She said, “If it pleases the king, and if I have found favor in his sight, and the thing seem right to the king, and I am pleasing in his eyes, let it be written to reverse the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king’s provinces.
Parallel Translations
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She said, “If it pleases the king, and if I have found favor in his sight, and the thing seem right to the king, and I am pleasing in his eyes, let it be written to reverse the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king’s provinces.
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And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king’s provinces:
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And she said: 'If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews that are in all the king's provinces;
Cross-references (8)
Passages linked to Esther 8:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Esther 7:3 Then Esther the queen answered, “If I have found favor in your sight, O king, and if it pleases the king, let my life be given me at my petition, and my people at my request.
- Esther 3:12-13 Then the king’s scribes were called in on the first month, on the thirteenth day of the month; and all that Haman commanded was written to the king’s local governors, and to the governors who were over every province, and to the princes of every people, to every province according to its writing, and to every people in their language. It was written in the name of King Ahasuerus, and it was sealed with the king’s ring. Letters were sent by couriers 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 on the thirteenth day of the twelfth month, which is the month Adar, and to plunder their possessions.
- Esther 5:8 If I have found favor in the sight of the king, and if it pleases the king to grant my petition and to perform my request, let the king and Haman come to the banquet that I will prepare for them, and I will do tomorrow as the king has said.”
- Exodus 33:13 Now therefore, if I have found favor in your sight, please show me your way, now, that I may know you, so that I may find favor in your sight; and consider that this nation is your people.”
- Exodus 33:16 For how would people know that I have found favor in your sight, I and your people? Isn’t it that you go with us, so that we are separated, I and your people, from all the people who are on the surface of the earth?”
- 1 Samuel 20:29 He said, ‘Please let me go, for our family has a sacrifice in the city. My brother has commanded me to be there. Now, if I have found favor in your eyes, please let me go away and see my brothers.’ Therefore he has not come to the king’s table.”
- Esther 2:4 and let the maiden who pleases the king be queen instead of Vashti.” The thing pleased the king, and he did so.
- Esther 2:17 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.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Trapp 1656 · Public Domain Est 8:5 And said, If it please the king,…
Est 8:5 And said, If it please the king, and if I have found favour in his sight, and the thing [seem] right before the king, and I [be] pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which [are] in all the king’s provinces:
Ver. 5. And said, If it please the king] See Est 5:8. Thus, when we pray to God, we must take unto us words, and speak in a low language, as broken men. The poor speaketh supplications, Pro 19:28.
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And the thing seem right before the king] She taketh not upon her to prescribe, but is willing to subscribe to the king’s good pleasure. Let us do so to the only wise God. Joh 2:8, the mother of Christ doth not too earnestly in words press him to do that she desired, but only lays open the case, They have no wine, referring all to his discretion; so ought we in our prayers for temporal things. Socrates taught his scholars to ask no more of God but this, that he would do them good; but how, and how much, they should leave that to him, as best understanding what is best and fittest for us. Those in the Gospel that would needs be at a certainty, and bargain with the Master of the vineyard for a penny a day, when they had their penny, they went grumbling away, that it was but a penny, Mat 20:10-12.
And I be pleasing in his eyes] If my beauty please him, which is the best letter of recommendation to a prince, as the queen mother of France was wont to say.
Let it be written to reverse the letter] She did not request to rule the whole empire for three days, as Semiramis once did; nor to set Persepolis on fire, as Alexander the Great did, at the motion of his concubine; but that the king her husband would revoke and rescind the letters of Haman’s device, that he would by new letters correct and over-rule (as the Vulgate Latin hath it) those formerly devised by Haman, that he would antiquate and abolish the plots and projects of that wicked man. And albeit this request of hers might seem to some uncivil and overly bold; yet in a case of such great consequence, wherein the glory of God, the preservation of his people, and the honour, of the king were so much concerned, she doubteth not to present and prosecute it. Hinc igitur satis est conspicua Esterae sancta audacia, therefore this is enough holy boldness in the eyes of Esther, saith an interpreter; such as was also that of Cranmer in the parliament house, when the Six Articles were in agitation; and that of George, marquis of Brandenburg, who professed at the imperial diet at Ausburg, Malle se flexis ibi coram Caesare genibus, speculatori cervicem feriendam statim praebere, that he would rather lose his head presently there in the presence of the emperor, than to yield his assent to the Popish Interim (Scultet. Annal.).
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 She useth various expressions, that she might insinuate herself…
She useth various expressions, that she might insinuate herself into the king’s favour, by such a full and repeated resignation and submission of herself to the king’s good pleasure.
To reverse the letters devised by Haman; she prudently takes off all the envy and hatefulness of the action from the king, and lays it upon Haman, who had for his own wicked and selfish ends contrived the whole business, and circumvented the king in it; which she allegeth as a reason why it should be repealed, because it was surreptitiously and craftily procured.
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 And said, if it please the king, and if…
And said, if it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes,.... This heap of phrases, which signify much the same thing, are used to work upon the king's affections, and to show how submissive she was to his will:
let it be written to reverse the letters devised by Haman the son of Hammedatha, the Agagite, which he wrote to destroy the Jews which are in all the king's provinces. She wisely takes no notice of any concern the king had in them, but suggests as that she looked upon them as forged by Haman, who put the king's name and seal to them, without his knowledge and consent.
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 If &c. - She uses various expressions, that she…
If &c. - She uses various expressions, that she might confirm the king's favour, by such a full submission to his good pleasure. Haman - She prudently takes off the hatefulness of the action from the king, and lay's it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Haydock's Catholic Bible Commentary 1859 · Public Domain To him. Hebrew adds, "and I be pleasing in…
To him. Hebrew adds, "and I be pleasing in his eyes," which had been expressed just before. Yet she might insist on this point, as it shewed a greater regard for the king’s pleasure. --- I beseech. Hebrew, "let it be written, to reverse the device of Aman, the son," &c. (Haydock) --- When the edict was not sealed by the nobles, it might be altered; (chap. i. 19.) and at any rate, when the king had been to[too?] visibly imposed upon, in an affair of such consequence, justice dictated that it should not be enforced. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain reverse the letters devised by Haman . . .…
reverse the letters devised by Haman . . . to destroy the Jews--The whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditated massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that the decree should be immediately reversed--all indicate the queen's wisdom and skill, and she succeeded in this point also.
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 5. And said — We do well to present…
5. And said — We do well to present Esther’s address here, as at Est_7:3, in poetical form: —
If to the king it seem good,
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And if I have found favour before him,
And the thing seem right before the king,
And I be good in his eyes,
Let it be written to return the letters,
The device of Haman, the son of Hammedatha, the Agagite,
Which he wrote to destroy the Jews,
Who are in all the provinces of the king.
For how can I see the evil that will find my people?
And how can I see the destruction of my kindred?
Perhaps Esther was not sufficiently acquainted with Persian law to know that no royal decree could be reversed.
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 5. If it please etc.] The long preface to…
5. If it please etc.] The long preface to the definite request shews some doubt on Esther’s part whether it will be granted.
to reverse the letters devised by Haman … which he wrote] She is careful to represent it as the work of Haman and not of the king. The latter however points out in reply that what has received the authority of the king’s seal ‘may no man reverse.’ The most that can now be done is to address to all concerned (intended victims and governors alike) letters equally authoritative, which shall have the effect of neutralising, so far as may be possible, those which have already gone forth. That the king’s sympathies are now wholly on the side of the Jews he emphasizes in Est_8:7.
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 (5) To reverse.—Rather, to bring back, to recall. Esther…
(5) To reverse.—Rather, to bring back, to recall. Esther shows considerable skill in wording her request. She avoids speaking of the king’s letters, but calls them “the letters, the device of Haman, which he wrote.” It is the king, however, to whom the injury is done—“to destroy the Jews which are in all the king’s provinces.”
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 If it please the king, etc. The long preface…
If it please the king, etc. The long preface of four clauses, winding up with "If I be pleasing," is indicative of Esther"s doubt how the king will receive her suggestion that it should be written to reverse the letters (comp. Est_3:13) devised by Haman. To ask the king to unsay his own words was impossible. By representing the letters as devised by Haman, and written by Haman, Esther avoids doing so. But she thereby blinks the truth. In excuse she adds the striking distich contained in the next verse how could I endure to see the evil that is coming on my people? or how could I endure to see the destruction of my kindred?
HOMILIES BY F. HASTINGS Ver. 5.
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Repairing mischief.
"Let it be written to reverse the letters devised by Haman.
I WHAT A LEGACY OF EVIL IS LEFT BY THE WICKED. e.g. By Voltaire, Paine, Napoleon I, and others.
II WHAT EFFORTS ARE NECESSARY TO REPAIR EVIL ONCE WROUGHT. It is SO much easier to destroy than to build up.
III GREAT EVILS MAY BE REMOVED, OR AT LEAST OVERRULED, BY PROVIDENCE. If this were not believed, the arm of the Christian would be paralysed. We have to beware of that phase of belief which would lead to the postponement of spiritual effort because Christ is to come again. We must not let it be supposed that the work of Christ, the word of God, and the gift of the Spirit are all failures. The mischief wrought by evil is to be repaired by Christ"s gospel and healed by his love.
1. What are we doing to repair the mischief others have wrought? What arewe doing to undo our own wrong-doing? H.
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 For how can I endure to see the evil…
Est_8:5-6
For how can I endure to see the evil that shall come unto my people.
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Great changes
The world is full of changes. There are no elements of stability belonging to it. When all appears fair and promising, some unlooked-for event takes place, to darken the prospect, and to render it cheerless and gloomy. And, on the other hand, when the atmosphere forbodes great storms, a gale arises unexpectedly, to chase away the clouds, and to pour liveliness on all around us. We find these statements strikingly verified in this chapter.
1. Hamans prosperity vanished away suddenly, and the objects of his deadly enmity rose to power and happiness. On that day (in which Haman was executed) did the king Ahasuerus give the house of Haman, the Jews enemy, unto Esther the queen. Here she, who had been doomed to an untimely death by a wicked man, is enriched with his estates. How true the declaration of the psalmist, Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them!
2. Esther was not the only one that profited by Hamans doom. Mordecai also was advanced by it. How could he advance a more deserving character, one who had been more faithful in every duty? Were things properly conducted, such would always be the case. Worthlessness of character would ever act as an hindrance to power, and a life conducted on the principles of integrity and faithfulness would lead to preferment and honour. Such will be the case on a future day. The good and faithful servant shall enter into the joy of his Lord. Esther likewise behaved well on this occasion. She did not forget Mordecais kindness to her when she was destitute and in trying circumstances. There is a perpetuity in holy affection and friendship which you look for in vain in the children of this world. These may for a season be loud in their professions of attachment; but when it suits their purpose they find it convenient to forget those professions, and allow their attachments to degenerate into neglect and oblivion. But Christian friendship, based on permanent principles, is permanent in duration. The sweet friendship between Jonathan and David nothing could extinguish, no reverse of fortune could even cool. But there is no friend equal to Jesus! the acts of His friendship are unceasing. He is, what every friend ought to be, a friend that loveth at all times.
3. The Jews also derived great advantage from the death of Haman, for his edict contemplated their destruction. Esther interceded for them, and as far as circumstances permitted, prevailed. She approaches the king again, uncalled, in the humblest manner, and with abundant tears in his eyes. It is a good sign when we feel an interest in the welfare of those related to us, and when we can with importunity invoke the blessings of God upon them. Thus did Esther. She was not more earnest for herself than for her people. Thus felt Jesus. When He was come near, He beheld the city, and wept over it. Thus felt St. Paul. He poured out his very soul for his people, the Jews, though they persecuted him, and tried to effect his destruction. He tells us that he had great heaviness, and continual sorrow in his heart at their folly and wickedness in rejecting Christ, and that his hearts desire and prayer unto God for them was, that they might be saved. Are we thus minded? Esther fell down at the kings feet for her people. Have you done so for your relatives and friends? Oh that my children might live before Thee!
4. Esther interceded not in vain: for the king took immediate steps to avert, at least in some degree, the storm which had long been gathering over their heads. The unchangeableness of the Persian laws was deeply to be regretted, and caused much injustice and cruelty. The law of God is indeed unchangeable, and properly--necessarily so. His commands are based on immutable foundations, and therefore they must be eternally the same. How strangely was this kingdom managed! Here are two different and contrary laws--authorising civil war from the one end of the realm to the other--one decree authorising the Persians to attack the Jews, the other authorising the Jews to defend themselves, and to slay the Persians. Let us bless God for more rational and equitable enactments in our kingdom. We owe this altogether to Hie goodness in giving us the Scriptures; for our civil as well as religious light are derived from their sacred page.
5. If such anxiety was manifested for this newly-enacted law to be known throughout the empire, how much more anxious should we be to circulate the Word of God throughout the world! And if it was deemed of such moment that the decree should be written unto every people, after their language, how should we rejoice that the great charter of salvation has been translated into so many of the languages of the earth, and that a copy of the Scriptures goeth forth into distant parts of the world for every moment that passeth away! The speed with which the decree in favour of the Jews was to be made known to them deserves our attention. The posts that rode upon mules and camels went out, being hastened and pressed on by the kings commandment--that the Jews should be ready against that day to avenge themselves on their enemies. Was preservation from temporal death of such consequence to the Jews that all this expedition was enjoined that they might obtain it? Of how much greater consequence is preservation from everlasting death.
6. Mordecai, being now chief minister of state, went forth arrayed, according to the dignity of his office, and the people rejoiced at beholding power conferred on one who would use it beneficially. When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn. Their weeping endured for a night, and there was joy in the morning. A good day! yes! a day of everlasting sunshine, awaits holy mourners, in a future world. God shall wipe away all tears from their eyes. (J. Hughes.)
Esthers patriotism and piety
Patriotism among the Jews was not a mere beautiful sunflower that flourished end expanded in days of prosperity, but a strong and powerful principle that displayed itself as much, if not more, in days of adversity. Our text breathes the spirit of the truest patriotism.
I. The scene that presented itself to esthers feeling heart. What patriotic Christian can contemplate the condition of large masses of our people without being moved to sympathy and confession?
1. Their poverty and privations.
2. Their want of moral and religious influence.
3. Their spiritual wants.
II. The effort she used under the circumstances in which she was placed.
1. She addressed herself in earnest prayer to the king in behalf of her countrymen. Let us arise and plead their cause with the King of kings who are the willing captives of sin and Satan.
2. She was active in the use of proper and legitimate means to accomplish her hearts desire. Prayer without works is enthusiasm, and works without prayer presumption.
3. She did all in deep humility (verse 5).
III. Encouragements to christian exertion.
1. The times are favourable.
2. The gospel is admirably adapted to meet the wants of people everywhere.
3. The example of pious characters in all ages from the time of Christ down to our own time, who have felt it their duty and privilege to propagate the gospel.
4. The value of the soul. (C. Hyatt.)
Esther, an example of intercession-
I. Esthers deep affection for her kindred.
II. The character of her intercession on their behalf. She had singular advantages and great opportunities, and she turned them to the best purpose.
III. She used her advantages with earnest any persevering importunity. Conclusion: There are two points of difference between Esthers intercession with Ahasuerus and ours with the Lord Jesus.
1. She went into the kings presence uncalled and unbidden; we are urgently invited and commanded to make our requests known unto God.
2. Esther had reason to fear a repulse; we are positively assured of a welcome. (R. Glover, D. D.)
Concern for unsaved relatives
It is one of the results of sin that it deadens the spiritual side of our nature so that, while in theory we admit the danger of the unsaved, in fact we fail to realise it. How anxious parents are about the health of their children! If they have any fatal disease, what care and pains they will take until they feel that they are out of danger. Or if on a steamer that was reported in the city to be in danger, how distressed they would feel until they learned of their safety. When the ocean steamer Atlantic was wrecked some years ago on the Banks of Nova Scotia, a gentleman from Chicago was reported among the lost. Then came the telegram Saved, and his name under it. His business partner had it framed and hung up in the store. If the members of a family really felt the true condition of every one in it who is not a Christian, they would never rest until all were safe. But the true condition is not realised. A mother will say, My boy is steady, industrious, no bad habits, stays at home, is kind and good. All well Many a son is the opposite, disgraces his family and breaks his parents hearts. But is your son a Christian? Is he saved? It would be a pity that a good boy should be lost. When one of the family is lying on the brink, what a concentration of effort is put forth to rescue him from the grave. The ventilation, temperature, quiet of the house; the exclusion of all excitement, consultation of physicians, all the ordering of household affairs to one end. Then in convalescence moving from one place to another. Oh, if the same care and skill and devotion were employed to save the soul as is put forth to save the body, how many holy, happy Christian homes there would be--father and mother, son and daughter, all one in Christ! (G. H. Smyth, D. D.)
Neglecting the spiritual safety of others
Some of you perhaps remember when you were awakened to your danger and saw your condition before God. Does not the recollection move you for the safety of others? How can I endure to see the destruction of my kindred? If the awful fate must be theirs, we would shrink from it. Hagar in the wilderness--Let me not see my child die. David--And the king was much moved, and went up to the chamber over the gate and wept; and as he wept, thus he said, O my son Absalom! my son I my son, my son Absalom! Would God I had died for thee, O Absalom my son, my son! (2Sa_18:33). A boy was once lost in a storm at sea. His mother went to learn the sad story from the captain of the vessel, who barely escaped with his life. Among other inquiries she asked, Did you see my boy at the time he met his sad fate? The captain replied, Yes, he was clinging to a piece of broken spar that hung over the side of the ship a short time before she sank. Did he speak to you or say anything about his father or me? The captain said yes, and then a long pause was broken by the weeping mother impatiently saying, Oh, tell me what he said, one word of my dear boy will bring me comfort. The captain still tried to avoid tolling her, but she insisted. Well, then, replied the weather-beaten seaman, your boy looked despairingly at me and said, My parents never prepared me for a moment like this! Then a huge wave washed him from my sight. (G. H. Smyth, D. D.)
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_8:5.] The introductory formula are in part similar to…
CRITICAL NOTES.]
Est_8:5.] The introductory formula are in part similar to those used before, but strengthened by the introduction of two new phrases. Let it be written to reverse the letters] Perhaps Esther was not sufficiently acquainted with Persian law to know that no royal decree could be reversed.—Whedon.
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MAIN HOMILETICS OF THE PARAGRAPH. Est_8:5-6
THE PLEADING OF A GREAT PASSION
Patriotism is among the noblest and strongest passions of the human heart. This warm and self-forgetting devotion to the claims of our country often very closely resembles the all-reaching love which is produced by Christianity. If, indeed, the Church can boast of martyrs, men who have died rather than deny the truth, every great nation can tell of patriots who chose death rather than the dishonour of their country. In ancient Sparta this passion burned with so hot a flame that mothers rejoiced when their dead but triumphant sons were carried home upon their shields; and a mother was, at least on one great occasion, known to slay her son who had turned coward upon the field of battle. The patriotism of the Jews, being a religious as well as a national sentiment, was peculiarly strong. With the glory of the nation, the success and even the existence of the religion were inextricably involved: if Israel were destroyed, the worship of Jehovah ceased from among men; and if David’s line were cut off, the world’s Redeemer could never appear. Now, if it was the proudest boast of ancient days to be able to say, “I am a Roman citizen;” and if so many of us would not sell for untold wealth our British birthright; how much more noble is it to say, “I am a citizen of heaven.” The very dust and stones of Zion should be precious in our sight. No sacrifices can be too great which are made for Christ, and no work can be mean which tends toward the extension of his kingdom. The noblest offices of the world are mean and poor beside the humblest duties of the Church. We cannot refrain from a lofty emotion when we remember the glories of our spiritual temple. The temple of Jerusalem has passed away; but the true Zion, of which that was but a type, is established for ever. Now the whole of Esther’s life shows that she was under the influence of both the national and the religious sentiments. But perhaps in all the story, her patriotism never shines so beautifully as in this paragraph. All the grace of a tender woman, all the exquisite tact of a woman deeply in earnest, and all the deep pathos of a woman’s heart, are richly displayed.
I. A great passion inspires humility. If it please the king, and if the thing seem right before the king. Pride is effaced in the presence of a lofty emotion. That the thing was in itself right she does not venture to assert, but recognizes the supreme power of the Oriental despot. As a mountain torrent, swollen by the winter rains, sweeps away the feeble dykes which were intended to impede its overwhelming progress; so the lofty passion which inspired her heart made Esther oblivious of her own claims upon the king. Lest she should injure her plea, she does not stop to insist upon absolute right; but asks as a favour what might have been demanded as an act of justice. She was the wise counsellor, and Ahasuerus was the fool; and yet she descends even below his level. Yet if her language was becoming in her lips when she addressed only an earthly monarch, much more is such submission suitable on the lips of a Christian. Possibly many an earnest prayer meets with no Divine “I will” in answer, because what ought to have been asked as a favour is demanded almost as a right. Our ignorance, which knows not what is expedient,—our folly, which wishes for injurious comforts,—and our guilt, which takes away all merit from our prayers,—are all arguments for humility. Above all is the example of our Lord, who prayed “Thy will be done.”
II. A great passion consecrates personal gifts. “If I be pleasing in his eyes.” What treasures of wealth, genius, and affection have been laid on the altar of patriotism! Even for a shilling a day men will be found ready to die rather than submit to the dishonour of their flag. No need to travel back to either Jewish or Roman history for illustrations of the text. The grand valour of the Dutch in their wars against Spain, or the countless deeds of daring performed on many a desperate field by British troops, show that every generous heart holds the country dearer than the life. Equally wonderful the triumphs of faith! Elliott and Brainard, Martyn and Schwartz, were animated by the same passion for the heavenly that inspired Esther for the earthly kingdom. So the Cobbler of Leicestershire conquered the difficulties of forty dialects in order that, beneath the shadow of ancient temples or high on the slopes of swelling hills, he might preach Christ to the people of India. So Howard, or Wilberforce, or Livingstone were equally inspired by Christ with the grand enthusiasm of humanity.
III. A great passion creates a delicate tact. “Let it be written to reverse the letters devised by Haman.” Thus, with all a woman’s subtle insight into the heart, she does not remind the king of his share in the iniquity; she only speaks of the sin of Haman. A lower level of patriotism might have reproached the king with his own folly; but in her lofty zeal for her people she avoids all manner of reproach. It will be time enough for reproaches when her petition has failed. If the king will not undo the wrong that he has done, then she will cast in her lot with her kindred, and fling the king’s favours back in his face. Meanwhile she builds for him a bridge of gold. Many seem more anxious to reprove the sinner than to remove the sin. Accordingly they are full of invective, and the sinner “turns away in a rage.” Those who are pleading for Christ need, along with other noble gifts, a delicate tact. It is easy to make the sinner cry, “What! am I to beg and pray like a beaten child? No! Let Divine vengeance fall. Terror shall not make me afraid.” And truly if hell were the only motive of the Gospel there would be some reason in the bitter words. But as Esther pleaded delicately for her people, so the preacher should plead wisely for his Master. Men are oftener to be led than driven; as flies are caught by honey rather than by vinegar.
IV. A great passion is called up by a great occasion. “How can I endure to see the evil that shall come unto my people?” It is sometimes said as an objection to Christianity that the Bible does not teach the duty of patriotism. But by example it does. The example of our Lord as he wept over the city is a supreme instance. Here is the example of Esther. (α) Patriotism is a noble sentiment. It arises above the natural selfishness that confines affection in narrow limits, and extends to all the nation. It burns more brightly in a small brave nation than in a vast empire; so Athens, Judea, Montenegro were noted for this virtue. It feeds upon the noble traditions of the past, so that the example of a Washington becomes reproductive. It is injured by party faction, so that a nation torn in two by intestine strife is open to the arts of any invader. Often it is altogether destroyed by the vices of a ruler; thus, it is said that the Moors were introduced into Spain, and the English into Ireland, in order that certain nobles might revenge themselves upon their king. But this virtue never shines so brightly as in days of disaster. Motley’s ‘History of the Dutch Republic’ is a magnificent illustration of this principle. As Macaulay speaks of that stubborn British valour which never shines so brightly as at the close of a long and doubtful day; so true patriotism never flames up so high as when an invader’s foot is planted on our shores. Then a patriot may use the language of Pitt—“I would never lay down my arms; never! never! never!” (β) This virtue has corresponding dangers. As humility tends to cowardice, courage to recklessness, liberality to prodigality, so that Aristotle teaches that virtue is always a mean between two extremes; similarly patriotism tends to ostentation, to self-confidence, and injustice. A Roman pardoned any wickedness by which the territory or wealth of Rome was increased; Englishmen condone many a crime because it seems to be for the national advantage. Artifices which would rouse the derision of the whole country if they were to be perpetrated by the French, become sacred as soon as they are practised by statesmen of our own. (γ) Patriotism will some day be merged in a far wider sentiment. As the farmer sows two kinds of seed in the same field, and when the one which grows more rapidly has ripened and is cut down, then the other more slowly comes to maturity; so amid the thick growth of family and national affection there is slowly developing a far deeper and nobler passion, which will look forward to the day when, in all the earth, there shall be but one nation, whose king is Christ.
V. A great passion does not overlook family affection. “Or how can I endure to see the destruction of my kindred?” The national sentiment arises first in the family; and as the domestic affections are pure and strong, or corrupt and weak, will be the growth or decline of the nation. In the great days of Rome divorces were unknown for centuries together; and as the family ties relaxed the whole empire became corrupt. As Moses refused to be called the son of Pharaoh’s daughter; so Esther could not separate herself from her people. The vine which hangs its rich clusters of grapes over some stately palace sends its roots far under the ground to perennial springs of water; and so, while Esther adorned the palace with her beauty, she still felt that she grew up out of a despised race of Jews who usually lived far away from the court. Humanly speaking, her whole virtue sprang from her adherence to her people. Distrust the man who treats lightly the claims of family and home. Family affection is essential to the State, is consecrated by Christianity; and here Esther becomes a type of Him who, though exalted to a nobler throne than that of Shushan, still remembers his kinsmen after the flesh.
SUGGESTIVE COMMENTS ON Est_8:5-6
1. This petition Esther presents with much affection. She fell down at his feet and besought him with tears: every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the Church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God’s Church and people. Esther, though safe herself, fell down and begged with tears for the deliverance of her people.
2. She expresses it with great submission, and a profound deference to the king, and his wisdom and will. If it please the king, and if I have found favour in his sight. Even then when we have the clearest reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and not to talk like demandants when we are supplicants. There is nothing lost by decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour.
3. She enforces her petition with a pathetic plea: “For how can I endure to see the evil that shall come upon my people?” Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred that are dear to me? Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication. We read of no tears when she begged for her own life; but now that she is sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. They that are truly concerned for the public would rather die in the ditch than live to see the desolations of the Church of God and the ruin of their country. Tender spirits cannot bear to hear of the ruin of their people and kindred, and therefore dare not omit any opportunity of giving them relief.—M. Henry.
We should have sympathy for the oppressed brethren in the faith (1Pe_3:8; Col_3:12; Gal_6:10). The innocence of the guiltless should be protected (1Sa_20:32). He who has no pity for the pious and innocent when they are in danger is not worthy of the name of a man, much less that of a Christian; for we are members of one body (1Co_12:10).—Starke.
She had her life already given her at her petition; but unless she might have her people at her request, who were sold as well as herself, her life would be unto her a joyless, that is, a lifeless, life. It is rather a death than a life that is spent in heaviness and horror. And this would be Esther’s case if her people should be massacred, as was designed and decreed.… How can I? and shall I see? how should I do otherwise than sink at the sight? Melancthon said that the good Œcolampadius died of grief for the Church’s calamities. Nehemiah was heart-sick for the breaches of Joseph. Moses wished himself expunged, and Paul accursed, rather than it should go ill with God’s people.—Trapp.
Indeed there is no sublimity of human character to equal that which is reached in such a mood. Take the greatest men who have lived, in their greatest moments, you will find that either they are in this mood or in one not far removed from it. Morally, the grandest act in the life of Moses, to our thinking, is not to be found on the granite peaks of Sinai amid the thunders, and the darkness, and the flames; nor on Pisgah, with the far-stretching land of promise lying in light before him; but when grieved, and humbled, and disappointed with the idolatries of the people, and yet clinging passionately to them still, he threw himself before God as their intercessor, crying, “Oh, this people have sinned a great sin; yet now, if thou wilt forgive their sin,—and if not, blot me, I pray Thee, out of Thy book which Thou hast written.” If I fail in this I fail in everything. Life itself will hardly be desirable any longer. If this people for whom I have lived is to die, let me die with them, and let us all be forgotten together.
David could sing with loud voice to the praise of God. He could cry to him in the lonely wilderness by night until his voice echoed among the rocks and hills. He could fight at the head of the bravest. He could sometimes magnanimously spare the life of an enemy, even when, by sacrificing that life, his own advancement would be promoted. But among all the moods of his life, none, probably, is really diviner than that which is expressed in these words, written apparently while his heart was melted, while his tears were flowing,—“Rivers of waters run down mine eyes, because they keep not thy law.”
St. Paul, often great in this greatness, is never more conspicuously so than when he declares that he has “great heaviness and continual sorrow in his heart,” and that he “could wish that himself were accursed from Christ for his brethren, his kinsmen according to the flesh.” Like Esther, his cry is, “How can I endure to see the destruction of my kindred?”—only his meaning covers the spiritual and the eternal, Esther’s only affecting this time-life.
But the really perfectly sublime of this condition or state is found only in the Master, who not only wished and desired the good of all, and lived promoting it, but actually died for us; gave life for life, the just for the unjust—redeemed us from the curse of the law by being made a curse for us. Oh for a love of race-kindred like that of Esther; for a love of country like that of David; for a love of souls like that of Christ!—Raleigh.
It was with great earnestness and evident marks of affection that Esther urged the king to interpose his authority to prevent the execution of the bloody decree. “She fell down at his feet, and besought him with tears.” We have here a bright example of female patriotism. At her first appearance we read of nothing of this kind. Then she was a party concerned,—and, with the dignity which became a queen, and one of an injured and innocent race, she pled her cause, and boldly arraigned the enemy and adversary. But now, her own life having been secured, she appears as an intercessor and advocate for others. Her whole soul was embarked in the cause which she had undertaken—very different from a man of law, or one who engages to act the part of his client for fee and reward. She “preferred Jerusalem above her chief joy.” When her own life was in danger she bent no knee, she shed no tear; but now she weeps and makes supplication, and refuses to rise from the ground unless her people are given at her request. To obtain this there is no humiliation to which she will not submit, no entreaty that she will not employ. She will not separate herself from her kindred, and, like the wife of Phinehas,* cannot think of surviving the destruction of her people. “For how,” she exclaims, “can I endure to see the evil that shall come unto my people, or how shall I endure to see the destruction of my kindred?”
The true patriot is ready to sacrifice everything for the public weal; he prefers public to personal interests, and would rather die than witness the desolations of the church of God and the ruin of his country. Such was the patriotism of Moses:—“Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written.”† And such was the patriotism of the New Testament Moses, the Apostle Paul: “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh;”‡—a passage, the beauty of which is not half seen unless it is compared with the close of the preceding chapter, in which we find the Apostle exulting in the love of God, and declaring his persuasion that nothing could separate him from Christ. “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through him that loved us.” But what all these things could not do, singly or together, his love for his brethren would have induced him to undergo. “For I could wish that myself were accursed from Christ (separated from his love) for my brethren, my kinsmen according to the flesh.”—McCrie.
At no time was Esther more beautiful than when, with tearful eye, at the king’s feet, she besought him to pity her brethren. And no prayer of yours will be wafted more acceptably to the heavenly throne than that which, with thankfulness for good you have yourselves received, and pressing, tender desire for the good of others, you present for the salvation of those who will not and cannot pray for themselves.—Davidson.
It is a good sign, when we feel an interest in the welfare of those related to us, and when we can with importunity invoke the blessings of God upon them. Thus did Esther. She was not more earnest for herself than for her people. Thus did Jeremiah. “Oh that mine eyes were fountains of tears, that I might weep day and night for the slain of my people.” Thus felt Jesus. “When he was come near, he beheld the city, and wept over it.” Thus felt St. Paul. He poured out his very soul for his people, the Jews, though they persecuted him, and tried to effect his destruction. He tells us, that he “had great heaviness and continual sorrow in his heart” at their folly and wickedness in rejecting Christ, and that his “heart’s desire and prayer unto God for them was, that they might be saved.”
Brethren, are we thus minded? Esther fell down at the king’s feet for her people. Have you done so for your relatives and friends? She wept at the temporal ruin which was coming upon them. Have you wept at the eternal ruin to which your unbelieving friends are exposed? She said, “How can I endure to see the destruction of my kindred?” Have you said, “My parents are dark and careless, Oh what heaviness I have in my heart on account of their spiritual indifference! My children give no signs of grace. They ‘remember not their Creator in the days of their youth,’ all remonstrances, admonitions, and persuasions are lost upon them. They will have their own way,—‘How can I endure the destruction of my children?’ Lord, enlighten them; Lord, arrest them in their career of sin and folly. Make them, like Obadiah, ‘to fear God from their youth.’ Deliver them from youthful follies and vanities. Bring them to the Saviour, that they may be among thy ransomed ones for ever. ‘Oh that’ my children ‘might live before thee!’ ”—Hughes.
ILLUSTRATIONS TO CHAPTER 8
Est_8:5. Ask and receive. Sir Walter Raleigh one day asking a favour from Queen Elizabeth, the latter said to him, “Raleigh, when will you leave off begging?” To which he answered, “When your Majesty leaves off giving.” Ask great things of God; expect great things from God; let his past goodness make us “instant in prayer.” Esther kept on begging till she had secured a position of security for her countrymen. So great was her earnestness that she besought even in tears. Not for herself, but for her country she now prayed to the king. She was an earnest and powerful intercessor. Not so powerful, however, as the great Intercessor; he is a more powerful Pleader, and he approaches a more powerful and more liberal King, even the King of heaven.
Est_8:6. Patriotism. A Corsican gentleman, who had been taken prisoner by the Genoese, was thrown into a dark dungeon, where he was chained to the ground. While he was in this dismal situation, the Genoese sent a message to him, that if he would accept a commission in their service, he might have it. “No,” said he; “were I to accept your offer, it would be with a determined purpose to take the first opportunity of returning to the service of my country. But I would not have my countrymen even to suspect that I could be one moment unfaithful.” Esther in the same spirit asks, How can I endure to see the destruction of my kindred?
Patriot’s duty. When Burnet first began to grow eminent in his profession of the law, he went down to visit his father in Wiltshire. One day, as they were walking in the fields together, the father observed to him that men of his profession were apt to stretch the prerogative of the Crown too far, and injure liberty; but charged him, if he ever came to any eminence in his profession, never to sacrifice the laws and liberty of his country to his own interest or the will of his prince. He repeated this twice, and immediately fell into a fit of apoplexy, of which he died in a few hours; and this advice had so lasting an influence upon the son that he ever after observed and pursued it. Esther preferred the interests of her country before her own aggrandisement.
Spartan patriotism. A Lacedæmonian mother had five sons in a battle that was fought near Sparta, and, seeing a soldier that had left the scene of action, eagerly inquired of him how affairs went on. “All your five sons are slain,” said he. “Unhappy wretch!” replied the woman; “I ask thee not of what concerns my children, but of what concerns my country.” “As to that, all is well,” said the soldier. “Then,” said she, “let them mourn that are miserable. My country is prosperous, and I am happy.”
Esther wept over the sorrows of her country, and could not rest till she saw her countrymen delivered from impending dangers.
Disinterested loyalty. After the battle of Ivry, Henry IV. of France, being very much in want of money, asked one of his most trusty courtiers where he could procure some. The courtier mentioned a rich merchant’s wife, who was a zealous royalist. The monarch in disguise immediately accompanied his courtier on his visit to the lady, Madame le Clerc, who received them with great hospitality, and congratulated them on the success of the king’s arms. “Alas, madam,” replied the courtier, “to what purpose are all our victories? We are in the greatest distress imaginable. His Majesty has no money to pay his troops; they threaten to revolt and join the League. Mayenne will triumph at last.” “Is it possible?” exclaimed Madame le Clerc; “but I hope that will not afflict our sovereign, and that he will find new resources in the loyalty of his subjects.” She then quitted the room, but soon returned with several bags of gold, which she presented, saying, “This is all I can do at present. Go and relieve the king from his anxiety. I wish him all the success and happiness he deserves. Tell him to be confident that he reigns in the hearts of his subjects, and that my life and fortune are, and ever will be, at his disposal.” The king could no longer conceal his incognito. “Generous woman,” he cried, “my friend has no occasion to go far to tell his Majesty the excellence of your heart; here he stands before yon, and is a witness to it. Be assured that the favour will be indelibly engraven on the heart of your prince.” From that time success attended the king, and when he was master of the capital, and safely seated on the throne, he sent for Madame le Clerc, and, presenting her to a full and brilliant court, said, “You see this lady, who is a true friend of mine. To her I owe all the successes of my last campaigns. It was she who lent me money to carry on the war when the troops threatened to abandon me.”
Mordecai and Esther were loyal both to King Ashasuerus and to the race of the Jews. Haman’s fall was a blessing both to the king and to the nation. The extermination of the Jews would have been a great disaster.
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 If it pleases the king
If it pleases the king
"If what I ask for pleases the king"
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if I have found favor in your eyes
Here "found favor" is an idiom that means be approved of or that he is pleased with her. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. AT: "if you have evaluated me and approve" or "if you are pleased with me" (See: Idiom and Metonymy and Metaphor)
if the thing seems right before the king
"Before the king" here is a metaphor representing his evaluation. AT: "if what I ask for seems right in the king's evaluation" (See: Metaphor)
I am pleasing in your eyes
Here "your eyes" is a metonym for sight, and sight is a metaphor representing his evaluation. AT: "if you evaluate me and I please you" or "if you are pleased with me" (See: Metonymy and Metaphor)
revoke
take back and make of no effect
Hammedatha
This is the name of a man. (See: How to Translate Names)
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.
For how could I bear to see disaster fall on my people? How could I endure watching the destruction of my relatives?
Esther used these questions to show that that she would be extremely sad if her people were to be destroyed. AT: "I cannot bear to see disaster fall on the Jews. I cannot endure watching my relatives be killed." (See: Rhetorical Question)
translationWords
favor
decree
written
Jew
people group
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 8:5 Esther was asking for the unusual favor of…
8:5 Esther was asking for the unusual favor of reversing a law signed with the king’s seal. • the orders of Haman: Esther diplomatically avoided suggesting any responsibility on the king’s part.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.