Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them; and let the maiden who pleases the king be queen instead of Vashti.” The thing pleased the king, and he did so.
There was a certain Jew in the citadel of Susa, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.
So, when the king’s commandment and his decree was heard, and when many maidens were gathered together to the citadel of Susa, to the custody of Hegai, Esther was taken into the king’s house, to the custody of Hegai, keeper of the women. The maiden pleased him, and she obtained kindness from him. He quickly gave her cosmetics and her portions of food, and the seven choice maidens who were to be given her out of the king’s house. He moved her and her maidens to the best place in the women’s house. Esther had not made known her people nor her relatives, because Mordecai had instructed her that she should not make it known. Mordecai walked every day in front of the court of the women’s house, to find out how Esther was doing, and what would become of her.
Each young woman’s turn came to go in to King Ahasuerus after her purification for twelve months (for so were the days of their purification accomplished, six months with oil of myrrh, and six months with sweet fragrances and with preparations for beautifying women). The young woman then came to the king like this: whatever she desired was given her to go with her out of the women’s house to the king’s house. In the evening she went, and on the next day she returned into the second women’s house, to the custody of Shaashgaz, the king’s eunuch, who kept the concubines. She came in to the king no more, unless the king delighted in her, and she was called by name. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, came to go in to the king, she required nothing but what Hegai the king’s eunuch, the keeper of the women, advised. Esther obtained favor in the sight of all those who looked at her.
So Esther was taken to King Ahasuerus into his royal house in the tenth month, which is the month Tebeth, in the seventh year of his reign. The king loved Esther more than all the women, and she obtained favor and kindness in his sight more than all the virgins; so that he set the royal crown on her head, and made her queen instead of Vashti.
Then the king made a great feast for all his princes and his servants, even Esther’s feast; and he proclaimed a holiday in the provinces, and gave gifts according to the king’s bounty.
When the virgins were gathered together the second time, Mordecai was sitting in the king’s gate. Esther had not yet made known her relatives nor her people, as Mordecai had commanded her; for Esther obeyed Mordecai, like she did when she was brought up by him. 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.
Geneva Bible translators 1599 · Public Domain On vv3, 9, 11, 13, 15, 16, 18, 19, 21 Read what this purification was, verse 12.
Read what this purification was, verse 12.
The abuse of these countries was so great, that they invented many means to serve the lusts of Princes, and therefore as they ordained wicked laws, that the king might have whose daughters he would, so they had divers houses appointed, as one for them while they were virgins, another when they were concubines and for the Queens another.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–21 Est 2:3 And let the king appoint officers in…
Est 2:3 And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king’s chamberlain, keeper of the women; and let their things for purification be given [them]:
Ver. 3. And let the king appoint officers] Praeficiat praefectos. Costly counsel. This could not be done without much trouble and charge to the king. Two or three years are spent in gathering, purifying, and preparing these choice virgins for the impure bed of this heathen prince, while he is following the chase of his ambition, in the wars of Greece.
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In all the provinces of his kingdom] A large commission they must have, the whole kingdom is their circuit; and note that they went not to foreigners; which those princes that do, while thereby they seek for greatness, they many times miss goodness; while they labour to be strong abroad (and so to have a stake in store, as they say, however the dice chance to turn), they weaken themselves at home, and while by foreign matches they intend unity, it proves an occasion both of civil and foreign dissensions. We of this nation have had sad experience of these mischiefs.
That they may gather together] This could not be done without the great grief and general discontent of the king’s best subjects ( nimium serviliter huic hirco subiectorum, as one hath it), thus bereft and despoiled of their dearest daughters, the staves of their age.
All the fair young virgins] Beauty (the best pearl in a carnal eye) is all that is here looked after, quae plerumque virtute et pudicitia caret, which is oft without virtue and common honesty, as, where they meet, it is a rare mixture. The heathen man saith, Non est formosa mulier cuius crus laudatur aut brachium, sed illa cuius universa facies admirationem singulis partibus abstulit. Now if this be true, long enough might these commissionated officers look for fair young virgins, truly so called, there being very few that are not peccant in some minnum, some tittle of beauty, or other. It is a praise peculiar to the virgin daughter of Zion to be all fair, Son 4:7, to be αμωμος, Eph 5:26, such as in whom even Momus himself could find no error.
Unto Shushan the palace] In which one place there might have been found choice enough, without speaking further; but that lust is unsatisfiable. The eye is not satisfied with seeing; and in such a multitude how could it be but that the king’s mind must needs be distracted, which one to make choice of?
To the house of the women] Such as is now the Turk’s Seraglio. See the description of the Grand Signior’s Seraglio, by Master John Greanes, chap. iv.
Unto the custody of Hege] Who was their keeper, or rather their jailer. For what was this house of women but a perpetual prison to them, clapped under hatches, as it were, and, haply, held in as great servitude as those in Barbary are at this day; where it is death for any man to see one of the Xeriff’s concubines; and for them too, it, when they see a man, though but through a casement, they do not suddenly screek out.
And let their things for purification] σμηγματα, their cleansing, to dry up the filth of the flesh, and to cleanse nature’s infirmities, that they might be six months purified with oil of myrrh, and six other months perfumed with sweet odours, as Est 2:12. Here the maids were first purified before the king chose one. But Christ first chooseth his spouse, and then purifieth her, Eph 5:26.
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 On vv3, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 18, 19, 21 Keeper of the women; either,
Keeper of the women; either,
1. Of the virgins, who are oft called women, as here, Est 2:11,12, and elsewhere. So it is a synecdoche. Or,
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2. Of all the women, both virgins and concubines; only the virgins he himself took care of, as requiring more care and caution, and the concubines he committed to Shaashgaz, Est 2:14, his deputy.
For purification, i.e. to cleanse them from all impurities and indecencies, to anoint, and perfume, and adorn, and every way prepare them for the king’s presence and service; for the legal purifications of the Jews he never regarded.
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 On v21 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 On vv3–21 And let the king appoint officers in all the…
And let the king appoint officers in all the provinces of his kingdom,.... Who best knew where beautiful virgins might be found in their respective provinces, in which they dwelt:
that they may gather together all the fair young virgins unto Shushan the palace; the metropolis of the kingdom, where was the royal palace:
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to the house of the women, unto the custody of Hege the king's chamberlain, the keeper of the women; in which house it seems were two apartments, one for the virgins before they were introduced to the king, the other for them when they were become his concubines, which had a keeper also; but this Hege seems to have been over the whole house, Est 2:14. It was not only usual with the eastern people, as with the Turks now, for great personages to have keepers of their wives and concubines, but with the Romans also (d):
and let their things for purification be given them; such as oil of myrrh, spices, &c. to remove all impurity and ill scent from them, and make them look smooth and beautiful.
(d) "Pone seram, cohibe", &c. Juvenal. Satyr. 6. ver. 346, 347.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 7, 9, 10, 13, 19 Keeper - Of all the women, both virgins and…
Keeper - Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines be committed to Shaashgaz, ver. 14, his deputy. Purification - That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 5, 7, 9, 10, 12, 13, 14, 15, 16, 17, 18, 21 Verse 3. Hege the king's chamberlain] הגא סריס המלך…
Verse 3. Hege the king's chamberlain] הגא סריס המלך Hege seris hammelech, "Hege, the king's eunuch;" so the Septuagint, Vulgate, Targum, and Syriac. In the Eastern countries the women are intrusted to the care of the eunuchs only.
Let their things for purification be given them] תמרקיהן tamrukeyhen, their cosmetics. What these were we are told in Es 2:12; oil of myrrh, and sweet odours. The myrrh was employed for six months, and the odours for six months more, after which the person was brought to the king. This space was sufficient to show whether the young woman had been chaste; whether she were with child or not, that the king might not be imposed on, and be obliged to father a spurious offspring, which might have been the case had not this precaution been used.
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Instead of the oil or myrrh, the Targum says it was the oil of unripe olives which caused the hair to fall off, and rendered the skin delicate.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 7, 9, 10, 11, 12, 13, 15, 16, 18, 19, 20, 21 Est 2:6. Who had been carried away from Jerusalem…
Est 2:6. Who had been carried away from Jerusalem — This may refer either to Kish, Mordecai’s grandfather, last mentioned, or to Mordecai himself, which, however, is not probable, as in that case he must have been a very old man, not less than a hundred and forty years of age.
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 On vv3, 5, 7, 10, 11, 14, 15, 16, 18, 19, 21 The house of the women - i. e. the…
The house of the women - i. e. the “gynaeceon,” or “haram” - always an essential part of an Oriental palace (Compare 1Ki 7:8). In the Persian palaces it was very extensive, since the monarchs maintained, besides their legitimate wives, as many as 300 or 400 concubines (compare Est 2:14).
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 On vv3, 4, 5, 6, 7, 9, 10, 11, 12, 15, 16, 17, 18, 19, 20, 21 House. Distinct from the palace, ver. 14. --- Women’s.…
House. Distinct from the palace, ver. 14. --- Women’s. Hebrew, "things for rubbing, (Calmet) or purification;" (Haydock) such as perfumes, but not clothes.
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 On vv5, 11, 12, 17, 21 Now in Shushan the palace there was a certain…
Now in Shushan the palace there was a certain Jew--Mordecai held some office about the court. But his "sitting at the king's gate" (Est 2:21) does not necessarily imply that he was in the humble condition of a porter; for, according to an institute of Cyrus, all state officers were required to wait in the outer courts till they were summoned into the presence chamber. He might, therefore, have been a person of some official dignity. This man had an orphan cousin, born during the exile, under his care, who being distinguished by great personal beauty, was one of the young damsels taken into the royal harem on this occasion. She had the good fortune at once to gain the good will of the chief eunuch [Est 2:9]. Her sweet and amiable appearance made her a favorite with all who looked upon her (Est 2:15, last clause). Her Hebrew name (Est 2:7) was Hadassah, that is, "myrtle," which, on her introduction into the royal harem, was changed to Esther, that is, the star Venus, indicating beauty and good fortune [GESENIUS].
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 On vv3, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 3. In all the provinces… that they may gather…
3. In all the provinces… that they may gather — Had the king been wanting a legitimate wife, no Persian officer would have proposed a measure like this. The laws of Persia and Media required the king to select his wives from the seven noble families. (Herod., 3:84.) Hence this gathering of virgins from all the provinces, irrespective of country or race, shows that the search was for a favourite concubine, not a legitimate queen.
The house of the women — The harem, or apartment of the royal palace in which were kept the king’s wives and concubines, numbering often several hundred. See note on 1Ki_11:3. The necessary degradation of woman under such usages is a matter of note, and the parents of beautiful maidens evidently had no power to withhold their daughters if demanded for the royal harem.
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Hege… keeper of the women — He seems to have been chief eunuch, and principal overseer of the harem. Rawlinson thinks he may have been the keeper of the virgins only, since Shaashgaz was keeper of the concubines. Est_2:14.
Things for purification — Such as are mentioned in Est_2:12.
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 On vv3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21 3. to the house of the women] the harem,…
3. to the house of the women] the harem, which must have been of large dimensions, and was made up, as we see from Est_2:14, of more than one building. It most likely consisted of three portions, viz. the house of the queen, such as Solomon built for Pharaoh’s daughter (1Ki_7:8), the house of the virgins (Est_2:9), and that of the concubines (Est_2:14).
Hegai] It is best, for the sake of uniformity, to spell thus throughout (cp. Est_2:8; Est_2:15). The A.V. follows the Heb., which is inconsistent, giving in this verse Hege, and elsewhere Hegai.
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their things for purification] See Est_2:12. The Heb. word for ‘purification’ means properly scraping or rubbing, for the purpose of cleansing or polishing.
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 On vv3, 5, 6, 7, 9, 10, 11, 12, 16, 18, 19, 20, 21 (3) The house of the women.—The harem, then as…
(3) The house of the women.—The harem, then as now, a prominent feature in the establishment of an Eastern king.
Hege.—Called Hegai in Est_2:8; a eunuch whose special charge seems to have been the virgins, while another, named Shaashgaz (Est_2:14), had the custody of the concubines. The whole verse shows, as conclusively as anything could do, in how degrading an aspect Eastern women were, as a whole, viewed. It was reserved for Christianity to indicate the true position of woman, not man’s plaything, but the help meet for him, able to aid him in his spiritual and intellectual progress, yielding him intelligent obedience, not slavery.
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 On vv3–21 The house of the women. In an Oriental palace…
The house of the women. In an Oriental palace the women"s apartments are always distinct from those of the men, and are usually placed in a separate building, which the Greeks called the gynaeceum, and the Jews "the house of the women." At Susa this was a large edifice, and comprised several subdivisions (see ver. 14). Hege, the king"s chamberlain. Literally, "the king"s eunuch, i.e. one of the royal eunuchs. (Est_1:10) Keeper of the women. Strictly speaking, Hege seems to have been keeper of the virgins only (see ver. 14); but he may have exercised a certain superintendence over the entire gynaeceum. Their things for purification. See ver. 12. Such a divinity lodged in the Persian king that even pure maidens had to be purified before approaching him! It would have been well if the divinity had been himself less impure.
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 On vv5, 17, 20, 21 Whose name was Mordecai.
Est_2:5-20
Whose name was Mordecai.
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Mordecai
Providence opens avenues through which merit may attain elevation.
I. Mordecai was kind to his orphan cousin. He brought her up, adopting her as his own daughter. He was intensely solicitous for her welfare. He was her counsellor, guardian, friend. He seems to have possessed respect for womanhood--what Charles Lamb in one of his Essays of Ella designates, reverence for the sex. Are we not justified in affirming that this is indicative of nobility? Love of woman, as woman, produces beneficent results, which few can afford to dispense with. It aids in developing perfection of character.
II. He possessed good judgment. He advised Esther not to reveal her kindred. He did not enjoin her to deny her nationality, much less to become alienated from her suffering countrymen; but he exhorted her to maintain silence in reference to her descent. He will await deliverance from Israels God, carefully watching the indications of providence, and endeavouring, meanwhile, to induce Esther to strengthen her influence with the king. The prudent man looketh well to his going.
III. He was humble. He sat as porter at the royal gate of the palace and was contented.
IV. He was loyal to justice. When two of the chamberlains sought to lay hands on the king he disclosed the plot to the queen, who, by reporting it to the monarch, delivered the culprits over to the vengeance of law, and they were both hanged on a tree.
V. He was conscientious, and to a right-minded person the approval of conscience is the richest reward, one which depends upon himself and of which no other can rob him. Mordecai refused to bow before Haman. If the monkey reigns, dance before him, is a proverb which evidently had little force with Mordecai. If Haman does not deserve respect, he shall not receive reverence from him. Kind, prudent, humble, just and conscientious, need we marvel that Mordecai rose from lowly station to become chief minister of State? Though he has saved the life of the king, he is not promoted. He returns to his humble duties. By the simple fact that a record is made of the services of a porter, preparation is made for the stirring events of the future. (J. S. Van Dyke, D. D.)
Tried fidelity
Here we have the fact demonstrated in a striking illustration that no man can serve God for nought. He will never be a debtor to any of His creatures. The path of truth and goodness, of love to God and love to men, will always advance in light and purity to a perfect day. This is the illustration we have in the character and history of Mordecai. Ahasuerus, Esther, Haman, and Mordecai, in their relations make a perfect dramatic exhibition. Their paths cross each other, and their interests mingle. Their conditions and responsibilities are in constant close connection, and are continually intermingled. Each character is a separate living principle. And in each the operation and result of this peculiar principle is distinctly and very beautifully displayed.
1. In this fidelity in duty we first see this path of duty beginning in the very lowest circumstances of life. Enrich and exalt the indulgence of the world by every imagination of its wealth and pleasure, and yet He shows its end to be vanity and vexation of spirit. He will show the reward of fidelity in duty. He will display the history of its certain triumph, and perfect security and success. Begin as low as you will in human condition; make the sphere as limited as you can; multiply difficulties around its strait and narrow path as you choose, and He will show you how easily and how certainly He can exalt and honour it, and that by the very instruments which have been collected to oppose it. Thus Mordecai begins a poor captive Jew, perhaps a beggar, certainly a menial at the kings gate. Men often think it of little consequence what one does who is so concealed and so little known. But, ah, never forget that there is no such distinction before God between duties great and little, or sins venial or mortal. Whatever God requires or forbids is great. Every station which His providence has assigned and ordered is necessary and important. Virtue must always be tried by little things. The beginnings of all temptations are small, and the question of resistance or compliance with them is always settled in very narrow contingencies of trial. It is far easier to perform higher duties, and to resist greater temptations. The real trial of human principles is in unknown and secret dangers. When everybody is watching, it is easy to walk uprightly. The soldier on parade will be sure to keep time and step. But when our walk is unobserved, our conduct unnoticed, our position in life of no consequence in human sight, then are our difficulties and our temptations always the greater and the more dangerous. No one will know; no one sees; example is nothing; it is of no consequence what I do; it is impossible for me to do much good in any way. All, not thus did. Mordecai argue, though in these very circumstances of narrow influence Mordecai begins.
2. We see this poor and faithful man perfectly contented with his low estate. He is unmurmuring though poor. If you would have larger and higher responsibility, gain it and be prepared for it, by earnestly and contentedly fulfilling the obligations which are laid upon you now.
3. We see him affectionate and liberal in his social relations. Though poor, yet making others rich. Though poor himself, he cheerfully adopts his orphan cousin, and divides his comforts, whatever they might be, with her. He brought up Hadassah, his uncles daughter. The largest generosity is often among the most straitened in earthly condition. But it is an indispensable characteristic of true virtue. Obedience to God is imitation of God, who giveth liberally and upbraideth not. A covetous, harsh, narrow, selfish temper can never have tasted that God is gracious, or have known anything of the Saviours transforming love. He was delicate and refined in his liberality. There is much in the way in which kindness is bestowed to make it either acceptable or a burden. The little orphan Mordecai took and brought up for his own daughter. There is nothing in the religion of the New Testament to encourage bluntness, coarseness, or assumption of superiority. But Mordecais tenderness was watchful as well as delicate. To know how Esther did, and what should become of her, was the dearest interest he had on earth. And for this he walked every day before the court of the womens house.
4. We see him faithful in every claim as a subject. In his solitude he overheard the counsel of two conspirators against the life of the king. He sought the opportunity, therefore, to preserve the life of the king, and he succeeded. This also is an eminent example. The virtuous, religious man is always an orderly and peaceful man.
5. We see in Mordecai especial fidelity to God. (S. H. Tyng, D. D.)
For she had neither father nor mother.
Religion promotes benevolence
Now there are some remarks very obviously suggested by this part of the narrative. I should say that here we have a fine example of the practical power of true religion, in leading to a benevolent regard for the comfort and well-being of the unprotected. (A. B. Davidson, D. D.)
Personal benevolence
It is an easy matter for the wealthy to be charitable when their gifts, administered by others, involve no sacrifice of time or labour, and no care and anxiety to them selves. But the noblest exercise of charity is exhibited when we take an interest personally in the well-being of the unprotected, and when they can look to us as their friends and counsellors, to whom they can have recourse in their sorrows and troubles and difficulties. (A. B. Davidson, D. D.)
Mordecais tenderness in adopting Esther
We Christians have not always been ready to give the Jew credit for such tenderness, such ready pity, such gentle helpfulness. Let us ask ourselves if we are willing to come up to the standard of this Jew? What is the good of any religion unless it do make us pitiful, loving, eager to help the poor world about us? I heard a very beautiful story some time since. A friend was telling me that one Sunday he was preaching at some little country chapel, and went to dinner at the house of a labourer, where he found eight children. He was struck with the fact that they seemed to run in pairs, as if they were all twins. After dinner the good woman said, I saw you looking at the children, sir, as if you could not quite make them out. Well, yes, said he, I could not help wondering if they were all twins! The good wife laughed. No, said she, they are not twins. You see they are all ours, so to speak, and yet four of them are not. When we came into this house the man and woman who lived here before us had just died and left four little children just the age of our four. They had to go to the workhouse, and the van was at the door to take them just as we came in. Three of them were in the van; but the fourth little fellow would not go. He had got hold of the door, and was screaming with all his might. The man was trying not to hurt him, and yet of course he wanted to make him let go. I felt very, very sorry for them all, and said, You cant take him screaming like that. People will think that you are murdering him. Put the three back again and come again to-morrow. We will look after them for the night. The man was very glad to do it, so they all came in again. Well, then you see our children began to play with them, and we all sat down together at supper, and managed to get them off to bed. Well, that night I could not sleep for thinking about them. I could not get it out of my mind what I should like anybody to do for mine if they were left like that. As I lay tossing, John said to me, I cant help thinking about those children. Well, John, I said, what do you think about them. Well, Mary, do you think if we pinched a bit that we could manage to keep them? I am sure we could, I said, and then we went to sleep. The guardians gave us six shillings a week towards their keep, and it went on all right until John began to think that we ought to have a Sunday-school for the children about here. We have eight to start with, said John. So the school was started. But there was a gentleman that set himself against the school, and tried to put it down. However, John would not have that; so this gentleman went to the guardians and got them to stop the six shillings a week. We could not let the children go, for to us it was just as if they were our own. But it was hard work, for John fell ill and was in bed for six weeks. And when he got about again he had to try and find a new place, for his had been filled up. At last he got a job at hedging and ditching, and that meant a stout pair of boots and a pair of leggings and a bill-hook. I had saved a few shillings for the childrens shoes, but now I had to give all that to John, and away he went to buy what he wanted. But as soon as he came back I said, You must go again to get the childrens shoes, John, and I put two sovereigns in his hand. He looked at me wondering. I told him how that the gentlemans daughter had called to say how sorry she was for us, and she gave us this to keep the children. And since then we have managed to get on right well, sir. (Mark Guy Pearse.)
Worldly exaltation
Providence and grace have two separate dominions. The providence of God rules over outward things for the welfare of His children. The grace of God redeems, renews, governs and preserves their own inward heart and character. Both are the subjects of covenant and earnest promises to them. One part of this gracious work we have seen in Esthers ease. God protected and preserved the captive orphan by His own power. And all the elements of her own character are the evidences of the grace and power of her Lord. There is something extremely beautiful and even grand in this exhibition of youthful piety. Few will be carried through the extremes of Esthers trial. Now we are to look upon Esther, the queen of Persia, and see how God fulfils all His promises, and protects and maintains in usefulness and happiness the souls of His servants.
I. In this view we see true piety in worldly exaltation This exaltation has been brought about by a remarkable train of circumstances in the good providence of God. Every probability was against it, and nothing could be more unlikely than the result which was thus produced. The king loved Esther above all the women, etc. Remarkable as this result was in itself, the reason given for it is yet more worthy of our attention. She obtained grace and favour in his sight. Her exaltation is ascribed to a far higher power than any that outwardly appeared. God was ruling and ordering it in His own way, You may carry out this principle in all your expectations and plans of life. Your youthful hearts desire earthly success. God may surely give it to you. But He would have you realise that it is His gift. The wise and the only sure way to make the earth a blessing to you is to seek His favour with it. But it will also, which is far more, make the earthly substance which you do gain a real and permanent blessing to you. But surely there is a higher exultation than any which is wholly confined to earth. There is a throne above all earthly thrones for those who conquer in the Saviours host. This God reserveth for those who love Him. Seek this throne and kingdom, the kingdom of God and His righteousness. This is the more excellent way. Make your possession of it sure. The king of Persia made a royal feast at Esthers exultation. It was a feast of far different character from that which preceded the downfall of Vashti. The king made a great feast unto all his princes and his servants, even Esthers feast; and he made a release to the provinces, and gave gifts according to the state of the king. The former feast was distinguished by abounding selfish, sensual indulgence. This was marked by releases, gifts and acts of favour to the destitute and the suffering. The people of God are always made a blessing to men in the influence which they exercise, and in their final exaltation among men, when the kingdoms of the earth shall be given to the saints of the Most High, the most abounding gifts and mercies shall be showered upon the world around. If God shall give you the high places of the earth, so improve and employ your influence here that others may have reason to bless God in your behalf.
II. We see here the emptiness of earthly contrasts. No earthly contrast could be greater than between a poor Jewish captive orphan, amidst the oppressions of a heathen land, and the queen of all the provinces of the kingdom of Persia. Yet all this is nothing when viewed in relation to the power and greatness of God. Man looks upon the outward appearance. God looketh upon the heart. Let us seek to gain His mind, and learn to value others, and to think of ourselves according to the reality of character, and not according to the mere appendages and aspects of the outward condition. The vain mind of youth delights in worldly elevation and grandeur. But Esthers trials of character will be far greater in her new condition than in her former one. Few can bear great earthly prosperity with advantage. It is here that the principle of our text comes in, He preserveth the souls of His saints. He delivers them from the destructive influence which surrounds them. He carries them safely through the hour of trial. Prosperity brings in the claims of worldly fashion, the examples of the exalted wicked, the hostility of a world which at the same time tempts to transgression and scoffs at fidelity. It introduces a multitude of new thoughts and new relations which corrupt the character and entangle the soul. The life of piety declines. The spirit of prayer grows dull. The modesty of dress and personal appearance is laid aside. The purity of the outward walk is disregarded.
III. We see in Esthers case that under the Divine guidance and grace true piety may pass uninjured through every state. Esthers sudden exaltation had no effect on her fidelity to God, or on her attachment to His people. We see the same guarded self-respect, and the same love for Mordecai afterwards as before. The proportioned usefulness of individual piety in different stations in human life it would be very difficult to decide. God often selects the feeblest instruments as the most important agencies to promote His glory. We may, therefore, dismiss all anxiety about the influence of our appointed station. He will give the blessing according to His own will. But what can show more beautifully the reality of the work of God in the heart than the constant exercise and display of the same kindness, tenderness, and simplicity in a high estate as in a previous low condition? One of the most striking facts in Esthers character is this repeated assertion of her faithful remembrance of Mordecai and of her permanent regard to his instructions. Ah, what a blessing do we confer when we succeed, under the sovereign power of the Holy Spirit, in laying up in the youthful mind the principles of true religion and real love for God! This is something real; a gift that will abide.
IV. We see Esthers exaltation marked by sincere gratitude and affectionate care for the appointed instrument of it. A low and upstart mind hates to acknowledge obligations; nay, often feels a new hostility towards those from whom benefits have been received. But a truly great and exalted mind forgets no benefits that have been conferred, and esteems it a high privilege to be able to pay them directly back to the person who has bestowed them. Esther acknowledges her twofold obligation, while she gives the information which saves the life of the king, and gives it in the name of Mordecai, that it might in some way be the instrument of promoting his advantage, and of rescuing him from the poverty of his condition. This gratitude for kindness from our fellow-men is always characteristic of true piety. A religious heart is ashamed of no obligations. Shun that sinful pride which hates the feeling and the acknowledgment of dependence. A joyful and pleasant thing it is to be thankful. (S. H. Tyng, D. D.)
And Mordecai walked every day before the court of the womens house.--
Mordecais loving solicitude
The histories of Mordecai and Esther run side by side, like the two differently-coloured rivers--the Arve and the Rhone. But the course of the one is from time to time being crossed and coloured by the course of the other. Esther played a leading part in the deliverance of the Jewish nation, but she owed much to the teaching, influence, and directions of Mordecai. She was the seen and he the unseen worker. These latter often do the most important work.
I. Mordecais lovng solicitude.
II. This loving solicitude was of divine origin. God makes use of human passions for the promotion of His merciful purposes. Human reasons may be given to account for Mordecais love for Esther, but there were also Divine reasons.
III. This loving solicitude quickened mordecais discernment.
IV. This loving solicitude taught mordecai a true creed. Love is light. He that dwelleth in love dwelleth in a clear apprehension of Divine truth and of Divine methods. Although he trusted God with his niece, yet he knew that an honest care of her might well stand with faith in Gods providence. God must be trusted, but not tempted by the neglect of careful means (Trapp)
.
V. Mordecais love made him watchful.
VI. Mordecais love made him self-forgetful.
VII. Mordecais love concerned itself about esthers highest welfare. (W. Burrows, B. A.)
She required nothing.--
Simple attire
It seems to be implied in the text that while the other maidens endeavoured by dress and ornament to make an impression upon the heart of the king, Esther had recourse to no such artifice. If she was to gain the royal favour, which no doubt she desired to do, she trusted to her native graces and accomplishments as the means of obtaining it rather than to the splendour of her attire. And such will always be the procedure of true beauty and modesty. Excessive attention to the decoration of the person, and the lavish use of gaudy ornament, indicate the consciousness of some personal defect, and are inconsistent alike with good taste, with female delicacy, and with the law of Scripture. (A. B. Davidson, D. D.)
Reality versus superficiality
She had grace in her heart, humility in her deportment, and the high attractions of gentleness, meekness, and pity. These would speak to the heart in look and gesture, and obtain favour for her in the sight of all them that looked upon her. There was realness in contrast with superficiality, true-heartedness in opposition to mere pretension, and the heroic love of the right and the noble over against all that is hollow, hypocritical, and base. Even in a heathen court spiritual excellences such as these, rarely to be found there, were sure to command respect and win the affections. (T. McEwan.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v5 Est_2:5-6; Jam_4:1; Est_6:10-11; Est_9:1-4
MORDECAI
Est_2:5-6; Jam_4:1; Est_6:10-11; Est_9:1-4
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THE hectic enthusiast who inspires Daniel Deronda with his passionate ideas is evidently a reflection in modern literature of the Mordecai of Scripture. It must be admitted that the reflection approaches a caricature. The dreaminess and morbid excitability of George Eliots consumptive hero have no counterpart in the wise, strong Mentor of Queen Esther, and the English writers agnosticism has led her to exclude all the Divine elements of the Jewish faith, so that on her pages the sole object of Israelite devotion is the race of Israel. But the very extravagance of the portraiture keenly accentuates what is, after all, the most remarkable trait in the original Mordecai. We are not in a position to deny that this man had a living faith in the God of his fathers; we are simply ignorant as to what his attitude towards religion was, because the author of the Book of Esther draws a veil over the religious relations of all his characters. Still the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel, the expenditure of thought and effort on the protection of his threatened people.
The first mention of the name of Mordecai introduces a hint of his national connections. We read, "There was a certain Jew in Shushan the palace, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away." {Est_2:5-6} Curious freaks of exegesis have been displayed in dealing with this passage. It has been thought that the Kish mentioned in it is no other than the father of Saul, in which case the ages of the ancestors of Mordecai must rival those of the antediluvians, and it has been suggested that Mordecai is here represented as one of the original captives from Jerusalem in the reign of Jeconiah, so that at the time of Xerxes he must have been a marvellously old man, tottering on the brink of the grave. On these grounds the genealogical note has been treated as a fanatical fiction invented to magnify the importance of Mordecai. But there is no necessity to take up any such position. It would be strange to derive Mordecai from the far-off Benjamite farmer Kish, who shines only in the reflected glory of his son, whereas we have no mention of Saul himself. There is no reason to say that another Kish may not have been found among the captives. Then it is quite possible to dispose of the second difficulty by connecting the relative clause at the beginning of Est_5:6 -"who had been carried away"-with the nearest antecedent in the previous sentence-viz., "Kish the Benjamite." If we remove the semicolon from the end of Est_5:5, the clauses will run on quite smoothly and there will be no reason to go back to the name of Mordecai for the antecedent of the relative; we can read the words thus-"Kish the Benjamite who had been carried away," etc. In this way all difficulty vanishes. But the passage still retains a special significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, a descendant of one of the captive contemporaries of Jeconiah, and therefore most likely a scion of a princely house. The preservation of his ancestral record gives us a hint of the sort of mental pabulum on which the man had been nurtured. Living in the palace, apparently as a porter, and possibly as a eunuch of the harem, Mordecai would have been tempted to forget his people. Nevertheless it is plain that he had cherished traditions of the sad past, and trained his soul to cling to the story of his fathers sufferings in spite of all the distractions of a Persian court life. Though in a humbler sphere, he thus resembled Artaxerxes cup-bearer, the great patriot Nehemiah.
The peculiarity of Mordecais part in the story is this, that he is the moving spirit of all that is done for the deliverance of Israel at a time of desperate peril without being at first a prominent character. Thus he first appears as the guardian of his young cousin, whom he has cherished and trained, and whom he now introduces to the royal harem where she will play her more conspicuous part. Throughout the whole course of events Mordecais voice is repeatedly heard, but usually as that of Esthers prompter. He haunts the precincts of the harem, if by chance he may catch a glimpse of his foster child. He is a lonely man now, for he has parted with the light of his home. He has done this voluntarily, unselfishly-first, to advance the lovely creature who has been committed to his charge, and secondly, as it turns out, for the saving of his people. Even now his chief thought is not for the cheering of his own solitude. His constant aim is to guide his young cousin in the difficult path of her new career. Subsequently he receives the highest honours the king can bestow, but he never seeks them, and he would be quite content to remain in the background to the end, if only his eager desire for the good of his people could be accomplished by the queen who has learnt to lean upon his counsel from her childhood. Such self-effacement is most rare and beautiful. A subtle temptation to self-regarding ambition besets the path of every man who attempts some great public work for the good of others in a way that necessarily brings him under observation. Even though he believes himself to be inspired by the purest patriotism, it is impossible for him not to perceive that he is exposing himself to admiration by the very disinterestedness of his conduct. The rare thing is to see the same earnestness on the part of a person in an obscure place, willing that the whole of his energy should be devoted to the training and guiding of another, who alone is to become the visible agent of some great work.
The one action in which Mordecai momentarily takes the first place throws light on another side of his character. There is a secondary plot in the story. Mordecai saves the kings life by discovering to him a conspiracy. The value of this service is strikingly illustrated by the historical fact that, at a later time, just another such conspiracy issued in the assassination of Xerxes. In the distractions of his foreign expeditions and his abandonment to self-indulgence at home, the king forgets the whole affair, and Mordecai goes on his quiet way as before, never dreaming of the honour with which it is to be rewarded. Now this incident seems to be introduced to show how the intricate wheels of Providence all work on for the ultimate deliverance of Israel. The accidental discovery of Mordecais unrequited service, when the king is beguiling the long hours of a sleepless night by listening to the chronicles of his reign, leads to the recognition of Mordecai and the first humiliation of Haman, and prepares the king for further measures. But the incident reflects a side light on Mordecai in another direction. The humble porter is loyal to the great despot. He is a passionately patriotic Jew, but his patriotism does not make a rebel of him, nor does it permit him to stand aside silently and see a villainous intrigue go on unmolested, even though it is aimed at the monarch who is holding his people in subjection. Mordecai is the humble friend of the great Persian king in the moment of danger. This is the more remarkable when we compare it with his ruthless thirst for vengeance against the known enemies of Israel. It shows that he does not treat Ahasuerus as an enemy of his people. No doubt the writer of this narrative wished it to be seen that the most patriotic Jew could be perfectly loyal to a foreign government. The shining examples of Joseph and Daniel have set the same idea before the world for the vindication of a grossly maligned people, who, like the Christians in the days of Tacitus, have been most unjustly hated as the enemies of the human race. The capacity to adapt itself loyally to the service of foreign governments, without abandoning one iota of its religion or its patriotism, is a unique trait in the genius of this wonderful race. The Zealot is not the typical Jew-patriot. He is a secretion of diseased and decayed patriotism, True patriotism is large enough and patient enough to recognise the duties that lie outside its immediate aims. Its fine perfection is attained when it can be flexible without becoming servile.
We see that in Mordecai the flexibility of Jewish patriotism was consistent with a proud scorn of the least approach to servility. He. would not kiss the dust at the approach of Haman, grand vizier though the man was. It may be that he regarded this act of homage as idolatrous-for it would seem that Persian monarchs were not unwilling to accept the adulation of Divine honours, and the vain minister was aping the airs of his royal master. But, perhaps, like those Greeks who would not humble their pride by prostrating themselves at the bidding of an Oriental barbarian, Mordecai held himself up from a sense of self-respect. In either case it must be evident that he showed a daringly independent spirit. He could not but know that such an affront as he ventured to offer to Haman would annoy the great man. But he had not calculated on the unfathomable depths of Hamans vanity. Nobody who credits his fellows with rational motives would dream that so simple an offence as this of Mordecais could provoke so vast an act of vengeance as the massacre of a nation. When he saw the outrageous consequences of his mild act of independence, Mordecai must have felt it doubly incumbent upon him to strain every nerve to save his people. Their danger was indirectly due to his conduct. Still he could never have foreseen such a result, and therefore he should not be held responsible for it. The tremendous disproportion between motive and action in the behaviour of Haman is like one of those fantastic freaks that abound in the impossible world of "The Arabian Nights," but for the occurrence of which we make no provision in real life, simply because we do not act on the assumption that the universe is nothing better than a huge lunatic asylum.
The escape from this altogether unexpected danger is due to two courses of events. One of them-in accordance with the reserved style of the narrative-appears to be quite accidental. Mordecai got the reward he never sought in what seems to be the most casual way. He had no hand in obtaining for himself an honour which looks to us quaintly childish. For a few brief hours he was paraded through the streets of the royal city as the man whom the king delighted to honour, with no less a person than the grand vizier to serve as his groom. It was Hamans silly vanity that had invented this frivolous proceeding. We can hardly suppose that Mordecai cared much for it. After the procession had completed its round, in true Oriental fashion Mordecai put off his gorgeous robes, like a poor actor returning from the stage to his garret, and settled down to his lowly office exactly as if nothing had happened. This must seem to us a foolish business, unless we can look at it through the magnifying glass of an Oriental imagination, and even then there is nothing very fascinating in it. Still it had important consequences. For, in the first place, it prepared the way for a further recognition of Mordecai in the future. He was now a marked personage. Ahasuerus knew him, and was gratefully disposed towards him. The people understood that the king delighted to honour him. His couch would not be the softer nor his bread the sweeter, but all sorts of future possibilities lay open before him. To many men the possibilities of life are more precious than the actualities. We cannot say, however, that they meant much to Mordecai, for he was not ambitious, and he had no reason to think that the kings conscience was not perfectly satisfied with the cheap settlement of his debt of gratitude. Still the possibilities existed, and before the end of the tale they had blossomed out to very brilliant results.
But another consequence of the pageant was that the heart of Haman was turned to gall. We see him livid with jealousy, inconsolable until his wife-who evidently knows him well-proposes to satisfy his spite by another piece of fanciful extravagance. Mordecai shall be impaled on a mighty stake, so high that all the world shall see the ghastly spectacle. This may give some comfort to the wounded vanity of the grand vizier. But consolation to Haman will be death and torment to Mordecai.
Now we come to the second course of events that issued in the deliverance and triumph of Israel, and therewith in the escape and exaltation of Mordecai. Here the watchful porter is at the spring of all that happens. His fasting, and the earnest counsels he lays upon Esther, bear witness to the intensity of his nature. Again the characteristic reserve of the narrative obscures all religious considerations. But, as we have seen already, Mordecai is persuaded that deliverance will come to Israel from some quarter, and he suggests that Esther has been raised to her high position for the purpose of saving her people. We cannot but feel that these hints veil a very solid faith in the providence of God with regard to the Jews. On the surface of them they show faith in the destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure it has a future. It has survived the most awful disasters in the past. It seems to possess a charmed life. It must emerge safely from the present crisis. But Mordecai is not a fatalist whose creed paralyses his energies. He is most distressed and anxious at the prospect of the great danger that threatens his people. He is most persistent in pressing for the execution of measures of deliverance. Still in all this he is buoyed up by a strange faith in his nations destiny. This is the faith that the English novelist has transferred to her modern Mordecai. It cannot be gainsaid that there is much in the marvellous history of the unique people, whose vitality and energy, astonish us even to-day, to justify the sanguine expectation of prophetic souls that Israel has yet a great destiny to fulfil in future ages.
The ugly side of Jewish patriotism is also apparent in Mordecai, and it must not be ignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act of retaliation that far exceeds the necessity of self-defence, and Mordecai must bear the chief blame of this crime. But then the considerations in extenuation of its guilt which have already come under our notice may be applied to him. The danger was supreme. The Jews were in a minority. The king was cruel, fickle, senseless. It was a desperate case. We cannot be surprised that the remedy was desperate also. There was no moderation on either side, but then "sweet reasonableness" is the last thing to be looked for in any of the characters of the Book of Esther. Here everything is extravagant. The course of events is too grotesque to be gravely weighed in the scales that are used in the judgment of average men under average circumstances.
The Book of Esther closes with an account of the establishment of the Feast of Purim and the exaltation of Mordecai to the vacant place of Haman. The Israelite porter becomes grand vizier of Persia! This is the crowning proof of the triumph of the Jews consequent on their deliverance. The whole process of events that issues so gloriously is commemorated in the annual Feast of Purim. It is true that doubts have been thrown on the historical connection between that festival and the story of Esther. It has been said that the word "Purim" may represent the portions assigned by lot, but not the lottery itself, that so trivial an accident as the method followed by Haman in selecting a day for his massacre of the Jews could not give its name to the celebration of their escape from the threatened danger, that the feast was probably more ancient, and was really the festival of the new moon for the month in which it occurs. With regard to all of these and any other objections, there is one remark that may be made here. They are solely of archaeological interest. The character and meaning of the feast as it is known to have been celebrated in historical times is not touched by them, because it is beyond doubt that throughout the ages Purim has been inspired with passionate and almost dramatic reminiscences of the story of Esther. Thus for all the celebrations of the feast that come within our ken this is its sole significance.
The worthiness of the festival will vary according to the ideas and feelings that are encouraged in connection with it. When it has been used as an opportunity for cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes, its effect must have been injurious and degrading. When, however, it has been celebrated in the midst of grievous oppressions, though it has embittered the spirit of animosity towards the oppressor-the Christian Haman in most cases-it has been of real service in cheering a cruelly afflicted people. Even when it has been carried through with no seriousness of intention, merely as a holiday-devoted to music and dancing and games and all sorts of merry-making, its social effect in bringing a gleam of light into lives that were as a rule dismally sordid may have been decidedly healthy.
But deeper thoughts must be stirred in devout hearts when brooding over the profound significance of the national festival. It celebrates a famous deliverance of the Jews from a fearful danger. Now deliverance is the keynote of Jewish history. This note was sounded as with a trumpet blast at the very birth of the nation, when, emerging from Egypt no better than a body of fugitive slaves, Israel was led through the Red Sea and Pharaohs hosts with their horses and chariots were overwhelmed in the flood. The echo of the triumphant burst of praise that swelled out from the exodus pealed down the ages in the noblest songs of Hebrew Psalmists. Successive deliverances added volume to this richest note of Jewish poetry. In all who looked up to God as the Redeemer of Israel the music was inspired by profound thankfulness, by true religions adoration. And yet Purim never became the Eucharist of Israel. It never approached the solemn grandeur of Passover, that prince of festivals, in which the great primitive deliverance of Israel was celebrated with all the pomp and awe of its Divine associations. It was always in the main a secular festival, relegated to the lower plane of social and domestic entertainments, like an English bank-holiday. Still even on its own lines it could serve a serious purpose. When Israel is practically idolised by Israelites, when the glory of the nation is accepted as the highest ideal to work up to, the true religion of Israel is missed, because that is nothing less than the worship of God as He is revealed in Hebrew history. Nevertheless, in their right place, the privileges of the nation and its destinies may be made the grounds of very exalted aspirations. The nation is larger than the individual, larger than the family. An enthusiastic national spirit must exert an expansive influence on the narrow, cramped lives of the men and women whom it delivers from selfish, domestic, and parochial limitations. It was a liberal education for Jews to be taught to love their race, its history and its future. If-as seems probable-our Lord honoured the Feast of Purim by taking part in it, Joh_5:1 He must have credited the national life of His people with a worthy mission. Himself the purest and best fruit of the stock of Israel, on the human side of His being, He realised in His own great mission of redemption the end for which God had repeatedly redeemed Israel. Thus He showed that God had saved His people, not simply for their own selfish satisfaction, but that through Christ they might carry salvation to the world.
Purged from its base associations of blood and cruelty, Purim may symbolise to us the triumph of the Church of Christ over her fiercest foes. The spirit of this triumph must be the very opposite of the spirit of wild vengeance exhibited by Mordecai and his people in their brief season of unwonted elation. The Israel of God can never conquer her enemies by force. The victory of the Church must be the victory of brotherly love, because brotherly love is the note of the true Church. But this victory Christ is winning throughout the ages, and the historical realisation of it is to us the Christian counterpart of the story of Esther.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv5, 8, 11, 12, 15, 21 Est_2:5.] Jair, Shimei, and Kish can hardly mean the…
CRITICAL NOTES.]
Est_2:5.] Jair, Shimei, and Kish can hardly mean the father, grandfather, and great-grandfather of Mordecai. On the contrary, if Jair were perhaps his father, Shimei and Kish may have been the names of renowned ancestors. Shimei was probably the son of Gera, and Kish the father of Saul; for in genealogical series only a few noted names are generally given. Upon the ground of this explanation, Josephus makes Esther of royal descent, viz., the line of Saul, king of Israel; and the Targum regards Shimei as the Benjamite who cursed David. It is more in accordance with the Hebrew narrative style to refer the relative to the chief person of the sentence preceding it, viz., Mordecai, who also continues to be spoken of in Est_2:7. Hence we prefer this reference, without, however, attributing to Mordecai more than one hundred and twenty years of age. For the relative clause, who had been carried away, need not be so strictly understood as to assert that Mordecai himself was carried away; but the object being to give merely his origin and lineage, and not his history, it involves only the notion that he belonged to those Jews who were carried to Babylon by Nebuchadnezzar with Jeconiah, so that he, though born in captivity, was carried to Babylon in the persons of his forefathers.—Keil.
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Est_2:7. Hadassah, that is, Esther] Tyrwhitt regards Hadassah as the court name, by which she was known among the Persians, and Esther as her Jewish maiden name, by which she was known to her own people. But to this it may be fairly replied that she would be more likely to be known to her own people as well as to the Persians by her royal name; and most interpreters have naturally understood from the expression, he brought up Hadassah, which is Esther, that Hadassah was her early maiden name, and that she took the name of Esther when she became queen. Moreover, Hadassah is of Semitic origin, and signifies myrtle; while Esther is the Persian word for star. The fair and beautiful maiden was known as myrtle; the brilliant and fascinating queen was called star. The name Hadassah is, indeed, substantially identical with Atosse, mentioned by the Greek writers as the wife of Darius Hystaspes, and daughter of Cyrus, but the identity in name is insufficient to identify the Jewish virgin with one who is so clearly represented by Herodotus as both daughter of Cyrus and widow of Cambyses.—Whedon’s Com. His uncle’s daughter] This uncle’s name was Abihail (Est_2:15). Mordecai and Esther were cousins, but Mordecai must have been the elder.
MAIN HOMILETICS OF THE PARAGRAPH. Est_2:5-7
A TRULY ROYAL CHARACTER
The leading part of this history is prophetic. While it records the past it depicts the future. It shows how two of the Jewish nation rose, through the providence of God, to occupy the foremost positions in the Persian kingdom. Mordecai the Jew and Esther his foster-child—two captives—became next in authority and in power to king Ahasuerus. They were great both among the Jews and among the Persians: for the one was queen, and the other was prime minister. The story of their humiliation and after-exaltation is only equalled by the charming narrative of Joseph. And both surpass in interest the inventions of skilful novelists. History and biography repeat themselves. The Hamans have persecuted and planned the destruction of the Mordecais; but the irrepressible genius of the Jewish nation has ever asserted its sovereignty. It is surprising how the Jew from time to time battles successfully against adversity, and makes it minister to prosperity. The Jews have accumulated wealth,—though every barrier has been raised against their success,—and their property has been again and again confiscated by greedy rulers. The Jews have risen to power in spite of restrictive enactments. Their influence is felt to-day to a large extent. The noblest part of our literature is based on Jewish records. They have given to the world its best system of morals. Surely this wondrous people have still a most important part to play in this world’s great transactions; and the study of the most obscure among this people cannot be devoid of interest to every intelligent being.
I. Mordecai’s royal ancestry. Great importance was attached to genealogical tables by ancient nations. They did not smile at the claims of long descent. Certainly intellectual and moral, as well as physical, qualities are capable of transmission. It is indeed true that some boast of their ancestry who have little else to boast. The Jews were especially particular in their records of genealogy for territorial, political, and religious reasons. Thus in the Targum of Esther we have Haman’s pedigree traced through twenty-one generations to the “impious Esau;” and Mordecai’s through forty-two generations to Abraham. In this canonical account Mordecai’s pedigree is traced to the tribe of Benjamin. This was one of the smallest tribes, but three names make it prominent. From it sprang Saul, the first king of the Jewish nation; Mordecai, the noble deliverer of his people; and Paul, the great Apostle of the Gentiles. On the one hand Mordecai was connected with Saul, who was royal by virtue of his office; and on the other hand he was connected with Paul, who was royal by virtue of the nobility of his character. Mordecai himself was of royal ancestry, of royal character, exercising regal functions, “seeking the wealth of his people, and speaking peace to all his seed.” He was a man to do honour to any tribe. It is no wonder that he stands high in Rabbinical estimation, and that mythical stories gather around his person. He is spoken of as being acquainted with seventy languages, and as having lived four hundred years. He is invested with splendid robes, adorned with costly jewels, and placed on the pinnacle of earthly greatness. The courtly heralds with their trumpets proclaim his glory. He was nobler than all. There dwelt within him a patriotic spirit that made him sublime. There was in him a heroic assertion of manhood, which lifted him high above the common people. There was also a wonderful tenderness, which made him the adored of his own nation. He was one of those men that only appear at intervals, that dignify the race, and seem to make sacred the soil on which they tread.
II. Mordecai’s unattractive name. Proper names are words which serve for marks separating one individual from another. The name Mordecai brings before us the individual and separates him from the person named Haman. The name Mordecai, when viewed as to its meaning, does not raise in our mind the correct thought as to his character. We may consider Mordecai as a word of Chaldæan or Persian origin, and as meaning the worshipper of Merodach, the war-god of Babylon. But he was no foolish idolater. If he had been there was no justification for his refusal to bow down before Haman. If he had been he would not have so resolutely adhered to the purpose of delivering the Jews, the worshippers of the true God. He was by moral lineage connected with Abraham, the father of the faithful, the friend of God. The name may be but the reputation, which may be true or false. Character is what the man is. To be noble is better than to be accounted noble. Let men rise superior to names. The word Mordecai has been made to mean the little man. He may have been little physically; and thus the two Benjamites stood in striking contrast. Saul was head and shoulders above his fellows; and Mordecai was perhaps below the average standard. Saul was, however, selfish and mean-spirited; while Mordecai was benevolent and noble-spirited. Saul was craven and cowed before a woman; but Mordecai was bold and daring before the great Haman. Saul abjectly prayed to be honoured before the elders of his people, and before Israel; but Mordecai cared not for his own honour so long as Israel was saved and glorified. If the man is not the mere flesh and bones that constitute the external framework, then Saul was the little man and Mordecai the great man. Manhood is not to be gauged by inches or by ounces; but by thoughts, feelings, and actions. Brutes may be measured and weighed by material appliances; but men should be measured and weighed by moral appliances. The balances of the infinite purities are the tests by which men should be tried. And then what a reversal of estimates. The little becomes great, and the so-called great dwindle down to their true proportions. The Sauls are rejected, as Saul was at last. The Mordecais are honoured, for the man Mordecai waxed greater and greater. In the Targum of Esther he is said to be called Mordecai, because he was like the pure myrrh. Its taste is bitter and acid, and its smell strong. The taste of this myrrh was bitter and acid to the enemies of God and of goodness; but its smell was sweet to the delivered Jews. As the myrrh is pressed to bring out its fragrance; so the essential sweetness of Mordecai’s character was brought out more fully by the afflictions to which he was subjected. He was crushed not to death, but into a more perfect life and a Diviner fragrance. He was one of those world’s great solitary heroes that conquered by his defeats. Ever thus is noble manhood developed. Rough is the school where genius is trained. Sharp is the stroke which touches the soul into Diviner aspects. Keen is the instrument which shapes the spirit into perfect forms of moral beauty. Rude and steep is the pathway along which the traveller struggles up to the heights where the celestial sunlight quivers, and where the soul finds a sphere adequate for its expansion.
III. Mordecai’s attractive deed. Mordecai is greatest when he saw his little cousin left a poor orphan, and took her to his house and to his heart, and became to her a second father, so gentle and loving that she no longer mourned the loss of her first father. She delighted to render to Mordecai the allegiance of a true loving daughter. We too often lose sight of the fact that life’s little things are really life’s great things. We begin with the little and go up to the great. But we do not measure correctly. Our terms are untrue. The great deed was when Mordecai took and brought up Hadassah. The little deed was when he reaped the results of his goodness. For sowing is greater than reaping; but the sowing is done in tears, and the harvest is gathered amid a flourish of trumpets. Men are greatest in their little things. The chariot of Ahasuerus was not checked in its course, the attendant courtiers never condescended to notice, when Mordecai guided to his home the orphaned girl. But he was sowing seed which produced strange and yet glorious fruit. The deed was most attractive. He was true to the claims of relationship and to the dictates of humanity. Without thought of reward, without a knowledge of her future glory, he adopted the child. The orphan’s tears touched his heart and evoked his sympathies. How sweetly pathetic the short account, “Whom Mordecai, when her father and mother were dead, took for his own daughter.” Christianity is better than Judaism. Let it be ever seen that the Christian religion makes its adherents human, tender, considerate. Let us not say, A father to the fatherless is God in his holy habitation, and leave the fatherless to starvation and beggary. Christianity has done much in this direction. Orphan homes are the trophies of the humanizing tendencies. But adoption of the orphan is better than crowding a lot of poor orphans together to be drilled and marched out like young soldiers. Esthers grow best when the Mordecais become their fathers. Christianity has still much work to do.
SUGGESTIVE COMMENTS ON Est_2:5-7
It is singular that it should have ever been imagined, although it has been by some, that it was Mordecai who had been carried from Jerusalem to Babylon, at the time when Jeconiah, also called Jehoiachim, was dethroned, and led into captivity by Nebuchadnezzar. In that case, he must at this time have been considerably more than a hundred years old, which is altogether inconsistent with the part he is represented as performing in this book. It is evidently Kish, his great-grandfather, who lived in Jeconiah’s time, and who was carried to Babylon, on which supposition Mordecai would be a man probably in the prime of life at the period referred to in the text. His cousin Esther, or Hadassah (which was her Jewish name), had been left an orphan. Whether Mordecai had any family of his own we are not informed; but, moved with compassion for her in her desolate and unprotected state, he took her to his house, and brought her up as his own daughter. The maiden was fair and beautiful, it is said—the expressions mean that she was of graceful form and beautiful countenance—and from what is brought out in the history, the endowments of her mind were in harmony with the graces of her person. Sad, however, might the destiny of the lovely orphan have been, but for the kind and tender-hearted Mordecai. If she had been cast upon the world without friends and without a home, the very beauty and accomplishments with which she was so highly gifted might have rendered her only a prey to some of those designing and selfish wretches whose chief object it is to seduce and ruin those who are fair and beautiful as she was. But the eye of the Lord was upon the helpless maiden, to protect and guide her; and Mordecai had her brought to his house as her home. No doubt he felt that he was sufficiently rewarded for his benevolence, in watching over a creature so interesting as Esther must have been—in marking her progress, and receiving the tokens of her confidence and affection. But there were other rewards in store for him, which he dreamt not of, to recompense his work of faith and labour of love. In taking her into his house, and charging himself with the expense of her education and maintenance, he may have been regarded by some of his covetous neighbours, especially if he had a family of his own, as laying himself under a burden which a prudent man would have rather endeavoured to avoid. But he thought not of this. He acted according to the spirit of the Divine law, and the impulses of his own generous heart; and that from which selfishness would have turned away as a burden, he found eventually to be in every respect a precious treasure. A blessing followed him because he had pity upon the orphan.
Now, there are some remarks very obviously suggested by this part of the narrative. I should say that here we have a fine example of the practical power of true religion, in leading to a benevolent regard for the comfort and well-being of the unprotected. It cannot be denied indeed, that specimens of the same kind of benevolence are to be found among the heathen. The ties of kindred have been felt and acknowledged where the light of Divine truth was never enjoyed; and there are on record acts of generosity and self-denial performed by men ignorant of the Bible, which put to shame the selfishness of many who live under the teaching of the Word of God. But there is this difference; that Mordecai, in what he did for Esther, acted only in accordance with the maxims and spirit of the law which came from heaven—only did what the law positively enjoined, and what, as professing to be subject to it, it became him to do. One manifest purpose of the Mosaic dispensation was, while it separated the seed of Abraham from all other nations, to unite them closely among themselves as brethren. And this purpose it effected to a wonderful extent, notwithstanding the opposition which it had to encounter from the corrupt heart and grovelling propensities of the people among whom it was set up. It is peculiarly interesting to notice, that it was during the captivity, when the Jews were scattered hither and thither throughout the Persian dominions, and when every man might have been supposed to have enough to do in attending to his own interests, and providing for his own family, that Mordecai took charge of his uncle’s orphan daughter, and gave her a refuge in his own house. Whatever care and difficulty he had to undergo in supporting himself in the land of exile, he remembered the injunction of the law,—“Ye shall not afflict any widow or fatherless child; if thou afflict them in any wise, and they cry unto me, I will surely hear their cry;” and the prophet’s commentary upon it,—“Is not this the fast that I have chosen, that thou deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?”
Now, while it is impossible for us to read what Mordecai did without feeling that his memory deserves to be had in respect, as a man who had imbibed the spirit of the law, and who, amid many temptations to set its injunctions aside, endeavoured to regulate his conduct by its requirements; while we see in him an exemplification of that principle of brotherly love, which the law so earnestly inculcates; let us not forget that the gospel of Christ is designed at once to deepen the feeling of brotherly affection, and to give it a far wider range of operation. If the poor exiled Jew had compassion on his orphan niece, and brought her up as his own daughter, how sacred should the claims of orphanage be in the view of those who profess to follow him who said, “Blessed are the merciful, for they shall obtain mercy;” and, “By this shall all men know that ye are my disciples, if ye love one another. A new commandment give I unto you, that ye love one another; as I have loved you, that ye also love each other.” The charities of the Jews were confined almost exclusively to those of their own nation. This was indeed a natural consequence of their being isolated from the rest of the world; a result of the particular light in which they were taught to regard the heathen, and in which the heathen in turn regarded them. But “in Christ Jesus there is neither Greek nor Jew, Barbarian nor Scythian, bond nor free; but all are one in him.” Not that the ties of ordinary relationship are weakened by the gospel, and that we are to overlook the special claims of kindred in the enlarged field which it opens up for the exercise of our benevolent affections. By no means. But we are to act toward all men as if they were our neighbours, and toward all who are of the household of faith as brethren. This is the lesson which we learn from our Lord’s teaching, and more emphatically still from his example. And it must be confessed, to the honour of Christianity, that one circumstance which distinguishes the countries which have been even only in name brought under its influence, is the provision that has been made in various forms for the distresses of suffering humanity. The institutions for the relief of the diseased, of the destitute, of the fatherless and the orphan, and of the erring who would fain return into the paths of rectitude, are to be regarded as so many evidences of what the gospel has effected for the removal of the temporal evils under which society groans. Different opinions there may well be as to the wisdom of the rules by which some of these institutions are governed, and of the means by which they seek the attainment of their objects; but there can be no dispute as to their benevolent design, or as to the point, that their origin is to be traced up to the diffusion of the knowledge of the Word of God. At the same time, my friends, I cannot help remarking, that there is something in the conduct of Mordecai, as recorded in the text, and of those who, like him, exercise their benevolence personally in assisting and protecting the helpless, and endeavouring to ameliorate their condition—something that raises it far above that of the people who contribute, however largely and willingly, toward the support of public institutions for the relief of the distressed. It is an easy matter for the wealthy to be charitable, when their gifts, administered by others, involve no sacrifice of time or labour, and no care and anxiety to themselves. But the noblest exercise of charity is exhibited when we take an interest personally in the well-being of the unprotected, and when they can look to us as their friends and counsellors, to whom they can have recourse in their sorrows, and troubles, and difficulties. It may not be that we have opportunity to act literally as Mordecai did, and to give shelter to the orphan in our own homes; but we only act in the spirit of the gospel of Christ, when, according to our means, we make some of the helpless the objects of our special care, and regard them as a trust committed to us by our heavenly Father. The exercise of the kindly affections toward any such carries in it its own reward, and with these labours of love on the part of his people God is well pleased.—Davidson.
Mordecai is a lowly descendant of a formerly distinguished, indeed royal, family. He belongs to the scattered foreigners fallen under contempt, who were carried away captives from Jerusalem. He is in a strange land. He has, it appears, neither father nor mother, neither wife nor child. Even his relatives, his uncle and his aunt, are dead. But the latter left an orphan; he is to her a father, she to him a daughter, indeed a precious treasure. Doubtless he is aware how great a trust was left to him in her and with her; how God is justly called the Father of orphans, and that He especially blesses those who pity and minister to them. He knows his duty toward her, and its fulfilment brings to him satisfaction, makes him happy. God has blessed her with beauty; but what is more, he has bestowed on her an obedient, humble, and unassuring spirit, as is afterwards fully shown by her conduct in the royal house of the women, and as had doubtless been often manifested before. She loves her people, and surely also its customs, laws, and religion. Thus she is to him indeed a Hadassah, a myrtle, in the true sense of the word, an unpromising and yet promising bud. Indeed, to him she was developed into a lovely flower of hope; and though it happen that she is taken into the royal house of the women, she will still be to him a lovely flower, whose presence he seeks, whose prosperity lies at his heart day by day, whose development will cause him to rejoice. Again, she will more and more become to him a brilliant star, an Esther, in whose light he views his own and his people’s future. In this manner his life is not poor, though he appear insignificant and obscure, though it be filled with painful reminiscences and great perplexities, which he must combat daily in his heathen surroundings. On the contrary, he is rich in light and hope; and even if he had realized the latter in a less degree than he eventually did, still his existence would not have been in vain.—Lange.
Est_2:5. Mordecai was one of those characters which clearly reveal the hand of Providence.
The light we have of his early life is little better than darkness. But when he appears at Shushan it becomes lustrous as the noontide sun.
He possessed the qualification which fitted him for swaying a sceptre.
Mordecai’s ancestors were dead and buried, but family greatness lived with him.
Some men’s noble deeds and heroism exist only in name, are hung in picture-galleries, and recorded in the chronicles of their family.
A great name is often carried by a very little man. Greatness does not always pass on.
In the person of Richard Cromwell we have not an Oliver Cromwell.
Est_2:6. Carried away. Every child of God is where God has placed him for some purpose. You have been wishing for another position where you could do something for Jesus: do not wish anything of the kind, but serve him where you are. If you are sitting at the king’s gate there is something for you to do there, and if you were on the queen’s throne, there would be something for you to do there: do not ask either to be gatekeeper or queen, but whichever you are serve God therein. Mordecai did well because he acted as Mordecai should.—C. H. Spurgeon.
The best may have their share in a common calamity; but God will not fail even then to set his eyes upon them for good. The husbandman cutteth his corn and weed together, but for different purpose. One and the same common calamity proveth, melteth, purifieth the good, damneth, wasteth, destroyeth the evil.—Trapp.
It was a good thing for Esther when left an orphan, in a strange land, that Mordecai would become her foster-father.
It was a good thing for Mordecai that he took Esther home and brought her up.
Whilst giving he received. “There is that scattereth and yet increaseth.” This Mordecai experienced.
Be careful whom you turn from your door; an angel, in rags, may come there some day.
The adopted child, or even the captive slave, may be God’s ministering angel.
That passage, “The Lord blessed the Egyptian’s house for Joseph’s sake,” is very suggestive.
The little maid in Naaman’s house became an untold blessing to her master.
Mordecai took Esther, and was well rewarded.
1. By Esther’s goodness when with him.
2. By her obedience to him after she had left him.
Mordecai brought up Hadassah, and Esther afterwards brought up Mordecai.
She was a poor orphan, but Christ left her not comfortless. He had provided and enabled Mordecai to feed her, to train her up in the fear of God, and to defend her chastity from the fear of lust; beside that, her head was by Him destined to a diadem. Esther the captive shall be Esther the queen; Esther the motherless and fatherless shall be a nursing mother to the Church, and, meanwhile, meet with a merciful guardian.—Mordecai. Why, then, should not we trust God with ourselves and our children?—Trapp.
Took for his own daughter. He hid not his eyes from his own flesh, as some unnatural ostrich or sea-monster; he made not, as many do, tuition a broker for private gain; he made not, instead of a daughter, a slave or sponge of his pupil; he devoured her not under pretence of devotion, but freely took her for his child, and bred her in the best manner.—Trapp.
There is a resemblance between Esther and Moses.
1. The one was raised up to emancipate Israel from cruel bondage, the other to preserve them from a plot which had for its object their extermination.
2. Moses was taken out of the river, and adopted by Pharaoh’s daughter. Esther was raised to the bed of Ahasuerus and the crown royal.
3. After mentioning the barbarous edict for destroying all their children, Stephen says: “In which time Moses was born, and was exceeding fair”—“fair to God,” as it is in the original, according to the Hebrew idiom. It was the beauty of the babe, shining through its tears, that excited the compassion of the Egyptian princess; and it was Esther’s beauty which first won the Persian monarch.
4. But the Apostle, referring to the faith of Moses, lets us further into the mystery of Providence: “By faith Moses was hid three months of his parents, because they saw he was a proper child.” Mordecai was to Esther father and mother; and what hinders us to think that he participated in the feelings of the parents of Moses, and that when he first looked on the beauty of the infant orphan, faith combined with natural affection and benevolence in inducing him to take her for his own daughter.—Dr. M‘Crie.
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.
C. I. Scofield 1917 · Public Domain On vv3, 6, 16 Or, Hegai, Est 2:8
Hege
Or, Hegai, Est 2:8
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 Esther Chosen Queen
Esther Chosen Queen
v. 15. Now, when the turn of Esther, the daughter of Abihail, the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Regal, the king’s chamberlain, the keeper of the women, appointed, she called for no excessive cosmetics or jewelry, for she had no desire to practice any blandishments upon the king. And Esther obtained favor in the sight of all them that looked upon her, for modesty is the brightest jewel of female beauty.
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v. 16. So Esther was taken unto King Ahasuerus, into his house royal, into the king’s apartments, in the tenth month, which is the month Tebeth, in the seventh year of his reign, about four years after the degradation of Vashti, and after Xerxes had returned from his unsuccessful expedition against the Greeks.
v. 17. And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins, he chose her above all her competitors, who were retained merely as secondary wives, so that he set the royal crown upon her head and made her queen instead of Vashti, formally and officially elevated her to that position.
v. 18. Then the king made a great feast unto all his princes and his servants, even Esther’s feast, in honor of the queen, to celebrate his marriage; and he made a release to the provinces, he relieved them from certain obligations, probably in the line of taxes, and gave gifts according to the state of the king, in agreement with his wealth and his bounty.
v. 19. And when the virgins were gathered together the second time, this having reference to the time before Esther’s marriage, then Mordecai sat in the king’s gate, in his capacity as official of the court.
v. 20. Esther had not yet showed her kindred nor her people, had not divulged her nationality, as Mordecai had charged her; for Esther did the commandment of Mordecai like as when she was brought up with him, since the Fourth Commandment applies to the relation to guardians also.
v. 21. In those days, while Mordecal sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those which kept the door, guardians of the threshold, watchmen of the palace, were wroth and sought to lay hand on the King Ahasuerus, they planned his assassination.
v. 22. And the thing was known to Mordecal, he got hold of the information in some way, as Josephus states, through the Jewish slave of one of the conspirators, who told it unto Esther, the queen; and Esther certified the king thereof, giving him the information concerning the plot, in Mordecai’s name.
v. 23. And when inquisition was made of the matter, it was found out, the charge was found to be true; therefore they were both hanged on a tree, either hanged on a stake or impaled; and it was written in the book of the chronicles, the royal annals, before the king, deposited in the royal archives after being recorded in his presence. Apparently small and insignificant things, which are nevertheless guided by the hand of God, have often had a deciding influence upon the welfare of the Church of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 7, 8, 10, 12, 14, 15, 17, 19 Connecting Statement:
Connecting Statement:
The young servants continue to speak to the king.
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Let the king ... the king's official ... pleases the king
The servants spoke to the king in third person as a sign of respect. AT: "You should ... your official ... pleases you" (See: First, Second, or Third Person)
provinces
A province is a large area into which some countries are divided for the purposes of government. See how you translated this in Esther 1:1.
harem
where the wives of a man with many wives live
the fortress
This refers to a castle, stronghold or fortified city. See how you translated this in Esther 1:2.
Susa
See how you translated the name of this place in Esther 1:2. (See: How to Translate Names)
Let them be put under the care of Hegai, the king's official, who is in charge of the women
This can be stated in active form. AT: "Let Hegai, the king's official, who is in charge of the women, take care of them" (See: Active or Passive)
Hegai
This is a man's name. (See: How to Translate Names)
their cosmetics
A "cosmetic" is a substance such as a cream, lotion, or powder that women usually put on their face or body to improve their appearance.
translationWords
king
kingdom
virgin
queen
Vashti
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 On vv6, 7, 9, 10, 12, 14, 15, 17, 18, 19, 20, 21 2:6 His family (literally He): Since King Jehoiachin was…
2:6 His family (literally He): Since King Jehoiachin was exiled in 597 BC (2 Kgs 24:6-16), over 100 years earlier, it was probably one of Mordecai’s ancestors who was part of the group taken into Babylonian captivity.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.