For Mordecai the Jew was next to King Ahasuerus, and great among the Jews, and accepted by the multitude of his brothers, seeking the good of his people, and speaking peace to all his descendants.
Parallel Translations
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For Mordecai the Jew was next to King Ahasuerus, and great among the Jews, and accepted by the multitude of his brothers, seeking the good of his people, and speaking peace to all his descendants.
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For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
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For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.
Cross-references (12)
Passages linked to Esther 10:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Nehemiah 2:10 When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, because a man had come to seek the welfare of the children of Israel.
- Romans 10:1 Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved.
- Romans 14:18 For he who serves Christ in these things is acceptable to God and approved by men.
- Genesis 41:40 You shall be over my house. All my people will be ruled according to your word. Only in the throne I will be greater than you.”
- Genesis 41:43-44 He made him ride in the second chariot which he had. They cried before him, “Bow the knee!” He set him over all the land of Egypt. Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.”
- 2 Chronicles 28:7 Zichri, a mighty man of Ephraim, killed Maaseiah the king’s son, Azrikam the ruler of the house, and Elkanah who was next to the king.
- Psalms 122:6-9 Pray for the peace of Jerusalem. Those who love you will prosper. Peace be within your walls, and prosperity within your palaces. For my brothers’ and companions’ sakes, I will now say, “Peace be within you.” For the sake of the house of Yahweh our God, I will seek your good.
- Daniel 5:29 Then Belshazzar commanded, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom.
- 1 Samuel 23:17 He said to him, “Don’t be afraid; for the hand of Saul my father won’t find you; and you will be king over Israel, and I will be next to you; and Saul my father knows that also.”
- Esther 3:2 All the king’s servants who were in the king’s gate bowed down, and paid homage to Haman; for the king had so commanded concerning him. But Mordecai didn’t bow down or pay him homage.
- Daniel 5:16 But I have heard of you, that you can give interpretations, and dissolve doubts. Now if you can read the writing, and make known to me its interpretation, you shall be clothed with purple, and have a chain of gold around your neck, and shall be the third ruler in the kingdom.”
- Romans 9:2-3 that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh
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Geneva Bible translators 1599 · Public Domain These three points are here set forth as commendable…
These three points are here set forth as commendable and necessary for him that is in authority, to have the favor of the people, to procure their wealth, and to be gentle and loving toward them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Est 10:3 For Mordecai the Jew [was] next unto…
Est 10:3 For Mordecai the Jew [was] next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
Ver. 3. For Mordecai the Jew was next unto king Ahasuerus] Proximus a primo, the king’s second, as 2Ch 28:11, having the next chief seat to him, as Josephus expoundeth it, and set over all the princes of that monarchy (Mετα βασιλεα εχων προεδριαν); so that he might well cry out, with that noble general Iphicrates, εξ οιων εις οια, from what mean beginnings to how great an estate and dignity am I raised! How long he held it is not recorded; all the days of his life, it is likely, for the good and comfort of the Church, though not without the envy of many of the courtiers, which he overcame more by patience than pertinancy.
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And great among the Jews] A kind of king in Jeshurun, as Moses, as great among them as if he had been their proper king. There is mention made of one Mordecai, Ezr 2:2, who was of the first that went up with Zorobabel. Aben Ezra saith that this Mordecai was he; and that when he saw that the building of the city and temple went not on as was to be wished, he returned again out of Judea to Shushan, and lived about the king’s court, being not known to be a Jew, till Haman was in his greatness; soon after which himself became much greater than Haman.
And accepted of the multitude of his brethren] He was their Corculum, sweet heart, as Scipio; their darling (Orbis deliciae), world of delight, as Titus; Mundi Mirabilia, wonder of the world, as Otho, the third emperor of Germany, was called. Of Mordecai it might be sung, as Cardanus did of our Edward VI,
Deliciae saecli et gloria gentis erat.
He was the delight of the generation and the glory of the nation.
Seeking the wealth of his people] Far more than his own private profit, glory, and dignity, labouring their good, both of soul and body, by all means possible, that they might have Gaius’ prosperity, and be as happy as heart could wish.
And speaking peace] He was gentle and courteous to all, not like Polyphemus, who was
Nec visu facilis, nec dictu affabilis ulli.
Now affability and courtesy in high degree easily draweth men’s minds, as fair flowers in the spring do passengers’ eyes; Queen Elizabeth, If or instance, of whom before. Moreover, he spoke good of them, and for them, to the king, and promoted their prosperity to the utmost.
To all his seed] i.e. To all his countrymen, as if they had been his own children. And here that sweet promise of God, made to the good figs, was fulfilled. Jeremiah had persuaded Jehoiakim, and many others with him, to yield themselves up into the hands of the king of Assyria, assuring them that, so doing, they should fare far better than those that stood out. They did so, and Mordecai among the rest, as some will have it; and now see how well they speed, see the faithfulness of God in fulfilling his promises; the reward of the righteous, the triumph of trust.
Again, to all his seed] That is, posteris suis, his posterity, so some sense it; he spoke peace to all his seed, that is, prosperity to all the Jews’ posterity; providing for their future happiness also, and taking course, that after his death, too, the welfare of the Church might be continued, Prolocutus est prosperitatem totius Iudaeorum posteritatis He spoke for the prosperity of the entire posterity of the Jews. (Merlin). This was dying David’s care, 1Ch 28:1-2, &c., and Paul’s, Act 20:29, and Peter’s, 2 Epist. i. 15, and Ambrose’s, of whom Theodosius, speaking, said, Dilexi virum, I have loved the man. I could not but love the man exceedingly for this, that, when he died, he was more solicitous of the Church’s than of his own dangers. So was Calvin, as is testified in his life. Nay, Cicero, as he could confidently sing,
O fortunatam natam me consule Romam.
Oh fortune that made me a consul of Rome. So he elsewhere professeth, that he was in no less care what the commonwealth would do when he was dead than whiles he was yet alive.
Soli Deo Gloria in aeternum.
Glory to God in eternity
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 Accepted of the multitude of his brethren; who did…
Accepted of the multitude of his brethren; who did not envy his greatness, as men most commonly do in such cases, but rejoiced in it, and blessed God for it, and praised and loved him for his right and sweet management of his vast power.
To all his seed; or, for all his seed, to wit, the Jews, who were of the same seed and root from which he was descended. He spoke and acted with great kindness and friendliness to them, when they resorted to him upon any occasion.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Adam Clarke 1810 · Public Domain Verse 3. Was next unto king Ahasuerus] He was…
Verse 3. Was next unto king Ahasuerus] He was his prime minister; and, under him, was the governor of the whole empire.
The Targum is extravagant in its encomiums upon Mordecai: "All the kings of the earth feared and trembled before him: he was as resplendent as the evening star among the stars; and was as bright as Aurora beaming forth in the morning; and he was chief of the kings."
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Seeking the wealth of his people] Studying to promote the Jewish interest to the utmost of his power.
Speaking peace to all his seed.] Endeavouring to settle their prosperity upon such a basis, that it might be for ever permanent. Here the Hebrew text ends; but in the ancient Vulgate, and in the Greek, ten verses are added to this chapter, and six whole chapters besides, so that the number of chapters in Esther amounts to sixteen. A translation of these may be found in the Apocrypha, bound up with the sacred text, in most of our larger English Bibles. On any part of this work it is not my province to add any comment.
THIS is the last of the historical books of the Old Testament, for from this time to the birth of Christ they had no inspired writers; and the interval of their history must be sought among the apocryphal writers and other historians who have written on Jewish affairs. The most complete supplement to this history will be found in that most excellent work of Dean Prideaux, entitled The Old and New Testaments connected, in the History of the Jews and Neighbouring Nations, from the Declension of the Kingdoms of Israel and Judah to the time of CHRIST, 4 vols. 8vo. 1725. The editions prior to this date are not so complete.
We have already seen what the Feast of PURIM means, and why it was instituted; if the reader is desirous of farther information on this subject, he may find it in the works of Buxtorf, Leusden, Stehlin, and Calmet's Dictionary, article Pur.
MASORETIC NOTES ON THE BOOK OF ESTHER
Number of verses, 167. Middle verse, Es 5:7. Sections, 5.
The following excellent remarks on the history of the Jews from the Babylonish captivity, I borrow from Dr. John Taylor's Scheme of Scripture Divinity, and make no doubt I shall have the thanks of every reader whose thanks are worth having.
"After the Babylonish captivity, the Jews no more lapsed into idolatry, but remained steady in the acknowledgment and worship of the one living and true God. Even then they fell into new ways of perverting religion, and the wise and holy intentions of the Divine law:
1. By laying all the stress on the external and less momentous parts of it, while they neglected the weighty and substantial, true holiness of heart and life. Mankind are too easily drawn into this error; while they retain a sense of religion, they are too apt to listen to any methods by which it may be reduced to a consistency with the gratification of their passions, pride, and avarice. Thus, by placing religion in mere profession, or in the zealous observance of rites and ceremonies, instead of real piety, truth, purity, and goodness, they learn to be religious without virtue.
2. By speculating and commenting upon the Divine commands and institutions till their force is quite enervated, and they are refined into a sense that will commodiously allow a slight regard instead of sincere obedience.
3. By confirming and establishing the two former methods of corrupting religion by tradition, and the authority of learned rabbins, pretending that there was a system of religious rules delivered by word of mouth from Moses explanatory of the written law, known only to those rabbins, to whose judgment and decision, therefore, all the people were to submit.
"This in time (the space of two hundred and nineteen years) became the general state of religion among the Jews, after they had discarded idolatry: and this spirit prevailed among them for some ages (two hundred and ninety years) before the coming of Messiah; but, however, it did not interfere with the main system of Providence, or the introducing the knowledge of God among the nations, as they still continued steadfast in the worship of the true God, without danger of deviating from it.
"Thus the Jews were prepared by the preceding dispensation for the reception of the Messiah, and the just notions of religion which he was sent to inculcate; insomuch that their guilt must be highly aggravated if they rejected him and his instructions. It could not be for want of capacity, but of integrity, and must be assigned to wilful blindness and obduracy. Out of regard to temporal power, grandeur, and enjoyments, they loved darkness rather than light.
"For many ages the Jews had been well known in the Eastern empire, among the Assyrians, Chaldeans, Medes, and Persians; but till the time of Alexander the Great they had no communication with the Grecians.
"About the year before Christ 332 Alexander built Alexandria in Egypt; and to people his new city, removed thither many of the Jews, allowing them the use of their own laws and religion, and the same liberties with the Macedonians themselves. The Macedonians, who spake the Greek language, and other Greeks, were the principal inhabitants of Alexandria; from them the Jews learnt to speak Greek, which was the common language of the city, and which soon became the native language of the Jews that lived there, who on that account were called Hellenists, or Greek Jews, mentioned Ac 6:1; Ac 6:9; Ac 11:20. These Greek Jews had synagogues in Alexandria, and for their benefit the Five Books of Moses, which alone at first were publicly read, were translated into Greek, (by whom is uncertain,) and were read in their synagogues every Sabbath day; and in the time of Antiochus Epiphanes, about 168 years before Christ, the prophets were also translated into Greek for the use of the Alexandrian Jews.
"This translation contributed much to the spreading the knowledge of true religion among the nations in the western parts of the world.
"For the Jews, their synagogues and worship there, after Alexander's death, dispersed almost everywhere among the nations. Ptolemy, one of Alexander's successors, having reduced Jerusalem and all Judea about 320 years before Christ, carried one hundred thousand Jews into Egypt, and there raised considerable numbers of them to places of trust and power, and several of them he placed in Cyrene and Libya. Seleucus, another of Alexander's successors, about 300 years before Christ, built Antioch in Cilicia, and many other cities, in all thirty-five, and some of the capital cities in the Greater and Lesser Asia, in all which he planted the Jews, giving them equal privileges and immunities with the Greeks and Macedonians, especially at Antioch in Syria, where they settled in great numbers, and became almost as considerable a part of that city as they were at Alexandria. On that memorable day of Pentecost (Ac 2:5; Ac 2:9; Ac 2:11-12) were assembled in Jerusalem, Jews, devout men, out of every nation under heaven, namely, Parthians, Medes, and Persians, of the province of Elymais, inhabitants of Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Cyrene in Libya, and Rome, Cretes, and Arabs, who were all either Jews natural, or devout men, i.e., proselytes to the Jewish religion. And in every city of the Roman empire where Paul preached, he found a body of his countrymen the Jews, except in Athens, which was at that time, I suppose, a town of no considerable trade, which shows that the Jews and their synagogues, at the time of our Lord's appearance, were providentially scattered over all the Roman empire, and had in every place introduced more or less, among the nations the knowledge and worship of God; and so had prepared great numbers for the reception of the Gospel.
"About the time that Alexander built Alexandria in Egypt, the use of the papyrus for writing was found out in that country. This invention was so favourable to literature, that Ptolemy Soter was thereby enabled to erect a museum or library, which, by his son and successor, Philadelphus, who died two hundred and forty-seven years before Christ, was augmented to seven hundred thousand volumes. Part of this library happened to be burnt when Julius Caesar laid siege to Alexandria; but after that loss it was again much augmented, and soon grew up to be larger, and of more eminent note, than the former; till at length it was burnt and finally destroyed by the Saracens, in the year of our Lord 642. This plainly proves how much the invention of turning the papyrus into paper contributed to the increase of books, and the advancement of learning, for some ages before the coming of our Lord. Add to all this, that the world, after many changes and revolutions, was, by God's all-ruling wisdom, thrown into that form of civil affairs which best suited with the great intended alteration. The many petty states and tyrannies, whose passions and bigotry might have run counter to the schemes of Providence, were all swallowed up in one great power, the ROMAN, to which all appeals lay; the seat of which, Rome, lay at a great distance from Jerusalem, the spring from which the Gospel was to rise and flow to all nations; and therefore as no material obstruction to the Gospel could come but from one quarter, none could suddenly arise from thence, but only in process of time, when the Gospel was sufficiently opened and established, as it did not in the least interfere with the Roman polity and government.
"The Gospel was first published in a time of general peace and tranquillity throughout the whole world, which gave the preachers of it an opportunity of passing freely from one country to another, and the minds of men the advantage of attending calmly to it.
"Many savage nations were civilized by the Romans, and became acquainted with the arts and virtues of their conquerors. Thus the darkest countries had their thoughts awakened, and were growing to a capacity of receiving, at the stated time, the knowledge of true religion; so that all things and circumstances conspired now with the views of heaven, and made this apparently the fullness of time, (Ga 4:4,) or the fittest juncture for God to reveal himself to the Gentiles, and to put an end to idolatry throughout the earth. Now the minds of men were generally ripe for a purer and brighter dispensation; and the circumstances of the world were such as favoured the progress of it." - P. 368.
Hated and despised as the Jews were among the proud Romans, and the still more proud and supercilious Greeks, their sojourning among them, and their Greek version of the Scriptures, commonly called the Septuagint, were the means of furnishing them with truer notions, and a more distinct knowledge of vice and virtue, than they ever had before. And on examination we shall find that, from the time of Alexander's conquest of Judea, a little more than three hundred years before our Lord, both Greeks and Romans became more correct in their theological opinions; and the sect of eclectic philosophers, whose aim was to select from all preceding sects what was most consistent with reason and truth, were not a little indebted to the progress which the light of God, dispensed by means of the Septuagint, had made in the heathen world. And let it be remembered, that for Jews, who were settled in Grecian countries, this version was made, and by those Jews it was carried through all the places of their dispersion.
To this version Christianity, under God, owes much. To this version we are indebted for such a knowledge of the Hebrew originals of the Old Testament, as we could never have had without it, the pure Hebrew having ceased to be vernacular after the Babylonish captivity; and Jesus Christ and his apostles have stamped an infinite value upon it by the general use they have made of it in the New Testament; perhaps never once quoting, directly, the Hebrew text, or using any other version than some copy of the Septuagint. By this version, though prophecy had ceased from the times of Ezra, Daniel, and Malachi, yet the law and the prophets were continued down to the time of Christ; and this was the grand medium by which this conveyance was made. And why is this version neglected? I hesitate not to assert that no man can ever gain a thorough knowledge of the phraseology of the New Testament writers, who is unacquainted with this version, or has not profited by such writers as derived their knowledge from it. A. CLARKE.
Millbrook, February 3, 1820. Finished the correction of this volume, Oct. 16, 1828. - A. CLARKE.
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 10:3. Mordecai the Jew was next unto King…
Est 10:3. Mordecai the Jew was next unto King Ahasuerus — Long had he sat contentedly at the king’s gate, but now at length he is arrived at the presidency of the king’s council. Men of merit may, for a time, seem buried alive; but often, by some means or other, they are discovered and preferred at last. And great among the Jews — Not only great above them, and more honourable than any of them, but great with them, and dear to them, which they manifested by giving him a commanding interest among them, and submitting all their affairs to his direction; and accepted of his brethren — His greatness did not make him forget or disown his brethren, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. And they did not envy his greatness, according to the disposition very prevalent among mankind in such cases, but rejoiced in it, and blessed God for it, and commended and loved him for the right and proper exercise of his great power. Seeking the wealth of his people — He did not seek his own wealth, and the raising of an estate for himself and his family, which is the chief thing most men 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 with the king and queen, he improved for the public good. And speaking peace to all his seed — He was easy of access, courteous and affable, condescending and kind in his carriage, and ready, to the uttermost of his power, to assist all that made 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 deeds the more acceptable. It is said, to all his seed, probably to signify that he did not side with any one party of his people against another, nor make some of them his favourites, while the rest were neglected and crushed; but whatever differences there were among them, he was a common father to them all, and spoke peace to them all without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good-will of all his brethren.
Thus have we gone through all the historical books of the Old Testament. If our readers have received any edification from our endeavours to illustrate the Divine Oracles, and have been thereby assisted to read them with more pleasure and profit than formerly, we beseech them to give all the praise to the Father of lights, from whom every good and perfect gift cometh, and especially all true understanding, and knowledge of his word: and to entreat him to afford us the continuance and increase of his gracious assistance in the further prosecution of our work, especially as we are to enter next on the more sublime and spiritual parts of the sacred writings.
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 Mordecai ... was next unto king Ahasuerus - See…
Mordecai ... was next unto king Ahasuerus - See Est 2:5 note. Artabanus (Est 1:14 note) was favorite toward the end of Xerxes’ reign, i. e. in his 20th and 21st years.
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 Seed. Benjamin (Itin.) informs us, that both he and…
Seed. Benjamin (Itin.) informs us, that both he and the queen were buried in the chief city of the Medes, which he calls "the great Hamda;" perhaps the province Mardochæa, (or Greek: Amordakai. Ptol. v. 20.) near the Persian gulf, may have been called after this statesman. (Tirinus)
Court, afterwards. (Calmet) --- He had a dream in the second year. (Houbigant)
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After. Greek, "of all kingdoms as a reward, Aman shewed me," &c. Josephus, "the second after me, for his fidelity and confirmed good will." (Calmet) --- It is a great hurt for a king to be governed by one counsellor, Proverbs xv. 22. (Worthington)
Death. St. Jerome subjoins, I found there "also what follows."
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For Mordecai . . . was next unto King…
For Mordecai . . . was next unto King Ahasuerus . . . great among the Jews, &c.--The elevation of this pious and patriotic Jew to the possession of the highest official power was of very great importance to the suffering church at that period; for it enabled him, who all along possessed the disposition, now to direct the royal influence and authority in promoting the interests and extending the privileges of his exiled countrymen. Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement. This providential interposition is all the more remarkable, that, as in the analogous case of Joseph, it was displayed in making the ordinary and natural course of things lead to the most marvellous results. To use the pious words of an eminent prelate, "though in the whole of this episode there was no extraordinary manifestation of God's power, no particular cause or agent that was in its working advanced above the ordinary pitch of nature, yet the contrivance, and suiting these ordinary agents appointed by God, is in itself more admirable than if the same end had been effected by means that were truly miraculous." The sudden advancement of individuals from obscurity and neglect to the highest stations of power and influence is, in Eastern courts, no extraordinary nor infrequent occurrence. The caprice, the weak partiality of the reigning sovereign, or, it may be, his penetrating discernment in discovering latent energy and talent, has often "raised the beggar from the dunghill, and set him among princes" [Sa1 2:8]. Some of the all-powerful viziers in modern Persia, and not a few of the beys in Egypt, have been elevated to their respective dignities in this manner. And, therefore, the advancement of "Mordecai, who was next unto Ahasuerus, and great among the Jews," was in perfect accordance with the rapid revolution of "the wheel of fortune" in that part of the world. But, considering all the circumstances of Mordecai's advancement, not only his gaining the favor of the king, but his being "accepted of the multitude of his brethren, it was beyond all controversy the doing of the Lord, and was truly marvellous in his people's eyes."
accepted of the multitude of his brethren--Far from being envious of his grandeur, they blessed God for the elevation to official power of so good a man.
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speaking peace to all his seed--While his administration was conducted with a mild and impartial hand, he showed a peculiarly warm and friendly feeling to all his countrymen when asked his counsel or his aid.
Next: Job Introduction
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. For — Introducing the reason why the acts…
3. For — Introducing the reason why the acts of Mordecai and Ahasuerus were recorded in the same book.
Next unto king Ahasuerus — His grand vizier, or prime minister. Comp. Est_8:2; Est_8:9; Est_8:15; Est_9:3-4.
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Great among the Jews — Greatly distinguished and honoured by them.
Accepted of the multitude — Or, acceptable to the multitude. The great mass of his kindred were pleased with his acts and his honours.
Seeking the wealth of his people — Literally, seeking the good of his people; that is, seeking in all practicable ways to promote their happiness and prosperity.
Speaking peace to all his seed — That is, saluting with most cordial salutation all those of his race and nation whom he met. Mordecai was no proud and puffed up courtier, who disdained to mingle with or recognise his own race and kindred. Though made the prime minister of Persia, he was still known as the Jew, and he hesitated not to use his high office and power to promote, in all proper and lawful ways, the interests of the people of God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) Mordecai the Jew was next unto king Ahasuerus.—We…
(3) Mordecai the Jew was next unto king Ahasuerus.—We have seen that the events recorded in this book carry us to the year 470 B.C., at which time Mordecai was at the zenith of his greatness. How long he kept it, whether death or disgrace brought it to a close, and if the latter, from what cause, we cannot say. All we know is, that near the end of Xerxes’ reign his favourite and chief adviser was Artabanus, the captain of the guard, by whom he was murdered in B.C. 464. The last we hear of Mordecai, whatever was his afterfate, is that he was loyal to his people, and approved himself their benefactor, “seeking the wealth (i.e., weal—literally, good), and speaking peace to all his seed,” all of the stock of Israel.
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 Next unto king Ahasuerus. Compare Gen_41:40; Dan_5:7 Dan_6:3. Profane…
Next unto king Ahasuerus. Compare Gen_41:40; Dan_5:7 Dan_6:3. Profane history neither confirms this nor contradicts it. We know almost nothing of Xerxes from profane sources after his return to Susa in B.C. 479. Accepted of. Or, "beloved by." The wealth of his people. i.e. their welfare. Speaking peace to all his seed. It is generally allowed that by "his seed", we must understand those of the same stock with himself seed of Israel." "Speaking peace" to them seems to mean "promoting their peace and safety insuring them, so long as he lived and ruled, a quiet and peaceful existence.
The wealth and peace of a people the patriot"s aim.
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It is a fine description of the aim of Mordecai"s public life with which this book closes. What more could be said of the patriotic statesman in any kingdom than this: that he was ever found "seeking the wealth of his people, and speaking peace to all his seed"?
I WEALTH. Under this we include not simply riches, but welfare in every sense: prosperity, security, progress, happiness all that can truly enrich and bless a nation. Patriotism, observe, has regard to the people. It is no special class or interest that the true patriot seeks to benefit, but all his countrymen. Now, whilst this virtue does not take so wide a range as philanthropy, it is, like philanthropy, opposed to self-seeking. It is an expansive, liberal, generous, and withal practical attitude of mind. And this end is sought by personal effort, by the exercise of wisdom in the choice of means, and by diligence in their use.
II PEACE. Under this must be included peace of heart, such as arises from a sense of justice and security of government; social peace, such as prevails where neighbours dwell in amity; political peace, or freedom from civil broils and tumults; general peace, or concord between different races and nations; universal peace, such as is destined, according to prophetic declarations, to pervade the whole earth. All these will be dear to the patriot"s heart, and he will use every endeavour to bring about these high and noble ends. Causes of disaffection and disunion and discord he will seek to remove, and he will do all that lies within his power to bring on the reign of righteousness, of liberty, of happiness, of concord. And in his endeavours the Christian patriot will be animated by the love and grace of the Divine Son of man, whose mission it was to bring "peace and good-will to men.
HOMILIES BY P.C. BARKER Ver. 3
The beneficent statesman.
It is reserved for the very last sentences of this book to give to one of the chiefest of its characters, perhaps the chiefest, the place and testimony he had well earned. For a time these seemed withheld, and both the name of Mordecai and himself also seemed kept somewhat unduly in the background. But when we come to the end, it looks rather as though all the book had been in deep reality about him, and as though all had hinged on him. We are left at the close of the book with our last impressions as of him, and he is placed before us under a very strong light. There is no doubt much of the patriot in the portrait we have of Mordecai. But the honourable summary of this verse reminds us that he had passed the mere politician and patriot. He has won for himself the name of the great and the good statesman. He is "next to Ahasuerus;" and what he did and what he was affected not the Jews only, but the whole empire all of the various and wide dominion of the king. He is stamped on the sacred page as the type of A BENEFICENT STATESMAN. There have been not a few who have extorted from their own day and generation the title of great statesmen, but the claim has not survived them long.. The number of the really beneficent statesmen is much smaller, but their renown is for ever. In the amazing wealth and variety of Scripture lesson for every need of human life, and of Scripture model for every office of authority and influence in human society, this of the honest and beneficent statesman is not overlooked. Neither must we overlook it, nor omit to notice, as afresh suggested by it, how intrinsic an argument is herein given us for the Divine inspiration of the Bible. Whence but from such an original could have come to us so many, so perfect models? It is doubly important that we should remark how ample a share of these the Book of Esther contains evidences of inspiration of the highest kind and value. The brief summary of this verse is the more impressive as coming at the very end of the book. But passing by all other suggestions, it speaks of a certain greatness, and a greatness evidently of very comprehensive character. It is the greatness of an emphatically good statesman. Let us take the opportunity suggested by a leading instance of considering
I THE STATESMAN"S OFFICE.
1. It is the expression of government. If man were only gregarious, he would need, and undoubtedly be subjected to. government. ALL living things are subject to government, need it, and are rapidly being brought under the rule of man, according to the charter originally given to man.
1. It is the expression of order. Man is emphatically not merely gregarious; he is social. The variety of his sympathies and antipathies is very large, and their range amazing. So much so, that the saying, "The chiefest study of mankind is man," might, if reversed, express to perfection a great truth for some, and read, "The chiefest study of man is mankind.
2. It is the expression of concentrated purpose, of intelligent, unitedadvance. The highest and most beneficent results of SOCIETY would without it he unattainable by the human species. Development of society is always tending toward higher developments of government. And the beneficial reaction is sometimes abundantly evident. Again, the higher-developed form of government is always tending to render possible higher social results.
3. It is in some degree the expression of morality and religion. Where thereligious sense is lowest, then it is lowest, and vice versa It has been well said that "the organisation of every human community indicates some sense of a Divine presence, some consciousness of a higher law, some pressure of a solemn necessity." Government (and therefore the chief personage of government) is the outcome of the most elementary necessities of humanity in some of the very highest aspects of that same humanity. From the very first this was testified; and through exceedingly various forms, lower and higher in type, the principle has ever held its ground, and still excites attention and interest second to not one of the profoundest problems.
II SOME OF THE GENERAL REQUISITES FOR IT.
1. A certain passion for humanity as considered in large masses.
2. A natural gift for discerning the genius of a people.
1. Natural qualifications for exercising rule.
1. Sympathy strong.
2. Justice clear and inviolable.
3. Authority, often indefinable in its elements, but evidencing its own existence conclusively.
4. Temper and moderation.
5. Carefully-trained ability to calculate the effects of certain legislativetreatment on Whole communities of people, and on their mutual adjustments.
1. Favourableness of position, as marked out by Providence.
III SOME OF THE MORE SPECIALLY MORAL AND BENEFICENT REQUISITES OF IT.
1. The "greatness" which it inevitably marks will he, as far as possible, free from the taint of personal ambition. Surely there was a minimum of this in Mordecai, as there was a loathsome maximum of it in Haman. The very way in which high position is attained will be a happy omen, or the reverse.
2. Its "greatness" will partake largely of the moral element.
(1) It will have ready for the hour of special need of it an inflexible moral courage. What an illustration of this Mordecai gave before he attained high office, and when he would not bow to wrong, and, when wrong became more wrong, still refused to "move," though dread punishment overhung.
(2) The natural temper and gift of authority will more and more become transmuted into moral authority, and become superseded by moral influence. Express mention is made of this in the career of Mordecai. "The fear of him," of the moral power that was behind him, spread over enemy and grew comfortingly in friend.
1. Its greatness will lay itself out in practical devotion to the interests of thecrowded multitude. Mordecai "sought the wealth of his people," and it made him "accepted of the multitude of his brethren.
2. Its greatness will speak the things of peace. Special emphasis is laid onthe fact that Mordecai "spoke peace to all his seed." The statesman is not to seek to give the impression of caste. He is not to flourish upon war or strife. He is not to propagate the methods and the ideas of the high-handed, but all the contrary. Like the spiritual teacher, he also must not "cry, Peace, peace, when there is no peace;" but he is to make peace as far as may be possible by breathing peace upon all.
IV SOME OF ITS REWARD. Beside all such as he will have in common with every obscurest fellow-man who is faithful, in the satisfaction of fulfilling duty, in peace of conscience, and in a persuasion of Divine approval, he may reckon upon
1. The joy of seeing a prospered community, due in some part to his work.
2. The gratitude of a discerning people growing round his accumulatingyears.
3. An honourable, enduring place on the best of the pages of history. B.
HOMILIES BY F. HASTINGS
Ver. 3.
A life summed up.
Mordecai the Jew was next unto king Ahasuerus, and great." Gather from Mordecai"s history something to stimulate our spirits in the baffle of life.
I We might remark upon THE WAY IN WHICH HE EARNED HIS ELEVATION. Perhaps as a Jew, he was a little revengeful towards aliens; but he filled well a lowly position, and so was prepared better for a higher. Shall we desire rather to reap rewards than to sow the seed which will produce them?
II Gather stimulus from THE WAY IN WHICH HE PERFORMED HIS DUTY AND KEPT HIS INTEGRITY. In this he felt that he was already rewarded. And shall we not learn to be patient? Our impatience is our great hindrance. We do not wait, trusting in God, as Mordecai. Yet "he knoweth the way that we take," and in his own time will bring us forth when sufficiently tested.
III Gather lessons from the fact that HIS PROSPERITY WAS MATERIALLY AIDED BY HIS FAITH AND PRAYER. By his words to Esther we are sure he looked to God for deliverance. When the deliverance came it involved his prosperity as well as that of his people, just as a stranded vessel, when again floating, carries forward not only the captain, but any passengers on board. Mordecai firmly believed that, even though Esther held her peace, "enlargement and deliverance would arise to the Jews from some other place." We can pray to be made faithful, holy, earnest, and in due time the reward will come. It will then be in a sense the result of prayer.
IV Gather encouragement in seeing HOW HIS ELEVATION CAME WHEN HIS HOPES WERE AT THE LOWEST EBB. See on what a trifle they turned. And thus it is constantly seen in life. Be prepared to seize the trifles, and remember that the darkest night oft ushers in the brightest morning.
V Gather also instruction in seeing HOW HIS ELEVATION WAS APPROVED BY HIS FELLOW-MEN. We are told he was "accepted of the multitude of his brethren." There was little envy at his rise, because there was much humility in the man. So there are men in whose prosperity we may delight, because, instead of being puffed up, or becoming purse-proud, they maintain their former humility, and practise greater liberality.
VI Gather guidance from THE WAY IN WHICH MORDECAI USED HIS ELEVATION FOR THE BEST PURPOSES. He sought the welfare of his people, and spoke "peace to all his seed." Not only so, but there is a tradition that many of the Persians, and even the king, believed in God through him. Let us then go through life seeking opportunities to do good, and using those we find. Let us make the motto of Cromwell ours, not only to strike while the iron is hot, "but to make it hot by striking." As Christians, let us seek the welfare and eternal peace of others. We rust, we freeze when we live only for ourselves. We should be like the stream spoken of in a fable, "too active to freeze." "The mill-stream went dashing along, so that the frost could not seize and bind it. The traveller over the Alps in winter was so earnest in striving to save his brother, overcome by cold, that he was himself kept alive by the attempt." Remember that, after all, Mordecai"s elevation was but a type of the heavenly honour and glory which awaits all those faithful in spiritual things. The "declaration of his glory" was written side by side with that of the king. He died full of years and of honour. That God who had been his guide in life was his refuge in death. When ushered into heaven, he doubtless felt that he had been, at best, an unprofitable servant. Still, God gave him, doubtless, in that world a position far more elevated, far more lasting, far more satisfactory than that which he, the whilom neglected deliverer, occupied as the prime minister of the Persian king. H.
HOMILIES BY D. ROWLANDS Ver. 3.
Moral work.
Integrity must prosper sooner or later. Were it not so, we should lose faith in eternal righteousness. Appearances may be unfavourable for a time, wrong, sorrow, suffering may precede, but either here or hereafter a distinction will most assuredly be made between the true and the false. Joseph, though consigned to prison, was subsequently raised to power; Daniel, though cast into the lions" den, eventually sat with princes; Mordecai, though threatened with death, finally became "next unto king Ahasuerns." It is said that Mordecai was "great." What does greatness consist in?
1. Physical endowments. Strength, skill, courage are among these. The athlete, the warrior, the hunter were heroes in ancient times. The deeds of Hercules, Samson, Goliath were celebrated in song.
2. Mental powers. Genius is everywhere admired. Its mighty works are the most precious inheritances of our race. In literature, in science, in art, in the numberless inventions of civilised life, it continues to bless the world.
3. Exalted position. This may be due to mere accident. Kings, princes, noblemen are as a rule born to their high rank. When such is the case they deserve no credit for it. High places are sometimes snatched by the unscrupulous by men who have no better recommendation than their audacity in the universal scramble for power which goes on round about us. There is no meanness that some will not stoop to, for the sake of the glittering honours of office, or even those petty distinctions which noble minds hold in utter contempt. But distinguished stations are also the rewards of physical endowments and mental powers honourably employed. Then are they to be coveted, to be held in high esteem. The case of Mordecai is a noted example. The text leads us to notice THE TESTS OF MORAL WORTH. Speaking generally, these are "numerous; but we shall confine ourselves to those suggested here popularity, unselfishness, peaceableness. Whom shall we consider morally great?
I THE MAN WHO STANDS WELL WITH THE BEST PORTION OF THE COMMUNITY. "And accepted of the multitude of his brethren." Popularity as such has no intrinsic value, and to seek it for its own sake is degrading to the soul. Let any thoughtful man, while contemplating the quality of the exhibition that attracts the largest crowd, ask himself whether the admiration of such a crowd is really worth obtaining, and his inmost soul will answer, No. Crowds have been so often on the wrong side in great controversies that they have actually lost all claim to respect. They have generally applauded unjust wars; they have persecuted the pioneers of knowledge, both secular and religious; they acquiesced in the death of the Saviour. And yet, though the crowds of one age murder the prophets, the crowds of future ages will always build their sepulchres. History ever does justice to the memory of the martyr, and even he becomes popular when too late. But the Jews in captivity, the "brethren" of Mordecai, were a select community. They possessed a knowledge of things Divine which placed them on an incomparably higher level than the heathen among whom they lived. To be accepted of them, therefore, was a mark of worth. "The multitude of his brethren." A man may be the favourite of a party simply for party considerations. But when the upright among all parties agree to honour him, it must be on account of sterling qualities.
II THE MAN WHO DEVOTES HIMSELF TO PROMOTE THE GOOD OF OTHERS. "Seeking the wealth of his people." Self-sacrifice was the Divinest quality in the Divinest Man. "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." Into the kingdom which he came to establish no man can enter without denying himself, taking up his cross, and following him. Fallen man is essentially selfish. Look around you for a single moment, and the proofs of this will crowd upon your view. Most of the evils with which man afflicts his kind are traceable to this source. But look at the grand lives of history lives which light up the gloom of sin and woe in which the world isenveloped and what constitutes their glory? They are grand only in so far as they approach the sublime ideal which was fully realised only by One. Take the Apostle Paul. His memorable utterance to the Corinthians was the key-note of his entire life: "I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
III THE MAN WHO EXERTS HIS INFLUENCE IN THE INTEREST OF PEACE. "And speaking peace to all his seed." The primary reference in these words is probably to the kindness of Mordecai"s disposition, but they are capable of a somewhat wider application, so as to include the desire of maintaining harmony, order, peace. It has been said of mankind, with too much reason, that their "state of nature is a state of war." Sin divides men. In private life, in public affairs, in international relations, this is seen daily. Envy, rivalry, strife are found everywhere. Such is the state of things even in this enlightened age, that no nation feels itself safe except it be prepared for the most deadly struggle with its neighbour. The advocate of peace is consequently a benefactor of his kind. The kingdom of God is "peace." The birth of its Founder was heralded by angels who sang of "peace on earth." The most precious legacy which Christ left his people was his "peace." And among the grand utterances of the grandest sermon is found this: "Blessed are the peace-makers, for they shall be called the children of God. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 second in rank to King Ahasuerus
second in rank to King Ahasuerus
"the most important person after King Ahasuerus"
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Jewish brothers
The word brothers represents people who were like him. AT: "fellow Jews" (See: Metaphor)
he sought the welfare of his people
Seeking something is a metaphor for working hard for something. The abstract noun "welfare" can be translated as a phrase with the verb "prosper" or the adjective "secure." AT: "He worked hard so his people would prosper" or "He worked hard so his people would be secure" (See: Metaphor and Abstract Nouns)
he spoke for the peace of all his people
"he represented his people so that they might have peace"
translationWords
Jew
peace
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 10:3 Mordecai the Jew did not brag about himself…
10:3 Mordecai the Jew did not brag about himself as Haman did (5:11-12), but this righteous man who continually looked out for the good of others was rewarded with a high government position (prime minister) and the high esteem of his people (He was very great among the Jews).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.