In those days, while Mordecai was sitting in the king’s gate, two of the king’s eunuchs, Bigthan and Teresh, who were doorkeepers, were angry, and sought to lay hands on the King Ahasuerus.
Parallel Translations
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In those days, while Mordecai was sitting in the king’s gate, two of the king’s eunuchs, Bigthan and Teresh, who were doorkeepers, were angry, and sought to lay hands on the King Ahasuerus.
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In those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus.
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in those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those that kept the door, were wroth, and sought to lay hands on the king Ahasuerus.
Cross-references (9)
Passages linked to Esther 2:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Esther 6:2 It was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs, who were doorkeepers, who had tried to lay hands on the King Ahasuerus.
- 1 Kings 16:9 His servant Zimri, captain of half his chariots, conspired against him. Now he was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah;
- 2 Kings 12:20 His servants arose, and made a conspiracy, and struck Joash at the house of Millo, on the way that goes down to Silla.
- 2 Kings 21:23 The servants of Amon conspired against him, and put the king to death in his own house.
- 2 Samuel 4:5-6 The sons of Rimmon the Beerothite, Rechab and Baanah, went and came at about the heat of the day to the house of Ishbosheth, as he took his rest at noon. They came there into the middle of the house, as though they would have fetched wheat; and they struck him in the body: and Rechab and Baanah his brother escaped.
- 2 Samuel 16:11 David said to Abishai, and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for Yahweh has invited him.
- 1 Kings 15:25-27 Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah; and he reigned over Israel two years. He did that which was evil in Yahweh’s sight, and walked in the way of his father, and in his sin with which he made Israel to sin. Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha struck him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel were besieging Gibbethon.
- 2 Kings 9:22-24 When Joram saw Jehu, he said, “Is it peace, Jehu?” He answered, “What peace, so long as the prostitution of your mother Jezebel and her witchcraft abound?” Joram turned his hands, and fled, and said to Ahaziah, “This is treason, Ahaziah!” Jehu drew his bow with his full strength, and struck Joram between his arms; and the arrow went out at his heart, and he sunk down in his chariot.
- Psalms 144:10 You are he who gives salvation to kings, who rescues David, his servant, from the deadly sword.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain Meaning, to kill him.
Meaning, to kill him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Est 2:21 In those days, while Mordecai sat in…
Est 2:21 In those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus.
Ver. 21. In those days] While the king was drowning himself in pleasure, and dreadeth no danger; while he was ravishing and deflouring virgins, and bragging, perhaps, as Proculus, the emperor, did, that when he made war upon the Sarmatians, in fifteen days he got with child a hundred virgins of that country, there taken prisoners; while this voluptuous prince was in the glut of his carnal delights, in the flagrancy of his sinful lusts, his life is sought for, and hell gapes for him: so slippery places are great ones set in; so doth the Lord sauce their greatest prosperity with sudden and unexpected dangers. Thus Attilas, king of Huns, was hanged up in gibbets, as it were, by God’s own hand, in the midst of his nuptials. Thus King Henry of France, upon the marriage of his sister to the king of Spain, was so overjoyed, that he called himself by a new title, Tres heureux Roy, The thrice happy king. But, to confute him, in solemnizing that marriage, he was slain, at tilt, by Montgomery, captain of his guard, though against his will, &c.
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Ad generum Cereris sine caede et sanguine pauci
Descendunt reges, et sicca morte tyranni. (Juvenal.)
While Mordecai sat in the king’s gate] See Est 2:19.
Two of the king’s chamberlains] In trust I have found treason, said Queen Elizabeth. So, before her, did David, Solomon, Rehoboam, Joash, Amaziah, Alexander the Great, Julius Caesar, and who not almost? Hence some great princes have wished never to have meddled with government; as Augustus, Adrian ( felix si non imperitasset), Pertinax, who used to say that he never in all his life committed the like fault as when he accepted the empire; and many times he motioned to leave the same, and to return unto his house. Dioclesian and Maximian did so; for they found that quot servi, tot hostes; quot custodes, tot carnifices; they could not be safe from their own servants; but, Damocles-like, they sat eating with a drawn sword hanging by a twined thread over their necks. Hence Dionysius durst not trust his own daughter to barber him. And Massinissa, king of Numidia, committed his safe keeping to a guard of dogs; for men he durst not trust.
Of those which kept the door] sc. Of the king’s bedchamber. Some render it, which kept the household stuff. Men they were much intrusted, and, therefore, the more to be abhorred. Metuendum est esse sine custode, sed multo magis a custode metuendum est, said Augustus concerning his guard, whom he suspected of treachery (Dio Cass.). All or most of his successors, till Constantine, died unnatural deaths. Let great ones, therefore, commit themselves to God in well doing, as unto a faithful Creator.
Were wroth] What the occasion of their discontent was is uncertain. The Greek and Chaldee say it was because Mordecai was so promoted. Others, because Vashti was deposed, and Esther advanced to her royal state. Others say that they desired the kingdom, as the Magi had done not long before. Some, again, that they were not well paid their arrears. Sure it is that ambition, envy, covetousness, all or some of these, stirred them up to this treasonable attempt. Whatsoever the sire was, the bastard is anger; and rage, likely, is the mother of treason, because it banisheth reason, and so gives way to all unruliness, so it ends in malice, and malice will have blood.
And sought to lay hands on the king Ahasuerus] Kings are fair marks for traitors to shoot at. In which regard
- Miser atque infelix est etiam Rex
Nec quenquam (mihi crede) facit diadema beatum.
Most of the Caesars got nothing by their adoption or designation to the empire, nisi ut citius interficerentur, but to be slain so much the sooner. Treasons there were so many plotted and practised against that incomparable Queen Elizabeth, that she said in Parliament, she rather marvelled that she was than mused that she should not be, were it not that God’s holy hand had protected her beyond expectation. Henry IV, of France, was first stabbed in the mouth, and after that in the heart, by those false Jesuits, whom he had admitted into his very bosom, and used with marvellous respect. But it would not serve his turn to save his life. His countryman, Cominaeus, telleth us that if he should write of all the princes which he knew in his time that, in the judgment of men, seemed to live in great felicity, and yet, to those that knew them familiarly, lived in a miserable estate, that matter alone would require a reasonable volume.
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 Which kept the door; either,
Which kept the door; either,
1. Of the king’s chamber. Or,
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2. Of his court; and so they sat in the gate, as Mordecai did, who by that means contracting some familiar acquaintance with them, might make some discovery of their minds and design.
Sought to lay hand, i.e. violent hand; to kill him, as this phrase is used, Est 3:6, and elsewhere.
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 This good service which Mordecai did to the government,…
This good service which Mordecai did to the government, in discovering a plot against the life of the king, is here recorded, because the mention of it will again occur to his advantage. No step is yet taken towards Haman's design of the Jews' destruction, but several steps are taken towards God's design of their deliverance, and this for one. God now gives Mordecai an opportunity of doing the king a good turn, that he might have the fairer opportunity afterwards of doing the Jews a good turn. 1. A design was laid against the king by two of his own servants, who sought to lay hands on him, not only to make him a prisoner, but to take away his life, Est 2:21. Probably they resented some affront which they thought he had given them, or some injury which he had done them. Who would be great, to be so much the object of envy? Who would be arbitrary, to be so much the object of ill-will? Princes, above any mortals, have their souls continually in their hands, and often go down slain to the pit, especially those who caused terror in the land of the living. 2. Mordecai got notice of their treason, and, by Esther's means, discovered it to the king, hereby confirming her in and recommending himself to the king's favour. How he came to the knowledge of it does not appear. Whether he overheard their discourse, or whether they offered to draw him in with them, so it was that the thing was known to him. This ought to be a warning against all traitorous and seditious practices: though men presume upon secresy, a bird of the air shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the king, which ought to be an instruction and example to all that would be found good subjects not to conceal any bad design they know of against the prince or the public peace, for it is making a confederacy with public enemies. 3. The traitors were hanged, as they deserved, but not till their treason was, upon search, fully proved against them (Est 2:23), and the whole matter was recorded in the king's journals, with a particular remark that Mordecai was the man who discovered the treason. He was not rewarded presently, but a book of remembrance was written. Thus with respect to those who serve Christ, though their recompence is adjourned till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget, Heb 6:10.
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 In those days, while Mordecai sat in the king's…
In those days, while Mordecai sat in the king's gate,.... Being, as before observed, an officer at court:
two of the king's chamberlains, Bigthan and Teresh, of those that kept the door; of the inner court, as Aben Ezra, of the doors of his bedchamber; perhaps they were the chief of his bodyguards, as the Septuagint version; in later times, such officers were about the chambers of great personages as their guards (a):
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these were wroth, and sought to lay hand on the King Ahasuerus; to poison him, as Jarchi and both the Targums; however, to take away his life by some means or another. Gorionides (b) says their design was, while the king was asleep, to cut off his head, and carry it to the king of Greece; there being at that time great wars between the kingdom of Greece and the kingdom of Persia, which exactly agrees with the times of Xerxes, and with this part of his reign, about the seventh year of it, what was the occasion of this wrath is not said, it is thought to be either the divorce of Vashti, whose creatures they were, or the marriage of Esther, and particularly the promotion of Mordecai, fearing they should be turned out of their places; so the former Targum.
(a) Vid. Pignorium de Servis, p. 408, &c. & Popma de Servis, p. 33. & Alstorph. de Lectis Vet. c. 12. (b) Hist. Heb. l. 2. c. 1. p. 72.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 21. Mordecai sat in the kings gate] Mordecai…
Verse 21. Mordecai sat in the kings gate] Mordecai might have been one of the officers of the king, as the gate was the place where such usually attended to await the king's call. It is not likely that he was the porter; had he been only such, Haman could have removed him at once.
Two of the king's chamberlains] Eunuchs. Why they conspired against the life of the king, we are not informed. The Targum says that they found out that Esther had intended to use her influence with the king to get them removed from their office, and Mordecai put in their place; therefore they determined to poison Esther, and slay the king in his bedchamber. It is very likely that they were creatures of Haman, who probably affected the kingdom, and perhaps were employed by him to remove the king, and so make his way open to the throne.
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 2:21. Two of the king’s chamberlains — “These…
Est 2:21. Two of the king’s chamberlains — “These were two great men, who perhaps kept the door of the king’s bed-chamber, and being either incensed at the divorce of Vashti, whose creatures they were, or at the advancement of Esther, who they thought would in all probability raise her kinsman Mordecai above them, took disgust thereat, and so resolved to avenge themselves on the king.” — Dodd. See Prideaux, and Est 6:2-3.
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 Conspiracies inside the palace were ordinary occurrences in Persia.…
Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes was ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, a chamberlain and eunuch.
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 Bagathan, or Bagatha and Thara, chap. xii. 1. One…
CHAPTER II.
Bagathan, or Bagatha and Thara, chap. xii. 1. One of the chief counsellors was called Bagatha. (Haydock) --- But these two were porters, (Calmet) or guards, of the king, (Septuagint; Grotius) or of the treasury. (Vatable) --- Some Greek copies and the Chaldean insinuate that they were displeased at the advancement of Mardochai. The latter supposes that they meant also to poison Esther. (Calmet) --- It appears that they wished to make Aman king, (Menochius) and the detection was always resented by him, chap. xii. 6. (Calmet)
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 MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES.…
MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES. (Est 2:21-23)
In those days . . . two of the king's chamberlains . . . were wroth and sought to lay hand on the king, &c.--This secret conspiracy against the king's life probably arose out of revenge for the divorce of Vashti, in whose interest, and at whose instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose fidelity, however, passed unnoticed, the design was frustrated, while the conspirators were condemned to be executed and as the matter was recorded in the court annals, it became the occasion afterwards of Mordecai's preferment to the place of power and influence for which, in furtherance of the national interests of the Jews, divine providence intended him.
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Next: Esther Chapter 3
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 21. Bigthan — Probably the same as Bigtha, Est_1:10.…
21. Bigthan — Probably the same as Bigtha, Est_1:10. Called Bigthana in Est_6:2.
Which kept the door — Literally, guards of the threshold. Being doorkeepers, like Mordecai, the latter was able the more readily to learn of their conspiracy. Such conspiracies among the officers of the court were common in the East, and many a monarch (and subsequently even Xerxes himself) fell by the hand of assassins.
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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 21. In those days, while Mordecai sat in the…
21. In those days, while Mordecai sat in the king’s gate] The main course of the story is thus resumed from Est_2:19.
chamberlains] eunuchs.
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Bigthan and Teresh] The former is possibly the Bigtha of Est_1:10. In Est_6:2 he is called Bigthana.
of those which kept the door] who guarded the entrance to the room where the king slept. It was a position in which the strictest fidelity was obviously needed, and which gave a conspirator who could attain it a great prospect of success. In point of fact Xerxes himself in the end fell a victim to a murderous attack by an officer of this kind (Diodor. xi. 69. 1), and such too was the fate of one of his successors, Artaxerxes III (Ochus), in b.c. 338.
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 (21) In those days.—Here the thread of Est_2:19 is…
(21) In those days.—Here the thread of Est_2:19 is taken up, “then I say, in those days—“
Bigthan.—Called Bigtha in Est_1:10; Bigthana in Est_6:2.
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Sought to lay hand on the king.—It is noticeable that Xerxes was ultimately murdered by Artabanus, captain of the guard, and Mithridates, a chamberlain.
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 In those days. Or, "at that timei.e. at the…
In those days. Or, "at that timei.e. at the time when the second gathering of the virgins took place (see ver. 19). Two of the king"s chamberlains. Rather, "eunuchs." Bigthan, or Bigthana, (Est_6:2) is probably the same name as the Bigtha of Est_1:10, and possibly the same personage. Teresh is not mentioned elsewhere. Of those which kept the door. Two of the eunuchs who guarded the entrance to the king"s sleeping apartment. This was a position of the highest possible trust, and gave conspirators a terrible advantage. Xerxes actually lost his life through a conspiracy formed by Artabanus, the captain of his guard, with Aspamitras, a eunuch and chamberlain (Ctes., "Exc. Pers.,"
Vers. 21-23.
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A plot in the palace.
All arbitrary governments are liable to conspiracies; all arbitrary, absolute monarchs to assassination. Especially has this been the case in all ages with Oriental despotisms. We know from history that it was so in Persia; and in fact this very Ahasuerus, if he was the Xerxes of history, fell afterwards a victim to a foul conspiracy. It was not always a political motive that prompted such plots; the motive was oftentimes personal it might be ambition, or covetousness, or envy, or malice, or revenge.
I We have here the record of A CONSPIRACY HATCHED. The conspirators were chamberlains, officers of the royal household, probably under an obligation to the king for favour shown. What passion influenced them, what aim they sought, we do not know. But their plot was hateful and iniquitous, and in any case inexcusable and indefensible. Happy is the nation which is under constitutional government, and in which there is no temptation to secret plots.
II We have here the record of A CONSPIRACY DETECTED. It was discovered by an alien, and a person in a lowly, even obscure, station. How Mordecai detected the plot we are not told; but he had the opportunity, through his adopted daughter, of communicating with the court, and thus frustrating the abominable designs of the conspirators. Thus Esther"s influence would naturally be increased.
III We have the record of A CONSPIRACY PUNISHED. The avenging was swift and stern. The punishment was probably cruel by crucifixion or impalement. A quaint writer has said, "Traitors, like bells, are never well tuned till well hanged!" No state can tolerate secret plots against the life of those in authority. Yet such plots have often originated in the sense of wrong, in the crushing feeling" of helplessness, in the frenzy of despair. "Oppression makes wise men mad.
IV We have here A CONSPIRACY RECORDED. The narrative was inserted in the chronicles of the kingdom for subsequent reference. Thus it served as a memento to the king, as a memorial of Mordecai and his services, as a warning to conspirators, as an encouragement to loyalty.
Practical lessons:
1. Evil purposes are often defeated, and their abettors punished. "Be sureyour sin will find you out!
2. Mean agents may aid in great enterprises. How often has an obscuresubject secured the safety of the sovereign or the state!
3. The providence of God may overrule men"s crimes, and make them theoccasions of great and signal blessings!
HOMILIES BY W. DINWIDDLE
Vers. 21-23.
Conspiracy and fidelity.
I THE INSECURITY OF ANY POSITION THAT IS NOT WELL FOUNDED. The throne of a despot is like a house built on the sand, or like a city under which smoulder volcanic fires. There is no darker page in history than that which records the doings and sufferings of despotic rulers. It is in the nature of an autocratic rule, which subjects the liberty of multitudes to the will of one man, to breed discontents and plottings. When truth and justice are outraged, time only is required to vindicate and avenge them. The first and third Napoleons may be taken as illustrations in modern times. The present Czar of Russia is a just and merciful man, but, occupying a false position, ruling a vast empire not through free institutions, but by personal will, his reign is troubled by the dark conspiracies which now create such fear and horror. The government of that country alone is secure where law and liberty go hand in hand together; where reverence for the throne is maintained by a strict regard for the rights of the people, and where the national constitution and the national life are based on principles that lie deep in the word of God.
II THE INSECURITY OF LIFE GENERALLY. The king of Persia"s life hung by a very slender thread when the two traitors were conspiring. One blow, and all his grandeur would have faded under the dark shadows of death. But all life is insecure. Death has a myriad forms. None are free from it. A cold, a slip of the foot, a breath of unseen vapour may put out the living spark, and quench every earthly hope. A thought so solemn should lead all to take earnest care that their life-building is well founded built into that foundation of Christian truth and grace which cannot be moved. Christ in the heart conquers the fear of death, and turns the "last enemy" into a friend. (Joh_11:25, Joh_11:26)
III THE VIRTUE OF FIDELITY. We cannot tell how Mordecai discovered the design of the conspirators. He may have been asked to join them, or he may have heard or seen enough to awaken suspicion and make him watchful. In any case, he was faithful to his trust, he was loyal to the king whom he served. In all the relationships of life there are attached responsibilities and duties to which we are bound before God and man to be faithful. Fidelity is due, for example, to our sovereign, our government, our country; to our parents, our masters, our associates; to our Church, our brethren in the faith, our God and Saviour. Treachery is a vile sin against God and man, and a grievous enemy to the heart that cherishes it.
IV FIDELITY HAS A GOOD ALLY IN WISDOM. It is a delicate and dangerous matter to interfere with the dark plottings of unscrupulous men. One needs to be sure of his ground before he charges others with unfaithfulness of any kind. But Mordecai was as prudent as he was loyal; a man of experience, of resource, and of self-reliance. He first made himself sure of the facts, and then by means of Esther secured that the plot should be quietly divulged, and that the two traitors should be seized before they had time to conceal evidence, or concoct a defence which might deceive the king, and cover with shame their bold accuser. Charges against the virtue of men should never be lightly made. A rash and impulsive fidelity may do more harm than good. A wise head works well with a true heart. It is noteworthy that Esther showed at once her confidence in Mordecai"s prudence, and her desire to gain for him the credit of his fidelity, in her "certifying the king (of the plot) in Mordecai"s name.
V FIDELITY BRINGS OPENINGS FOR GOOD SERVICE IN ALL RANKS OR POSITIONS. Mordecai was a humble man, yet, being faithful to present duty, a time came when he could do, and therefore did, important service. It is wrong and foolish to despise any position, however lowly. A young man may at first occupy a post that is not encouraging either in its duties or in its rewards, but persevering fidelity will in duo time make its mark and attract attention and respect; and when that occurs the way to success lies open. So also in the field of Christian labour. The service of Christ is confined to no station. Loyalty to the Saviour"s truth and name is all that is required to make any man fruitful in good works. The very lowliest may be, in his own circle of influence, as a light shining in the darkness, as a living epistle of Christ, known and read of men. There are endless ways of serving Christ. Opportunities are never wanting to the faithful. God never fails to use and honour those who live in the truth of his word.
VI THE WANT OF FIDELITY IS A HIGHWAY TO DISGRACE AND RUIN. The plotters against the king of Persia were no doubt very secret and very clever; yet they were found out and doomed to death. Such crimes oftener fail than succeed. It is one of the striking features of historical crime that it has so generally failed, and that the projectors of it have so uniformly met with just retribution. In almost every criminal plan there is some weak point or person; some oversight, or over-confidence, or miscalculation, or unexpected contingency. Righteousness is the real law of God"s universe, and when violated it always, in some time and way, exacts a just penalty. Nor are the issues of evil confined to the present life. "We must all appear before the judgment-seat of Christ.
VII FIDELITY HAS A SURE REWARD.
1. It is always its own reward. The consciousness of having resisted andovercome evil, of having been faithful to duty at all risks, is better to the heart than any gain of gold.
2. Though not always recognised at once, it is sure in time to be duly seenand honoured. In the long run even the world seems to get light, and to do justice, with regard to noble acts which at the time of their performance were allowed to pass unheeded. Mordecai"s loyalty and its result were recorded in the king"s chronicle only to be forgotten. Yet a time came when the record met the king"s eye, and touched his heart, and brought a power to the faithful Jew which enabled him to foil the project of the would-be destroyer of his race.
3. Man may forget, but God remembers. It was in the line of God"sprovidence that the fidelity which saved the king"s life should be brought into prominence, and receive its reward, at the proper time. Whether our faithfulness to duty be recognised or overlooked by men, it should be enough for us that God knows it, and records it in his book of remembrance to be brought to light in his own great day.
VIII FIDELITY TO GOD EMBRACES AND SANCTIFIES THE DUTIES OF EVERY SPHERE. To be true to God is to be true to men. Every sin against man is a sin against God. Every failure of duty to those above or about us in the world is a breach of fidelity to God"s holy and gracious will. Treachery on earth is viewed as treachery in heaven. A solemn fact! The more fully we submit to God, the more heartily we love and follow Jesus, the better shall we be and do as parents and children, as masters and servants, as rulers and ruled, as friends and fellow-workers, and as members of a Christian Church. Loyalty to God means a true and holy life. D.
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 Two of the kings chamberlains, Bigthan and Teresh .…
Est_2:21
Two of the kings chamberlains, Bigthan and Teresh . . . sought to lay hand on the king Ahasuerus.
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Traitors
Besides flatterers, despots are apt to have traitors and assassins about them, such as Bigthan and Teresh. Mordecai detected their villainy, and no doubt ran considerable risk in exposing it. But he was not one of those who are honest only when honesty appears to them to be the best policy; he did the right because it was the right, faithfully and fearlessly. (A. M. Symington.)
Crafty foes
There are crafty spiritual foes who wait for the opportunity to kill the soul (T. McEwan.)
Danger of great men
I. The danger of great men.
II. The fidelity of the godly man.
III. The certainty that sin will find us out. (J. Hughes.)
Danger and service
History is full of examples of plots and assassinations in the palaces of Eastern princes. Favouritism, founded usually upon mere caprice, is one of the characteristics of a despotic government. Then envy and hatred are naturally excited in consequence of this, among such as think themselves as well entitled to preferment as those on whom it has been bestowed. We have no means of knowing what led the two chamberlains to conspire against the king. An angry word, or some apparent slight or insult, may have provoked them to revenge, or they may have been bribed by other parties whom the king had injured. The narrative in the text is given so briefly that we are not told how Mordecai came to discover the plot. He may have been requested to become an accomplice, in order that by his assistance the actual perpetrators of the bloody deed might the more easily effect their escape. But whether in this way, or by overhearing the conspirators as they were speaking together of the time and manner of carrying out their purpose, he became aware of it--he immediately took measures to counteract the dark design. There are three topics suggested by them, to which we may briefly advert.
1. In the first place, we cannot read this narrative without drawing from it a lesson as to the uncertainty of life. The destroying sword may be hanging as by a single hair over the head of the ruler of a vast empire, making his life as contingent as that of the mariner when the storm suddenly bursts forth upon him, or of the soldier when he is under the thick fire of the enemy. Humanly speaking, those who occupy the middle class of society, whose wants are supplied without any danger or painful toil, and who have nothing to dread from the envy and enmity of others, live in greatest security, and have least occasion to fear what is usually called accident, as affecting their life. And the practical use which we should make of the uncertainty of the present life is to have a sure interest in Christ, which will render the life to come all certainty and blessedness to us.
2. In the second place, the narrative before us teaches us that whatever station in providence men are called to fill, they may be instrumental in conferring important benefits on others. Mordecai, a man of humble rank, saved the life of the king. But the remark which we have just made may be transposed to services more important than those which have reference to the present life and its concerns. What an immense power, for instance, is possessed by the nurse to whose care the children of a family are committed, and who, by the faithful execution of her trust, may implant the seeds of truth in the youthful heart so deeply that no worldly influence will afterwards efface them. There is something higher here than the mere saving of life. Every follower of Christ, in whatever sphere he moves, may do incalculable good to those around him, even to those who are placed high above him. If you cannot do so much as you would, a consistent and faithful life, spent in all the unobtrusiveness of true humility, will be a lesson to some that may be productive of vast benefit.
3. In the third place, from the narrative under review we are led to think of a record of unrequited deeds. Mordecais information saved the life of the king, and was duly noticed in the annals of the kingdom; but it lay there for a considerable time, apparently as a dead letter. There is evidently a twofold application that may be made of this particular. The acts of wicked men are all recorded, and will be brought into judgment. The hand of justice does not always follow the perpetration of the evil act. Yet the retribution, if it be slow, is certain. But it is not so much this aspect of the question that is presented to us in the text as the more pleasing one, that the services of Gods people are recorded, and are not suffered to pass unrewarded in the end. The reward, indeed, may not come in the present life. The faithful disciples of Christ have often been left to contend with the worlds opposition, and to fall victims to the worlds enmity, just on account of their steadfast attachment to the truth. But they are all recorded, and the record will be produced hereafter. The Scripture teaches us this very plainly. God is not unrighteous, says the apostle, writing to the Hebrews, to forget your work and labour of love, which ye have showed toward His name, in that ye have ministered to the saints and do minister. (A. B. Davidson, D. D.)
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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 Est_2:21. Bigthan] Probably the same as Bigtha (Est_1:10). Called…
CRITICAL NOTES.]
Est_2:21. Bigthan] Probably the same as Bigtha (Est_1:10). Called Bigthana in Est_6:2. Which kept the door] Lit., guards of the threshold. Being doorkeepers, like Mordecai, the latter was able the more readily to learn of their conspiracy. Such conspiracies among the officers of the court were common in the East, and many a monarch (and subsequently even Xerxes himself) fell by the hand of assassins.
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Est_2:23. Hanged on a tree] This punishment was performed by the Persians by crucifying or impaling. Grecian writings and the Behistun inscription frequently mention this kind of execution. The criminal was sometimes first slain, but generally impaled alive. The book of the chronicles] Official records, made and kept by the royal scribes, and constituting a body of state papers or annals. See note on Ezr_4:15; 2Sa_8:17; and Introduction to Kings, on the sources.—Whedon’s Com.
MAIN HOMILETICS OF THE PARAGRAPH. Est_2:21; Est_2:23
THE PLOTTERS AND THE COUNTERPLOTTER
In this passage we have a striking illustration, even in a temporal point of view, of James’s statement, “Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death.” Here in these two plotters—Bigthan and Teresh—are depraved affections and desires bringing forth sinfulness of purpose; it was not their fault that the sinful purpose did not culminate in the sinful deed, and they were guilty. The sinful purpose unchecked on our part renders us criminal in the sight of God, though not always in the sight of man. This sinful purpose brought upon them temporal death. “They were both hanged on a tree.” Temporal death is not always the result of sinful purposes. If it were, what a valley of death this world would be. But oh, if we do not repent of sinful purposes, and fly to Jesus Christ, the sinner’s refuge, spiritual death will be the inevitable result. The plotters are Bigthan and Teresh. Their design was dark and dastardly, and not to be condoned, because such plots were too common in those days. The counterplotter was Mordecai, who sat at the king’s gate.
I. Notice, Their discontentment and his contentment. Profane history throws no light on their circumstances. We cannot tell whether or not they had a true cause for anger. We must simply abide by the statement—two of the king’s chamberlains were wroth. Anger may arise from either real or ideal causes. Certainly discontentment is a fruitful source of anger. The discontented man soon finds out reasons why he should be angry. A fancied grievance is quite enough to stir up the nature and rouse the angry passions. If the truth were known, these men had very likely more reason to be pleased with the monarch for their advantages than to be angry on account of some grievance. Mordecai had not much outward reason for satisfaction. He might have reasonably expected more in consequence of Esther’s elevation. But he sat with contented heart at the king’s gate. He did not complain because he had not been raised to some high position at the court. He sat not as a cringing captive, not with the frown of discontent on his brows; but rejoicing, we may believe, in the elevation of her he loved, sweetly dreaming of her glory, and trying to picture to himself the salutary effect of her moral influence in that heathenish palace.
II. Their discontentment culminates in a murderous purpose. They sought to lay hands on the King Ahasuerus. He that hateth his brother is a murderer. Anger is a murderer, though the victim escapes with his life. Society cannot punish for unenacted murder. Human governments can only take cognizance in this respect of deeds. The Divine government exercises control in the immaterial world of thought. Thoughts are powers. Unexpressed anger is sinful if encouraged. God will try our thoughts. Who then shall stand?
III. This contentment expressed itself in a faithful discharge of duty. Mordecai did not say, Why should I meddle? what matters it to me what becomes of this heathen despot? But he practically said, Here is a great wrong being planned; it is my duty to make known the conspiracy and bring the plotters to judgment. It is required not only of those in high positions, but of those in low positions, that they be found faithful. The men sitting at the king’s gate can often do more service to the nation than those sitting in the king’s presence. Usefulness is required of all, wherever found. And oh, the men at the gate of heaven’s King should be faithful. Let us cultivate contented and grateful hearts with and for the dispensations of Divine providence, and thus we shall the more likely be faithful servants.
IV. Their folly and his wisdom. Wickedness is always a folly, and goodness is always wisdom. But this must especially strike the observant mind, that the wicked very often bring themselves to punishment by some egregious act of folly on their own part. The murderer in aiming at concealment pursues the very course which makes his detection easy. And these men plotted; but lo, by their folly the plot is discovered. And the thing was known to Mordecai. He took a wise course for the successful defeating of their murderous design. If they plotted cunningly, he counterplotted more skilfully. He did not demand an audience of Ahasuerus. That might have aroused the suspicions of these murderous chamberlains. But he could trust Esther. So he told it unto her, and she certified it unto the king in Mordecai’s name. In dealing with the wicked we must be careful. In passing through this world we must be wise as serpents.
V. Their doom and his reward. The matter was investigated by the king, and found out as Mordecai had testified. The two criminals were hanged on a tree, i.e. impaled on a stake, a sort of crucifixion.—Keil. A speedy end was put to their plotting. Those who plot against earthly kings are sometimes apparently successful; but those who plot against the King of kings shall not always triumph. Their overthrow will be accomplished, and their punishment is ultimately certain. The circumstance was entered in the book of the chronicles, before the king, immediately after sentence had been passed by a court over which the monarch presided. And that was all faithful Mordecai appeared likely to get. No money was given him from the royal purse. No medal was struck in commemoration of his faithfulness. He was not advanced to some post of trust and of influence. His present reward was found in the consciousness of having done his duty. But other rewards followed through the guidance of him who is not unrighteous to forget. God never forgets: Words spoken to help the weak, to cheer the disconsolate, and to guide the perplexed will be remembered. The very tears shed over human woe and sin will have their place in the final adjustment. When the mighty transactions of kings and of warriors have passed into obscurity, when the researches of philosophers and of scientific men have lost their attraction, when the poet’s flights have ceased to exert their wizardry, and the musician’s strains to thrill, and the painter’s canvas is perished like the shrivelled parchment scroll, then will shine forth in heavenly colours, stamped with Divine approval, those works of faith and those words and deeds of love which may now escape the notice of the children of this world.
Learn—(a) That no position of life is free from danger. The one event of death must come sooner or later, both to king and to subject. (b) That faithful subjects are a monarch’s true protection. Let monarchs rely not on decrees, not on severity, not on soldiers, but on that love which they have kindled in the breasts of their subjects. (c) That faithful subjects are God-fearing subjects. (d) That kings should seek to surround themselves with God-fearing ministers, and should as certainly and as speedily reward those who do well as they punish the evil-doers. (e) But that well-doing is required in all, whether the world forgets or the world remembers and rewards.
SUGGESTIVE COMMENTS ON Est_2:21; Est_2:23
If the necessity or convenience of his occasions called him to serve, his piety and religion called him to faithfulness in his service. Two of the king’s chamberlains, Bigthan and Teresh, conspire against the life of their sovereign. No greatness can secure from treachery or violence; he that ruled over millions of men, through a hundred and seven and twenty provinces, cannot assure himself from the hand of a villain; he that had the power of other men’s lives is in danger of his own. Happy is that man that is once possessed of a crown incorruptible, unfadeable, reserved for him in heaven; no force, no treason can reach thither; there can be no peril of either violence or forfeiture there. The likeliest defence of the person of any prince is the fidelity of his attendants.
Worthy dispositions labour only to deserve well, leaving the care of their remuneration to them whom it concerns; it is fit that God’s leisure should be attended in all his designments.—Bishop Hall.
Nothing justifies us in assuming that Mordecai reported those conspirators because of selfish reasons, or in order to gain distinction and merit, or because Ahasuerus as the husband of Esther was nearly related to himself. Besides being an indication, it may be an expression of shrewdness, of his sense of duty. Although the Jew as such did not have a very warm feeling of attachment to the Persian king, still, in so far as he lived according to the Divine word, he sought to perform his obligations also toward the heathen governmental authority. Thereby he also becomes a practical illustration of the fact that the piety which is nurtured by God’s word is also of benefit to the heathen state and to heathen rulers. The governments of modern times, which treat religion not only with toleration, but also with indifference, should remember that godly fear, as it is useful for all things, is also the most substantial bulwark for the continuance of the state.—Lange.
At the time that inquisition was made, Bigthan and Teresh might think themselves quite secure. So far as they knew, the dark plot was confined to their own breasts, and as they were both implicated, it was not likely that either of them would divulge their secret. They would continue their duties, and assume an air of indifference. One little circumstance, and another inadvertent speech, and a weapon thrust away into a corner to be ready for use, and a number of small things may have been brought to the surface, and from these a web is woven around the designing conspirators out of which it was impossible to disentangle themselves. “It was found out”—words which remind us of the final disclosure of human hearts. How much has escaped detection by men! How much have they been misled by the mere outward appearances! Thoughts and feelings, intentions and deeds have been shut in to some chamber of the heart into which the light has never been allowed to shine. The subjects of them have never reflected upon them themselves, and have guarded them from the view of others. They may even have passed through life with an unchallenged and apparently saintly character. It is only for a little while. The inquisition of men may be faulty and fail, but the inquisition of God is perfect and unqualified. When he makes inquisition for sin there shall be nothing either conceived or executed that will not he “found out.” In prospect of that future revealing of the secrets of our hearts—that unveiling of ourselves to ourselves, and before all men—it is our best policy, as well as essential for our highest peace, that we should now deal honestly, candidly, almost severely, with ourselves, walking humbly and without dissimulation before all men, and earnestly pleading for God’s mercy in Christ to cover the multitude of our sins. “There is nothing covered that shall not be revealed; and hid, that shall not be known.”
What reward was given to Mordecai by the king for his prevention of the evil which menaced him! Some commentators have drawn a lesson against ingratitude, from the circumstance that nothing is reported as having been done for Mordecai. If nothing was done, however, it can hardly be said that nothing was intended. The whole affair was “written in the book of the chronicles before the king”—accurately set down by the scribes who were continually with the king to record all remarkable things which happened in the court, and kept by him for future reference. By and by we shall find that this register was produced, and the events now narrated were recalled to the memory of Ahasuerus, and led to the elevation of Mordecai. The reward tarried, but still it came. Men may be unmindful, but God never. And the manner in which this pious Jew was ultimately rewarded ought rather to incite us to look away from the human to the Divine, and put greater trust in the leading and recompense of God.—McEwan.
The narrative before us teaches, that whatever station in providence men are called to fill, they may be instrumental in conferring important benefits on others. Mordecai, a man of humble rank, exercising compassion and benevolence, trained up the orphan girl who became queen of Persia, and through whose instrumentality vast benefits were conferred on the Jews. Mordecai, who sat in the king’s gate, saved the life of the king. And many incidents there are, recorded both in ancient and modern history, which illustrate the truth that in human society the several classes are so dependent on one another, that the highest may be made debtor to the lowest, and that the humblest may render services to those above them which cannot be adequately repaid. Such fidelity as Mordecai exhibited has often been exemplified.—Davidson.
For Esther did the commandment of Mordecai.—Her honours had not altered her manners; she was as observant of Mordecai still as ever. So was Joseph, David, Solomon, Epaminondas, and others of their old and poorer parents. Pope Benedict, a Lombard, a shepherd’s son, would not acknowledge his poor mother when she came to him lady-like, but caused her to put on her shepherdess apparel, and then did her all the honour that might be. Sir Thomas More would in Westminster Hall beg his father’s blessing on his knees. Mordecai was Esther’s foster-father, and had given her, though not her being, yet her well-being; and hence she so respects him, and is so ruled by him. She had gotten from him that nurture and admonition in the Lord that was better to her than the crown of the kingdom; for what is unsanctified greatness but eminent dishonour? If any parents find disobedient children, let them consider whether, Eli-like, they have not honoured (I mean cockered) their sons too much, which is the reason they honour them so little now.
In those days.—While this voluptuous prince was in the glut of carnal delights his life is sought for; so slippery places are great ones set in; so doth the Lord sauce their greatest prosperity with sudden and unexpected dangers. Thus Attilas, king of the Huns, was hanged up in gibbets, as it were, by God’s own hands in the midst of his nuptials.
Some great princes have wished never to have meddled with government; as Augustus, Adrian, Pertinax, who used to say that he never in all his life committed the like fault as when he accepted the empire; and many times he motioned to leave the same, and to return unto his house. Dioclesian and Maximian did so; for they found that quot servi, tot hostes; quot custodes, tot carnifices; they could not be safe from their own servants; but, Damocles-like, they sat at meat with a drawn sword hanging by a twined thread over their necks. Hence Dionysius durst not trust his own daughter to barb him. And Massinissa, king of Numidia, committed his safe-keeping to a guard of dogs; for men he durst not trust.
And the thing was known to Mordecai.—How he came to know it is uncertain. Josephus saith that it was revealed to him by one Barnabazus, a Jew, who was servant to one of the conspirators. R. Solomon saith that the eunuchs talked of the plot before Mordecai in the language of Tarsus, supposing that he had not understood them, and so it came forth. Others conceive that they solicited him, being one of the keepers of the king’s door, also to join with them. Howsoever it was that he got inkling and intelligence of their bloody purpose, God was in it, and good men are of his privy council. “The secret of the Lord is with them that fear him.”—Trapp.
Besides flatterers, despots are apt to have traitors and assassins about them, such as Bigthan and Teresh. Mordecai detected their villany, and no doubt ran considerable risk in exposing it. But he was not one of those who are honest only when honesty appears to them to be the best policy; he did the right because it was the right, faithfully and fearlessly. Therefore he would not be disappointed when weeks and months went by without the selfish king taking notice of the important service he had rendered him. He probably did not know that it “was written in the book of the chronicles before the king,” for it was Esther who saw to that. There was another book of remembrance, “by seraphs writ,” before One who may “hide himself,” but who never forgets. “The Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” Soon, following this story, we shall “return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.”—A. M. Symington, B.A.
ILLUSTRATIONS
Est_2:11. God’s kindness. No doubt, said the Rev. John Brown of Haddington, I have met with trials as well as others, yet so kind has God been to me, that I think, if he were to give me as many years as I have already lived in the world, I should not desire one single circumstance in my lot changed, except that I wish I had less sin. As Mordecai watched over Esther, so God watches to know how his people do. The meaning of all God’s dispensations, the extent of his kindness, and the unwearied nature of his watching we shall not know till we stand in the revealing light of eternity. Oh, to believe that God’s ways are best—that the storm as well as the calm, the rough as well as the smooth, the painful as well as the pleasant are indications of God’s kindness.
Est_2:11. A mother’s glory. A boy, hearing a visitor of his father make use of the familiar saying that “an honest man is the noblest work of God,” made this innocent annotation upon it: “No, sir, my mamma is the noblest work of God.” Let parents be as lovingly anxious for the welfare of their children as Mordecai was for Esther’s; let them by judicious treatment, by wise and loving example, and by constant prayer lead them up into the beauty of holiness, and thus their memories will be blessed, and their names held in affectionate esteem. Some parents complain of a want of obedience and of reverence on the part of their children, who might with more reason complain of their own folly in not insisting upon obedience from the very first, and in not conducting themselves so as to command reverence and affection.
Est_2:15. Virtues the true adorning. Plutarch speaks of a Spartan woman, that when her neighbours were showing their apparel and jewels, she brought out her children, virtuous and well taught, saying, These are my ornaments and accoutrements. Esther did the like with her virtues, which drew all hearts unto her; like as fair flowers in the spring do the passenger’s eyes. She had decked herself with the white of simplicity, with the red of modesty, with the silk of piety, with the satin of sanctity, and with the purple of chastity; and being thus adorned and beautified, women shall have God himself to be their suitor, and all godly men their admirers.—Trapp.
Est_2:15. Dress. A woman’s dress should always be modest, never arrest attention, or suggest the unchaste. “Madam,” says old John Newton, “so dress and so conduct yourself that persons who have been in your company shall not recollect what you had on.” A fashionably-dressed lady once asked a clergyman if there was any harm in wearing feathers and ornaments. He answered, “If you have the ridiculous vanity in your heart to wish to be thought pretty and fine, you may as well hang out the sign.” Dress should be not only modest, but becoming—becoming to the stature, gait, complexion, and station of the wearer.—The Practical Philosopher.
Est_2:15. Silken garments fresh. Troya relates that Francesca and her paramour Paolo were buried together after their slaughter by Francesca’s enraged husband; and that three centuries after the bodies were found at Rimini, whither they had been removed from Pesaro, with the silken garments yet fresh. But even such garments as those shall decay. They cannot resist the withering hand of old Time. All that is material must perish. But the silken garment of virtue shall be ever fresh. It will last not merely for three centuries, but for the cycles of eternity. Fresh and beautiful for ever is this glorious garment.
Est_2:15. Clay made fragrant by the rose. A traveller in passing through the country in Persia chanced to take into his hand a piece of clay which lay by the wayside, and to his surprise he found it to exhale a most delightful fragrance. Thou art but a poor piece of clay, said he; an unsightly, unattractive, poor piece of clay! How fragrant thou art! I admire thee, I love thee; thou shalt be my companion; I will carry thee in my bosom. But whence hast thou this fragrance? The clay replied, I have been dwelling with the rose. Esther was not an unsightly, unattractive piece of clay; but her fragrance came not from her physical beauty, but from the fact that in her dwelt the rose of goodness. The clay of a well-shaped physical form has a certain attractiveness, but it is only rendered perfect as it enshrines and is beautified by the sweet flower of virtue. The fragrance of a holy life is far-reaching, ever attractive, and ever enduring.
Est_2:20. Silence a virtue. Taciturnity is sometimes a virtue, and Tacitus the best historian. Queen Elizabeth’s motto was, Video, taceo—I see, and say nothing. Sophocles saith, nothing better becometh a woman than silence. Euripides also saith that silence, and modesty, and keeping at home are the greatest commendation to a woman that can be. Curtius tells us that the Persians never trust one whom they find to be talkative. Some know when to speak and when to keep silent, but do not act up to their knowledge. Esther had the knowledge and the grace to conduct herself according to the requirements of her condition.
“Give every man thine ear, but few thy voice;
Take each man’s censure, but reserve thy judgment.”—Polonius.
Est_2:23. Duty its own reward. On the coast of Wales a vessel was being wrecked, and the life-boat men pushed out to the rescue. Again and again they braved the storm, and drove on through the surging billows, in order to save human life. When the work was completed, and the last man brought on shore, they were asked what reward could be given. And their noble reply was, that they wanted no payment, their reward was that they had succeeded in saving the shipwrecked from a watery grave. Mordecai found his reward in the consciousness of having done his duty. An approving conscience is better than the wealth of monarchs. Earthly books of chronicles may bury while they record our good deeds, but the noble worker looks above and beyond the plaudits of time.
Est_2:23. Earth’s heroes unknown. Before men went out to the last American war, the orators told them that they would all be remembered by their country, and their names be commemorated in poetry and in song; but go to the graveyard in Richmond, and you will find there six thousand graves, over each one of which is the inscription “Unknown.” The world does not remember its heroes; but there will be no unrecognized Christian worker in heaven. Each one known by all, grandly known, known by acclamation; all the past story of work for God gleaming in cheek, and brow, and foot, and palm. They shall shine as distinct stars for ever and ever.—Talmage.
Est_2:10. True greatness. Augustine says “that God is great in great things, but greatest in little things.” And if we would form a true estimate of men, we must measure them not by their great things, but by their little things. Mordecai was greatest not when he was great in the king’s house, but when he adopted his little cousin, and was faithful when sitting at the king’s gate. A new arithmetic is required in social computations. Life’s littles are really and often life’s greats. Men are greatest in their little things. We do not need martyr stakes, nor battle-fields, nor any public scenery to show us the good and true man. His little acts, his daily conduct will furnish tests. One flash reveals the diamond.
Est_2:23. Latimer and Bonner. Bishop Latimer, when examined before Bonner, at first answered without much thought and care. But presently a startling sound falls on his ear. It is only the scratching of a pen on paper behind the curtain. Why should the bishop stop? Why should his face grow pale and his frame tremble? By means of that pen his words were being taken down to be used against him. “Suppose you knew that a register was kept by some invisible scribe of all that you think, or Speak, or act; what manner of persons would you endeavour to be in the exercise of every virtue? Know, then, that none of your actions ever can be forgotten, that even your most secret thoughts are written in durable registers. The Lord hearkens and hears all that is spoken by us. He observes all that we think or do, and a book of remembrance is written before him, which will one day be opened, to the praise of them that do well, and to the confusion of the wicked. Mordecai was not presently rewarded by the king for the eminent service which he had done him. No matter; it was marked down in the king’s register. If he had never been rewarded by the king, the testimony of his conscience and the assurance of Divine approbation were more to him than all that the king could bestow.”—Lawson.
ILLUSTRATIONS TO CHAPTER 2
Discipline of the passions. The passions may be humoured until they become our master, as a horse may be pampered till he gets the better of his rider; but early discipline will prevent mutiny, and keep the helm in the hands of reason. Properly controlled, the passions may, like a horse with the bit in his mouth, or a ship with the helm in the hand of a skilful mariner, be managed and made useful.
A rich landlord once cruelly oppressed a poor widow. Her son, a little boy of eight years, saw it. He afterwards became a painter, and painted a life likeness of the dark scene. Years afterwards, he placed it where the man saw it. He turned pale, trembled in every joint, and offered any sum to purchase it, that he might put it out of sight. Thus there is an invisible painter drawing on the canvas of the soul a life likeness, reflecting correctly all the passions and actions of our spiritual history on earth. Now and again we should be compelled to look at them, and the folly of our acts will sting us, as it did the landlord, and also Ahasuerus.
Control of anger. Socrates, finding himself in emotion against a slave, said: “I would beat you if I were not angry.” Having received a box on the ears, he contented himself by only saying, with a smile, “It is a pity we do not know when to put on the helmet.” Socrates, meeting a gentleman of rank in the streets, saluted him; but the gentleman took no notice of it. His friends in company, observing what passed, told the philosopher “That they were so exasperated at the man’s incivility, that they had a good mind to resent it.” He very calmly replied, “If you met any person in the road in a worse habit of body than yourself, would you think you had reason to be enraged with him on that account? Pray, then, what greater reason can you have for being incensed at a man for a worse habit of mind than any of yourselves?” That was a brave, strong man.
Impressions of sin. The great stone book of nature reveals many records of the past. In the red sandstone there are found, in some places, marks which are clearly the impression of showers of rain, and these are so perfect that it can even be detected in which direction the shower inclined, and from what quarter it proceeded—and this ages ago. Even so sin leaves its track behind it, and God keeps a faithful record of all our sins.—Biblical Treasury.
“If you cut a gash in a man’s head, you may heal it; but you can never rub out, nor wash out, nor cut out the scar. It may be a witness against you in his corpse; still it may be covered by the coffin, or hidden in the grave; but then it is not till decomposition shall take place, that it shall entirely disappear. But, if you smite your soul by sin, you make a scar that will remain; no coffin or grave shall hide it; no fire, not even the eternal flames, shall burn out sin’s stains.”
Counterfeit repentance. Beware that you make no mistake about the nature of true repentance. The devil knows too well the value of the precious grace not to dress up spurious imitations of it. Wherever there is good coin there will always be bad money.—Ryle.
Repentance before pardon. The first physic to recover our souls is not cordials, but corrosives; not an immediate stepping into heaven by a present assurance, but mourning, and lamentations, and a little bewailing of our former transgressions. With Mary Magdalene we must wash Christ’s feet with our tears of sorrow, before we may anoint his head with “the oil of gladness.”—Browning.
In all parts of the East, women are spoken of as being much inferior to men in wisdom; and nearly all their sages have proudly descanted on the ignorance of women. In the Hindoo book called the ‘Kurral,’ it is declared, “All women are ignorant.” In other works similar remarks are found: “Ignorance is a woman’s jewel. The feminine qualities are four—ignorance, fear, shame, and impurity. To a woman disclose not a secret. Talk not to me in that way; it is all female wisdom.”—Roberts.
Degradation of woman. The farmers of the upper Alps, though by no means wealthy, live like lords in their houses, while the heaviest portion of agricultural labour devolves on the wife. It is no uncommon thing to see a woman yoked to the plough along with an ass, while the husband guides it. A farmer of the upper Alps accounts it an act of politeness to lend his wife to a neighbour who is too much oppressed with work; and the neighbour, in his turn, lends his wife for a few day’s work, whenever the favour is requested.—Percy.
Radical reform. A small bite from a serpent will affect the whole body. There is no way to calm the sea but by excommunicating Jonah from the ship. If the root be killed, the branches will soon be withered. If the spring be diminished, there is no doubt that the streams will soon fail. When the fuel of corruption is removed, then the fire of affliction is extinguished.—Secker.
Individual responsibility. Daniel Webster was once asked, “What is the most important thought you ever entertained?” He replied, after a moment’s reflection, “the most important thought I ever had was my individual responsibility to God.” There is no royal road, either to wealth or learning. Princes and kings, poor men, peasants, all alike must attend to the wants of their own bodies, and their own minds. No man can eat, drink, or sleep by proxy. No man can get the alphabet learned for him by another. All these are things which everybody must do for himself, or they will not be done at all. Just as it is with the mind and body, so it is with the soul. There are certain things absolutely needful to the soul’s health and well-being. Each must repent for himself. Each must apply to Christ for himself. And for himself each must speak to God and pray.—Ryle.
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:21 Bigthana might be the Bigtha of 1:10, one…
2:21 Bigthana might be the Bigtha of 1:10, one of the king’s seven eunuchs. He and Teresh guarded the king’s bedroom, so it would not have been hard for them to carry out their plot if they hadn’t been discovered.
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