men. I think it is Warburton who draws a very just distinction between a man of true greatness and a mediocrist. “If,” says he, “you want to recommend yourself to the former, take care that he quits your society with a good opinion of you; if your object is to please the latter, take care that he leaves you with a good opinion of himself.”—Cotton.
Thus Mordecai was truly great, considering, first, how to gain the approbation of God; and, secondly, that of his own conscience. He rises above others by virtue of his wider intelligence, his nobler thoughts, his loftier character, and his more manly daring.
A good name. A name truly good is the aroma from character. It is a reputation of whatsoever things are honest, and lovely, and of good report. It is such a name as is not only remembered on earth, but written in heaven. Just as a box of spikenard is not only valuable to its possessor, but pre-eminently precious in its diffusion; so, when a name is really good, it is of unspeakable service to all who are capable of feeling its aspiration. Mordecai’s fame went out throughout all the provinces.—Dr. J. Hamilton.
Eastern hospitality. Nehemiah charges the people thus: “Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared.” Also in Esther: “Therefore the Jews made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.” An Oriental prince sometimes honours a friend or a favourite servant, who cannot conveniently attend at his table, by sending a mess to his own home. When the Grand Emir found that it incommoded D’Arvieux to eat with him, he politely desired him to take his own time for eating, and sent him what he liked from his kitchen at the time he chose. So that the above statements must not be restricted to the poor.—Paxton’s ‘Illustrations.’
The heaviest taxes. “The taxes are indeed heavy,” said Dr. Franklin on one occasion, and if those laid on by the Government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us by allowing any abatement.
Safeguard of nations. France tried to go on without a God in the time of her first revolution; but Napoleon, for reasons of State, restored the Catholic religion. M. Thiers gives this singular passage in his history: “Napoleon said, ‘For my part, I never hear the sound of the church bell in the neighbouring village without emotion.’ ” He knew that the hearts of the people were stirred by the same deep yearnings after God which filled his own, and so he proposed to restore the worship of God to infidel France. Later, and with deeper meaning, Perrier, successor to Lafayette as prime minister to Louis Philippe, said on his death-bed, “France must have religion” (C. D. Fors). So we may say, the nations, if they are to live, must have religion.
Punishment of nations. It was a sound reply of an English captain at the loss of Calais, when a proud Frenchman scornfully demanded, “When will you fetch Calais again?” “When your sins shall weigh down ours.”—Brooks.
Nations. In one sense the providence of God is shown more clearly in nations than in individuals. Retribution can follow individuals into another state, but not so with nations; they have all their rewards and punishments in time.—D. Custine.
England’s privileges.—It’s the observation of a great politician, that England is a great animal which can never die unless it kill itself; answerable whereunto was the speech of Lord Rich, to the justices in the reign of king Edward VI: “Never foreign power,” said he, “could yet hurt, or in any part prevail, in this realm but by disobedience and disorder among ourselves; that is the way wherewith the Lord will plague us if he mind to punish us.” Polydor Virgil calls Regnum Angliæ, Regnum Dei, the kingdom of England, the kingdom of God, because God seems to take special care of it, as having walled it about with the ocean, and watered it with the upper and nether springs, like that land which Caleb gave his daughter. Hence it was called Albion, quasi Olbion, the happy country; “whose valleys,” saith Speed, “are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose wall is the ocean, and whose defence is the Lord Jehovah.” Foreign writers have termed our country the Granary of the Western World, the Fortunate Island, the Paradise of Pleasure, and Garden of God.—Clarke’s ‘Examples.’
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Greatness of Mordecai
The Greatness of Mordecai
1. The isles of the sea] or, 'coast lands,' i.e. the countries bordering on the Mediterranean. The description of the king's dominion serves to enhance the glory of Mordecai, who was his minister.
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3. Seeking the wealth] i.e. seeking to promote their welfare: cp. Ezr_9:12.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain i.e. coasts.
isles
i.e. coasts.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain The three verses with which this book closes tell…
AHASUERUS AND MORDECAI: THE CONCLUSION
CHAPTER 10
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The three verses with which this book closes tell us of the greatness of King Ahasuerus. Here also is the record of the increasing greatness of Mordecai. He was next unto King Ahasuerus, great among the Jews, accepted of the multitude of his brethren, seeking the wealth of his people and speaking peace to all his seed. A blessed type of Him who is greater than Mordecai and who will some day bring peace to His earthly people and who will speak peace to the nations. The precious little book ends with peace.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Extent of Mordecai’s Power.
The Extent of Mordecai’s Power.
v. 1. And the King Ahasuerus laid a tribute upon the land, a special tax exacted from all parts of his great empire, and upon the isles of the sea, as far as his influence extended.
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v. 2. And all the acts of his power and of his might and the declaration of the greatness of Mordecai whereunto the king advanced him, for the power of Mordecai grew with that of his sovereign, whose grand vizier, or prime minister, he was, are they not written in the Book of the Chronicles of the Kings of Media and Persia? Any one desiring further information could find it in the public records.
v. 3. For Mordecai, the Jew, was next unto King Ahasuerus, a power next to the king in the empire, and great among the Jews, influential also among his own countrymen, and accepted of the multitude of his brethren, occupying a representative position among them, seeking the wealth of his people and speaking peace to all his seed; for he always took care to have his position in the empire redound to the benefit of his people. It is the duty of all believers to seek the peace of the city, but, above all, that of their people, of the Church of Christ, whose welfare they should endeavor to promote also by means of their secular calling.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 imposed a tax on the land and on the…
imposed a tax on the land and on the coastlands along the sea
To impose a tax means to make people pay a tax. The land and coastlands represent the people living there. AT: "made the people living in the land and on the coastlands along the sea pay a tax" (See: Metonymy)
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All the achievements of his power and might
The abstract noun "achievements" can be expressed with the verb "achieve" or the phrase "do great things. The abstract nouns "power" and "might" can be translated with adjectives. AT: "All that he achieved because of how powerful and mighty he was" or "All the great things that he did because of his power and might" (See: Abstract Nouns)
the full account of the greatness of Mordecai to which the king had raised him
The king honoring Mordecai is spoken of as if the king physically raised him up. AT: "the full account of how the King had made it known that Mordecai was great" or "the full account of how the king had honored Mordecai for the great things he had done" (See: Metaphor)
translationWords
king
Ahasuerus
tax
might
Mordecai
chronicles
Medes
Persia
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:1-2 King Xerxes imposed a tribute: Persian taxes on…
10:1-2 King Xerxes imposed a tribute: Persian taxes on the provinces were heavy. This burden supported the Persian government’s free spending.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.