Esther: August 2016
Table of Contents
Esther
“For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” (Esther 4:14) Esther was chosen by God for the time, place and circumstances she was to be in when raised by Mordecai “for such a time as this.” Would she act for her families’ preservation or for its destruction? Mordecai had faith that deliverance would come, but would Esther rise to the occasion? She did, and we are thankful. God was honored, even when He could not publically own the Jews due to their collective unfaithfulness. For everyone of us God has ordered when are to live, where we are to be born and in what circumstances. We may learn from Esther’s life, and remember that in each of our lives there is “such a time as this.”
Esther – Her Personal Character
In every period in this world’s history, God has had individuals who were exemplary in their faithfulness, despite the general failure of those around them. Men like Enoch, Noah, Abraham, Joseph, Elijah and Timothy, to name a few, showed remarkable devotedness to the Lord, and individual faithfulness, in spite of the condition of those all around them. Likewise, Ruth the Moabitess, Rahab, Huldah the prophetess, Anna, and Mary of Bethany are examples of women of similar outstanding character. But nowhere does a beautiful character shine out more than in the case of Esther.
Consider her situation; her nation had been taken captive more than 100 years before, and the majority of them were living as exiles in a strange land. No doubt she herself had been born in exile. Although some of the Jews had prospered under these circumstances and occupied important positions, they were in general a despised people. (It was probably for this reason that Mordecai told Esther not to reveal her national identity, when she was taken into the king’s court.) But in addition to being in captivity, she was also an orphan, having been brought up by her cousin, Mordecai, who in grace had looked after her as his own daughter. Yet in all this she displays an exemplary character.
Like Daniel and others among the Jews, she was not herself guilty of the sins that had occasioned the captivity, and her ways were honoring to the Lord, even though He is not named in the book that bears her name. The various virtues that she showed in her life are an example for us.
Submissive and Obedient
First of all, she knew how to be submissive and obedient to Mordecai, even though she was a young woman by the time she is introduced to us. She trusted his judgment, and was willing to follow his instructions. This shows a good spirit, for being a beautiful girl, and having been chosen as a possible replacement for queen Vashti, she might well have decided that she was competent to make her own decisions. Even after she became queen, it is recorded that “Esther did the commandment of Mordecai, like as when she was brought up with him” (Esther 2:19).
Trust
Secondly, she showed a spirit of trust, for when she was to be brought in unto the king, she might take with her whatever she desired. This probably consisted of ornaments, jewels, special clothing, etc., with the view of making her more attractive. But we read that “she required nothing but what Hegai the king’s chamberlain appointed” (Esther 2:15). Again, while God is not specifically mentioned, we can sense a trust and submission to the Lord’s will, whatever might take place.
Wise
But her life was not going to be smooth, and when Haman conceived his plan to destroy all the Jews, she was put into a difficult position. Should she remain silent, or risk her life in order to do something? She shows great wisdom and prudence in her attitude, for on the one hand, she carefully weighs the risk of doing something. On the other hand, when she does decide to act, she does not do so rashly. She asks all the Jews in Shushan to fast for three days, and she does the same. Then only does she go in to meet the king.
Sympathetic
In all this too, she shows her real sympathy and care for her people. Having been raised up to be queen, and thus in a secure position, she might well have decided against risking her life for her people. She had not revealed her national heritage, and it is unlikely that she would have been found out, even had Haman’s plan succeeded. But her care and compassion are evident, and Mordecai impressed upon her the seriousness of the situation, urging her to act.
Courageous
It took courage to go in before the king, for the Persian kings loathed being asked for special favors. Doubtless many would want to come before them with requests, for one word from the king would settle any dispute. To forestall all this, a death sentence was reserved for anyone who came in uninvited, unless the king approved of the visit. Thus even the queen took her life in her hands by coming in without being asked, yet Esther’s attitude was, “If I perish, I perish.” It reminds us of the attitude of Shadrach, Meshach, and Abednego, who were prepared to die in the fiery furnace, rather than worship an idol. They knew that the Lord was able to deliver them, but if He chose not to do so, they would accept His will. Again, all this was done in the case of Esther, without the Lord’s name being mentioned.
Patient
Esther shows patience and wisdom too, in the way she makes her request to the king. She does not simply blurt it out, but rather stages a banquet for two days, waiting for the right time to make her request. She exemplified the Lord’s wisdom, when He told His own to be “as wise as serpents, and harmless as doves (Matt. 10:16). When the right time comes on the second day, God had already worked, Mordecai had been honored, and the stage was set for Haman’s downfall. In this we see that Esther had a confidence that deliverance would come, and she went about it carefully. Surely she was guided by God’s unseen hand.
Estranged People
We might well ask why God’s presence is consistently behind the scenes here, and why His name is not mentioned. Surely it is because things were out of order, and God’s people were not in their proper place. They had failed, and thus were under His judgment, in captivity. More than this, they were engaging in relationships that were forbidden by the law. What business had a Jewish girl being the queen of a heathen monarch, and being part of his harem? Where is the godliness of Daniel and his friends, who at the beginning of their time in Babylon refused to eat what the law forbad? Where is Daniel’s faith that prayed three times daily, many years later under Darius the Mede? We read none of that in the book of Esther; rather the emphasis is on the Jews nationally, not spiritually.
Yet God in His providence looked after His people, and preserved them. Esther too was quite possibly unable to change her circumstances, for she probably had no choice when she was taken into the custody of the keeper of the king’s women. But all this does not touch the fact that under very difficult circumstances, she exhibits an attractiveness and beauty of character that is an example for us today.
W. J. Prost
Beloved for the Fathers’ Sakes
The book of Esther takes place after the captivity of Israel, and during the time between the 6th and 7th chapters of Ezra. King Ahasuerus was almost certainly the Xerxes of history, one of the most powerful of the Persian monarchs, who reigned when the Persian empire was at its height. It is generally accepted that he began to reign in the year 485 B.C., and most historians feel that he reigned until perhaps 465 B.C.—a total of twenty years. He was then succeeded by his son Artaxerxes. However, a careful look at the chronology by those who have devoted themselves to it, has shown that he probably reigned only eleven years, being assassinated in the year 474 B.C. This agrees with the chronology of Scripture, and is therefore most likely to be accurate.
More than fifty years before this time, under the Persian king Cyrus, the Jews had been given the opportunity to go back to the land of Israel, and to re-establish themselves there. A number took advantage of this opportunity, but fewer than 60,000—a relatively small number, considering the vast population that had been carried into captivity. Thus a large number of Jews were found living outside of Israel, first under the Babylonian kings, then later under the Medes and Persians. At the time of our story, we find Esther and her guardian Mordecai living in Shushan, the capital of the Persian empire. Its ruins are still visible in Susa, or Shush, in modern day western Iran. Mordecai was in Shushan, and evidently had some employment there. More than this, he sat in the king’s gate, and was a keen observer of what went on at court. He had graciously brought up Esther, who was his uncle’s daughter, and an orphan. Here we have the setting, not only for an exhibition of God’s providential care of His ancient people, but a dispensational type of the ways of God in His testimony in this world.
The Feast
The story begins with a great feast by Ahasuerus, probably one which was not only meant to display his power and glory, but also to usher in a campaign against Greece, in order to avenge a defeat suffered at their hands by his father Darius 1 in 490 B.C. (It is of interest that while he had some success with this venture, he also sustained a resounding naval defeat at the hands of the Greeks, an event that is considered to be the beginning of the decline of the Persian empire.) At the same time, his queen Vashti also made a feast to the women in the royal house. At one point during these two feasts, when the king was evidently very much under the influence of wine, he commanded that Vashti come before the invited guests, to show them her beauty. Her refusal was very unusual in those days, for kings held the power of life and death, and one word from Ahasuerus would have meant her execution. Yet she did so, and so greatly was the king angered and embarrassed, that she was eventually removed from her position as queen.
For God’s Pleasure
All this is very instructive for us. God has created us for His pleasure (Rev. 4:11), and in particular has chosen certain peoples at times in the world’s history, to display the beauty of His ways, and to be His testimony in the earth. Israel was given this responsibility in the Old Testament, having received “the oracles of God” (Rom. 3:2). But did they display God’s character in the earth? No, they failed greatly in this, and in two ways. First of all, they fraternized with the heathen nations around them, instead of being separate, and then adopted their idolatrous ways, worshipping idols instead of the true God. Their sin became so great that they were removed from that place of testimony. Their captivity in Babylon, and later under Persian and other rulers, was the result of their removal, because God had written “Lo-ammi” over them—“Not my people” (Hos. 1:9).
Now we have a Gentile ruler taking precedence in the world, who has a Gentile bride, Vashti. It is recorded that “she was fair to look on” (Esther 1:11), but she refused to display her beauty. From a human point of view, our natural feelings are on her side. Doubtless she felt insulted and outraged, to be commanded to appear before a group of inebriated men, simply to display her feminine beauty before them. As queen, she felt that she had enough influence and power to refuse this command, even though it came from the king. Evidently her life was spared, but as we have seen, she was subsequently removed from being queen.
The Dispensational View
Dispensationally, we see that when Israel was removed from the position of testimony in this world, God substituted the Gentile. This is clearly brought out in Romans 11, where we see the imagery of the olive tree, figurative of God’s testimony in this world. The two olive trees of Revelation 11:4 also speak of testimony in a coming day, during the Great Tribulation. The root of that tree was Abraham, whose faith made him the father, in that sense, of all that believe. The root remained, but as the result of the failure of Israel, some of the branches of that tree were broken off, and others grafted in, from a wild olive tree (Rom. 11:17). The Gentiles were this wild olive tree, for they were “having no hope, and without God in the world” (Eph. 2:12). They were brought into the place of blessing, while Israel as a nation was set aside. But have the Gentiles been a better testimony than Israel in the earth? We are speaking now of Christendom and the Christian dispensation, not of the church. No, for considering the light and blessing given now through the revelation of God in Christ, and the blessings through His finished work, Christendom has failed even more signally than Israel. Like Vashti, Christendom has utterly failed to display God’s character, for it has fallen into the same sins as Israel. Like Israel of old, Christendom has mixed with the world around it, instead of remaining faithful to the Lord. Likewise, the idolatry of Israel answers to the Christian profession being characterized by loving “the things that are in the world” (1 John 2:15). All this has made Christianity lose the sense of its heavenly calling, and made it a worldly religion. Again, we emphasize that we speak of profession, not of the reality among true believers. God continues to save both Jews and Gentiles, and to add them to the church. But sad to say, true believers have fallen into similar thinking, and lost their testimony to the world.
The Gentiles
What will God do about this? The church—that which is real—will be taken up to glory when the Lord comes, and He will see it in that day as “a glorious church, not having spot, or wrinkle, or any such thing” (Eph. 5:27). However, what is left will be nothing but outward profession, and having failed to display the beauty of God’s character, will be removed, like the Gentile queen Vashti. But will there be no testimony after that? Yes, for as we read again in Romans 11:22-24 that God is able to graft Israel again into the tree of testimony. In the millennium Israel will be God’s testimony in the earth, and this time they will not fail, for they will render their testimony in the power of God, not by human energy. Previously they failed nationally; in the millennium they will be faithful, as a “remnant according to the election of grace” (Rom. 11:5). As another has said, “The root of the tree begins with Abraham, and goes on throughout the millennium.”
The Beauty of Esther
Esther, in her natural loveliness, was also “fair and beautiful” (Esther 2:7), and was evidently of a gracious character too. She is chosen of the king to replace Vashti, and she does display the king’s beauty, not only in the natural and physical sense, but also in a character of grace, sympathy, selflessness and courage. As a result, the Jews were saved from utter destruction, which was determined upon them by Haman, no doubt a type of the antichrist. But he comes to his end, and Mordecai, a type of Christ reigning in millennial blessing, is brought out of obscurity and exalted to the highest place.
Well might we say with the Paul, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!... For of him, and through him, and to him, are all things: to whom be glory for ever. Amen” (Rom. 11:33,36).
In all that we have stated, it should be emphasized that we are in no way speaking about individual reality, or individual faithfulness, for doubtless there have been many faithful ones in the church down through the ages, whose character and testimony have greatly honored the Lord. Rather, we are speaking about the Gentile dispensation, their testimony in the earth, and only in the earth. Israel failed, and now Christianity has failed, but God will restore Israel to that place. In His power they will not fail the second time.
W. J. Prost
Book of Esther
The events in the book of Esther take place between the sixth and seventh chapters of Ezra, between the reign of Darius I and the reign of Artaxerxes. The gap between these two reigns is filled by the reign of Ahasuerus (otherwise known as Xerxes, 485-474 B. C.), the son of Darius and the father of Artaxerxes.
However, it is important to remember that the history of the world scarcely counts for anything in the inspired book. God does not mention such events unless they intervene in one way or another in the history of His people, or when they prefigure prophetic events, or disputes between peoples, of which Israel will be the object. The book of Esther confirms this principle. The Median wars which shook the world of that day are passed over in silence, as is the victory of Greece over the Persians during the reign of Ahasuerus. Such events prepared the ground for the ruin of Persia, the second universal empire, but they do not concern the people of God.
There is one very unique feature of the book of Esther—the name of God is absent in it. In order to explain this omission, let us first look at the circumstances in which the Jews found themselves in the book of Esther. At the time of the decree issued by Cyrus at the end of the 70 years of captivity, a number of Jews returned to the land under the leadership of Zerubbabel. But the greater part of Judah and Benjamin remained in the Persian provinces where they had established themselves. Those who returned, without being acknowledged by God as a nation (they had no sovereign king), had relations with the Lord individually and even collectively, despite the complete absence of national relations with Him. It pleased Him to support them, bringing them into the understanding of His thoughts through their leaders, teachers and prophets, so as to maintain their faith and encourage them.
Life Among the Gentiles
The condition of the people who had preferred to remain in the land of their captivity was on the contrary most unfortunate. Although they enjoyed an outward prosperity, they were deprived of any communication whatsoever between themselves and God. God was hidden from them, and this explains why, religiously, in the book of Esther everything is plunged into a mysterious shadow. Daily life continues, but the spring of this life is weakened. The Scriptures, the feasts, the sacrifices, the priesthood, the service of God—everything had disappeared. Prayer is not mentioned even once. In their distress they wear sackcloth, and fasting is ordained, but never a word of prayer or supplication. These things might have taken place individually among believers, but they are never reported. The people are left in servitude, outwardly without God, and with nothing else but a weak hope. They are despised and hated by most of the population, keeping a low profile in order to escape hostile attention, unhappy, but accustomed to the yoke they bear.
Thus God is hidden, and if God is hidden, everything else is hidden as well; the light of the world has disappeared. This light may shine to some extent in the midst of the ruins of Jerusalem, but it shines there where the conscience is active—where souls like Ezra confess the sin of the people, and humble themselves. Here we find nothing of the kind. The world may shine in all its earthly splendor, but Israel is seated in darkness. In the days of Esther, the people hide themselves. Mordecai, a servant of the king, does not reveal his race until forced to explain his attitude toward Haman. Esther, under Mordecai's orders, hides her origin and does not dare declare it.
God’s Hidden Providence
In the midst of this scene, a hidden Providence watches over the captives. God is faithful and even if He is obliged to hide His face, He cannot deny Himself. He does not repent Himself of His promises; He remembers them perfectly, although He cannot declare this character as long as the people bear the effects of their governmental judgment. If He acts differently toward the people returned to Jerusalem, it is in view of the coming of Christ into their midst, as the last three Old Testament prophets witness. But in this silence God remains the same, and God is love. He remains what He has always been, a God whose bowels are moved with compassion toward this guilty people. This is the reason for the unceasing care of His providence.
We may consider the providence of God in two ways. In the first aspect, men have the public spectacle before their eyes every day. As Paul says: "[God] left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness" (Acts 14:17). The second aspect is of a providence which is hidden in such a way that men can discern it only through its final result. At every turn we find this second character of providence in the book of Esther. Remaining hidden, it directs events, and only faith knows that it is at work and counts on it.
Moral Principles
There is another important feature of the book of Esther. One of the most marvelous traits of the Old Testament is that it either presents moral principles which are valid at all times, or it prefigures events yet to come. The One who is at work sovereignly shapes events and personalities which are types of what is to come in the future. A certain allusion, a certain name which would not be remarkable to a casual reader, suddenly takes on unexpected significance, and becomes clear in a burst of light. Such is the case with the book of Esther. When we tune our ears, what mysteries we discover! Divine power concentrated in one person; the deliverer, elevated to royalty and crowned; the sworn enemy of the man who represents the people, judged and condemned; the Gentile wife repudiated; the Jewish wife come out of her captivity and become the wife of the great king; the remnant passing through great tribulation, until the intervention of the Deliverer; then peace and joy succeeding this deliverance!
Character
Here in Esther, when we come in type on the scene of the great tribulation, the character of those who go through it is very different from that which we usually meet in the Psalms and the prophets. We do not have the spectacle of a repenting, upright remnant, who acknowledge that they have merited their chastisement, and who cry out to God. On the contrary, every link with God having been broken, the people see no possibility of deliverance. Only one man, Mordecai, who will be the instrument of that deliverance, is sure that it will come. And so, in the book of Esther, the distress is more anguishing, and provokes "a loud and bitter cry" (Esther 4:1), for their condition is that of the woman pursued by the dragon in Revelation 12:16. The situation of those remaining in Judea and Jerusalem is indicated to us in verse 17 of this same chapter, where we find active faith, a deep sense of sin, repentance, and hope of the Messiah's appearance.
Two Situations
The Word does not present here two remnants of Judah, but rather the remnant of Judah in two different situations. The one corresponds to the faith and obedience that the people had shown in returning to their inheritance and rebuilding the temple; the other corresponds to their indifference and unfaithfulness. Only God uses the circumstances of the people who remained in Persia, in order to give here an idea of the extreme distress of Israel in the future. And during this time a mysterious hand prepares deliverance through an event which calms the furious waves and "bringeth them unto their desired haven" (Psa. 107:30). Thus, the entire prophetical history of Israel is summarized, in type, in these few passages of the book of Esther: the nation is rejected and brought into servitude; the Jewish wife is a slave at first, then received in grace, and becomes the queen of the nations; the great tribulation, during which not a hair of their heads shall fall in a foreign land; judgment overcomes their adversaries, and the reign of peace is introduced!
In type we see the history of the remnant of Judah, scattered in a future day among the nations, whereas part of them will continue their testimony at Jerusalem. All will be deeply tested in their conscience, but the Word does not mention this moral work in the book of Esther, in order to concentrate our attention on the interrupted relationship between the people and God, the depth of their distress, and the greatness of the grace which effectuates their deliverance.
Adapted from H. L. Rossier
Esther
The book of Nehemiah has shown us the people reinstated in the land, but deprived of the presence of God, except as to general blessing. They were unacknowledged by God as His people; so that, whatever time may elapse, this condition leads us morally up to the moment when the Messiah should be presented to seal up prophecy, to finish the transgression, and to bring in everlasting righteousness (see Dan. 9:24). That book of Daniel gave us the last word (until the coming of Christ) of the history of Israel; and that, in grace and patience on God's part.
God’s Grace
The book of Esther shows us the position of Israel, or, to speak more accurately, the position of the Jews out of their own land, and looked at as under the hand of God, and as the objects of His care. That He still cared for them (which this book proves to us) when they no longer held any position owned of God, and had lost all title to His protection, is an extremely touching and important fact in the dealings of God. If, when His people are in such a state as this, God cannot reveal Himself to them, He yet continues to think of them. God reveals to us here, not an open interposition on His part in favor of His people, which could no longer take place, but that providential care which secured their existence and their preservation in the midst of their enemies. Those who were in danger were of the captivity of Judah (Esther 2:5-6), and of those who had not returned to the land of Canaan. If this betrays a want of faith and energy on their part, and of affection for the house and city of God, we must see in it so much the greater proof of the absolute and sovereign goodness and faithfulness of God Himself.
No Recognition of God
We see, then, in this history, the secret and providential care that God takes of the Jews, when, although maintaining their position as Jews, they have entirely fallen from all outward relation to Him, are deprived of all the rights of God's people, and are stripped of the promises; in the fulfillment of which, as offered them by the mercy of God, at that time in Jerusalem, they take no interest. Even in this condition, God watches over and takes care of them; a people beloved and blessed in spite of all their unfaithfulness; for the gifts and calling of God are without repentance.
It has been often remarked that the name of God is not found in the book of Esther. This is characteristic. God does not show Himself. But behind the power and the mistakes of that throne to which the government of the world had fallen, God holds the reins by His providence; He watches over the accomplishment of His purposes and over everything necessary to their fulfillment; and He cares for His people, whatever may be their condition or the power of their enemies.
It is to be noticed that faith in the protection of God, and an acknowledgment of it, are to be found even when the dealings of God, with respect to His promises, are not owned. We are speaking of God's government and not of salvation. Salvation is not the question here. The Gentile reigns and does according to his will, taking, at his pleasure, one of the daughters of Benjamin for his wife. Sad condition, indeed, for the people of God! A position contrary to all divine law, to all faithfulness under other circumstances, but here not leading even to expostulation. The people of Israel are lost here, as to themselves. But God acts in His sovereignty, and makes use of this sorrowful evidence of their position, to preserve them from the destruction with which they were threatened.
God’s Sovereign Protection
Nehemiah unfolds the last relationship of God with the people before the coming of the Messiah; a relation of long-suffering, in which God does not own them as His people; a provisional and imperfect relation. Esther teaches us that God watches in sovereignty over the dispersed Jews, and preserves them even without any relation; and that without revoking any part of the judgment passed upon them, God shelters them without displaying Himself, and consequently by hidden means.
It was this that, as a matter of history, had yet to be made known before the public interposition of God at the end, in the person of Messiah, which prophecy alone could reveal.
This interposition appears to me to be pointed out in the circumstances of this history; vaguely, indeed, yet clearly enough for one who has traced the ways of God as revealed in the word. We see the Gentile wife set aside on account of her disobedience, and her having failed in displaying her beauty to the world; and she is succeeded by a Jewish wife who possesses the king's affections. We see the audacious power of Haman, the Gentile, the oppressor of the Jews, destroyed; and the Jew, formerly despised and disgraced, raised to glory and honor in place of the Gentile. All this, be it remembered, is in connection with the earth.
Providential Means
Finally, in the details of this book, there is a very interesting point, namely, the providential means which God employed, the opportuneness of the moment at which everything happens—even to the king's wakefulness; showing, in the most interesting manner, how the hidden hand of God prepares and directs everything, and how those who seek His will may rely upon Him at all times and under all circumstances, even when deliverance appears impossible, and in spite of all the machinations of the enemy and their apparent success.
The close of the book presents, historically, the great characteristic fact of the dominion of the Gentiles; but one can hardly fail to see in it typically, in the position of Mordecai, the Lord Himself as head of the Jews, in closest connection with the throne that rules over all.
Adapted from the Present Testimony
Coincidences or the Hand of God?
The writer of the book of Esther tells us the story of the great deliverance granted to the Jews throughout the extensive dominions of Ahasuerus, from the spiritual standpoint of the Jews of the dispersion. He puts on record a true story which is almost stranger than fiction. The story abounds in what men would call dramatic situations and the most remarkable coincidences.
Fancifulness is a thing much to be shunned in handling the Holy Scriptures. We shall seek to avoid it by not claiming as coincidences various details which many might be disposed to regard as such. We do not think that any would be disposed to deny as remarkable coincidences the following:
Remarkable Coincidences
1. That, when, according to the corrupt customs of those days, large numbers of fair young maidens were assembled at Shushan for the king, Esther out of them all obtained universal favor. That one maiden would obtain the king's favor was pretty certain, but Esther obtained not only that but also the favor of the king's chamberlain and indeed "of all them that looked upon her." (See Esther 2:9,15,17.) Thus was she lifted suddenly into a position of extraordinary influence.
2. That, when amongst the many intrigues of that Eastern court a plot was set afoot to assassinate the king, news of it leaked out to Mordecai, of all people in the world, and thus he was able to warn the king and establish a claim upon the king's favor.
3. That Ahasuerus promoted Haman, the Agagite (or, the Amalekite) "after these things" (Esther 3:1). Thus the sworn foe of the Jew did not obtain his exalted position with its vast potentialities of mischief until after the lines were laid for checkmating his evil designs.
4. That, when Haman, invested with power and full of wrath at Mordecai's lack of reverence, determined to destroy, not Mordecai alone, but all his people, he resorted to the practice of casting lots to determine "the lucky day"; and further that the lots when cast in the first month of the year, indicated so late a day as the thirteenth day of the twelfth month, thus allowing ample time for the various steps that brought about the downfall both of his design and of himself (Esther 3:7,13).
5. That the necessary measures for the defence of the Jews having been taken by Mordecai and Esther, the success of which so largely depended upon the king being in a favorable frame of mind on the day of the second banquet, "on that night [the night before] could not the king sleep" (Esther 6:1). Unaccountably his sleep departed from him.
6. That, having lost his sleep, the king did not, like Nebuchadnezzar, lose his temper (Dan. 2). Nor did he, as was customary in those days, send for instruments of music to while away the tedious hours (see Dan. 6:18), but bethought himself of the book of records of the chronicles and commanded it to be read before him (Esther 6:1).
7. That the officials who obeyed his orders lighted upon that part of the records where was related the treachery of the two chamberlains and the timely intervention of Mordecai (Esther 6:2).
8. That the king's memory thus stirred on the point, his curiosity was awakened as to what reward had been given to Mordecai; and, learning that his notable services had so far been totally ignored, that his sense of gratitude, which had been hitherto unaccountably quiescent, sprang into ardent activity, and he determined to reward him in a handsome and striking fashion (Esther 6:3-6).
9. That just at that early hour of the morning Haman, intoxicated with pride and full of the imagined success of his schemes, was standing in the court, seeking an audience of the king that he might get his permission to hang Mordecai on the gallows that he had prepared (Esther 6:4).
10. That Ahasuerus forestalled his petition by a question as to what should be done to the man whom the king should delight to honor, and that assuming in his pride that the man to be thus honored could be none other than himself, Haman answered suggesting that he should be elevated into almost regal dignity and that in the most public way imaginable, and that he should be thereupon deputed by the king to carry out his own suggestions in regard not to himself but to Mordecai (Esther 6:6-11).
Results of the Coincidences
The rest of the story proceeds quite simply. As the fruit of this remarkable series of coincidences Haman is hanged on the gallows he had prepared for Mordecai, the Jews are empowered to resist any acts of aggression against them, and consequently the thirteenth day of the twelfth month only witnessed the destruction of the enemies of the Jews, the Jews being not only preserved but prospered.
But were all these remarkable happenings just a series of coincidences? By no means: they were the movings of the hand of God, though He Himself remained hidden. God was behind the scenes of man's busy little world; but then, as has very well been observed, He moves all the scenes that He is behind. Moreover He moves them in favor of His people, and if not always for their temporal preservation and advancement, always for their spiritual good and the advancement of His own purposes.
Providence and Government
Dispensations vary, but the ways of God both in providence and government do not vary; they proceed upon principles which remain the same whatever the dispensation. We are assured, therefore, that God is still at work behind the scenes in a similar way today. And our assurance of this is fortified by a further consideration: that is, while His people are marked by faithfulness, power and brightness, He is pleased to make His presence amongst them very manifest. And on the other hand, when there is defection, weakness and failure, it suits Him to withdraw the manifestations of His presence in large measure, and perhaps altogether, as in the book of Esther. Defection, weakness and failure certainly mark the professing church today.
Do We Grieve Too?
Are you grieved and tried in spirit by the absence of visible signs of a genuine sort in connection with the testimony of Christ, and the church's pilgrim pathway through this world? Well, at any rate do not fail to look for these more hidden workings of His hand. They exist on all sides in abundance. Look for them also in the much smaller and humbler circumstances of your own individual pathway.
If you feel inclined to ask, “But may I do so? May I look for the moving of the hand of God amidst such very insignificant affairs as mine?” The answer is, that you certainly may. God does not forget one sparrow out of the five which are sold for two farthings (see Luke 12:6), not even the odd one unceremoniously thrown in by the seller, since two farthings and not one are spent. He bids you draw near to Him in prayer and supplication concerning simply everything (see Phil. 4:6). You may be perfectly sure then that He takes the deepest interest in all your concerns and in all your pathway here. You may confidently expect His direction and control. And if perchance you feel yourself to be weak and feeble and not equal to discerning and receiving His guidance in more direct and manifest fashion, you may the more confidently rest assured that His hand is at work behind the scenes, and you may look to see it.
F. B. Hole
The Triumph of Weakness
Do not Esther and her "seven maidens" excel all the examples of remnant activity in time of old? Her heart went out after all the people of God in those days, and she was the means of saving all. If Biblical chronology is to be trusted, she was received into the royal house of Artaxerxes just after Ezra and his band started for Jerusalem. (Compare Ezra 7:8 with Esther 2:16). If this is so, little did Ezra and his company know that the intercessions of weakness were going on, not only for him and his band, but for all the people of the Jews. The flesh, set at work by Satan, through Haman, scorned to do only a small work of malice to the Jews (Esther 3:6); so all the people of Jehovah must be aimed at—destroyed by him. Perhaps Ezra knew nothing of this terrible intention. However this many may be, weakness learned the secret from Mordecai. Death was hanging over Ezra and all his and Esther's people. Is it fighting and military prowess that is to triumph? No; "she that tarried at home" will gain a wonderful victory. Is not Esther’s way of deliverance beyond a Deborah’s?
The Two Courts
Then notice the place into which she goes. Haman may enter "the outward court" (Esther 6:4). He is covered with outward glory, too—like the coming apostate. But Esther enters "the inner court of the king's house" (See Esther 5:1). It was death or full blessing to go in there (Esther 4:11). If the king "delighted" still in her, what wondrous grace would be shown her, and how widespread the blessing that should follow! She is too weak to fight, but she is not too weak to reach the heart of the monarch of unlimited power. To "touch the golden scepter" would do all. That could be done only by entering his presence in the inner court.
The Banquet
Notice too, the greatness of her faith in the king. She prepares a banquet for him, and does so before she presents her request. She let him see that she expected him to come. Was this a trespass on his grace? No, it was a test of his love to her, for the blessing must be for all, or none. The answer would be either utter destruction or magnificent deliverance in royal bounty. Either Haman is to triumph supremely, or utter weakness is to bring in sovereign grace, joy and gladness, to all the people of God.
Notice, too, how Haman is allowed to go on until a moment in which he is just about to place the crown, as it were, on his own head. But, like "the chief baker" in Genesis 40, he is hanged. Such will be the end of "that wicked one" by-and-by. But I am only illustrating the way flesh, boasting at any time, may come down in a moment. What a trial for faith to both Esther within and Mordecai in sackcloth without! She feasts within as he fasts without, for she must enter as becomes the queen of Ahasuerus.
The Place of Weakness
Ah! this place of utter weakness is a blessed one. Here is the golden scepter as it were, for us to touch. Really, all depends on Him now. But we must let our thoughts go out to all the people of God if we are coming towards "the inner court" in the time of the boastfulness and pride of the flesh. If the flesh can boast of its success (as Haman will manifestly do by-and-by when the church is caught up), still the moral truth of Psalm 17:15 is there for us now. In the expression "As for me," there is the recognition of weakness amid many foes around. May it be ours!
And notice, it was not only the valiant ones—the mighty men—who got the joy and gladness and feasting then. All got it—the weak, the outcasts, all in "the kindness of God." This is deliverance and blessing according to His righteousness, worthy of the Holy and the True, and "the faithful and true witness, the beginning of the creation of God" (Rev. 3:14).
Adapted from the Bible Herald
The Golden Sceptre
Young Esther trembled . . . and drew near
Within the fatal ring;
O who would look, and never fear
At the great Eastern king?
The maiden’s virtues clearly shone,
Before both king and man,
Fear of the sceptre now was gone—
God working out His plan.
O Lord! we thank Thee for Thy grace
As in Thy courts we bow;
Mercy stands written in Thy face,
No Persian tyrant Thou!
And should our heart condemn us, Lord,
We still can venture near;
For "light and joy" Thy words afford,
Whose love casts out all fear.
Thy presence-chamber open stands,
Inviting to be bold;
And glory lights those gracious hands
That wield the rod of gold.
E. K. B.
Everyday Life
Everyday life is a challenge. In the repetitive nature of everyday life we tend to lose the sense of the importance of the daily details of life. But in every daily detail were are told, “Do all for the glory of God.”