Then Mordecai asked them to return this answer to Esther: “Don’t think to yourself that you will escape in the king’s house any more than all the Jews.
Parallel Translations
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Then Mordecai asked them to return this answer to Esther: “Don’t think to yourself that you will escape in the king’s house any more than all the Jews.
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Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king’s house, more than all the Jews.
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Then Mordecai bade them to return answer unto Esther: 'Think not with thyself that thou shalt escape in the king's house, more than all the Jews.
Cross-references (4)
Passages linked to Esther 4:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 24:10-12 If you falter in the time of trouble, your strength is small. Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t know this,” doesn’t he who weighs the hearts consider it? He who keeps your soul, doesn’t he know it? Shall he not render to every man according to his work?
- John 12:25 He who loves his life will lose it. He who hates his life in this world will keep it to eternal life.
- Philippians 2:30 because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.
- Hebrews 12:3 For consider him who has endured such contradiction of sinners against himself, that you don’t grow weary, fainting in your souls.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Trapp 1656 · Public Domain Est 4:13 Then Mordecai commanded to answer Esther, Think…
Est 4:13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king’s house, more than all the Jews.
Ver. 13. Then Mordecai commanded to answer Esther] He would not take her excuse, but seems to say unto her, as one once did to a philosopher (Aul. Gell.), that in a great tempest at sea asked many trifling questions: Are we perishing, and doest thou trifle? Hμεις απολλυμεθα, και συ παιζεις. So, dost thou cast off the care of community, and provide for no more than thine own safety?
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Think not with thyself, that thou shalt escape in the king’s house] Any more than Serena, that Christian empress, wife to Dioclesian, did, or Elizabeth, queen of Denmark, glad to flee for her life, because a Lutheran; or Queen Catharine Parr, who hardly escaped the fire by the favour of her husband, Henry VIII. Sure it is, that the fear of man bringeth a snare (as fearful birds and beasts fall into the hunter’s toil), "but he that trusteth in the Lord" (as good Mordecai did, and as he would have Esther to do), "shall be safe," Pro 29:25, or shall be set on high, out of harm’s way; his place of defence shall be munitions of rocks, Isa 33:16. Like as the coney, that weak but wise creature, Pro 30:24; Pro 30:26, flees to the holes in the rocks, and doth easily avoid the dogs that pursue her; when the hare, that trusteth to the swiftness of her legs, is at length overtaken, and torn in pieces.
More than all the Jews] The law was general and irreversible. Darius sought to deliver Daniel, and could not. And Haman’s (as once Medina’s here in 1588) sword knew no difference, nor would make any in that general massacre; like as in that at Paris, they poisoned the queen of Navarre, murdered the most part of the peerless nobility in France, their wives and children, with a great sort of the common people.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain i.e. Being, or because thou art, in the king’s…
i.e. Being, or because thou art, in the king’s house, and an eminent member of his family.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then Esther bade them return Mordecai this answer. Which…
Then Esther bade them return Mordecai this answer. Which follows, and was sent by the messengers she sent the above to him.
Then Esther bade them return Mordecai this answer. Which follows, and was sent by the messengers she sent the above to him.
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Esther 4:16
est 4:16
est 4:16
est 4:16Go, gather together all the Jews that are present in Shushan,.... To acquaint them with what follows; but not to continue in a body together, which might cause suspicion of an ill design in them; according to the latter Targum, 12,000 chosen priests were found in it; but that must be an exaggeration of their number; it can hardly be thought there were so many Jews in all there:
and fast ye for me; that is, pray for her, that she might have courage to go in to the king, and meet with success; for prayer was the principal thing, fasting only an accessory to it, and as fitting for it, and expressive of affliction and humiliation of soul:
and neither eat nor drink three days, night nor day; it was to be a continued fast unto the third day; as Aben Ezra interprets it, they were not to eat at evening, but fast two whole days, and two whole nights, until the third day came, on which Esther went in to the king, Est 5:1.
I also and my maidens will fast likewise; in the same manner and as long; these maids of honour were either proselytes, perhaps of her making, or Jewish ladies, she being allowed by the king to choose whom she pleased:
and so will I go in unto the king, which is not according to the law; or "afterwards", or "and then" (d) when they, and she and her maids, had fasted and prayed so long, then she was determined in the strength of the Lord to go into the king's presence with her petition, though it was contrary to law:
and if I perish, I perish; signifying, that she readily and cheerfully risked her life for the good of her people; and if such was the pleasure of God, that she should lose it, she was content, and acquiesced in his will, leaving herself entirely in his hands, to dispose of her as he thought fit.
(d) "et postea", Noldius, p. 198. No. 899. so the Targum, Sept. "et tune", V. L. Pagninus, Montanus; "tum", Tigurine version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. Think not - that thou shalt escape]…
Verse 13. Think not - that thou shalt escape] This confirms the suspicion that Haman knew something of the relationship between Mordecai and Esther; and therefore he gives her to understand that, although in the king's palace, she should no more escape than the Jews.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Est 4:13-14. Think not with thyself — Flatter not…
Est 4:13-14. Think not with thyself — Flatter not thyself with a vain hope, that because thou art in the king’s house, and an eminent member of his family, even the queen, that thou shalt be spared, or find any greater privilege in his house than the Jews do abroad. Thou art a Jew, and if the rest be cut off thou wilt not escape. For if thou holdest thy peace at this time — If, through fear, thou decline the service; then shall deliverance arise to the Jews from another place — From another hand, and by other means, which God can, and I am fully persuaded will, raise up. This was the language of strong faith, against hope believing in hope; but thou and thy father’s house shall be destroyed — By the righteous judgment of God, punishing thy cowardice and self-seeking, and thy want of love to God, and to his and thy own people; and who knoweth whether thou art not come to the kingdom for such a time as this? — It is probable God hath raised thee to this honour for this very season. We should every one of us consider for what end God has put us in the place where we are. And when an opportunity offers of serving God and our generation, we must take care not to let it slip.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Only. Aman would contrive to effect her ruin with…
Only. Aman would contrive to effect her ruin with the rest.
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 Then Mordecai commanded to answer Esther--His answer was to…
Then Mordecai commanded to answer Esther--His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race--that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success.
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 13. Think not… that thou shalt escape — The…
13. Think not… that thou shalt escape — The fearful decree as surely included a Jewess in the royal harem, as a Jewish porter at the king’s gate.
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 13. Think not with thyself that thou shalt escape…
13. Think not with thyself that thou shalt escape in the king’s house] Rank and position will avail nothing against so absolute an edict.
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.
The Pulpit Commentary 1880 · Public Domain Think not with thyself. Literally, "imagine not in thy…
Think not with thyself. Literally, "imagine not in thy mind." That thou shalt escape in the king"s house. i.e. "that being an inmate of the palace will be any protection to thee;" it will be no protection you will no more escape than any other Jew.
HOMILIES BY W. DINWIDDLE Vers. 13-17.
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A bold faith.
I DIFFICULTIES DO NOT DAUNT THE STRONG. Mordecai quite understood the force of the twofold barrier to Esther"s appealing to the king. Yet if it had been a hundredfold he would have urged her to face it. Neither a legal folly nor any amount of personal risk could justify irresolution or inaction when a whole people might be saved by a bold attempt. Obstacles that seem insurmountable in ordinary times dwindle much in presence of great emergencies.
II IF WE ARE TRUE TO GOD OURSELVES WE SHALL WISH AND PRAY THAT OUR BELOVED ONES MAY BE TRUE ALSO. No being on earth was so precious to Mordecai as Esther, but his very love would long to see her faithful to her God and country. Esther would have been to him no longer what she had been in the past if now she had failed to undertake the mission which God seemed to lay upon her. Parents send forth their sons to do battle for their country, and they would much rather that they should die on the field than prove recreant to honour and duty.
III A FAITHFUL LOVE IS RATIONAL IN ITS DEMANDS. We should neither make sacrifice ourselves, nor ask sacrifice from others, without good cause. In such cases we should be clear in our faith and judgment. To Mordecai Esther seemed the one appointed instrument of thwarting Haman and saving Israel. The reasons of this conviction he stated to the queen with great simplicity and force. Let us look at them.
1. As a Jewess, her life was already doomed. Let the edict once be put in force, let blood once be shed, and even she would not escape, any more than Vashti, the immutability of Persian law. Better to risk life in trying to prevent a dreadful iniquity than to expose it by a timid quiescence to almost certain death.
2. If she failed, deliverance would come by another. Here was anexpression of a strong and prophetic faith; and in it we learn the secret of Mordecai"s persistent opposition to Haman. He trusted in God, and had a firm persuasion that God would yet deliver his people. Esther and her house might be destroyed, but some other saviour would be raised up to testify to the faithfulness anal omnipotence of the God of Israel. God is not dependent on any one instrument, or on any multiple of one. He raises up and casts down at will, and chooses his servants. Amidst all the weaknesses of his people his covenant stands sure.
3. She might have been raised to the throne just for the purpose of savingher people at this juncture. The circumstances of her elevation were peculiar. There was a mystery in them which indicated to the thoughtful Mordecai the hand of God. To some extent the mystery was now explained. Esther was the instrument provided by God for the "enlargement and deliverance of Israel." Every opportunity of doing good is virtually a Divine call. When God points the way we should pursue it, at whatever cost, as the only right way. The providence of God is often remarkably shown in the occasions which demand from us special service for him and his people.
IV A MIND THAT CLOSES ITSELF AGAINST CONVICTION IS ITS OWN ENEMY. Whether from fear, or pride, or evil inclinations, many harden themselves against the demonstrations of reason and experience; they shut the window of the soul against any fresh light. They take a stand which implies the impossibility of any change or advancement. Reasoning is lost on them. But Esther at once felt and acknowledged the force of Mordecai"s argument. She could not resist it, and did not try. Her heart was convinced, and in the answer she returned she frankly confessed it. An openness to conviction is a condition of growth and usefulness; stubborn prejudice is a bar to wisdom and its fruits.
V CONVICTIONS SHOULD BE CARRIED OUT IN ACTION. We are often tempted to act in opposition to the dictates of our inward judgment. The will may fail to be governed even by the deepest conviction. It is sad when acknowledged truth and actual conduct are at variance with each other. Esther affords us an example of loyal obedience to conviction, in face of the weightiest temptation to set it aside. Having been convinced by Mordecai"s representations, she resolved to do what these urged upon her as a sacred duty. And in the words by which she conveyed her purpose to Mordecai she gave a remarkable display of
1. Piety. The three days" fast which she laid on herself and her maidensinside the palace, and on Mordecai and the Jews of Shushan, was a humble and prayerful casting of the whole matter on Divine help. No mention is made of prayers, but the fast was all a prayer. The queen knew her own weakness; she knew also the true Source of strength; she felt that the work was God"s, and that she was but a feeble instrument in his hands; and, therefore, she desired her countrymen to unite with her in humiliation and supplication before the God of Israel. Trial achieves much of its purpose when it brings a soul thus to the feet of God under a sense of dependence on his merciful succour. Victory is really won when endangered weakness feels itself under the shadow of the Almighty.
2. Heroism. All irresolution had now faded from Esther"s mind. Having appealed to God, she was no longer doubtful; strength had already been given her. She was prepared for the sacrifice. If I perish, I perish. " A godly heroism! one inspired by God and fed by communion with him. Esther"s words were not emotional, or self-confident, or desperate; they were the result of earnest meditation, and must not be separated from her proposal of a three days" fast. We are reminded by them of the words of our Lord when communing with his Father before he went to the cross: "Nevertheless, not my will, but thine be done." Esther is a type of Israel"s Messiah. We see in her conduct at this time the working of that Holy Spirit who led God"s Son to the sacrifice of himself for the salvation of men.
VI THE WAY INTO THE PRESENCE OF THE KING OF KINGS is open and free to all who truly seek him. To the earnest suppliant or loving child the Divine majesty is not hedged round by formalities that create distance and terror. God is near to all who call upon him. He dwells with the humble and contrite. All may come to him by the way that he has consecrated in his Son, and come at any time. None are refused a hearing and a welcome. There is joy in the presence of his angels over every one that seeks his face. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then Mordecai commanded to answer Esther.
Est_4:13
Then Mordecai commanded to answer Esther.
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Repeated admonition necessary
It is necessary for those who desire to be useful to the souls of their neighbours not only to tell them, as occasion requires, what it is their duty to do, but to repeat their admonitions, to enforce them by reasons, and to obviate those objections which rise up in their minds against the performance of it. (G. Lawson.)
High motives necessary
Mordecais answer is tragical and grand. Esthers womanly caution brought out his courage and his faith. In his consuming zeal for God and Gods people, he left the domestic affections far below him. Though loving Esther more than he loved any one else on earth, he never scrupled about risking her life. For the same reason he made no allusion to the obligations under which she lay to his kindness, He had nursed her on his knees, he had taught her to walk and speak, he had fed and clothed her, he had surrounded the perilous steps of her maidenhood with the shield of his watchful and wise affection; but he neither remembered these things now nor wished her to remember them. As none of them moved him to spare her the risk, so neither will he urge them as reasons why she should undertake it. This great thing must be gone through under the influence of higher motives than these, and in obedience to a higher will than his. (A. M. Symington, B. A.)
Think not with thyself that thou shalt escape in the kings house, more than all the Jews--
False hopes of safety are one fruitful source of delusion
By making persons careless or averse to use means for their own escape, or the deliverance of others, from danger, temporal or eternal. They must, therefore, be disabused and undeceived; the veil of covering which is spread over their minds must be torn off, and they must be shown their real state, and their impending danger in all its nakedness and nearness. We never will persuade sinners to flee to the refuge opened for them if we do not convince them that wrath is coming upon them. Save yourselves from this untoward generation. Think not with yourselves that you shall escape their doom, however sober, and decent, and moral you may be, compared with some of them. While profligacy destroys its thousands, false peace and lying confidences destroy their ten thousands. (T. McCrie.)
Reluctant self-denial
Alas! how often it happens that the Christian needs to be plied with arguments rooted in selfishness ere he can be induced to perform an unpleasant duty, especially if it involves the possibility of self-sacrifice! John Sterling well said, The worst education which teaches self-denial is better than the best which teaches everything else but that. Strange that, although we announce ourselves followers of the Saviour, we should be so reluctant to endure hardship as good soldiers, while yet fulsome in the declaration, No sweat, no sweet; no cross, no crown; no pains, no gains. (J. S. Van Dyke, D. D.)
No refuge in the kings house
In many ways do men cherish false hopes, from the simple circumstance of dwelling in what may be called the kings house. For example: The Word of God includes all under condemnation who have not a personal faith in the Divine Redeemer; but in the neglect of that urgent duty there are some who hope for salvation simply because descended of pious parentage, or possessed of an outwardly good moral character, or connected with the Christian Church. When they are charged with their duty in relation to the gospel these are the kings houses in which they vainly flee for refuge. (T. McEwan.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Est_4:13.] Mordecai does not reproach Esther with being indifferent…
CRITICAL NOTES.]
Est_4:13.] Mordecai does not reproach Esther with being indifferent to the fate of her fellow-countrymen, but rather calls her attention to the fact that her own life is in danger.
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Est_4:14.] Who knows, if thou hadst not attained to royalty at or for such a time? may be taken as the translation of the latter part of this verse. The other place may refer to another agent of God in contrast with Esther; but thus it refers ultimately to Divine interposition. And although neither God nor God’s assurances are here mentioned, still, as is justly remarked by Brenz, “We have this noble and clearly heroic faith of Mordecai, which sees the future deliverance, even amidst the most immediate and imminent danger.”
MAIN HOMILETICS OF THE PARAGRAPH. Est_4:13-14
A HUMAN VOICE SPEAKS DIVINE LESSONS FOR HUMAN LIVES
God has not left himself without witness in the material creation. Through all time he has been, and is still, speaking to the children of men by the visible things of the lower world, which he hath made. On all hands we may find testimonies to his power, his wisdom, and even in some measure to his goodness. A clearer witness he gives of himself in revelation. By its aid we learn to read aright the lessons of nature. By its teachings we are taught truths nature could not teach. There the voices of patriarch, of prophet, of apostle, and of the Great Teacher, speak to us Divine lessons. But there we find other voices speaking in an undertone, but none the less inculcating Divine lessons, and laying down the true rules for noble living. Mordecai is not to be numbered amongst either the patriarchs, the prophets, or the apostles, still his voice is morally significant. Esther, on the first hearing of Mordecai’s answer, might only hear the voice of a man; but afterwards she evidently heard in that voice a Divine tone. Whatever she did or did not discern in the voice of Mordecai it is for us to hear it speaking to us Divine lessons. If we rightly judge that Mordecai was a Divine agent, then we shall rightly conclude that an important utterance like the one contained in this solemn declaration is not to be allowed to fall to the ground as meaningless. And perhaps it may be well to observe, that if we were in a proper frame of mind, if we were more receptive of Divine impressions, many voices that are now allowed to pass away as unimportant would become to us as true Divine utterances. What are the Divine lessons which this human voice speaks, not only to Esther but to every true soul?
I. That great advantages are conferred for a Divine purpose. By far too large a majority of men and of women receive the advantages of talents, of position, of influence, and of wealth, with unreflecting minds as well as unthankful hearts. Like the lower animals, they receive blessings without thinking that they ought to be turned to good account. They forget that privilege implies responsibility; that talents are given that they may be put to Divine uses. That receiving is in order to giving. This is the law of nature. This is the law of morals. This is the law for individuals, for communities, for nations, and for Churches. Esther had conferred upon her the great worldly advantage of being made queen in the mightiest empire of the then known world; and Mordecai would show her that such an advantage was not without its Divine purpose. She had come to the kingdom for such a time as that—a time of trouble and perplexity to her people, a time when she might use the advantages of her position for the people’s deliverance. And have we not all conferred upon us great advantages! Some are blessed with advantages of an earthly nature. Most are blessed with the advantage of hearing the sweet sound of the gospel. Many are blessed with the advantage of being members of the Church which is the bride of Heaven’s Eternal King. Here is an advantage, if we could only rightly see it, before which the advantage of Esther in being made the queen of Ahasuerus pales its splendours. If Mordecai could see that Esther’s advantages were conferred for a Divine purpose, what would he say, what shall we conclude, with reference to our advantages? Now these advantages are only rightly considered as they are viewed in the light of Divine purposes. What shall I say of my money? Is it given merely for the purpose of self-aggrandisement? Shall I not use it as the wise steward, feeling that it is the Lord’s property? What shall I say of my talents’? Are they given merely that I may become famous amongst men? Shall I not feel that they are to be employed for the good of men and for the glory of God? What shall I say of the gospel by which I am saved? Am I merely to try and keep it to myself? Am I not saved myself that I may help to save others? Thus to look at all our blessings in the light of a Divine benevolent purpose, is the way to bring about a more intense appreciation of those blessings, as well as to ennoble and glorify our lives. This is the true light which can enlighten the murky days of our earthly existence. The most brilliant—most brilliant from an earthly point of view—of earthly lives can be made more brilliant by causing them consciously and intentionally to subserve and to promote Divine purposes. And the poorest of earthly lives may be lifted out of the darkness of their poverty by being consecrated to the great end of glorifying God our Maker. This is the light which cheered the patriarchs in their long pilgrimages, which sustained the prophets in their trying careers, which supported the apostles in their self-denying labours, and which made radiant the dark pathway of the martyrs. And this is a light which, by Divine grace, can turn for every man the gloom of earth into the glad lightsomeness of heaven.
II. That God requires that such advantages should be faithfully used for the promotion of his purposes. Mordecai’s voice to Esther was a Divine summons. It was God’s call, telling her to make use of the advantages of her position for the deliverance of the oppressed. It seemed to say, Thou hast been raised to a high position for the good of others. This is a great crisis in the history of providential movements, and thou hast come to the kingdom by Divine appointment. And here learn one of the lessons of God’s providential dealings for the support of our faith—that in times of great trial God has his delivering agents in prepared readiness. Esther was ready when Haman’s plot was culminating. David was ready when Goliath threatened the armies of Israel. Elijah was ready when the prophets of Baal were triumphing. The true prophets were ready when the need was great. Jesus was ready when the fulness of the time was come. Stephen was ready when a martyr was required, and Saul was to be converted. Peter was ready when the gospel was to be given to the Gentiles. Paul was ready when argumentative skill was demanded. Luther was ready when Romanism was rife with darkest heresy. The 2000 confessors were ready when a protesting testimony was to be delivered. Whitefield and Wesley were ready when religion in this land was declining. And we may still believe that God has his agents ready. This is our consolation, and this is also to stimulate to greater energy. Advantages are to be faithfully used for the promotion of Divine purposes. Is it objected that we do not know what are the purposes of God? It may be replied that we shall not fail in serving Divine purposes if we sincerely seek to promote his glory. Our efforts may be blundering and imperfect, yet if sincere our imperfect doings will be wrought into, and made to form an important part of, the great Divine plan. Upward, then, O Church of the living God, to a faithful discharge of thy duties! Let all talents, all advantages, all opportunities, and all seasonable occasions be quickly seized and ardently employed in the noblest cause. Let the Mordecais at the gates and the Esthers in the palaces co-operate, for a great crisis has been reached. And who knows but that a great crisis has been reached in our own country’s history? Are we ready? Whether that be so or not, in this world of sin there is always much work to do. It may be again objected that we have no great advantages,—no specialty either of talents or of position. Mordecai had no position, but he was a most important instrument in Divine providence, because he was faithful. Esther at first seemed to plead that she could do nothing. It may be, that, like Esther, we can do a great deal more than we at first imagine. Yea, like Esther, we may be able to do that very thing which God requires to be done. And this should be our great encouragement to still more faithful and ardent endeavour—that God does not demand from any that which they are not able to give. God condemns, not because there is only one talent—for that might be to condemn his own appointment—but because the one talent has not produced any interest. He does not require the impossible. A Samson’s strength is not expected from an infant’s weakness. The hesitating Isaac asks, “Where is the lamb for a burnt-offering?” The child’s question was natural and innocent. It required Abraham’s faith to say: “My son, God will provide himself a lamb for the burnt-offering.” God deals with the child Isaac according to one method, and with the patriarch Abraham according to another. Divine methods are methods of justice guided by wisdom, and tempered by mercy. There is one power of the sun, and another very feeble of the glow-worm. There is the majesty of the cedar-trees, and the weakness of the grass-blade. One star differeth from another star in glory. And one man differeth from another in talents, in organization, in wealth, in favourable circumstances and surroundings. There are differences of administration; but the same spirit worketh all and in all. The Infinite Ruler only requires that we reach out and up to the measure of our ability. To Hatach is one service appointed; to Mordecai another; and to Esther another. The voice of exhortation is: Art thou but a bruised reed?—put on thy strength. Art thou but as a smoking taper?—shine as brightly as thou canst, and the little spark will grow into a goodly flame, and send out its light far and wide. Hast thou but one talent?—put it out to usury, and at the Lord’s coming he shall receive his own with interest. Hast thou but two mites?—cast them both into the treasury of the Lord, and thou shalt enrich the ages.
III. That such Divine purposes cannot be frustrated. Human purposes can be thwarted, as we know very well. Man cannot foresee all the contingent circumstances which may form a barrier through which his purposes cannot pass, or which they cannot overleap, and move onward to accomplishment. Man cannot always watch over his purposes from their inception to a triumphant conclusion. Man is not only short-sighted but short-lived. This is one sign of man’s greatness and man’s littleness—that he can project purposes that may flourish over his tomb. With God, however, purpose and fulfilment are closely connected. The latter is bound up in the former. Our finite minds cannot understand what is meant by the purpose of God. There is a future to man, but what future can there be to the Omnipresent? Man looks forward to an object to be accomplished, but does the Infinite One look either before or after? Certainly not, in one sense. This, however, we may most surely learn—that there is not purpose with God in a merely human sense; there can be to him no contingent future; the march of human events must be harmonious with Divine movements, whatever they may be. If then one agent, through that wonderful gift of moral power, refuses to be God’s instrument, he can purpose another. If Esther determines to hold her peace, then shall there deliverance arise from another place—by another agent. Notice the wonderful manner of Divine operations. If the agent is at first unwilling, then God comes forth and makes such agent willing for the day of his Divine power. Esther at first unwilling, through the natural timidity of her sex, through the sense of her incompetency to do any good, becomes in God’s hand sweetly moulded and fitted for the task, so that she becomes heroical in her complete self-abandonment to the promotion of the Divine design. Moses at first says: “Who am I, that I should go unto Pharaoh?” But Moses afterwards appears a God to Pharaoh; and Aaron his prophet. If we be the Lord’s chosen he will prepare us to do his work. And yet further—and sadly to be considered if not instructively—if we remain obdurate, if we do not try to read aright Divine purposes, and the meaning of our present position, God can use us against our will. He can force us to take part in the promotion of the benevolent scheme. He could make an unwilling Esther bring enlargement and deliverance to the Jews. How humiliating! To be the bondslave of Divine purposes. To be like a galley-slave compelled to work the oars of the vessel that is to enrich the one we oppose. How glorious, on the other hand, to be a willing servant—a slave, yet free, because the slave of love. Esther’s praises are now sung not because she was the queen of Ahasuerus, but because she was the delivering queen of her people, the royal agent to bring about Divine purposes. God’s purposes then must be accomplished, either by us, or by some others; either by us willingly, or by us unwillingly; and we have in some measure this awful power of choice. Which way do we decide? Let the response be, “Here am I, O Lord, but a broken vessel; yet mend and prepare, so that I may be a chosen vessel to bear abroad the sweet fragrance of the Saviour’s name.”
IV. Those who seek to frustrate Divine purposes shall be injured. Mordecai by the greatness of his faith becomes at once both heroic and prophetic. He is a teaching prophet. He expounds the general principles of Divine operations. His faith is both a production and a producer. It is the product of far-reaching views of the purposes of God. And it begets in his soul still more extended views. It lifts him to the heights of inspiration. He speaks like one inspired. He speaks as one moved by the Holy Ghost. Strong faith is an inspiration. It enables a man to do great things, and to speak noble truths. How strangely marvellous and profound the utterance; “Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. If thou altogether holdest thy peace … thou and thy father’s house shall be destroyed.” Think not that thou canst fight against the purposes of God and remain uninjured. The king’s palace cannot protect those who wage war with the King of heaven. These may seem hard things to utter. Mordecai may be pronounced an unfeeling man. The doctor is not necessarily an unfeeling man when he probes the wound in order to promote health. The speaker is not necessarily an unfeeling man when he utters hard things in order to prevent injury, and to rouse to healthy action. Mordecai is not unfeeling, for there was a needs be that the whole truth should be spoken. And these things are largely and broadly true. The purposes of God are as the thick bosses of his bucklers, and those who rush against those thick bosses will do so to their own damage. Those who go contrary to the unwritten purposes of God in nature will do so to their own injury. The laws of nature are the expressions of Divine purposes. These laws must be obeyed. All men who are reasonable acknowledge this. They seek to find out these laws, and work in harmony with nature’s teachings. Break the natural law, and it will be avenged. Frustrate the purpose of the Creator, and damage and suffering must ensue sooner or later. There is a purpose in providential movements. We may not always be able to see clearly that purpose, but if we desire to be faithful God will reveal so much of that purpose as is needful for our guidance. Woe be to the man who opposes the purposes of God in providence. There is a gracious purpose in the gospel. Resist that purpose, and destruction follows. “And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.”
Finally, Learn that a faithful discharge of duty must bring rich results. It was so in Esther’s case, as we shall more fully see hereafter. She followed Mordecai’s leading, and was both blessed and the instrument of blessing. It will be so more or less in all cases. The results of a faithful discharge of duty are far-reaching. They stretch themselves through all time. They are fraught with eternal issues. They act and react. Mercy blesses him that gives and him that takes. And so a faithful discharge of duty blesses giver and receiver alike. Beware of the folly of waiting for rare opportunities, for glorious openings, for great crises in human history. Do not wait till a nation is threatened with destruction, and thou art raised to some high position which will enable thee to deliver on a grand scale, and reap a harvest of applause. All cannot be queens in the palace of Ahasuerus. Some must be as Mordecai at the gate. The man who waits in idleness for some great work to do will not be ready when the opportunity is presented, will most likely live a barren life, and will leave behind no fragrant memories. There are rich rewards to faithful workers. Rich rewards on earth and rich rewards in heaven. Crowns of glory that fade not away. Our small doings will be wonderfully enlarged and glorified by Divine grace. He that soweth to the glory of God on this earth shall reap a golden harvest of Divine benedictions on the plains of the upper paradise.
GOD’S PURPOSE AND MAN’S OPPORTUNITY. Est_4:14
Great honours if suddenly achieved are often connected with great perils; and our text has reference to a peril of no common magnitude. The fate of a whole people was, through the success of a wicked plot, trembling in the balance. Humanly speaking, that fate would be settled this way or that according to the impression which Mordecai might make upon Esther’s mind. We know that the right impression was made, and that the right end was attained—the preservation of the Jews, and the destruction of the remorseless man who had plotted theirs.
Now, without putting any pressure on this passage, it is thought that we may find certain principles of Divine administration which are capable of easy and profitable application to our present circumstances. I draw from the text the following general truths:—
That running through the providence of this world, there is a gracious Divine purpose for its ultimate salvation.
That rich and rare opportunities occur in the progress of things, by which believing men are allowed to come effectually “to the help of the Lord against the mighty.”
That the neglect of such providential calls has a tendency to bring destruction.
That obedience will bring elevation and blessing.
I. Divine purpose. It is very clear that Mordecai rested his faith on some fundamental and changeless purpose of God, in reference to the Jewish people. In fact, he believed in the indestructibility of the Jews; and this with him was evidently a religious faith. He believed this, because he believed in God and in his revealed will. There was no natural ground for supposing that they would not perish, according to the terms of the bloody edict which had gone forth. They were a captive, a scattered, a feeble people, without mutual concert, without leaders, without power of resistance. The fatal counsel had taken effect on the royal mind. The ring had passed from the king’s hand; the death-letters had been written; the royal seal impressed on each; the posts hastened out of the city away to the different provinces, and the whole land was struck with fear and perplexity by the suddenness and terrific character of the decree. Yet here is a man of the doomed race whose faith lifts him above his fear!—a man who, by simply grasping one great truth, can smile serenely at the portents and terrors of the time. “My people cannot perish!” That is his unwavering faith. Now, that faith must have been founded on one or more of the express promises of God. Thus the purpose of the preservation of the Jews is but a branch and a sign of another and a grander purpose—a purpose to gather and to save the whole world. Always to our severer thought, and in our more perfect frames, this end has arisen to our view, like the shining summits of inaccessible mountains which the traveller can never reach, but by which he guides his way; and we have seen and felt that it is wisest, holiest, best, that neither man nor universe can ever come into the place of God; that neither human happiness, nor the universal harmony of things, can ever reach so high, or shine so bright, as the glory of the all-perfect One. In the contemplation of this end, our thought returns unto its rest in the stillness of truth; our affections are imbued most deeply with the harmonies of the everlasting love, and the forces of our life spring up with most gigantic energy. Then we live indeed, for God liveth in us that we may will and do of his good pleasure. The light of the glory of God shines in the face of Jesus Christ. And this is the “glory of the Lord, which shall cover the earth as the waters cover the sea.” The purpose of God to achieve this grand result is clearly recorded in many parts of his revealed will. Expressed or implied, we find it in every book: it types itself in the kingly history; it gleams in the prophet’s vision; it breathes in the holy psalm; speaks out in the Acts of the Apostles; runs through all the Epistles, and sighs up to heaven in that last apocalyptic cry, “Even so, come, Lord Jesus.”
II. Human opportunity. We pass now from Divine purpose to human opportunity. There is no need to expound the general doctrine of opportunity. “Our time is alway ready.” “We are workers together with God.” We must spend the gospel, or lose it. But while, in a general sense, there is always opportunity to every one, God’s providence is so cast that now and again opportunities of a richer and rarer kind occur. We have a striking instance of this in the text. No queen in the world but Esther had any chance of doing what Mordecai asks at her hand; only once in her life was such a grand possibility and such a dread alternative placed before her. A few moments, probably, settled all. In her quick and grand resolve she made herself a queen indeed! the heroine of a wondrous story! a fountain of salvation to a whole people! mistress and monarch, for the time, of all the earth! And such, often-times, in character and quickness, is our opportunity too. Our moral opportunities, our seasonable times for action and usefulness, are very precious, are very brief, and when they are gone they cannot be renewed. God’s great purpose will travel on, but our co-operation there is impossible for ever. So, too, it is at times with Churches, with societies, and with nations. A Church grows and prospers for a while, and then comes to a point of spiritual potentiality where her state is tested and her history determined. She must at that point either become the city on the hill, or sink back into the shades of obscurity. A nation suffers, and struggles, and grows, and then comes a time—it may be a time of war, or a time of peace, but it is a crucial time to her—and in a few years, perhaps, the scale of the great balance in which she is being held and weighed, rises, and she is too light to be further used for God’s purposes; or falls, and she is settled in her place as one of his great kingdoms on the earth.
III. The law of destruction. “Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed.” “The Jews”—God’s people—are not dependent, as they seem to be, for their preservation, upon you; there are “other places” from which the deliverance so much needed will immediately spring if you are unfaithful, or unequal in any way to the great occasion. But you are dependent for your preservation on your loyalty and fealty to them. “Thou and thy father’s house shall be destroyed.” We are not sure whether Mordecai himself knew in what manner his prediction would be accomplished. It is probable that it stood out in his view, and in the view of Esther, not so much in the light of a personal and particular penalty which would overtake her and her father’s house by what we call a special providence, as in the light of a general principle of retribution, acting at all times, but sure to act swiftly and terribly in a case like this. That this principle of retribution is still in force cannot for a moment be doubted. It has all the force and fixedness of law. It has its fullest application to the ungodly. The way, the hope, the expectation, the works, the memory, and, saddest of all, the soul of the wicked, shall all perish. But God is no respecter of persons, and neither are his laws. Let a Christian man neglect opportunities, and hold truth in unrighteousness, and bind down his soul to commonness, and what will happen to him? Can that man be going on to joyous harvest-time as a Christian should! It is impossible. In fact, he is perishing as to the real power of his life. In the main he is living so that this great law of destruction is fastening upon his whole exterior life. More completely still does the principle apply to churches, and societies, and nations. All associations of men, civil and sacred, Church and State alike, are judged by the king now. No Church, society, or nation can live, except as they continue to be in harmony with the purpose and the providence of God. The one Church cannot perish; the gates of hell cannot prevail against it, but they do prevail against every particular Church that is unfaithful. Where are the seven Churches in Asia? All darkened and dead. The “lamps” have long since gone out, and can never be relumed. It would be a waste of time to remind you at length how this principle of judgment and destruction has been applied to nations. The whole history of this world, rightly read, is but a commentary and a confirmation of the doctrine of destruction which the text contains, No doubt this principle is applied in this our native land. If we are “righteous” we shall be exalted; if we are sinful we shall be disgraced. If we serve God in the line of his purpose for the world’s salvation, we shall flourish; if we do not, we and our father’s house shall be destroyed.
IV. The law of life. There is a law of life in God’s gracious providence as well as a law of destruction, and following the beautiful turn given to the sentiment of the text, we say now, “Who knoweth whether we are come to the kingdom for such a time as this?” It is possible, even very probable. God does not play capriciously with signs and scenes of Providence. As Englishmen, we have come to a kingdom such as never before was seen among men. The very thought of it is almost overwhelming. To circumscribe the bounds of our empire we must traverse every continent, and sail over every sea. The great Roman empire in its palmiest days was nothing like it. The whole world waits for us—watches what we do, listens to what we say. What a gigantic kingdom! “Who knoweth whether we are come to it for such a time as this?” But as Christians we have come to a greater kingdom still, ruled by the “King of kings.” Although not of this world, this Kingdom is intensely and unconquerably in it. Its principles are rooted beneath the uttermost foundations of society. Opportunity is so quick, possibilities are so great, forces are so strong, and the prospects of the opening future are so enrapturing, but yet so dependent on faithfulness in the present hour, that we must be “ready for every good work,” or lose our function and our peculiar place in the great time on which we have fallen. It is a great, a glorious time—“such a time as this!” The gates are lifting up their heads. The everlasting doors are opening. The King himself is coining soon. He gives us new commission to herald his advent, and prepare his way in every land. And looking up to his eternal purpose of love and mercy, observing these rich and high opportunities, fearing the sweep of that law of destruction which carries the wicked and the slothful away; but strong, through grace in the law of life, we venture now to say, not “who knoweth?” but, Lord, Thou knowest,—Thou who knowest all things; and we, by the humble yet resolute purpose, which we renew before thy face, and in thy strength to-day. Thou knowest, and we know, that we are “come to the kingdom for such a time as this!” Amen.—Dr. Raleigh’s Sermon for the London Missionary Society. Abridged.
SUGGESTIVE COMMENTS ON Est_4:13-14
Receiving is in order to giving. This is the law of nature. The clouds receive from the sea, and give back fertilizing showers to the earth. The soil receives from the clouds, and responds to the refreshing baptism by waving harvests of golden beauty. We are told that nature never disappoints, and that nothing pays so well as the soil. In some of her aspects nature appears to be hard and unyielding, but in other aspects she shows herself grateful for all kind attentions. This is the law of nations, and in so far as they answer to this law is their continued prosperity secured. When a nation fails to give out noble exertions for the consolidation of virtuous manhood, for the suppression of vice, and for the spread of right principles, then it begins to decline. The youth of a nation is often the most glorious. Then it produces the greatest number of stalwart heroes. Then are found those who are willing to sacrifice themselves for the good of the State. Even then are found the brightest ornaments in literature. The nation is giving. The decline of a nation is marked by this fact, that it is an absorbing power. It rests idly upon former achievements, and does not seek to prosecute further enterprises. Wealth is in abundance. The people absorb, and thus become enervated. This is the law of individuals, and in so far as they obey this law can they hope to reach the true perfection of which they are capable. God gives in order that man may give, and man grows rich by giving. Much has been received. The world itself, with all its exquisite contrivances of infinite wisdom, with all its manifestations of Divine power, and with all its charming displays of loveliness, is God’s gift to man. Life, with all its rare privileges, and wonderful opportunities, and glorious possibilities, has been given by the Creator. Jesus Christ, the brightness of the Father’s glory, and the express image of his person, the noblest ideal of our manhood, the Redeemer of mankind, is the gift of God’s unspeakable love. Mercy to pardon, grace to help, and love to cheer, come to us from the loving Father. Much has been received, and it is rightly expected that much shall be returned. “Freely ye have received, freely give.” What return shall be made for love so vast? Adequate return cannot be made; but oh! that return were made equal to the ability of each recipient. Oh! what shall be the grateful response to beneficence so unspeakably glorious?
That Divine Providence had an eye to this in bringing her to be queen. “Who knows whether thou hast come to the kingdom for such a time as this?” and therefore, “Thou art bound in gratitude to do this service for God and his Church, else thou dost not answer the end of thy elevation.” “Thou needest not fear miscarrying in the enterprise; if God designed thee for it, he will bear thee out and give thee success.” Now, it appeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews’ deliverance, so that Mordecai was right in the conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove in the issue that they are all intended for, and centre in, the good of the Church. The probability of this was a good reason why she should bestir herself, and do her utmost for her people. We should every one of us consider for what end God has put us in the place where we are, and study to answer that end; and when any particular opportunity of serving God and our generation offers itself, we must take care that we do not let it slip; for we were entrusted with it that we might improve it.—Matthew Henry.
We are apt to mistake our vocation by looking out of the way for occasions to exercise great and rare virtues, and by stepping over the ordinary ones that lie directly in the road before us.—Hannah More.
There are not good things enough in life to indemnify us for the neglect of a single duty.—Mad. Swetchine.
But if thou altogether holdest thy peace. In a storm at sea it is a shame to sit still, or to be asleep, with Jonah, in the sides of the ship when it is in danger of drowning. Every man cannot sit at the stern; but then he may handle the ropes, or manage the oars, &c. The self-seeker, the private-spirited man, may he be but warm in his own feathers, regards not the danger of the house; he is totus in se, like the snail still withindoors and at home; like the squirrel, he ever digs his hole towards the sun-rising; his care is to keep on the warm side of the hedge, to sleep on a whole skin, to save one, whatever become of the many. From doing thus, Mordecai deterreth by a heap of holy arguments; discovering an heroical faith and a well-knit resolution.
At this time.—There is indeed a time to keep silence, and a time to speak (Ecc_3:7). But if ever a man will speak, let him do it when the enemies are ready to devour the Church: as Croesus’s dumb son burst out into, Kill not King Croesus. “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest,” &c. (Isa_62:1). “If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth,” &c.
That noble Terentius (general to Valens, the Emperor), being bidden to ask what he would, asked nothing but that the Church might be freed from Arians; and when the Emperor, upon a defeat by the Goths, upbraided him with cowardice and sloth as the causes of the overthrow, he boldly replied: “Yourself have lost the day, by your warring against God, and persecuting his people.”
But thou and thy father’s house shall be destroyed.—Here he thundereth, and threateneth her, if to save herself she shall desert the Church. Mordecai’s message, like David’s ditty, is composed of discords. Sour and sweet make the best sauce; promises and menaces mixed will soonest work. God told Abraham that for the love he bare him he would bless those that blessed him, and curse such as cursed him. Their sin should find them out, and they should rue it in their posterity. As one fire, so one fear, should drive out another.
And who knoweth whether thou art come to the kingdom?—There is often a wheel within a wheel. God may have an end and an aim in businesses that we wot not of nor can see into till events have explained it. Let us lay forth ourselves for him, and labour to be public-spirited, standing on tiptoes, as St. Paul did, to see which way we may most glorify God, and gratify our brethren.—Trapp.
Mordecai manifests a precious sense of trust: “For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place.” But he who would save his soul shall lose it. The risk which Mordecai called upon Esther to assume, that she should come to the king uninvited, and manifest herself as a daughter of the people thus devoted to destruction, was indeed great and important. Moreover, the hope that Xerxes would recall his edict, thus, according to Persian ideas, endangering the respect due to his royal majesty, and likewise abandoning his favourite minister, was very uncertain of fulfilment. But Esther had been elevated to a high position. Mordecai, who in a doubting manner sends her word: “Who knoweth whether thou art come to the kingdom for such a time as this?” doubtless did it from a conviction that she must now prove herself worthy of such distinction, if she would retain it. He also conveys the idea that the higher her position the greater her responsibility, and consequently, in case of failure because of carelessness or fearfulness, the more intense her guilt. In these convictions of Mordecai are contained the most earnest exhortations even for us. This is especially true since we are all called to be joint heirs of Jesus Christ to the throne of the heavenly kingdom. In the deportment of Esther a no less reminder is contained. It appears quite natural that Esther should order a fast, not only to be observed by Mordecai and the rest of the Jews, but she also imposed on herself this fast of three days’ duration. Had she had a little more of the common discretion of her sex, she would have feared the effects of the fast upon her appearance. Hence she would have adopted quite a different plan or preparation previous to her entrance into the king’s presence. Here also she reveals the same attractive feature of mind and manner as when she was first presented to the king. Instead of placing reliance upon what she should externally put on or adorn herself with, we find her trust placed upon something higher. She well knows that she will only succeed if the great and exalted Lord be for her; who, notwithstanding his glorious majesty, yet dwells among the most lowly of men. It is in just such times as these, when we are raised to the greatest endeavours and self-sacrifices, that we must not expect to accomplish these things by our own power, but only through him who in our weakness is our strength. Otherwise, despite our best intentions and most successful beginnings, we shall soon grow discouraged, and fail. Our own weakness is but too often made manifest to our eyes. It is only when we consider and remember that the hand of the Lord is in it all, that we will be saved from a lack of courage.—Lange.
These were, indeed, times for the development of character—times for the birth of men. And the men were there;—the wit, the poet, the divine, the hero—as if genius had brought out her jewels, and furnished them nobly for a nation’s need. Then Pym and Hampden bearded tyranny, and Russel and Sydney dreamed of freedom. Then Blake secured the empire of ocean, and the chivalric Falkland fought and fell. In those stirring times Charnock, and Owen, and Howe, and Henry, and Baxter, wrote, and preached, and prayed. “Cudworth and Henry More were still living at Cambridge; South was at Oxford, Prideaux in the Close at Norwich, and Whitby in the Close of Salisbury. Sherlock preached at the Temple, Tillotson at Lincoln’s Inn, Burnet at the Rolls, Stillingfleet at St. Paul’s Cathedral, Beveridge at St. Peter’s, Cornhill. Men,” to continue the historian’s eloquent description, “who could set forth the majesty and beauty of Christianity with such justness of thought and such energy of language that the indolent Charles roused himself to listen, and the fastidious Buckingham forgot to sneer.” But twelve years before the birth of Bunyan, all that was mortal of Shakespeare had descended to the tomb. Waller still flourished, an easy and graceful versifier; Cowley yet presented his “perverse metaphysics” to the world; Butler, like the parsons in his own ‘Hudibras,’—
“Proved his doctrine orthodox
By apostolic blows and knocks.”
Dryden wrote powerful satires and sorry plays “with long-resounding march and energy divine;” George Herbert clad his thoughts in quaint and quiet beauty; and, mid the groves of Chalfont, as if blinded on purpose that the inner eye might be flooded with the “light which never was on sea or shore,” our greater Milton sang.—Punshon.
O the admirable faith of Mordecai that shines through all these clouds, and in the thickest of these fogs descries a cheerful glimpse of deliverance! He saw the day of their common destruction enacted; he knew the Persian decrees to be unalterable; but, withal, he knew there was a Messiah to come; he was so well acquainted with God’s covenanted assurances to his Church that he can, through the midst of those bloody resolutions, foresee indemnity to Israel, rather trusting the promises of God than the threats of men. This is the victory that overcomes all the fears and fury of the world, even our faith.—Bishop Hall.
There shall enlargement and deliverance arise to the Jews from another place.—O the power of faith! What has it not done!—what can it not do! It is “the substance of things hoped for, the evidence of things not seen.” It lifts the person above the level of his own mind. It can not only see abundance of rain in a cloud no bigger than a man’s hand, but it can prophesy of it, when the heavens above are as burnished brass. The faith of God’s elect has removed mountains—not literally—but mountains of difficulties, and mountains of guilt lying on the conscience, and cast them into the sea; dissipated clouds—not the visible clouds—but clouds of despair which oppress the soul; and dried up fountains—not the fountains of the deep—but the fountains of tears in the heart, which flowed day and night for the slain of the daughter of Zion! Witness its effects on Mordecai. How changed is he from the figure in which we saw him lately. He has shaken the dust from his head, his filthy garments he has exchanged for raiment far surpassing that which the queen had sent him; and the wailings with which he filled the streets of Shushan have been converted into strains of hope and triumph. It is faith—recovered faith—which has set his feet upon a rock, and placed him in a pavilion, from the top of which he looks down with derision on the malice and power and expectation of his enemy, and with compassion on his timid, distracted daughter, whom he alternately chides and comforts.
But what is this faith which produces such astonishing effects? Is it just strong confidence, or a persuasion that what we believe will take place? It has a more solid foundation than this. There is confidence in it, sometimes rising to full assurance, but the word of the immutable God is the base on which the pillar of faith rests—confidence, the spiral top with which it seeks the skies. On what then did the faith of Mordecai rest? On the promises of God, who “is not a man that he should lie, neither the son of man that he should repent; hath he said and shall he not do it?—or hath he spoken, and shall he not make it good?”
Thou art come to the kingdom—to a crown, to a throne, and in what a wonderful manner! Surely it becomes you to say, with greater reason than David, “Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?” And to add, with the same godly king, “What shall I render unto the Lord, for all his benefits towards me?” Born a captive, early left an orphan, lately the reputed daughter of a porter, Providence hath raised thee beyond all men’s expectation, and of none more than your own, to be the second person in the greatest monarchy of the world. Art thou not then bound in gratitude to do this service for God and his Church?
And who knoweth whether thou art come to the kingdom for such a time as this?—It is possible; it is highly probable. The singular way of thy elevation, and the striking conjunction of circumstances, point to this, and seem to say, Because the Lord loved his people, therefore he made Esther queen, that by her influence with the king she might defeat the wicked plot for their destruction. The very probability of this was a strong incitement to her to bestir herself; for if God had destined her to be the deliverer of Israel, then he would be with her, and give success to her exertions, and this would be an honour greater than the matrimonial crown of Persia; for “henceforth all generations would call her blessed.”
The event showed that Mordecai was right in his conjecture, and that he had correctly interpreted the ways of Providence. There is a wise counsel and design in all the works of him who sees the end from the beginning. It often is unknown to us until it is carried into effect, though we might know more of it if we were more diligent students of Providence; and the issue proves, that all was intended for, and conduces to, the good of the Church. We should seek to be “workers together with God,” and carefully consider for what end he hath put us into the place which we occupy. Have any rank, or authority, or talents, or wealth, or friends? These are the gifts of God, and must be used for his glory. When any special opportunity of serving God and our generation presents itself, we should beware of letting it slip, or excusing ourselves; for an account will be exacted of us, and exacted with impartiality. Of them to whom much is given much shall be required. Every one hath it in his power to do something. “What knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?” And we should “provoke one another,” by our example and our advice, “to love and to good works.”—McCree.
This lesson may be drawn from his conduct,—that a resolute will, when it is exerted for the accomplishment of any purpose, is usually successful in the end. In the pursuit even of worldly good, when a man keeps his eye steadily fixed upon some one object, and makes that the point towards which his efforts directly and indirectly tend, he commonly succeeds. There are, indeed, providential interpositions which overthrow the most promising and best-laid schemes, and show the insufficiency of human wisdom and power to effect their ends, apart from the blessing of God. But generally, when there is no impious disregard of the order of Providence—a resolute will, combined with activity, sweeps all difficulties out of its path, and succeeds in accomplishing its aims. Some of the greatest movements in worldly affairs are, humanly speaking, to be traced up to this. The triumphs of the Reformation for example, in our own country and in other lands, where it did triumph, while they are really to be ascribed to the overruling providence of God, are instrumentally to be attributed to this, that God raised up and qualified for the work certain men of determined will and unflagging energy, who kept before them the great purpose which they sought to effect, and would be turned aside by no danger or difficulty from working it out. And I would remark, that in things spiritual—in things affecting the eternal salvation of man—resoluteness of will and indomitable energy are as indispensable as in the pursuit of temporal good. Nothing must be allowed to obscure the great cardinal truth, that salvation is of grace, and that “it is not of him that willeth, nor of him that runneth, but of God who showeth mercy.” But still, it is only when men, by the grace of God, set themselves resolutely to contend with their spiritual enemies—when, looking to God for help, they will not be driven from the path of well-doing by obstacles which they meet with in pursuing it; it is only then that they are treading the course which will terminate in the rewards of a glorious victory.—Davidson.
Est_4:14. “For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” Their great trouble, their deep distress, and their most deadly danger you have in that (Est_3:13). “And the letters were sent by posts into all the king’s provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.” Here are great aggravations of his cruelty, in that neither sex nor age are spared: rage and malice know no bounds. Haman, that grand informer, with his wicked crew, would have spoiled them of their lives and goods, but that they were prevented by a miraculous providence, as you know. Now in this deep distress and most deadly danger, at what rate doth Mordecai believe? For if thou altogether holdest thy peace at this time, then shall there enlargement—(Heb. respiration)—and deliverance arise—(Heb. stand up, as on its basis or bottom, so as none shall be able to withstand it). This Mordecai speaketh not by a spirit of prophecy, but by the power and force of his faith, grounded upon the precious promises of God’s defending his Church, hearing the cries of his people arising for their relief and succour, and grounded upon all the glorious attributes of God, viz. his power, love, wisdom, goodness, and all-sufficiency, &c.—all which are engaged in the covenant of grace, to save, protect, and secure his people in their greatest troubles and most deadly dangers. Mordecai’s faith in this black, dark, dismal day, was a notable faith indeed, and worthy of highest commendation. Faith can look through the perspective of the promises, and see deliverance at a great distance, salvation at the door. What though sense saith, Deliverance cannot come; yet a raised faith gets above all fears and disputes, and says, Deliverance will certainly come; redemption is at hand.
The Rabbins put Makom, which signifies place, among the names of God. Bythner brings them in expounding that text in Esther, “Deliverance shall arise from another place;” that is, from God. They called him Place, because he is in every place, though in the assemblies of his saints more eminently and gloriously. God is present with all his creatures—
(1) viâ productionis, by raising them up;
(2) viâ sustentationis, by staying of them up; they are his family, and he feeds and clothes them;
(3) viâ inclinationis, by giving unto them power of motion; man could neither live nor move unless the Lord were with him;
(4) viâ observationis, by taking notice of them; he observeth and marks both their persons and their actions—he sees who they are and how they are employed;
(5) viâ ordinationis, by governing and ruling of them and all their actions, to the service of his glory, and the good of his poor people.—Brookes.
Consider all the capacities and abilities we have to do good, this way and that way, in this relation and that relation, that we may be trees of righteousness, that the more we bear the more we may bear. God will mend his own trees. He will purge them and prune them to “bring forth more fruit.” God cherisheth fruitful trees. In the law of Moses, when they besieged any place, he commanded them to spare fruitful trees. God spares a fruitful person till he have done his work. We know not how much good one man may do, though he be a mean person. Sometimes one poor wise man delivereth the city; and the righteous delivereth the land. We see for one servant, Joseph, Potiphar’s house was blessed. Naaman had a poor maidservant that was the occasion of his conversion. Grace will set anybody a-work. It puts a dexterity into any, though never so mean. They carry God’s blessing wheresoever they go, and they bethink themselves when they are in any condition to do good, as he saith in Est_4:14. “God hath called me to this place, perhaps for this end.” We should often put this quære to ourselves, Why hath God called me to this place?—for such and such a purpose.—Sibbes.
As it is the most pleasing worship to God to support the Church with all our strength, so he execrates no one more than him who withholds from the Church when in danger that help which he is able to render.… If the cry of a single poor man is so availing, that although unheard by man it finds an avenging ear in God, what must be the influence of the cry of the whole Church in her affliction imploring assistance from him who it hopes is able to help?… This teaches us that God confers power upon princes, riches upon the rich, wisdom upon the wise, and other gifts upon others, not that they may abuse them for their own pleasure, but that they may assist the Church of God, and protect it whatever way they can. For the Church on earth is so great in the eyes of God, that he requires of all men whatever may serve her. “The people,” he says, “and the king that will not serve thee shall perish, and the nations shall dwell in a solitary place.”—Brenz.
“Think not that because thou art in the king’s house, thou shalt be safe.”—It is vain to trust in kings, or in the sons of men, in whom there is no confidence. Kings die. In that day their breath goes forth, and their thoughts perish. Kings are changeable creatures, like other men. The kings were not like the laws of the Medes and Persians, which could not be altered. He that was in the morning their favourite, might, before the evening, be hanged by their orders. Herod, king of Judea, dearly loved his wife Mariamne, and yet he ordered her to be put to death without any crime but what was committed in his own dark imagination. Monema was a beloved wife of Mithridates the great King of Pontus, and yet, when he lost a battle against the Romans, that she might not fall into other hands than his own he commanded her to die; and the only favour he showed her was to give her the choice of her own death. Her choice was, to strangle herself by her royal tiara, which had long been hateful to her. But even in this she was disappointed, and her last, or nearly her last, words, were, “Poor bauble! canst thou not do me even this mournful office?”
Jesus forbids us to fear them that have power only to kill the body. Still less, if possible, are we to trust them; for they have no power even to save the body. God is to be trusted and feared. He is the lawgiver who is able to save and to destroy.
Enlargement and deliverance will arise to the Jews, to the Israel of God, under the gospel, as well as under the law. Amidst all the distresses of the Church, we may rest assured that she cannot perish. Particular Churches may be destroyed, but the Church universal is built by Christ upon a rock, and the gates of hell shall not prevail against it.—Lawson.
Est_4:14. When God vouchsafes his children any outward privileges, he doth it for the good and help of others. Paul had these privileges, that he might beat down the pride of the Jews more powerfully. And Solomon had all abundance of wisdom, riches, and the like. Why? But only that he might without control judge of all, as of “vanity and vexation of spirit;” and make it to be believed more firmly. For had an ordinary man said it, men would have thought it easy for him to say so; but if he had tried them, he would have been otherwise minded. In these later times, our best teachers were at the first Papists, and of the more zealous sort; as Bucer and Luther, being also learned men; as also Peter Martyr and Zanchius, were brought up in Italy; and all this, that they seeing once their blindness, might be the more able to confound them, as being not a whit inferior to them in any outward respect whatsoever, when they were of their belief.—Sibbes.
God never yet suffered any Goliath to defy him, but he raised up a David to encounter him. “The same day Pelagius was born here in Britain, Augustine was born in Africa.” Though error, like Esau, hath come out first, yet truth, like Jacob, hath caught it by the heel, and wrestled with it. If God hath suffered any horn to push at his Israel, he hath presently raised a carpenter to knock it off.—Simeon Ash.
Things all serve their uses, and never break out of their place. They have no power to do it. Not so with us. We are able, as free beings, to refuse the place and the duties God appoints; which, if we do, then we sink into something lower and less worthy of us. That highest and best condition for which God designed us is no more possible. We are fallen out of it, and it cannot be wholly recovered. And, yet, as that was the best thing possible for us in the reach of God’s original counsel, so there is a place designed for us now which is the next best possible. God calls us now to the best thing left, and will do so till all good possibility is narrowed down and spent. And then, when he cannot use us any more for our own good, he will use us for the good of others,—an example of the misery and horrible desperation to which any soul must come, when all the good ends and all the holy callings of God’s friendly and fatherly purposes are exhausted. Or, it may be now that, remitting all other plans and purposes in our behalf, he will henceforth use us, wholly against our will, to be the demonstration of his justice and avenging power before the eyes of mankind; saying over us, as he did over Pharaoh in the day of his judgments, “Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.” Doubtless, he had other and more genial plans to serve in this bad man, if only he could have accepted such; but, knowing his certain rejection of these, God turned his mighty counsel in him wholly on the use to be made of him as a reprobate. How many Pharaohs in common life refuse every other use God will make of them, choosing only to figure, in their small way, as reprobates; and descending, in that manner, to a fate that painfully mimics his. God has, then, a definite life-plan set for every man; one that, being accepted and followed, will conduct him to the best and noblest end possible. No qualification of this doctrine is needed, save the fearful one just named, that we, by our perversity, so often refuse to take the place and do the work he gives us.—Bushnell.
ILLUSTRATIONS TO CHAPTER 4
Est_4:14. Buonaparte’s activity. It is noticed by some writer concerning Buonaparte, that he never went into town or city or country new to him, but immediately he was examining and considering the best place for a castle or a camp, for an ambushment or an attack, for the means of defence or annoyance. Thus he was not waiting, but always seeking to be in preparation. Those who profess to have nobler ends in view should always be planning new methods by which to extend the kingdom of Jesus Christ.
Est_4:14. Not sick when duty calls.
“Brutus. O, what a time have you chose out, brave Caius, to wear a kerchief! Would you were not sick!
Ligarius. I am not sick, if Brutus have in hand any exploit worthy the name of honour.
Bru. Such an exploit have I in hand, Ligarius, had you a healthful ear to hear of it.
Lig. By all the gods that Romans bow before,
I here discard my sickness! Soul of Rome!
Brave son, deriv’d from honourable loins!
Thou, like an exorcist, hast conjured up
My mortified spirit. Now bid me run,
And I will strive with things impossible;
Yea, get the better of them. What’s to do?”
This is the spirit which the servant of God should both possess and manifest. Not sick when duty calls. Ready to run where danger thickens, and where honourable exploits are to be performed for God’s glory. No need to wait long and ask what’s to do in this world of sin and of misery. Oh, that the Holy Spirit, that Divine exorcist, would conjure up the mortified spirits of men morally sick, that they may be valiant to get the better of things impossible!
Est_4:14. The teaching of children. These things Mordecai urges to Esther; and some of the Jewish writers, who are fruitful in invention, add another thing which had happened to him which he desired she might be told, “that going home, the night before, in great heaviness, upon the notice of Haman’s plot, he met three Jewish children coming from school, of whom he inquired what they had learned that day. One of them told him his lesson was, Be not afraid of sudden fear; the second told him his was, Take counsel together, and it shall come to nought; the third told him his was, I have made, and I will bear, even I will carry and deliver you. “O the goodness of God,” says Mordecai, “who out of the mouth of babes and sucklings ordains strength!”—Matthew Henry.
Est_4:14. The shepherd crushed by the rock. I remember, away up in a lonely Highland valley, where beneath a tall black cliff, all weather-worn, and cracked, and seamed, there lies at the foot, resting on the greensward that creeps round its base, a huge rock that has fallen from the face of the cliff. A shepherd was passing beneath it; and suddenly, when the finger of God’s will touched it, and rent it from its ancient bed in the everlasting rock, it came down, leaping and bounding from pinnacle to pinnacle, and it fell, and the man that was beneath it—is there now! Ground to powder! Ah, my brethren, that is not my illustration—that is Christ’s. Therefore, I say to you, since all that stand against him shall become “as the chaff of the summer threshing-floor,” and be swept utterly away, make him the foundation on which you build; and when the rain sweeps away every “refuge of lies,” you will be safe and serene, builded upon the Rock of Ages.—A. McLaren.
CONSECRATION HYMN
Take my life, and let it be
Consecrated, Lord, to thee.
Take my moments and my days;
Let them flow in ceaseless praise.
Take my hands, and let them move
At the impulse of thy love.
Take my feet, and let them be
Swift and “beautiful” for thee.
Take my voice, and let me sing
Always, only, for my King.
Take my lips, and let them be
Filled with messages from thee.
Take my silver and my gold;
Not a mite would I withhold.
Take my intellect, and use
Every power as thou shalt choose.
Take my will, and make it thine;
It shall be no longer mine.
Take my heart, it is thine own;
It shall be thy royal throne.
Take my love; my Lord, I pour
At thy feet its treasure-store.
Take myself, and I will be
Ever, only, all for thee.
F. R. Havergal.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 relief and rescue will rise up for the Jews…
relief and rescue will rise up for the Jews from another place
Here "relief" and "rescue" are spoken of as if they are living things that can rise up. AT: "someone else will rise up from another place and rescue the Jews" (See: Personification)
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Who knows whether you have come to this royal position for such a time as this?
The purpose of this question is to have Esther think deeply about her role in this situation. AT: "Who knows, perhaps it was for just for a time like this that you were made queen." (See: Rhetorical Question)
translationWords
Jew
perish
royal
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 4:13-14 Don’t think . . . you will escape:…
4:13-14 Don’t think . . . you will escape: Mordecai did not back down and did not excuse her because of the danger, and he reminded her that it would be more dangerous for her to say nothing to the king. • deliverance and relief for the Jews will arise from some other place: Mordecai knew God’s promises and realized that God would not allow his chosen people to be annihilated (see Gen 12:3; 22:18; 28:14; Isa 60:1-5). • perhaps you were made queen for just such a time as this: Esther’s rise to power at this precise time was not just a lucky chance of fate—her position as Xerxes’ favored wife and queen was a role that God had given her to influence history for the Jewish people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.