From among the Jews, two characters stand out in the book of Esther which we are studying. Two persons of this nation here play a preeminent role. One is Mordecai, the other Esther. In certain respects they represent the Jewish remnant of the end time, but in different circumstances of his history we see Mordecai as a type of the Lord. Let us examine these two characters for a moment.
Mordecai came from the tribe of Benjamin, of those who were carried away with Jeconias King of Judah, by Nebuchadnezzar. This was in the year 599 B.C. Mordecai, however, was born far away from Judea, in a strange land, for the happenings recorded in the book of Esther begin near the year 483 and must be placed among chapters 6 and 7 of the book of Ezra. Mordecai, like many others, Nehemiah in particular, and doubtless Daniel, whom we find in Persia the third year of Cyrus, had not profited by the decree promulgated the first year of this king which permitted the Jews to return to the country of their fathers. The reason for this has not been given to us, neither for Mordecai nor for the other two servants of the Lord, but all served for the accomplishment of the ways of God. And from this point of view, the position of these three men in the midst of the nations is remarkable.
Mordecai “sat in the king’s gate” which indicates that he occupied a position among the servants of the king of Persia (ch. 2:19). (Comp. ch. 3:2-3; Dan. 2:4949Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king. (Daniel 2:49).) Nehemiah was cupbearer to the king and in favor with him (Neh. 2:1-81And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence. 2Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid, 3And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire? 4Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. 5And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it. 6And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time. 7Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; 8And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me. (Nehemiah 2:1‑8)), and we know the great dignity accorded to Daniel at the court of the kings of Babylon and those of the kings of Persia which succeeded them (Dan. 2:48; 4:1-348Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. (Daniel 2:48)
1Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. 2I thought it good to show the signs and wonders that the high God hath wrought toward me. 3How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. (Daniel 4:1‑3)). Thus, those poor Jewish captives, although often oppressed, had someone of their own at the court of the kings in power. God showed in this way that He did not forget His people, which one day would be at the head of the nations. Many incidents show us that these exiles, having the knowledge of the only true and living God and possessing His oracles, exercised their influence about them, preparing to a great extent the happenings of the gospel. (See the history of the “wise men from the east,” Matt. 2, that of the Ethiopian eunuch, Acts 8, and of Lydia, Acts 16, etc.)
Also in our own days, the influence of the Jews in the midst of the nations is great on account of their riches and often their remarkable talents. But this influence is limited to the sphere of material and earthly interests. Far from being held in honor, they are more often exposed to criticism. Guilty of having rejected and crucified the Son of God, they continue to bear the burden of the crime. They are under the dreadful sentence called upon their heads by themselves: The blood of the Just One “be on us, and on our children” (Matt. 27:2525Then answered all the people, and said, His blood be on us, and on our children. (Matthew 27:25)). This was different in the days of Mordecai.
Though he was one of the officers of the king, Mordecai was a true Jew, faithful to his God, true to his profession, having faith and confidence in the God of Israel. The first trait of his character recorded to us is his tender concern for his orphaned cousin Hadassah or Esther. The first of her names which signifies “myrtle,” agrees well with her whose perfume of beauty and grace spread around her and won the hearts of others (ch. 2:7,9,15,17). Her second name, Esther, means “star,” a name which goes with the high position for which she was destined. “Whom Mordecai, when her father and mother were dead, took for his own daughter” (ch. 2:7), and ever after his care for her did not diminish. He remembered the Lord’s instructions relative to the orphans and His care for them (Ex. 22:2222Ye shall not afflict any widow, or fatherless child. (Exodus 22:22); Deut. 14:2929And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest. (Deuteronomy 14:29); Hos. 14:33Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy. (Hosea 14:3)), and walked in this respect according to the thought of God. This thought remains the same, and the apostle instructs Christians to care for those of their own house (1 Tim. 5:8).
When Esther, because of her beauty, is elevated to the palace of the king, Mordecai does not on this account cease to concern himself about her. “And Mordecai walked every day before the court of the women’s house, to know how Esther did, and what should become of her” (ch. 2:11). What solicitude! How good to see such faithful affection. Mordecai had much to bear when Esther, the object of his affection, his adopted daughter, was taken from him to be brought to the palace of the great king. It was a cruel separation for his heart, for we could not think for a moment that he was one who put Esther forward with a desire for personal ambition. It was the striking beauty of the young maiden which attracted the attention of the royal commissioners (ch. 2:3; comp. vs. 8). How could Mordecai, a faithful Jew, have been in agreement with an alliance of a daughter of Israel with a Gentile, be it even a king? He knew it was forbidden by the law (Deut. 7:33Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. (Deuteronomy 7:3)). But, Esther having been chosen, he could not oppose the royal decree. Were not the Jews subject to the nations on account of their sins, as Nehemiah acknowledged? “Behold, we are servants this day,” he said. “The kings whom Thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle” (Neh. 9:36-3736Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it: 37And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress. (Nehemiah 9:36‑37)).
Esther’s being elevated and brought to the king’s palace would make Mordecai sadly sensitive to the enslaved state of his people and of the cause for this state and again produce in him the humiliation which, for every faithful one, is the sentiment which causes him to own the ruin in which he participates. He humbles himself under the mighty hand of God, who lifts up again when the time is come (1 Peter 5:6). Mordecai could not have said like the proud Jews of the times of the Lord: “We ... were never in bondage to any man” (John 8:3333They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? (John 8:33)) nor like Laodicea: “I am rich ... and have need of nothing” (Rev. 3:1717Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: (Revelation 3:17)).
On the other hand, Mordecai could remind himself of Joseph who, sold as a slave by his brothers, was brought to Egypt, then led by God Himself to the court of Pharaoh and, raised to the highest dignity, became the savior of his brethren (Gen. 45:55Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. (Genesis 45:5)). The Scriptures told him about Moses, too, saved from the waters, elevated to the court of another Pharaoh and later a liberator of his people. Why could it not be the same with Esther, now having become the wife of Ahasuerus? God had permitted it; He had His designs and Mordecai could have the confidence that the fact that his adopted daughter was raised to the dignity of the queen of Persia would result in blessing for God’s people. In this again he cheerfully made a sacrifice. He did not want to gain any personal advantage from Esther’s position, for he had ordered Esther not to disclose her kindred nor her people (ch. 2:10,20). He waits for the moment which God has fixed to reveal the purpose for which a daughter of Israel, the enslaved people, had been raised up. He also remembers the word: “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory” (1 Sam. 2:8), and he waits upon God and confides in Him. The faithful remnant in the last days, oppressed by their enemies, also looks on to the moment when “Thou shalt guide me with Thy counsel, and afterward receive me to glory” (Psa. 73:2424Thou shalt guide me with thy counsel, and afterward receive me to glory. (Psalm 73:24)). We, too, having confidence, the hand of God’s power will bring us also to the dwelling place of His glory, like Mordecai, not seeking our own interests, but those of the Lord and His own.
In the meantime, Mordecai showed himself faithful as a servant. Perhaps he first applied the exhortation, given to servants at a later date: “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward,” and also “ Honor the king” (1 Peter 2:18,17). Two officers of Ahasuerus, from among the “guardians of the threshold,” thus in personal touch with the king and his confidence, have plotted to lay hands on his life. Mordecai discovers it; what should he do? Can he keep silence? No, he is faithful to reveal what would be hurtful to constituted authority. It must be mentioned as an honor that is due to him. To conceal it would make him an accomplice to the crime. Mordecai used his relationship to Esther to make known to her that the life of her royal husband was threatened, and Esther reports it to Ahasuerus.
Now contemptuous people see the king get a wife and by this means save his life. But how marvelous a train of events, prepared by God Himself so that King Ahasuerus should become indebted to the poor Jews and induced to do them good! Notice that now Mordecai did not make himself available to seek a recompense or promotion from the king. He has done his duty and retires into obscurity. This is the character of a true servant, devoted to his master. But we see another matter which pains the human heart; the deliverer is forgotten by him who received the good. As to the plot we are told: “And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king” (ch. 2:23). But what did the king do for Mordecai who had saved him from death? Nothing. This often is the reaction of the “great ones” (see Gen. 40:2323Yet did not the chief butler remember Joseph, but forgat him. (Genesis 40:23)). But it was not only in the chronicles of the king that Mordecai’s act was inscribed, it was before God, and God brings it to remembrance at a convenient time. Mordecai was faithful to his king, but he also was faithful to his God, and he placed the honor and obedience to be rendered to Him above the honor and obedience due to his king.
Ahasuerus, without our knowing his motive for doing so, had taken Haman the Agagite into favor and elevated him above all his princes. (Agag, likely the title of the kings of Amalek; see Num. 24:7; 17He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. (Numbers 24:7)
7Of Judah; Nahshon the son of Amminadab. (Numbers 1:7) Sam. 15:8.) The king had ordered that all should bow to and reverence him. Had it amounted to a simple act of respect, no doubt Mordecai would have obliged with the rest, but this went beyond respect. It would have been an act of adoration, so he refused to comply with the king’s order (ch. 3:1-2). This, however, was not vain haughtiness. Mordecai had much higher motives than personal feelings. Divine principles regulated his conduct as they should always regulate ours as well. In the first place, he could not render to a man, a creature, an honor which is due only to God (Matt. 4:1010Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. (Matthew 4:10)). And second, Haman was of the race of Amalek, of which God had said: “The Lord will have war with Amalek from generation to generation” (Ex. 17:1616For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation. (Exodus 17:16)). Haman was by birth at enmity with God and with His people. How could Mordecai prostrate himself before him? He ventures his life, but he firmly holds to the true principle and always follows it, that “it is better to obey God than man.” It is like the three Hebrews, Shadrach, Meshach and Abednego, who refused to fall down before the golden image raised up by Nebuchadnezzar and like Daniel who prayed publicly to his God, in spite of the prohibition made by Darius, one of Ahasuerus’s predecessors.
But are we not to obey the laws of the governing authorities? Has not Paul so ordered it? Yes, but it is a matter for the conscience. When human regulation is against God’s revealed will, which should be followed? Of course, the answer is clear and it is always Satan’s ruse to put these two things in opposition. How often, for human considerations or for the fear of man, even Christians have excused their disobedience to God under pretext of obedience to human laws. It was not so with Mordecai. His heart was simple and upright; above all he was subject to God.
It was not as if there had been no struggle for him. “And all the king’s servants, that were in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him” (ch. 3:2). Example is contagious; why not do as the rest? But for Mordecai it meant to go against the current, and not “follow a multitude to do evil” (Ex. 23:22Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment: (Exodus 23:2)). What a seasonable exhortation this is for Christians of today, in the religious sphere as well as in worldly matters! Listen to the reasonings: “Look, most everybody agrees with it; you think yourselves wiser and more enlightened than the rest.” “Everybody does it; why shouldn’t I?” These are reasonings of the mind and the deceit of the devil to pervert the right way which is and shall always be the straight road but it is a road for which the crowd has no use.
Much was against Mordecai: not only the example to carry him away, but also the solicitations, the advice, the reproofs of those around him. The king’s servants said to him, “Why transgressest thou the commandment of the king?” They perhaps cared but little for Haman who was only the favored, but this is “the commandment of the king.” To infringe upon this is to compromise one’s position and perhaps life itself. They did not understand that there was One greater than the king, to whom above all others obedience was due. In this world it is the same. One must know how to resist their solicitations and even the rebuffs of those who have nothing more than this world’s interests at heart and who think it well and good to bow to the influential man of the day, the customs and the accepted opinions, stifle their convictions, going against their conscience rather than offending someone on who they are dependent. “But if you want to be so strictly religious,” it will be said to one who desires to serve God faithfully, “you risk losing your position or your promotion.” Should one give in to such insinuations? No, they are of the enemy, and the Christian ought to be on guard. He should be out and out for the Lord, cost what it may. In all things we are to be yielding, submitting, honoring the rights of God, imitating Mordecai who, rather than obliging “hearkened unto them.” The enemy is wily; he knows that patience fails when we grow weary, if we are not close to the Lord. He renews his attacks and how often it happens that Christians become tired after having resisted day after day, give in, forsake their legitimate scruples and fall, to the great detriment of their peace and spiritual progress. “Therefore, my beloved brethren, be ye steadfast, unmovable.” “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (1 Cor. 15:58; Gal. 6:99And let us not be weary in well doing: for in due season we shall reap, if we faint not. (Galatians 6:9)).
The faith and steadfastness of Mordecai shows itself in yet another way. He did not hide the reason for his refusal. “He had told them that he was a Jew” (ch. 3:4). It was for this reason that he could not prostrate himself before Haman. But how did he dare to confess it? He was not a grand Mede or Persian personage who dared to resist an all-powerful favorite by royal orders, but he is a Jew, a miserable captive, and he does not fear to own to which humble nation he belongs! No, and this is a title of glory for Mordecai, though it be of shame before the world. For though dispersed and captive on account of their sins, they nevertheless are still the elect race, the posterity of Abraham, always “beloved for the fathers’ sakes” “to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises” (Rom. 11:28; 9:428As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. (Romans 11:28)
4Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4)).
If a pious Israelite like Daniel (Dan. 9) mourned before God, seeing the miserable state of his people and confessing that, righteously, they were thus reduced, the thought that he did not cease to be for God and the glory to come enabled him to have no shame of his nationality, the only valid one according to God, for all others issue from the sin of Babel. And we Christians, heavenly people, a royal priesthood, children of God, belonging to Him who is the Prince of the kings of the earth, King of kings and Lord of lords should we fear to confess before the world and the adversary, who we are? Peter before the Sanhedrin, Paul before Agrippa and Festus and Nero, the martyrs of all times, in the face of hangmen and death, have confessed Christ. We do not need to fear loss of life or goods, as the Hebrews did (Heb. 10:3434For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (Hebrews 10:34)).
Perhaps we shall have to suffer the railings of the world and their disdain, and we may be timid and hesitate to bear witness for the Lord of glory. Let us remember the apostles’ exhortations: “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter 4:16). Let the reality of Christianity appear when we confess being a Christian, and God will be glorified thereby. Mordecai declared he was a Jew and showed it at the same time by his conduct, and this glorified God. Paul also exhorts his son Timothy: “Be not thou therefore ashamed of the testimony of our Lord,” as he himself was not ashamed (2 Tim. 1:8,12), and as he was not ashamed of the gospel (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). Let us follow these glorious examples and above all, that of the Lord Jesus, “who before Pontius Pilate witnessed a good confession” (1 Tim. 6:13).
What will the king’s servants do against this fearless confession of Mordecai? Do they approve? If they kept silence, could they not be accused of conniving with him? On the other hand, if they denounced his conduct to the king’s favorite, was there not a chance to be favorably considered by him? Would he not repay their zeal on behalf of his honor? Such are the thoughts of the man of the world. They are after gain; they curry the favor of the mighty. In like manner, Mordecai’s contemporaries did not hesitate to inform Haman, using this last resort to break this audacious Jew.
Notice that they could do this under pretext of upholding the royal authority, yet at the bottom of their hearts there was quite another thought: dare they provoke the wrath of the king’s favorite? And they watched, after their denunciation, to see if Mordecai would remain firm, whether his matters would stand (ch. 3:4).
Christian, the world has its eye on you to see if you will maintain your Christianity in the face of temptations which the world presents to terrify or seduce you. Mordecai remained steadfast. Haman’s eyes were focused on him and when he “saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath” (ch. 3:5). Where did Mordecai’s strength come from? He leaned upon an arm unknown to the world, an arm all-powerful which upholds the believers against their strongest enemies. He knows Him who has said: “Trust in the Lord, and do good. ... For yet a little while, and the wicked shall not be” (Psa. 37:3,5,7,103Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. (Psalm 37:3)
5Commit thy way unto the Lord; trust also in him; and he shall bring it to pass. (Psalm 37:5)
7Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. (Psalm 37:7)
10For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. (Psalm 37:10)). Trusting in his God, Mordecai, in the face of the terror of the wicked, could say: “The Lord is my light and my salvation: whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?” (Psa. 27:11<<A Psalm of David.>> The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? (Psalm 27:1)). This same God, who is also our Father, keeps the Christian protected against Satan and the world. “Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord” (Psa. 27:1414Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord. (Psalm 27:14)).
What can Haman do before the unbending courage, or perhaps, as the world would judge, before the obstinacy of this miserable Jew? For the world allows the compromises of the conscience. To bow down to Haman was, after all, only a form. Was it worth the pains to risk one’s life for such trifles? Was it not just a foolish pride? This is the world’s viewpoint, but not God’s, nor that of the faith which believes Him and follows Him. What then will the proud favorite do, wounded by the lack of deference to him? He could cause Mordecai to be taken and have him pay for his crime by death. That would not have suited his idea of showing off his greatness. He wanted a much more terrible example to avenge himself of the disdains of a Jew. “He thought scorn to lay hands on Mordecai alone; for they had showed him the people of Mordecai” (ch. 3:6), and he resolved in his mind to “destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai.” He held an entire nation responsible for the fault of one. Is this not what can often be observed during wars, even among civilized peoples? Oh, how cruel and unjust the natural heart is, which shows the Word to be true: “Their feet are swift to shed blood” (Rom. 3:1515Their feet are swift to shed blood: (Romans 3:15)). But we see still another thing in the heart of Haman which drove him to plan the destruction of the Jews. It is the ancient hatred of Amalek towards the Lord and His people.
The cruel edict has gone forth. How crushing a blow for the heart of Mordecai. His own life he would willingly give up for the sake of obedience to God. It is not he alone; it is not just his family’s being involved, for often in those days, a whole family was engulfed in the condemnation of the culprit. It is the entire Jewish nation which is to perish. Haman, resembling the adversaries of the remnant in a coming day, could say as they did: “Let us destroy them together” (Psa. 74:88They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. (Psalm 74:8)). “Come, and let us cut them off from being a nation” (Psa. 83:44They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. (Psalm 83:4)). How much Mordecai must have suffered at the thought. Should he have done otherwise? Was he not there as representative of the people who should bear testimony of God in this world? No, with a heart filled with anguish he could say, “I can do no different,” as was said many centuries later, in a time like ours, by Martin Luther at the Diet of Worms. Mordecai has a single eye; he seeks no arguments to excuse himself for being faithful to God. Would he perhaps give way at the shock of the death warrant? No; even when Haman left the palace where he alone had been invited, with the king, to a banquet given by Esther, the queen, Mordecai refused to pay to the favorite the required homage. Such is the energy of faith which the soul obtains; it rises above present circumstances.
However, this inflexibility does not arise from insensibility or hardness of heart. Seeing the ruin of his people determined, Mordecai’s heart is pierced with unspeakable grief. “When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry” (ch. 4:1). The true-hearted all suffer together in everything that befalls the children of God, for they identify with them. Nothing could be farther from the Lord’s servants who are real than a selfish heart. And Mordecai could not conceal his anguish of soul. As he had no fear to confess publicly who he was and what he was to his God, so now he did not fear to show his sympathy and pity for the people of God. And he filled the city with his “loud and bitter cry,” enough to move the hearts of the inhabitants of the city, Shushan, in favor of the Jews, and “came even before the king’s gate.” What a rebuke for the king himself if he could have heard him! But the powerful monarch was drinking with his favorite and not worrying about sacrificing an entire people at the hatred of a single person. Mordecai’s cry did not penetrate to the ears of the king.
What will this faithful Jew do now to ward off the ruin of his people? He could do nothing by himself; he knew he could not reach Ahasuerus to appeal to his sense of justice and his compassion, neither, being clad with the tokens of his affliction, might he “enter into the king’s gate clothed with sackcloth” (ch. 4:2). But Mordecai counts on God and appeals to Him; he does not remain idle. He knows that it was of God Himself that Esther had been brought to the king and had gained his affections through the counsel of Him who inclines the hearts. He was aware that this matter had come to pass in view of “such a time as this,” the time of distress in which the Jews found themselves (ch. 4:14). The believer, too, can always count upon this that “God ... will with the temptation also make a way to escape” (1 Cor 10:1313There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. (1 Corinthians 10:13)).
Mordecai makes use of the means God prepared for him through Esther. He sends the sad and terrible news to the queen who till now had been ignorant of it, and requests that she intervene, for she herself is also endangered by the royal decree (ch. 4:13). He commanded her, through Hatach, “that she should go in unto the king, to make supplication unto him, and to make request before him for her people” (ch. 4:8). Demanding this of Esther, he knows that if she complies, she might become a victim of her self-denial and his heart was wrenched at this thought, for he loved her tenderly. But the salvation of the Jewish people was uppermost on his heart. He rises above natural affection and is ready to give up that which he loves in order to serve God and His people. What an example for us! We can understand Esther’s hesitation, but amidst the anguish and pain Mordecai endures while urging the queen, although uncertain about the outcome of the means he seeks to use, his faith and his confidence remain unshaken. Should Esther not be willing to present herself before the king, “then shall there enlargement and deliverance arise to the Jews from another place” (vs. 14). God cannot abandon His people to the mercy of the wicked.
How marvelous and strange the conflict of sentiments which shows itself in Mordecai. He weeps at the ruin of his people; clothed in sackcloth he cries “with a loud and bitter cry” of affliction, and, at the same time we see him assured of “enlargement and deliverance.” Meanwhile these two sentiments emerge. We are aware of the outcome, and this is well, for without it what would this testing signify? We pray to know the outcome and this is well, but we are wholly cast upon God, knowing all the time that the Lord will not leave us, nor ever forsake us, as He has promised. He is faithful, and we belong to Him. “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed” (2 Cor. 4:8-9). May we be enabled, as Mordecai, while feeling the testing, and at the same time having a sense of the ruin which surrounds us, not to yield to discouragement, but count upon God and His faithfulness.
As we have seen, in this extremity, the sentence of death having been given, Mordecai did not yield to Haman. He does not seek to avert the stroke aimed at him by going against his conscience. He has again occupied his place at the king’s gate, after the three days of fasting demanded by Esther had taken place in which all the Jews of Shushan as well as their children took part. This fast was doubtless accompanied by fervent supplications that Esther might be sustained in her attempt before the king, and that deliverance might be granted to the Jewish people (ch. 4:15-17).
Haman, at the pinnacle of his glory, the only other one invited to come with the king to the banquet Esther had made, departed from the palace “joyful and with a glad heart.” But suddenly his joy and gaiety have disappeared.
When among the crowd of servants, which are at the king’s gate and which hasten to render homage, he sees the Jew “Mordecai in the king’s gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai” (ch. 5:9). In his wrath he could not wait for the set day when Mordecai would be included in the extermination of his entire people. He controlled himself for the moment, but when he was come to his house, having summoned his friends and his wife, he enumerated to them all his riches, his greatness and the favors of the king and the queen and said, “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate” (vss. 10-13).
Such is the heart of the natural man. His pride is wounded at the smallest provocation and that which hurts it poisons all his life; all the good he could enjoy is as nothing. And who among the people of the world and the great ones of the present day does not have the same worm gnawing at him and destroying all his enjoyments? Mordecai, on the contrary, with imminent danger hanging over his head, maintained a heart at peace. God whom he served is with him. What a contrast! Meanwhile, perhaps without his suspicion, the danger has come closer. Moved by the advice of Zeresh his wife and that of his friends, Haman caused a gallows of “fifty cubits high” to be made, that on the morrow Mordecai might be hanged on it (vs. 14). What did the life of a miserable Jew matter to these folk. Once dead he would no more offend the eyes of the master; Haman would be able to give himself again to all his pleasures without being troubled by anything when he would see Mordecai’s corpse suspended from the gallows. He who was a testimony for God would have been done away with from before the enemy of God and His people.
This is like the time to come when “the beast that ascendeth out of the bottomless pit” will have killed the two witnesses “they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth” (Rev. 11:7-107And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. (Revelation 11:7‑10)). The world always has hated the servants of God who testified against them. It has hated and killed that Great Witness, the faithful and true; if in our day our lives are spared, the hatred of the world is there nevertheless against Christ and His own, and when the time comes it will manifest itself just the same as before and be gratified in the blood of the martyrs (Rev. 17:66And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. (Revelation 17:6)).
Even as Joseph before him, Mordecai, in a figure, passes through death. And as it was then, so now it is at this supreme moment that his elevation begins. And can we not see in this an image of that which in a more perfect manner happened to One greater than Joseph and Mordecai? At the time Satan appeared to have the advantage, when Jesus “also descended first into the lower parts of the earth,” and “became obedient unto death, even the death of the cross” (Eph. 4:99(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? (Ephesians 4:9); Phil. 2:88And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:8)). Then, “having spoiled principalities and powers,” He triumphed over them in it, and “God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow” (Col. 2:1515And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. (Colossians 2:15); Phil. 2:9-109Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:9‑10)).
We see this foreshadowed in Mordecai. In recompense for an eminent service rendered some time ago to Ahasuerus in saving his life and which is recalled to him at this very remarkable moment when, “on that night could not the king sleep” (ch. 6:1), Mordecai is brought to the notice of all the city of Shushan. Clad in royal apparel, an omen of his great future, the enemy himself, proud Haman, proclaims the honor the king bestows on Mordecai. Haman, believing that he himself was the very one intended, said: “For the man whom the king delighteth to honor, let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: and let this apparel and horse be delivered to the hand of one of the king’s most noble princes, that they may array the man withal whom the king delighteth to honor, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honor. Then the king said to Haman, Make haste ... and do even so to Mordecai the Jew, that sitteth at the king’s gate: let nothing fail of all that thou hast spoken” (ch. 6:7-10).
After Haman had suffered such humiliation, and when Mordecai had been honored in the eyes of all, Mordecai again took up his obscure place as servant in the king’s gate. There he remained hidden till the coming day of his elevation. Thus Jesus, resurrected and glorified, remains hidden in the heavens, and our life is hid with Him in God. But it is in expectation of the great day of His manifestation in glory, not for the present-day saints, for they shall be glorified with Him (Col. 3:3-43For ye are dead, and your life is hid with Christ in God. 4When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:3‑4)), but for the deliverance of the remnant of the Jews, and the establishment of the kingdom.
Soon the day of Mordecai’s final triumph arrives. The adversary having been destroyed, nothing hinders the one representing the remnant of the Jews, from being raised gloriously, and “Mordecai came before the king; for Esther had told what he was unto her.” Entrance into the king’s presence would forever have been forbidden him had his connection with the Jewish spouse never been uncovered, but it now became a title of honor as we shall see. We read: “And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai,” this being the sign of authority conferred on him, for it was with this ring that the royal decrees were sealed. The house of Haman is given unto Esther, who set Mordecai over it. Then honor and power are given to Mordecai by public decree. “And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple.” chap. 8:1,2,15.
Mordecai then employed his power to deliver his people and make them master of their enemies. “And it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, a hundred and twenty and seven provinces . . . . Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them.” chap. 8:9-11. The prominence of Mordecai, the glory which is conferred upon him, the might which he exercises, are the cause for great joy for his people and for the inhabitants of Shushan; all are eager to be subject to him, and the adversaries are destroyed (chap. 8:15-17; 9:1-19). Finally, we see Mordecai’s peaceful reign under the authority of the great king. He is second after him, “great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.” chap. 10:3.
We see in all of this a picture of what will soon take place. Christ will receive the kingdom. He will appear in glory and power for the deliverance of the oppressed remnant; He will destroy His adversaries and those of His people; He will establish His reign of equity and peace; He will be great upon the throne of David His father and will reign from sea to sea. Every knee shall bow before Him and His coming will signal the beginning of an era of glory for His people and of happiness and peace for all the earth. (See the numerous prophecies announcing this happy time, such as Psa. 45:1-71<<To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.>> My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. 2Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. 3Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. 4And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. 5Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee. 6Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. (Psalm 45:1‑7); Psa. 21; Isa. 11; Psa. 72.)
Mordecai’s faith gave him the strength to remain separate from evil, to steadfastly resist the adversary, and to live unmoved, counting on the Lord. He has received his reward. He may be counted among the heroes of that faith whereby he overcame (Heb. 11:32-4032And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38(Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39And these all, having obtained a good report through faith, received not the promise: 40God having provided some better thing for us, that they without us should not be made perfect. (Hebrews 11:32‑40)). In various circumstances often no less difficult, may we, a heavenly people in the midst of a world of enemies, stand fast against the efforts and ruses of our enemy, having unshaken confidence in Him who makes us always more than conquerors. May we be strengthened in the Lord and in the power of His might having on the breastplate of faith; may we, like Mordecai, be decided in our separation to Christ and confession of His name!
Let us now consider the second character which we see presented in the person of Esther. From all viewpoints she is worthy to attract our attention as the vessel God prepared to accomplish His designs. She was seen as “the weaker vessel” (1 Pet. 3:77Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Peter 3:7)), but chosen of Him who is pleased to use the weak things to confound the mighty (1 Cor. 1:2727But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; (1 Corinthians 1:27)). The woman was first seduced to sin and became herself an instrument of seduction. She drew Adam into her disobedience. Oftentimes, then as well as now, she plays the same role. But on the other hand, as often as not, we see her filling a place blessed and used of God for good. And why should that surprise us? Does not grace always abound?
It is the woman’s seed which crushes the head of the serpent. The Word tells us of the woman’s position and the obligations incumbent thereupon and at the same time shows us more than one example of women who have been servants of God, as were Sarah, Miriam the prophetess, Deborah, Ruth, and Hannah the mother of Samuel, in the Old Testament; also in the New Testament we read of Mary Magdalene, Martha and Mary, Mary the mother of Jesus, Dorcas and others. Esther ranges among the virtuous women who “trusted in God.” Each one presents a differing character, and exhibits a particular trait. Esther has a place all her own. She does not prophesy as Miriam or Deborah; she is not in the position of Sarah or Ruth; she is different in every respect, and her quality is that of charm and attraction in a special way.
She appears on the scene after proud Vashti has been set aside for having refused to obey the Orders of the king. As we have seen, the Gentile queen — figure of the Church — is replaced by the Jewish spouse, figure of the future Israel. Esther is far from her country and an orphan, a type of Israel before their restoration (Lam. 5:33We are orphans and fatherless, our mothers are as widows. (Lamentations 5:3)). But Mordecai adopts her, loves her and raises her. She responds to his care by her submission and affection. Mordecai has taken her for his daughter and, as a faithful child of Israel, instructed in the law, she knows what is expected of her and displays her obedience to him (chap. 2:10). She belongs to people exiled, scorned, and a servant of nations, but she is remarkable on account of her beauty among all the daughters of her people and those of the nations. “And the maid was fair of form and of good countenance.” chap. 2:7, marg.
Thus Israel, the elect, always retains her beauty in the eyes of God. Esther was, even as Joseph of old, “a goodly person, and well-favored” (Gen. 39:66And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favored. (Genesis 39:6)), but like him, she was a captive and far from the country of her father, and even as he found grace in the eyes of the stranger whom he served, so also Esther found favor “in the sight of all them that looked upon her.” chap. 2:15. She was especially pleasing to “Hegai, keeper of the women” (v. 8), when she was brought into his charge. “And he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king’s house: and he preferred her and her maids unto the best place of the house of the women.” In this manner God inclines the hearts towards them who are His and whom He has chosen for the carrying out of His designs. So it happened to Joseph, be it at Potiphar’s house or in the prison, also: “the people,” departing out of Egypt found “favor in the sight of the Egyptians, so that they lent unto them such things as they required . . . jewels of silver, and jewels of gold, and raiment.” Ex. 11:2; 12:36,352Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold. (Exodus 11:2)
36And the Lord gave the people favor in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians. (Exodus 12:36)
35And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: (Exodus 12:35).
And what, in a coming day, will be the favor rendered by the hands of strangers to these children of Israel, at present despised, when these words will be accomplished:
“. . . the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee . . . . For the nation and the kingdom that will not serve thee shall perish . . . . The sons also of them that afflicted thee shall come bending unto thee.” Isa. 60:9-149Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee. 10And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favor have I had mercy on thee. 11Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. 12For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. 13The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. 14The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel. (Isaiah 60:9‑14).
Even so at all times and whatever the circumstances, God has and will have His eyes upon His elect, and will make it manifest. He preserves them in mysterious ways. It is He who gave to Esther that beauty and graciousness which captivates the hearts, but at the same time He has adorned it with a simplicity and humility which led her not to require anything more than what she held from God, nothing to move her ahead so as to prevail over her rivals. She was satisfied with Jehovah’s gift to her, and she committed herself into His hands to do whatsoever seemed good to Him. “Whatsoever she desired was given to her [for she was now called before the king] . . . . Now when the turn of Esther . . . was come to go in unto the king, she required nothing but what Hegai . . . appointed.” chap. 2:13,15. It is precious to learn as she did to be simply an instrument for the service of the Lord without adding anything whatsoever of man or of self. Such was Paul in his ministry. He would not adorn with human wisdom or eloquence, that which spoke for itself with power — the divine beauty of the grace of Christ crucified (1 Cor. 2:1-51And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5That your faith should not stand in the wisdom of men, but in the power of God. (1 Corinthians 2:1‑5)).
“So Esther was taken unto King Ahasuerus . . . . And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.” chap. 2:16,17. We cannot help but see again a striking picture of Israel and the sentiments of Jehovah’s heart for His people. Did He not say, “Yea, I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee”? Jer. 31:33The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. (Jeremiah 31:3). Notice now her ascent over the nations, the crown royal put, so to speak, on her head. “And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face towards the earth.” Isa. 49:2323And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me. (Isaiah 49:23). “And the Gentiles shall see thy righteousness, and all kings thy glory . . . . Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah [my delight is in her] and thy land Beulah [married]: for the Lord delighteth in thee, and thy land shall be married.” Isa. 62:2-42And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. 3Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. 4Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. (Isaiah 62:2‑4). This will be Israel “in the last last days” when “the mountain of the Lord’s house shall be established in the top of the mountains” (Isa.2:2), and this word shall have become reality: “The Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.” Isa. 60:2,32For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. 3And the Gentiles shall come to thy light, and kings to the brightness of thy rising. (Isaiah 60:2‑3). This will come to pass when the Gentile bride (profession) will have been rejected and “all Israel shall be saved.” (Rev. 3:1616So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. (Revelation 3:16); Rom. 11:22-2622Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: (Romans 11:22‑26).)
Esther has become the wife of Ahasuerus. But that brings us to a question we have already considered. How could a daughter of Israel mix with the daughters of the uncircumcised? How could she consent to be united to a Gentile, even if he were the king? How could Mordecai, himself so faithful to his Jewish position, consent to this? In order to answer these questions, we need to remember that these Jews of the dispersion were not in the same circumstances as those who had gone back to their land. These latter could maintain a strict separation from the idolatrous nations surrounding them and we see Ezra and Nehemiah, their leaders, insisting energetically upon their separation. “Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.” Neh. 13:2525And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. (Nehemiah 13:25). Ezra, too, manifests his deep distress when he learned that some of the Jews were allied with strangers (Ezra 9 & 10). “Ye have transgressed, and have taken strange wives, to increase the trespass of Israel,” he said. “Now therefore make confession unto the Lord God of your fathers, and do His pleasure: and separate yourselves from the people of the land, and from the strange wives.”
All this was good and was entirely in its place, but those who had not profited from Cyrus’s edict were not in the same position. Subjected more directly to the power of the Gentile, they were obligated to submit to the law of the despot. But above all we must consider the designs of God who undertook for His people in a hidden manner and directed everything to hinder the enemy from accomplishing their ruin. He availed Himself of everything, even the feebleness of His saints who sometimes give in to the pressure of circumstances. He is Lord of the law and ordinances, which He has established. He dispenses His grace, and in a moment of distress even David could eat of the loaves of showbread, which he was not really permitted to eat, nor those with him (Matt. 12:44How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? (Matthew 12:4)).
Do we not see this same grace which extends beyond the limits of ordinances in some of the alliances between some of God’s people and those of the nations? Joseph espoused Asanath (Gen. 41:4545And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. (Genesis 41:45)); Solomon took to wife Rahab and Boaz was united to Ruth the Moabitess (Matt. 1:55And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; (Matthew 1:5)). We need not be surprised, therefore, to see Esther become the wife of Ahasuerus. Mordecai, as we have said, was a man of faith; he desired the welfare of his people, and since God had permitted that Esther’s beauty draw upon her the attention of the royal commissioners, without his having done anything to promote it, he trusted in the Lord, who, through Esther, undertook in favor of the Jews. He counted upon His God, as in other times the parents of Moses, who, seeing the child “fair to God” (Acts 7:2020In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: (Acts 7:20), marg. and JND marg.) by faith hid the future liberator of Israel.
By her graciousness and beauty Esther captivates the heart of the king. She is crowned with the royal crown; she is queen, but no one knows her nationality. In spite of her high station, she remains subject to Mordecai. No position can set aside the sense of indebtedness towards a benefactor, nor the natural obligations of children to their parents. For “Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it . . . . For Esther did the commandment of Mordecai, like as when she was brought up with him.” chap. 2:10,20. Such character of obedience is beautiful and we know Him who manifested it in all its perfection. We only have to follow His steps in submission and dependence.
The world did not know whence Esther was; it was a secret between Mordecai and her, a secret which was to be revealed at an opportune time, for the deliverance of their people, in a moment of extreme distress. The world has not known Jesus. His ascension in glory is a mystery to them, but faith knows, and the world shall see Him when He shall come for the remnant of Israel who await Him.
One would observe that Esther’s rise to the position of queen becomes an occasion of joy for many and of comfort for all. “Then the king made a great feast unto all his princes and his servants, even Esther’s feast; and he made a release to the provinces, and gave gifts, according to the state of the king.” chap. 2:18. It is to the daughter of a despised people that these benefits of the king are given; it is “Esther’s feast.” We are reminded of the spirit of the prophetic word: “In this mountain shall the Lord of hosts make unto all people a feast of fat things; a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.” When will this universal blessing of the people of the earth take place? It is when the Lord Jehovah shall take away the rebuke of His people “from off all the earth.” Isa. 25:6-86And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. 8He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it. (Isaiah 25:6‑8).
Esther, daughter of Israel, is at the height of glory. She let herself be placed in this position of a Sovereign without declaring her descent, in submitting to Mordecai’s orders. She was not conscious of what the pattern of her service was to be or of what to expect; as an instrument under the hands of the God of Jacob she did not know what He would ordain for her. In the first place, if her elevation has been the occasion of the king’s liberalities towards everyone, she is the means God uses to preserve the life of Ahasuerus.
She is the intermediate between him and Mordecai who, without her, could not have made contact with the king. This also served for Mordecai’s advancement.
Another situation arises, and that is the moment of testing. Shut up as she was in the palace of the king, Esther was ignorant of the decree of extermination leveled against her nation. Through her maids and chamberlains she is made aware that Mordecai is before the king’s gate, clothed with sackcloth, a sign of grief, and crying with a loud and bitter cry. Esther’s heart is moved. The greatness of the position to which she had been raised did not make her forget what she owed Mordecai nor altered the affection she bore towards him. The queen was “exceedingly grieved” on hearing of the mourning. of the one she venerated as a father. She wanted him to divest himself of the tokens of humiliation and grief; she desired to comfort him, to assure him of her sympathy, and she sent him raiment (chap. 4:1-4). But how could he accept any kind of consolation while his people stood in such peril? The feelings that filled his heart were much like those of Asaph: “O God, why hast Thou cast us off for ever? . . . Remember Thy congregation . . . . They said in their hearts, Let us destroy them together . . . . O God, how long shall the adversary reproach?” Psa. 74:1-101<<Maschil of Asaph.>> O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? 2Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt. 3Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary. 4Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs. 5A man was famous according as he had lifted up axes upon the thick trees. 6But now they break down the carved work thereof at once with axes and hammers. 7They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground. 8They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. 9We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. 10O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? (Psalm 74:1‑10). And his soul “refused to be comforted.” Psa. 77:22In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted. (Psalm 77:2). His lament was not on his own account but for his nation.
Mordecai did not accept the raiment sent to him by the queen. Astonished, but doubting the validity of strong enough reasons for his acting as he did, and desiring to know so as to assuage or at least share his grief, “Then called Esther for Hatach, one of the king’s chamberlains, whom he had appointed to attend upon her, and gave him a commandment to go to Mordecai, to know what it was, and why it was. So Hatach went forth to Mordecai unto the street of the city, which was before the king’s gate. And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them. And he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to show it unto Esther.” chap. 4:5-8. Now Esther understands what threatens her people and Mordecai; now she understands his grief and makes it her own. But what could she do to avert such a terrible stroke?
She alone could intervene, but what a task for a feeble woman. Mordecai laid before her what she should do. It is simple; it is God’s way; she is the only one who could approach the great king, who perhaps could have access to him and counterbalance the fatal influence of Haman. Mordecai does not just insinuate to her to do it, leaving it up to her to understand her duty. With all the authority of his position towards her and above all with the authority of faith which he possesses, and which governs his life as we shall see, he said to Hatach to command her “that she should go in unto the king, to make supplication unto him . . . for her people.” chap. 4:8.
Now this was a charge which might well frighten a timid soul. We recall Deborah, who helped Barak, when confronted by Sisera’s innumerable army while only ten thousand were at his side. Jael, praised in Deborah’s song, was the real heroine so to speak, but she was alone, a fugitive and neglected. Esther finds herself fully conscious of being in an even more difficult position. The law of the Persians was explicit; it forbade anyone, man or woman, to enter in unto the king in the inner court, except he be called. “There is one law of his to put him to death.”
We can understand Esther’s momentous hesitation, so much the more, since for the last thirty days she has not been invited to come into the king’s presence, as though something had clouded the favor she had been enjoying. Should she then dare to face that formidable presence, come before the king and be found guilty of trespassing? Should she have the courage or even a chance, in these circumstances, to present a request? And could she have any hope of being received graciously as long as the great enemy, Haman, has deceived the mind of the king? And how could she tell him that she, Esther, till now the object of his favor, is of that race upon which the favorite’s scorn had fallen, and which he has accused of not observing “the king’s laws”? Would she not be a hindrance rather than a help to her people? It is true that by special favor of the king the guilty could be pardoned. If the king held out his golden scepter to her, she would escape death. But would Esther be the object of such favor? So we can see the, difficulties which presented themselves before Esther’s soul and made her recoil. There is no doubt that she did love her people and Mordecai, but the obstacles seemed so insurmountable, and she told Mordecai what was holding her back. “And Hatach came and told Esther the words of Mordecai. Again Esther spake unto Hatach, and gave him commandment unto Mordecai; all the king’s servants, and the people of the king’s provinces do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.” chap. 4:9-11.
It can be seen that Esther does not positively refuse. She explains her fears and her doubts to the one she habitually consults and follows. She needs to be strengthened and sustained. Where is her faith one may ask. Perhaps she is feeble. But who among us has not found, in any of our circumstances, a time when it seems impossible to go ahead, nothing but obstacles block our way, or everything fails? It is needful to count on God, no doubt, but it is well also to own, as Esther did to Mordecai, the difficulties wherein we find ourselves, our own weakness and the need we have for help.
Is it not remarkable that deliverance for her people depended on such a feeble instrument? God must always show His power in vessels of weakness so that man may not glory in himself. He choses things which are not, to bring to nought the things that are. It is through that which is most despised, the cross of Christ, Christ crucified in weakness, unto the Jews a stumbling block and unto the Greeks foolishness, that God saves mankind (1 Cor. 1:17-3117For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22For the Jews require a sign, and the Greeks seek after wisdom: 23But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 26For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29That no flesh should glory in his presence. 30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31That, according as it is written, He that glorieth, let him glory in the Lord. (1 Corinthians 1:17‑31)).
Esther has now made known to Mordecai what troubles her and holds her back from carrying out his orders. “And they told to Mordecai Esther’s words.” How was he to respond? We have already noted how that Mordecai placed the glory of the Lord and the welfare of His people above everything. He knew well the danger to which Esther was exposed in presenting herself before the king in order to plead the Jews’ cause, but he passed in silence over the feelings of his heart. He did not seek to consult with either flesh or blood. If it becomes necessary, he is ready to sacrifice his “Isaac.”
This always the character of true faith. The Lord said to those who followed Him: “If any man come to Me, and hate not His father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple.” Luke 14:2626If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. (Luke 14:26). Natural affections must be kept in their place and not come between God and ourselves. It must be God first and above all, or else there will be hesitating and a fall. Such was the sentiment which dictated Mordecai’s response to Esther. It might seem hard; it has been said that he accuses her of selfishness and indifference towards her nation, but Esther’s energy needed to be renewed, and Mordecai must let his speech be “seasoned with salt.” Col. 4:66Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Colossians 4:6). “Then Mordecai commanded to answer Esther, Think not thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether hold 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?” chap. 4:13,14. These are the words of the faithful Jew by which he sought to stimulate Esther to take the route he had traced out before her. It is the mind of God for it is that of devotion which does not hesitate to give all for Him and His own. It involves taking the cross, not counting even life itself dear, just so the service which God has entrusted is accomplished. Such was Paul (Acts 20:2424But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24)) being an imitator of his divine Master. And this also becomes us according to our measure. “For none of us liveth to himself,” and “ye are not your own.” Rom. 14:7,87For none of us liveth to himself, and no man dieth to himself. 8For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. (Romans 14:7‑8); 2 Cor. 5:1515And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. (2 Corinthians 5:15); 1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19).
Notice the manner in which Mordecai seems to forestall the temptation which could have crept into Esther’s soul. I am not saying that it was there. “If thou altogether holdest thy peace at this time.” Because she had not made known “her kindred nor her people” she could have regarded herself as sheltered in the royal palace. The silence, when it became a question of confessing to the truth, could be regarded as a denial.
It is necessary for us in this present time to decidedly take sides with God. Joseph of Arimathea was able for a long time to hide his discipleship with Jesus, but the time came when he confessed openly what he was. But could Esther have looked on with an indifferent eye and through fear at the massacre of her people and keep silence “at this time”? It would be painful to think so, but just the same, do we not see the disciples forsaking their Lord, and Peter, rather than keeping silence, opens his mouth to declare three times that he does not know Jesus? May we mistrust this deceitful heart, this spirit so prompt to say: “I will never forsake Thee,” because the flesh is weak and carries us away.
Mordecai, however, anticipates the thought that could have gone on in Esther’s soul. “Think not with thyself,” he says. It is as if he said, “Take care that you do not give yourself over to the illusion of a false sense of security, for the stroke and the ruin will overtake you even in your elevated position. If you are not for God and His people, God will be against you.” How this recalls the words of the Lord: “For whosoever will save his life shall lose it: but whosoever will lose his life for My sake, the same shall save it.” Luke 9:2424For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. (Luke 9:24). Esther’s security is tied to that of the Jews. But above all she holds to her devotedness to her God. The words of the Lord Jesus show us that the same is true today. If in the midst of great troubles we are true to Him, what do we have to fear?
We have already mentioned Mordecai’s marvelous faith and confidence. To him the Jew’s deliverance is a certainty. God could not let His people perish and annul His promises. (See Jer. 23:3-8; 31:1-143And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. 4And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. 5Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. 7Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; 8But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. (Jeremiah 23:3‑8)
1At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people. 2Thus saith the Lord, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. 3The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. 4Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. 6For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. 7For thus saith the Lord; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. 8Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. 9They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. 10Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. 11For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. 12Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. 13Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord. (Jeremiah 31:1‑14).) Mordecai knows them and sees their accomplishment in the future. The return of some Jews to their land with Zerubbabel and Ezra is for him not the glorious return of Judah and Israel into their land, delivered from under the yoke of the nations. His faith based on the Scriptures anticipates like Paul, the day when “all Israel shall be saved.” Rom. 11:2626And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: (Romans 11:26). This is why he says to Esther: “Then shall there enlargement and deliverance arise to the Jews from another place.” Would she not rather, instead of perishing, be herself the instrument of that deliverance, however great the difficulties might be, however feeble she might feel herself to be? Would she fail the Lord in His design He had for her in having brought her to the throne? Could she believe it to have been a coincidence, as we say, or was it the guidance of the hand of the Lord who lifts up whom He will? And in what greater way could she glorify Him than in the salvation of His people? “And who knoweth whether thou art come to the kingdom for such a time as this?” What more opportune time was there? Could Esther be thinking that it was for herself that she had been made the queen of Persia, the favored of Ahasuerus? Surely not, but the stern words of Mordecai recalled it to her. God certainly does not need us to accomplish His designs, but how great the privilege if He condescends to use even our weakness for Himself, even if it be at the price of great sacrifice.
Esther understood Mordecai. She enters into his thoughts. Her decision is made; she will give herself for the salvation of her people. But she feels keenly for herself the need of help from on high for such an undertaking, the need for courage to dare to enter the presence of the king at the risk of her life; the need of wisdom as to how to present her request and to do it at the right moment. Therefore, she requests supplication to the Lord for herself and she also looks to the Lord on her own behalf. “Then Esther bade them return Mordecai this answer, Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat or drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king.” chap. 4:15,16.
The fast was an expression of humiliation and grief; it indicated abstaining from material things so that the spirit might be at liberty to be occupied with God, accompanied, however, by prayer. According to the spirit of the book of Esther this is not expressly mentioned, but we cannot doubt that in such great peril supplications were not lacking, but accompanied the fast which alone could not have sustained the soul of Esther. We have in Scripture more than one example where prayer and supplication went together with fasting. Before beginning his journey, Ezra said in a simple and touching manner: “So we fasted and besought our God for this: and He was intreated of us.” Ezra 8:2323So we fasted and besought our God for this: and he was entreated of us. (Ezra 8:23). Daniel, while thinking of the desolations of Jerusalem and the end of the captivity announced by Jeremiah, made confession for himself and his people and said: “And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.” Dan. 9:33And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: (Daniel 9:3).
But the most remarkable passage in which the situation strikingly resembles that of the Jews in the times of Esther, is one found in the book of Joel. The children of Israel there are threatened with a terrible calamity and the prophet says:
“Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of .his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, 0 Lord, and give not Thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?” Joel 2:15-1715Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (Joel 2:15‑17).
These words could certainly be applied to the trying circumstances in which the Jews were found here!
After Esther had shown her dependence which proved she had a deep sense of her own feebleness, she was resolved “and so will I go in unto the king.” Strengthened from on high, she braved it all, even to violating that dreadful law.
She did “what is not according to the law: and if I perish, I perish.” She has offered her life as a sacrifice; she tastes, so to speak, ahead of time, the bitterness of death. She gives herself for her people. “So will I go in”; what an admirable word of decision. It reminds us of Rebecca’s words, responding to the servant’s appeal: “I will go,” and the still more touching decision of Ruth: “Whither thou goest, I will go . . . thy people shall be my people, and thy God my God.” The Lord loves this decision from the heart for Him. He did not hesitate to give His life for us. When the time had come for Him to die, “He steadfastly set His face to go to Jerusalem.” May we in some measure appropriate this spirit which neither hesitates nor questions in serving Him or His people. Esther did not know what would happen to her, but she is going to enter and if it is death she will meet with, she will suffer it.
We do not wish to make forced comparisons, but cannot the Christian’s heart, in these things, which are recounted by the divine Spirit, perceive the likenesses and shadows of that which was perfect in Christ? May we then be permitted, while recalling the various traits of Esther’s conduct, to remind ourselves of what is presented to us about Christ. Is not the Lord Jesus the source and the divine expression of every true self-denial, every pure love and devotion to God and His people? He offered Himself without spot to God. With entire decision, when entering the world, He said, “I come to do Thy will, O God.” This will continued all the way unto death, “to bring many sons to glory,” and He did not draw back from this work.
But when that awful moment arrived, He “offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death.” Heb. 5:77Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7). Then the Lord took the cup from His Father’s hand; He passed through the judgment and in perfect devotion for His own, entered into death. But He was heard for His piety; He was saved out of death being raised again, and has become the author of eternal salvation for those who obey Him.
We have a shadow of these glorious things in Esther. She said: “So will I go” and after the days of the fast and supplications, she indeed enters and presents herself before the king seated in royal splendor on the throne of his kingdom as sovereign ruler: “Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the gate of the house.” chap. 5:1. It is a solemn moment. The life of an entire nation depends on what is about to take place. Will Esther be accepted? Will the royal favor rise above the law and override the death sentence the law assigns to the transgressor? Will the queen and the Jews be saved? Yes, for the Lord has heard the supplications; the fast of the people has been agreeable; Esther’s devotedness meets with His response, and He will give her His recompense. It is God Himself who inspires the plan, who gives the strength to carry it out, the wisdom to bring it to a good ending, and if we have worked with that which He has provided, when all has come from Him, He will reward us as if it had all come from ourselves. “He works in us both the willing and the doing after His own good pleasure,” and then He tells us “your labor is not in vain in the Lord.” What a God is ours!
It is He who inclines the heart of man, and more particularly that of kings, to perform His pleasure. Thus when Ahasuerus “saw Esther the queen standing in the court” arrayed in her royal apparel and adorned with the beauty and graciousness which heretofore had won his heart, “she obtained favor in his sight.” The king held out his golden scepter which was in his hand. Esther came near and touched it and this was the sign she was accepted. Death is behind her; she lives. But there is more. With her, her people also escape; though still hidden, their rescue is no less certain and will be brought in evidence when the right moment has come. Here again Christ and His work come before us in a striking manner. He has gone through death, but He lives, and His resurrection is for us the pledge of His acceptance before God. It was not possible that the well-beloved Son of God, who by obedience and for His glory had submitted to death, should be held by it. If He died for our sins, He was raised for our justification, and we are saved by His life. He, being without blemish, offered Himself to God and presented Himself before Him in the glory and in all the beauty and excellency of His person and work. He was well-pleasing to God.
But there is even more. We are agreeable to Him: “Accepted in the Beloved.” His life before God is the measure of our salvation; because He lives, we live. His divine favor is ours as well. Faith lays hold of this now and rejoices, hidden from the world, but in a coming day the world will know that we have been loved by the Father, even as He is loved.
Not only is Esther’s life spared, but the king also is ready to grant her request, whatever it should be, to the half of his kingdom, as Jehovah said to His anointed: “Ask of Me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” Psa. 2:88Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. (Psalm 2:8). But it is not a splendor of glory, possession of half a kingdom, that Esther desires. What matters to her is of no personal concern. It is the rescuing of the Jews and the retribution to the adversary which she has in view. The exercise of power will come in the future. Is it not so with Christ? Now His glory is hidden; His kingdom is not of this world. He saves His own and brings to nought the power of Satan. “The God of peace shall bruise Satan under your feet shortly” (Rom. 16:2020And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. (Romans 16:20)), and after that Christ will reign in glory.
Esther now presents her request which, on first thought, seems far removed from her anticipated purpose. She says: “If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.” chap. 5:4. Why does not Esther immediately uncover to the king that which occupies her heart? It might seem that her first cry should be, “Spare me as well as my people.” Here we see something worthy of remark. A new trait appears in Esther’s character. She, the obedient daughter, the timid and fearful young queen is now decided and dedicated, and appears to us to be invested with wisdom and prudence. The Lord who has strengthened her, now gives her the necessary qualities to bring about a good ending to the work in hand. This will always be so for every servant who has heard and who follows the call of his Master, who will abundantly supply the wisdom and discernment to go into action at the opportune moment and in the necessary manner. Esther did not rush into it; she observed the favorable moment “to seize the occasion.” She is, as one sees, directed by the Lord so as not to compromise her people’s cause but to further their good. She knows Haman’s great influence over Ahasuerus. She does not invite an open contest with the “favored” but expects him to unmask himself.
In God’s designs it had to come about, on the one hand, that Mordecai’s peril would become extreme (chap. 5:14) and on the other, that the king would become favorably disposed towards Mordecai (chap. 6). Also Haman must still reach the pinnacle of honor which his pride ambitiously covets, before he will be cast down headlong by it. Such are then the lessons of God. Esther concurs to these things by her patient waiting. She puts into practice these golden precepts: “Trust in the Lord, and do good . . . . Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass. And He shall bring forth thy righteousness as the light, and thy judgment as the noonday. Rest in the Lord, and wait patiently for Him.” Psa. 37:3-73Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. 4Delight thyself also in the Lord; and he shall give thee the desires of thine heart. 5Commit thy way unto the Lord; trust also in him; and he shall bring it to pass. 6And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. 7Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. (Psalm 37:3‑7).
No doubt the king had the thought that, in presenting herself before him, the queen had a more important request than she would present at a banquet, and he reiterated to her his promise to grant her all her desire whatever it might be. He seemed to have become earnestly concerned, and Esther could not help but be encouraged. But the propitious time, the occasion to strike has not yet arrived; she senses this and does not yet open her heart. She begs the king to come again on the morrow with Haman to another banquet which she will prepare, and she exclaims: “I will do to-morrow as the king hath said.” chap. 5:6-8.
Haman’s pride is exalted to the highest degree seeing he alone is again invited for the second time with the king to the banquets given by the queen. “Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to-morrow am I invited unto her also with the king.” What a tomorrow for him!
The solemn day has arrived where all is to be unveiled. The king’s chamberlains came and “hasted to bring Haman unto the banquet that Esther had prepared.” Here the king solemnly renews his promise to grant to Esther whatever she should ask of him, and now Esther proceeded to do as she had said and revealed her request. That which had come to pass regarding Mordecai, before whom Haman had had to humble his pride, and honor him before all, indicated to Esther that the moment of God’s will had come. She found herself emboldened to speak. It is well to know how to wait on the Lord in dependence for the moment to act! Then we find that all things are prepared for a happy outcome. Esther reveals to the king how her own life and that of her people are threatened. She does not at all distinguish between her own destiny and that of her people but names herself first, for Ahasuerus knows her and loves her while he does not yet know her people. Otherwise, perhaps this people would not have been of much concern to him, but because of his love to her he moved to preserve both her and her people.
Just so we, too, only subsist through the love of God for His Son, and as to the future it is through Jesus’ love that God will show grace to Israel. Esther adds another motive to her request. It is for death and destruction that they have been sold by the adversary. If it had been “for bondmen and bondwomen,” she said, “I had held my tongue, although the enemy could not countervail the king’s damage.” In effect, the presence of the Jews was for bounty and blessing in the kingdom of Ahasuerus. Esther knew this. The exercises of her faith deeply penetrated it; she recalled the blessing made to Abraham: “In thy seed shall all the nations of the earth be blessed,” and many other such scriptures of the prophets.
We may easily overlook them, but we know well that it is so and that nothing would have been able to compensate for the loss caused by the disappearance from the earth of this despised people, from whom comes salvation (John 4:2222Ye worship ye know not what: we know what we worship: for salvation is of the Jews. (John 4:22)). For this reason Satan has bent all his efforts to exterminate them. And since salvation has come to the nations in the person of Christ, we know that nothing could have made up for the loss which would have resulted for the world, had the Jews vanished from it, for in God’s plans marvelous blessings are in store for the peoples of the earth after the Church is with the Lord and when the Jews, converted to Christ for His kingdom, will be the administrators of it (Rom. 11:12, 1512Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? (Romans 11:12)
15For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? (Romans 11:15); Isa. 66:18,1918For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. 19And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. (Isaiah 66:18‑19)).
God gave Esther the needed word and made it touch Ahasuerus’s heart. We need not stop to evaluate the strange conduct of this despotic king, who, without gathering any information, and in his blind confidence in a favorite, for a sum of money delivers an entire people — men, women and children — unto death. From a historic and moral point of view, one cannot help but be taken aback at seeing just where man will go when invested with power which he exercises at the inclination of his whims, without the fear of God and to whom the life of others, life so precious to the eyes of God, counts for nothing.
How much of this is apparent through the past ages, and in our days as well; how many there are who through ambition or other motives, have delivered, or are delivering unto death thousands and thousands of their fellowmen, often sparing neither women nor children! Ahasuerus did it from levity and irresponsible carelessness; whatever the motives, the blood of man shed by man is the work of Satan. No matter what we have seen this man Ahasuerus to be, we have been able to glean other valuable lessons from this book of Esther. It deals with a part of God’s people, unknown, it is true, but everything happening here was relevant to all of them — that is, all Israel. Had Haman prevailed, they all would have perished. Ahasuerus, Haman, Mordecai, and Esther, are only instruments upon the scene, vessels of wrath or vessels of mercy. The great God there conducts all with a wise and powerful hand; all works for His glory, and the accomplishment of His designs. He uses all: Ahasuerus with his despotism and his character without discernment and without firmness, Haman with his vain glory and malicious hatred, Mordecai with his unimpeachable faithfulness to his God, Esther devoted to her people. It is marvelous to see God Himself working as well above it all.
How reassuring to the believer who sees Him ruling this agitated world and working all things together for good to them that love Him. Truly the saints can say, “All [things] are yours” and we are Christ’s and Christ is God’s, Lord over all. The believers therefore see everything in this world as under them, with God and Christ above them (1 Cor. 3:2222Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; (1 Corinthians 3:22)).
What Esther has said has gone straight to the heart of the king, at this moment not so much perhaps on account of her people but on account of her who had found favor in his eyes and whom he loved and whose life was being threatened. He trembled thereat and said to Esther; “Who is he, and where is he, that durst presume in his heart to do so?” chap. 7:5. This is a powerful and true pronouncement for it is from the heart that thoughts of hate and murder arise. The heart is the seat of the sentiments and affections, of hatred as well as of love. The one, arising from wounded pride, had dictated to Haman the destruction of the people of Mordecai; the other coming from God who had inclined the heart of the king towards Esther, secured the deliverance of these same people.
Satan, and those who represented the people of God, were there confronting each other, the same as in that marvelous scene described in Zechariah 3:1-51And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. 2And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3Now Joshua was clothed with filthy garments, and stood before the angel. 4And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. 5And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. (Zechariah 3:1‑5). Who would prevail? The contest is quickly resolved; there is only one answer. Haman the adversary is unmasked and presented in his true character by Esther. “The adversary and enemy,” she said, “is this wicked Haman.” chap. 7:6. Adversary of God, enemy of His people, ruler of the darkness of this world, the exceeding wicked one (Eph. 6:1212For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12)) — these are the marks which in the Scriptures define those of which Haman became the instrument. But here the wicked course of Haman ends. He is judged and condemned. His attempt to implore Esther’s intercession was in vain. It was of no avail to him. We shall see later what becomes of him. For the moment Esther will again occupy our attention.
By revealing her kindred she has saved herself and her people. By the same token she pays her debt of gratitude to Mordecai by presenting him to the king and appointing him over the house of Haman which the king had given her (chap. 8:1,2). But one thing remained to be done without which neither the good will of the king nor his favor which Esther enjoyed, would have any effect. The decree, instigated by Haman, and which was to exterminate the Jews, had not been revoked nor could it be. Esther, knowing this, went again to intercede before the king, in whose hands alone was the life or death of the Jews.
“And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then the king held out the golden sceptre towards Esther. So Esther arose, and stood before the king, and said, If it please the king, and if I have found favor 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: for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? Then the King Ahasuerus said unto Esther and to Mordecai the Jew . . . . Write ye also for the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring: for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.” chap. 8:3-8.
Several interesting things are to be remarked in this passage. Foremost we see the touching and urgent intercession of Esther for her people and the witness of her love for them. How could she live seeing her kindred are condemned to perish. Her portion was to live and to die with them. Then we see her humble submission, recognizing that all depended on the king’s good pleasure. And finally she reckoned on the favor the king had accorded her, and on his love for her. Since the death sentence had been written and had been sealed with the king’s ring, it could not be revoked. What could be done? Let another decree be written, itself being irrevocable as well, but showing grace towards the Jews, so that the plots of the enemy might be foiled.
We have already seen, while more specially speaking on the subject of the Jews, how matters went. But do not these details also engage our thoughts more directly concerning matters of an infinitely higher order? There was also a decree of death (and rightly so) against us, and Satan our formidable enemy held the controlling advantage, for he had the power of death (Heb. 2:1414Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (Hebrews 2:14)). That decree could not be revoked, for in our case, we being sinners, the justice of God required it. What could be done? We could not have done anything to escape this terrible situation, but Jesus, the well-beloved of the Father, has obtained for us the decree of grace which perfectly met our need and has delivered us from the power of Satan and the claims of the law.
Again, Esther did not rest till she had obtained a full and entire deliverance, an absolute security for her people. She never departed from her place as a woman subject, devoted, offering her life, from the moment she had said, with saintly resolution, “So will I go in unto the king,” persevering energetically to the finish of her task. May we imitate this!
A last thing is to be mentioned. Esther, in conjunction with Mordecai, desired the deliverance of the Jews to be commemorated. It was, the thirteenth day of the twelfth month (the month Adar) that the lot (Pur) was cast before Haman, that was designated for the holocaust of the Jews. This same day and the day following, by the king’s second decree, the Jews smote their enemies and were delivered. The fifteenth day was a day of rest for them, a day of feasting and rejoicing.
“And Mordecai . . . sent letters to all the Jews . . . to establish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day . . . . Because Haman . . . had cast Pur, that is, the lot . . . to destroy them . . . . Wherefore they called these days Purim after the name of Pur . . . . The Jews ordained, and took upon them, and upon their seed . . . that . . . it should not fail, that they would keep these two days . . . . Then Esther the queen . . . and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim. And the decree of Esther confirmed these matters of Purim; and it was written in the book.” chap. 9:20-32.
This is the last act which is reported to us, touching the reign of Queen Esther, the devoted daughter of Israel.
Now the Jews, dispersed among the nations, continue to celebrate this feast of deliverance, waiting until the great day of their true feast and their perfect deliverance arrives (Zech. 12:8-148In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. 9And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 10And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 11In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14All the families that remain, every family apart, and their wives apart. (Zechariah 12:8‑14)) when they will have rest from their enemies, when they will repent and receive Christ. This is the happy time of which, by the Holy Spirit, Zacharias, the father of the “forerunner” spoke in those magnificent terms:
“Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He sware to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all the days of our life.” Luke 1:68-7568Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69And hath raised up an horn of salvation for us in the house of his servant David; 70As he spake by the mouth of his holy prophets, which have been since the world began: 71That we should be saved from our enemies, and from the hand of all that hate us; 72To perform the mercy promised to our fathers, and to remember his holy covenant; 73The oath which he sware to our father Abraham, 74That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75In holiness and righteousness before him, all the days of our life. (Luke 1:68‑75).
The “dayspring from on high,” the angel of tile covenant, Jesus, has visited them, but they did not receive Him and under the sentence of judgment they mourn and are dispersed. But the time of their return to their own land approaches, the time of their blessing (at least for the faithful remnant) and for those that fear His name. He whom their fathers have rejected will arise. “The sun of righteousness [shall] arise with healing in His wings.” Mal. 3:1; 4:2,31Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3:1)
2But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. (Malachi 4:2‑3).