Front matter (continued, part 67)
This is what Charles Spurgeon said to the ministerial students at his Pastors' College in London: "Do not be afraid of hard work for Christ; a terrible reckoning awaits those who have an easy time in the ministry, but a great reward is in reserve for those who endure all things for the elect's sake. You will not regret your poverty when Christ cometh and calleth His own servants to Him. It will be a sweet thing to have died at your post, not turning aside for wealth, or running
But he did neither of those things. Instead, he came as a servant, identified with the people, and entered right into their trials and burdens and dangers. In this, he was certainly like our Lord Jesus Christ (Phil. 2:1–11). Nehemiah was burdened because the city of Jerusalem no longer glorified God. It was a reproach. He was concerned because the people living in Jerusalem were an object of scorn to their
Nehemiah
to challenge others to do their best and help get the job done.
Gentile neighbors. He determined to remove the reproach and give the Jews in Jerusalem cause to glorify God.
In my study of Christian biographies, I've noticed that God has occasionally raised up men and women who were like magnets in the way they attracted potential leaders to them. D. L. Moody was such a man, and so was Paul Rader. Amy Carmichael had this gift, and so did the late Dr. Bob Cook. Leaders develop other leaders, because they know how to discern spiritual gifts and the potential in a life.
In the building of the walls and the repairing of the gates, God was glorified. In the way Nehemiah and his people confronted and defeated the enemy, God was glorified. In their dependence on the Lord, God was glorified. In the great service of dedication, the Lord was magnified. From beginning to end, the entire enterprise brought glory to the Lord.
I fear that the church today suffers from having too many celebrities and not enough servants. The praise too often goes to the workers and not to the Lord. Particularly at some religious conventions, there is so much praise given to men that the Lord is left out of the picture completely. There is nothing good that God will not do for the worker who humbly serves and lets Him have the glory.
He was determined Lech Walesa, the courageous Polish labor leader who became president of his country, said this about leadership: "To be a leader means to have determination. It means to be resolute inside and outside, with ourselves and with others." If anybody lived up to that description, it was Nehemiah.
Be determined! That's one of the key messages of the book of Nehemiah. President of Wheaton (Ill.) College, Dr. V. Raymond Edman, used to remind his students, "It's always too soon to quit." Like Jesus Christ, Nehemiah set his face like a flint and kept on going (Luke 9:51; Isa. 50:7). Anyone who puts his hand to the plow and looks back is not fit to serve the Lord (Luke 9:62).
He had courage There is no place for timidity in leadership. Once you know what God wants you to do, you must have the courage to step out and do it. You must be willing to take some risks and occasionally make some mistakes. You must be able to take criticism, be misunderstood, and even be slandered, without giving up. As Harry Truman said, "If you can't stand the heat, get out of the kitchen."
I read about a couple of boys who went around their neighborhood looking for jobs shoveling snow. They saw a man shoveling his driveway and asked if they could do the job.
Nehemiah had the courage to live in a dangerous city and confront a subtle enemy. He had the courage to deal with the traitors among his own people and to call the people back to faithfulness to the Lord. He even threw Tobiah out of the temple! While you and I as Christian workers don't have the authority to pluck out beards or forcibly eject unwanted tenants, we need the same kind of courage Nehemiah had when he did those things.
"Can't you see I'm already half finished?" he said. "That's why we asked," the boys explained. "You see, we get most of our work from people who got started but weren't able to finish."
Nehemiah was determined because the work he was doing was a great work and he was serving a great God. He was determined because the city was in great reproach, and he wanted it to bring great glory to God. He was determined because he was part of a great plan that God had for the world as He worked through the Jewish nation.
Someone has said that success is never final and failure is never fatal: It's courage that counts. The ancient Greeks thought that courage was the "master virtue," because without courage you could never use your other virtues. No wonder the Spanish novelist Cervantes wrote, "He who loses wealth loses much; he who loses a friend loses more; but he who loses courage loses all."
The church today needs leaders, men and women and young people who will determine under God to accomplish the will of God, come what may. The church needs leaders who will say with Nehemiah, "I am doing a great work, so that I cannot come down!"
He enlisted others to work True leaders don't try to do everything themselves. They not only enlist others, but they also create the kind of climate that enables others to become leaders as well. Real leaders aren't afraid to surround themselves with people who can do some things better than they can. Leaders don't feel intimidated by the excellence of others; in fact, they encourage it. Their job is
More than anything else, I want to be able to say at the end of my ministry and my life, "I have glorified You on the earth. I have finished the work which You have given me to do" (John 17:4 nkjv).
So, the next time you feel like quitting, remember Nehemiah and stay on the job until the work is finished to the glory of God.
Be determined!
E S T H E R
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
OUTLINE Key theme: God's providence in protecting His
Esther 1 796 The Queen Says "No!"
people Key verses: 4:13–14
Esther 2 798 The New Queen
I. ESTHER'S CORONATION (1—2)
A. The dethroning of Vashti—1 B. The crowning of Esther—2
Esther 3 801 An Old Enemy with a New Name
Esther 4 806 A Day of Decision
II. HAMAN'S CONDEMNATION (3—7)
A. Haman's intrigue—3 B. Mordecai's insight—4 C. Esther's intercession—5—7
Esther 5 808 A Day in the Life of the Prime Minister
Esther 6 811 Warning Signals
III. ISRAEL'S CELEBRATION (8—10)
A. A new decree—8 B. A sure defense—9 C. A great distinction—10
Esther 7 814 The Mask Comes Off
Esther 8 817 From Victims to Victors
Esther 9 and 10 820 God Keeps His Promises
Esther 1
revenge, Darius had died (486 BC), and now his son felt compelled to avenge his father and expand his empire at the same time. Herodotus claims that Ahasuerus planned to invade all of Europe and "reduce the whole earth into one empire."
CHAPTER ONE Esther 1 THE QUEEN SAYS "NO!"
According to Herodotus, the king's words were these: "My intent is to throw a bridge over the Hellespont and march an army through Europe against Greece, that thereby I may obtain vengeance from the Athenians for the wrongs committed by them against the Persians and against my father."1
(In which a family disagreement grows into a national crisis) L
et's begin by getting acquainted with the king. His Persian name was Khshayarshan, which in Hebrew becomes Ahasuerus and in the Greek language, Xerxes. His father was Darius I, and his grandfather was Cyrus the Great; so he came from an illustrious family. Ahasuerus ruled over the Persian Empire from 486 to 465 BC. The empire was divided into twenty "satrapies," which in turn were subdivided into "provinces;" and the king was in absolute control.
The king's uncle, Artabanus, strongly opposed the plan, but the king persisted and succeeded in convincing the princes and officers to follow him.
It was important that Ahasuerus impress his nobles and military leaders with his wealth and power. When they saw the marble pillars, the gorgeous drapes hung from silver rings, the gold and silver couches on beautiful marble mosaic pavements, and the golden table service, what else could they do but submit to the king? Like the salesperson who takes you out to an exclusive restaurant for an expensive dinner, the king broke down their resistance. A proud man himself, he knew how to appeal to the pride in others.
Like most monarchs of that day, Ahasuerus was a proud man, and in this chapter, we see three evidences of his pride.
His boastfulness (1:1–9) Eastern rulers enjoyed hosting lavish banquets because each occasion gave them opportunity to impress their guests with their royal power and wealth. Three banquets are mentioned in this chapter: one for the key military and political officers of the empire (vv. 1–4); one for the men of Shushan (Susa in Greek), site of the king's winter palace (vv. 5–8); and one for the women of Shushan (v. 9), presided over by Queen Vashti.
Unfortunately, this ostentatious display of wealth couldn't guarantee the Persians a military victory. In 480 BC, the Persian navy was destroyed at Salamis, while the king sat on a throne watching the battle, and in 479 BC, the Persian army was defeated at Plataea. Thus ended Ahasuerus' dream of a world empire. If ever a man should have learned the truth of Proverbs 16:18, it was Ahasuerus: "Pride goes before destruction, and a haughty spirit before a fall" (nkjv).
I. Esther's coronation (1—2) A.The dethroning of Vashti—1
The king probably didn't assemble all his provincial leaders at one time; that would have kept them away from their duties for six months and weakened the empire. It's more likely that, over a period of six months, Ahasuerus brought the officers to Shushan on a rotating schedule. Then, having consulted with them, the king would bring them all together for the seven-day feast so they could confer collectively. In Esther 1:11, the writer indicates that the princes were also at this week-long festivity.
People in authority need to remember that all authority comes from God (Rom. 13:1) and that He alone is in complete control. Pharaoh had to learn that lesson in Egypt (Ex. 7:3–5); Nebuchadnezzar had to learn it in Babylon (Dan. 3—4); Belshazzar learned it at his blasphemous banquet (Dan. 5); Sennacherib learned it at the gates of Jerusalem (Isa. 36—37); and Herod Agrippa I learned it as he died, being eaten by worms (Acts 12:20–23). Every man or woman in a place of authority is second in command, for Jesus Christ is Lord of all.
Along with these three banquets, at least six other feasts are recorded in this book: Esther's coronation banquet (2:18); Haman's celebration feast with the king (3:15); Esther's two banquets for Haman and the king (chaps. 5 and 7); the Jews' banquets when they heard the new decree (8:17); and the Feast of Purim (9:17–19). It's wonderful how God can accomplish His eternal purposes through such a familiar activity as people eating and drinking! (See 1 Cor. 10:31.)
His drunkenness (1:10–12) Scripture ignores these military matters because the writer's purpose was to explain how Esther became queen. It was at the conclusion of the seven-day banquet that Ahasuerus, "in high spirits from wine" (Est. 1:10 niv), ordered his queen to display her beauty to the assembled guests, but she refused to obey. Her response, of course, was a triple offense on her part. Here was a woman challenging the authority of a man, a wife disobeying the orders of her husband, and a subject defying the command of the king. As a result, "the king became furious and burned with anger" (v. 12 niv).
What was the purpose behind the banquet for the nobles and officials of the empire? Scripture doesn't tell us, but secular history does. The Greek historian Herodotus (485–425 BC) may refer to these banquets in his History, where he states that Ahasuerus was conferring with his leaders about a possible invasion of Greece. Ahasuerus' father, Darius I, had invaded Greece and been shamefully defeated at Marathon in 490. While preparing to return to Greece and get
As you study the book of Esther, you will discover
Esther 1
takes the man." And King Lemuel's mother taught him, "It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink" (Prov. 31:4 kjv).
that this mighty monarch could control everything but himself. His advisers easily influenced him; he made impetuous decisions that he later regretted; and when he didn't get his own way, he became angry. Susceptible to flattery, he was master of a mighty empire but not master of himself. "He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city" (Prov. 16:32). Ahasuerus built a great citadel at Shushan, but he couldn't build his own character. "Whoever has no rule over his own spirit is like a city broken down, without walls" (25:28 nkjv). The king could control neither his temper nor his thirst.
As for the anger that King Ahasuerus expressed toward his lovely queen, it was ignorant, childish, and completely uncalled for. Had the king been sober, he would never have asked his wife to display her beauties before his drunken leaders. His pride got the best of him, for if he couldn't command his own wife, how could he ever command the Persian armies? Since Vashti had embarrassed the king before his own leaders, the king had to do something to save both his ego and his reputation.
This is a good place to stop and consider alcohol and anger—two powerful forces that have brought more destruction to our society than even the statistics reveal.
Vashti was right, and Ahasuerus was wrong, and his anger was only further proof that he was wrong. Anger has a way of blinding our eyes and deadening our hearts to that which is good and noble. The Italian poet Pietro Aletino (1492–1557) wrote to a friend, "Angry men are blind and foolish, for reason at such a time takes flight and, in her absence, wrath plunders all the riches of the intellect, while the judgment remains the prisoner of its own pride." If anybody was a prisoner of pride, it was the exalted king of the Persian Empire!
While we appreciate the king's wisdom in not forcing his guests to drink (Est. 1:8), we can hardly compliment him on the bad example he set by his own drinking habits. The Bible doesn't command total abstinence, but it does emphasize it. The nation of Israel didn't drink strong drink during their wilderness pilgrimage (Deut. 29:5–6), and the priests were instructed not to drink wine or strong drink while serving in the tabernacle (Lev. 10:8–11). The Nazirites were forbidden not only to drink wine but even to eat the skin or seeds of the grape (Lev. 6:1–3). Though our Lord Jesus drank wine while here on earth, He is today a "total abstainer." People who claim Jesus as their example in social drinking, and even point out that He turned water into wine, should take Luke 22:18 into consideration: "For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come" (kjv). I wonder whether these people "follow His example" in any other areas of life, such as praying, serving, and sacrificing. (Probably not.)
To be sure, there's a holy anger against sin that ought to burn in the heart of every godly person (Rom. 12:9). Even our Lord manifested anger at sin (Mark 3:5), but we must be careful that our anger at sin doesn't become sinful anger (Eph. 4:26). Sometimes what we call "righteous indignation" is only unrighteous temper masquerading in religious garments. Jesus equated anger with murder (Matt. 5:21–26), and Paul warns us that anger can hinder our praying (1 Tim. 2:8). Pride feeds anger, and as it grows, anger reinforces pride. "A quick-tempered man acts foolishly," warned the writer of Proverbs 14:17, a text perfectly illustrated by King Ahasuerus. Instead of being angry at Vashti, the king should have been angry at himself for acting so foolishly.
Most of the advertisements that promote the sale of alcoholic beverages depict fashionable people in gracious settings, giving the subtle impression that "social drinking" and success are synonymous. But pastors, social workers, physicians, and dedicated members of Alcoholics Anonymous would paint a different picture. They've seen firsthand the wrecked marriages, ruined bodies and minds, abused families, and shattered careers that often accompany what people call "social drinking."
Before leaving this part of our story, I want to point out that the gospel of Jesus Christ has helped to liberate and elevate women in society wherever it has been preached and obeyed throughout the world. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3:28). We still have a long way to go in our recognition of the importance of women in the church, but thanks partly to the influence of the gospel, society has made progress in setting women free from cruel bondage and giving them wonderful opportunities for life and service.2
Longtime baseball coach and manager Connie Mack said that alcohol had no more place in the human body than sand had in the gas tank of an automobile. Alcohol is a narcotic, not a food; it destroys, not nourishes. The Bible warns against drunkenness (Prov. 20:1; 21:17; 23:20–21, 29–35; Isa. 5:11; Luke 21:34; Rom. 13:13–14; 1 Cor. 5:11; Eph. 5:18; 1 Peter 4:3–5), and even the Koran says, "There is a devil in every berry of the grape."
His vindictiveness (1:13–22) When the ego is pricked, it releases a powerful poison that makes people do all sorts of things they'd never do if they were humble and submitted to the Lord. Francis Bacon wrote in his Essays, "A man that studies revenge keeps his own wounds green, which otherwise would
The best way to avoid drunkenness is not to drink at all. A Japanese proverb warns, "First the man takes a drink, then the drink takes a drink, and then the drink
Esther 1—2
What a contrast to Paul's counsel to husbands and wives in Ephesians 5:18–33!
heal and do well." Had Ahasuerus sobered up and thought the matter through, he would never have deposed his wife. After all, she showed more character than he did.
Still motivated by anger and revenge, and seeking to heal his wounded pride, the king agreed to their advice and had Vashti deposed (Est. 1:19–21). He sent his couriers throughout the empire to declare the royal edict—an edict that was unnecessary, unenforceable, and unchangeable. King Ahasuerus was given to issuing edicts, and he didn't always stop to think about what he was doing (3:9–12). It was another evidence of his pride.
The Persian king had seven counselors who advised him in matters of state and had the right to approach his throne. They also knew well how to flatter the king to secure their positions and get from him what they wanted. The phrase "understood the times" (v. 13) suggests that they were astrologers who consulted the stars and used other forms of divination. Eastern monarchs in that day depended on such men to give them instructions in matters personal, governmental, and military. (See Dan. 1:20; 2:2, 10, 17; 4:7; 5:7, 11, 17.)
The king didn't immediately replace Vashti. Instead, he went off to invade Greece, where he met with humiliating defeat, and when he returned home, he sought solace in satisfying his sensual appetite by searching for a new queen and filling his harem with candidates. The women in his empire were not only to be subservient to the men, but they were also to be "sex objects" to give them pleasure. The more you know about Ahasuerus and his philosophy of life, the more you detest him.
Concerned about the repercussions of Vashti's disobedience, the king asked his seven counselors what he should do. The first thing they did was exaggerate the importance of the event: Vashti had done wrong not only to the king but also to the entire empire! Therefore, when the guests returned home, they would tell everybody that the queen was disobedient to her husband, and the consequences would be disastrous. The women in the empire would hold the men in contempt, and a general rebellion of wives against husbands and women against men would follow. (Commentators point out that the word "women" in Est. 1:17 means "women in general," while "ladies" in v. 18 refers to the women of the aristocratic class.) These counselors were playing it smart, for by exaggerating the problem, they also inflated their own importance and made the king more dependant on them.
The Bible doesn't tell us what happened to Vashti. Many biblical scholars believe she was Amestris, the mother of Artaxerxes who ruled from 464 to 425 BC. It's likely that Esther was either out of favor or dead; for Amestris exercised great influence as the queen mother during her son's reign.
Artaxerxes was born in 483, the year of the great banquet described in Esther 1. It's possible that Vashti was pregnant with her son at that time and therefore unwilling to appear before the men. It was her son Artaxerxes who ruled during the times of Ezra (7:1, 7, 11–12, 21; 8:1) and Nehemiah (2:1; 5:14; 13:6). In any case the stage was now set for the entrance of the two key persons in the drama: Haman, the man who hated the Jews, and Esther, the woman who delivered her people.
But was the situation really that serious? When Vashti refused to obey, I wonder how many princes and nobles at the banquet said among themselves, "Well, the king's marriage is just like our marriages! His wife has a mind of her own, and it's a good thing she does!" It's doubtful that the king would have lost authority or stature throughout the empire had he shrugged his shoulders, smiled, and admitted that he'd done a foolish thing. "A fool shows his annoyance at once, but a prudent man overlooks an insult" (Prov. 12:16 niv).
1 See Herodotus, The History, Book VII, section 8. 2 One of the best presentations on this subject is Daughters of the Church, by Ruth A. Tucker and Walter Liefeld (Zondervan, 1987). See also A Dictionary of Women in Church History, by Mary L. Hammack (Moody Press, 1984).
The seven wise men advised the king to depose Vashti and replace her with another queen. They promised that such an act would put fear in the hearts of all the women in the empire and generate more respect for their husbands. But would it? Are hearts changed because kings issue decrees or congresses and parliaments pass laws? How would the punishment of Vashti make the Persian women love their husbands more? Are love and respect qualities that can be generated in hearts by human fiat?
B.The crowning of Esther—2
CHAPTER TWO Esther 2 THE NEW QUEEN
(In which Esther becomes the king's wife, and Mordecai gets no reward for saving the king's life) G
How could seven supposedly wise men be so calloused in their treatment of Vashti and so foolish in their evaluation of the women of the empire? How could they be so brutal as to use the authority of the law to destroy one woman and threaten the peace of every home in the empire? They were encouraging every husband to act like King Ahasuerus and manage the home on the basis of executive fiat (Est. 1:22).
od is preparing His heroes," said A. B. Simpson, founder of the Christian and Missionary Alliance, "and when the opportunity comes, He can fit them into their places in a moment, and the world will wonder where they came from."
Esther 2
Dr. Simpson might have added that God also prepares His heroines, for certainly Esther was divinely prepared for her role as the new queen. God is never surprised by circumstances or at a loss for prepared servants. He had Joseph ready in Egypt (Ps. 105:17), Ezekiel and Daniel in Babylon, and Nehemiah in Susa, and He had Esther ready for her ministry to the Jews in the Persian Empire.
Ahasuerus to accept the plan, or that God approved of the king's harems or of his sensual abuse of women. It simply means that, without being the author of their sin, God so directed the people in this situation that decisions were made that accomplished God's purposes.
The decisions made today in the high places of government and finance seem remote from the everyday lives of God's people, but they affect us and God's work in many ways. It's good to know that God is on His throne and that no decision is made that can thwart His purposes. "He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: 'What have you done?'" (Dan. 4:35 niv).
As you read this chapter, you will see at least three evidences of the hand of God at work in the affairs of the people.
The agreement of the king (2:1–4) Nearly four years have passed since Vashti was deposed. During that time, Ahasuerus directed his ill-fated Greek campaign and came home in humiliation instead of honor. As he considered his rash actions toward his wife, his affection for Vashti rekindled, and though he had a harem full of concubines, he missed his queen. There is a difference between love and sex. The passing excitement of the moment is not the same as the lasting enrichment of a lifetime relationship.
"There is no attribute of God more comforting to His children than the doctrine of divine sovereignty," said Charles Haddon Spurgeon. While we confess that many things involved in this doctrine are shrouded in mystery, it's unthinkable that almighty God should not be Master of His own universe. Even in the affairs of a pagan empire, God is in control.
The choice of Esther (2:5–18) We are now introduced to Mordecai and his cousin Esther, who, along with Haman, are the principal players in this drama. Once again, we see the hand of God at work in the life of this lovely Jewess. Consider the factors involved.
The king's advisers were concerned that Vashti not be restored to royal favor, for if she regained her throne, their own lives would be in danger. After all, it was they who had told the king to remove her! But more was involved than the lives of the king's counselors, for the survival of the Jewish nation was also at stake. Queen Vashti would certainly not intercede on behalf of the Jews. She probably would have cooperated with Haman.
The influence of Mordecai (vv. 5–7). Mordecai is named fifty-eight times in this book, and seven times he is identified as "a Jew" (2:5; 5:13; 6:10; 8:7; 9:29, 31; 10:3). His ancestor, Kish, was among the Jews taken to Babylon from Jerusalem in the second deportation in 597 BC (2 Kings 24). Cyrus, King of Persia, entered Babylon in 539 and the next year gave the Jews permission to return to their land. About 50,000 responded (Ezra 1—2). In subsequent years, other Jews returned to Israel, but Mordecai chose to remain in the Persian capital.
Knowing the king's strong sensual appetite, the counselors suggested that he assemble a new harem composed of the most beautiful young virgins in the empire. This was not a "beauty contest" where the winners were rewarded by having a chance for the throne. These young women were conscripted against their will and made a part of the royal harem. Every night, the king had a new partner, and the next morning, she joined the rest of the concubines. The one that pleased the king the most would become his new queen. It sounds like something out of The Arabian Nights, except that, in those tales, Emperor Shahriar married a new wife each day and had her slain the next morning. That way he could be sure she wouldn't be unfaithful to him!
While the Babylonians made life difficult for the Jews, the Persians were more lenient to aliens, and many Jews prospered in the land of their captors. Mordecai eventually held an official position in the government and sat at the king's gate (Est. 2:21). It's likely that he was given this position after Esther's coronation, because he had to walk back and forth in front of the house of the women in order to find out how his adopted daughter was doing (v. 11). If he were an officer of the king, he would have had access to inside information.
I wonder how many beautiful girls hid when the king's officers showed up to abduct them? Heartbroken mothers and fathers no doubt lied to the officers and denied that they had any virgin daughters. Perhaps some of the girls married any available man rather than spend a hopeless life shut up in the king's harem. Once they had been with the king, they belonged to him and could not marry. If the king ignored them, they were destined for a life of loneliness, shut up in a royal harem. Honor? Perhaps. Happiness? No!
Esther was Mordecai's cousin and adopted daughter (v. 15). Her Persian name Esther means "star," and her Hebrew name Hadassah means "myrtle." (It's interesting that the myrtle tree bears a flower that looks like a star.) A beautiful woman, she was one of those taken into the king's harem. An English proverb says, "Beauty may have fair leaves, yet bitter fruit." We wonder how many young ladies in the empire regretted that they had been born beautiful!
"The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes" (Prov. 21:1 nkjv). This doesn't mean that God forced
Esther 2
happened to her since these circumstances were, for the most part, out of her control, and God did not overrule them for the good of her people.
One of the key elements in this story is the fact that the people in Shushan didn't know that Mordecai and Esther were Jews. The palace personnel found out about Mordecai when he told them (3:4), and the king learned about Esther at the second banquet she hosted for him and Haman (chap. 7).
When you consider the backslidden state of the Jewish nation at that time, the disobedience of the Jewish remnant in the Persian Empire, and the unspiritual lifestyle of Mordecai and Esther, is it any wonder that the name of God is absent from this book? Would you want to identify your holy name with such an unholy people?
This fact presents us with some problems. For one thing, if Mordecai and Esther were passing themselves off as Persians, they certainly weren't keeping a kosher home and obeying the laws of Moses. Had they been following even the dietary laws, let alone the rules for separation and worship, their true nationality would have quickly been discovered. Had Esther practiced her Jewish faith during her year of preparation (2:12), or during the four years she had been queen (2:16 with 3:7), the disguise would have come off. Anyone has the right to conceal his or her true nationality, and this is not a sin. As long as nobody asked them, Mordecai and Esther had every right to conceal their racial origin. If people thought that the two cousins were Gentiles, well, that was their own conclusion. Nobody lied to them. "All truths are not to be spoken at all times," wrote Matthew Henry, "though an untruth is not to be spoken at any time." Nevertheless, that Esther and Mordecai did not acknowledge the God of Israel in the midst of that pagan society is unfortunate.
The encouragement of Hegai (vv. 8–9). Just as Joseph found favor in Egypt (Gen. 39:21) and Daniel in Babylon (Dan. 1:9), so Esther found favor in Shushan. God is so great that He can work even in the heart and mind of the keeper of a harem! Hegai was a Gentile. His job was to provide pleasure for the king, and he didn't know the true God of Israel. Nevertheless, he played an important role in the plan that God was working out for His people. Even today, God is working in places where you and I might think He is absent.
Hegai had a year-long "beauty treatment" to prepare each woman for the king. It included a prescribed diet, the application of special perfumes and cosmetics, and probably a course on court etiquette. They were being trained to do one thing—satisfy the desires of the king. The one who pleased him the most would become his wife. Because of the providence of God, Hegai gave Esther "special treatment" and the best place in the house for her and her maids.
So much for their subterfuge. What about their nonkosher lifestyle? Even though the law of Moses was temporary, and it would be ended with the death of Christ on the cross, that law was still in effect, and the Jews were expected to obey it. Daniel and his friends were careful to obey the law while they lived in Babylon, and the Lord blessed them for their faithfulness (Dan. 1). Why would He overlook the unfaithfulness of Mordecai and Esther and still use them to accomplish His purposes?
The nationality of Esther (vv. 10–11). Had Esther not been born into the Jewish race, she could never have saved the nation from slaughter. It would appear that the two cousins' silence about their nationality was directed by God because He had a special work for them to accomplish. There was plenty of anti-Semitism in the Gentile world, and Mordecai's motive was probably their own personal safety, but God had something greater in mind. Mordecai and Esther wanted to live in peace, but God used them to keep the Jewish people alive.
But even more serious than their lifestyle is the problem of a Jewess in a harem and ultimately marrying a Gentile. The law of Moses prohibited all kinds of illicit sex as well as mixed marriages (Ex. 20:14; 34:16; Lev. 18; Deut. 7:1–4), and both Ezra and Nehemiah had to deal with the problem of Jews marrying Gentiles (Ezra 9—10; Neh. 10:30; 13:23–27). Yet, God allowed a pure Jewish girl to become the wife of a lustful Gentile pagan king, a worshipper of Zoroaster!
The approval of the king (vv. 12–18). Each night, a new maiden was brought to the king, and in the morning, she was sent to the house of the concubines, never again to be with the king unless he remembered her and called for her. Such unbridled sensuality eventually would have so bored Ahasuerus that he was probably unable to distinguish one maiden from another. This was not love. It was faceless, anonymous lust that craved more and more, and the more the king indulged, the less he was satisfied.
Some Bible students see this whole enterprise as an empire-wide "beauty contest" and Esther as a contestant who probably shouldn't have entered. They also assert that Mordecai encouraged her because he wanted to have a Jew in a place of influence in the empire in case there was trouble. Perhaps that interpretation is true. However, other students feel that the women were not volunteers but were selected and assembled by the king's special officers. The girls were not kidnapped, but everybody knew that the will of an Eastern monarch could not successfully be opposed. In this case I don't think we should condemn Esther for what
Esther had won the favor of everybody who saw her, and when the king saw her, he responded to her with greater enthusiasm than he had to any of the other women. At last he had found someone to replace Vashti! The phrase "the king loved Esther" (kjv) must not be interpreted to mean that Ahasuerus had suddenly fallen in love with Esther with pure and devoted affection. The NIV rendering is best: "Now the king was attracted to Esther more
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get bribes from people who needed the king's help. (This is why Daniel's fellow officers didn't like him; he was too honest. See Dan. 6.)
than to any of the other women" (v. 17). This response was from the Lord who wanted Esther in the royal palace where she could intercede for her people. "Known to God from eternity are all His works" (Acts 15:18 nkjv).
It's possible that this assassination attempt was connected with the crowning of the new queen and that Vashti's supporters in the palace resented what Ahasuerus had done. Or perhaps these two men hated Esther because she was an outsider. Although it wasn't consistently obeyed, tradition said that Persian kings should select their wives from women within the seven noble families of the land. These conspirators may have been traditionalists who didn't want a "commoner" on the throne.
It's worth noting that Esther put herself into the hands of Hegai and did what she was told to do. Hegai knew what the king liked, and, being partial to Esther, he attired her accordingly. Because she possessed such great beauty "in form and features" (Est. 2:7 niv), Esther didn't require the "extras" that the other women needed. (See 1 Peter 3:1–6.)
The king personally crowned Esther and named her the new queen of the empire. Then he summoned his officials and hosted a great banquet. (This is the fourth banquet in the book. The Persian kings used every opportunity to celebrate!) But the king's generosity even touched the common people, for he proclaimed a national holiday throughout his realm and distributed gifts to the people. This holiday may have been similar to the Hebrew "Year of Jubilee." It's likely that taxes were canceled, servants set free, and workers given a vacation from their jobs. Ahasuerus wanted everybody to feel good about his new queen.
Ahasuerus enjoyed almost unlimited authority, wealth, and pleasure. He was insulated from the everyday problems of life (Est. 4:1–4), but this didn't guarantee his personal safety. It was still possible for people to plot against the king and threaten his life. In fact, fourteen years later, Ahasuerus was assassinated!
God in His providence enabled Mordecai to hear about the plot and notify Queen Esther. When Esther told the king, she gave Mordecai the credit for uncovering the conspiracy, and this meant that his name was written into the official chronicle. This fact will play an important part in the drama four years later (6:1ff.).
The intervention of Mordecai (2:19–23) The second "gathering of the virgins" mentioned in verse 19 probably means that the king's officers continued to gather beautiful girls for his harem, for Ahasuerus wasn't likely to become a monogamist and spend the rest of his life with Esther alone. Those who hold that this entire occasion was a "beauty contest" see this second gathering as a farewell to the "candidates" who never got to see the king. They were thanked and sent home. I prefer the first interpretation. Queen or no queen, a man like Ahasuerus wasn't about to release a group of beautiful virgins from his palace!
The phrase "hanged on a tree" (Est. 2:23 kjv) probably means "impaled on a stake," one of the usual forms of capital punishment used by the Persians, who were not known for their leniency to prisoners. The usual form of capital punishment among the Jews was stoning, but if they really wanted to humiliate the victim, they would hang the corpse on a tree until sundown (Deut. 21:22–23).
Mordecai received neither recognition nor reward for saving the king's life. No matter; God saw to it that the facts were permanently recorded, and He would make good use of them at the right time. Our good works are like seeds that are planted by faith, and their fruits don't always appear immediately. "Evil pursues sinners, but to the righteous, good shall be repaid" (Prov. 13:21 nkjv). Joseph befriended a fellow prisoner, and the man completely forgot his kindness for two years (Gen. 40:23; 41:1). But God's timing is always perfect, and He sees to it that no good deed is ever wasted.
But most importantly, in verse 19 we now see Mordecai in a position of honor and authority, sitting at the king's gate (4:2; 5:13). In the East, the gate was the ancient equivalent of our modern law courts, the place where important official business was transacted (Ruth 4:1; Dan. 2:48–49). It's possible that Queen Esther used her influence to get her cousin this job.
Once again, we marvel at the providence of God in the life of a man who was not honoring the God of Israel. Neither Mordecai nor Esther had revealed their true nationality. Perhaps we should classify them with Nicodemus and Joseph of Arimathea who were "secret disciples" and yet were used of God to protect and bury the body of Jesus (John 19:38–42). Like these two men, Mordecai and Esther were "hidden" in the Persian capital because God had a very special work for them to do. Mordecai was able to use his position for the good of both the king and the Jews.
The plot that Mordecai successfully exposed, however, was nothing compared to the plot he would uncover four years later, planned and perpetrated by Haman, the enemy of the Jews.
II. Haman's condemnation (3—7) A.Haman's intrigue—3
CHAPTER THREE Esther 3 AN OLD ENEMY WITH A NEW NAME
In Eastern courts, palace intrigue was a normal thing. Only a few officers had free access to the king (Est. 1:10, 14), and they often used their privileges to
(In which an evil man challenges the throne of Almighty God)
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everything about Haman, God hated! "These six things the Lord hates, yes, seven are an abomination to Him: A proud look, a lying tongue, hands that shed innocent blood, a heart that devises wicked plans, feet that are swift in running to evil, a false witness who speaks lies, and one who sows discord among brethren" (Prov. 6:16–19 nkjv). Keep these seven evil characteristics in mind as you read the book of Esther, for you will see them depicted in this depraved man.
or four years, things have been peaceful in Shushan. Esther has reigned as queen, and Mordecai has tended to the king's business at the gate. Then everything changed, and all the Jews in the empire found themselves in danger of being killed— just to satisfy the hatred of a man named Haman.
The book of Esther is one of five Old Testament books that the Jews call "The Writings" or "The Five Megilloth." (The word megilloth means "scrolls" in Hebrew.) The other books are Ruth, Ecclesiastes, The Song of Solomon, and Lamentations. Each year on the Feast of Purim, the book of Esther is read publicly in the synagogue, and whenever the reader mentions Haman's name, the people stamp their feet and exclaim, "May his name be blotted out!" To Jews everywhere, Haman personifies everybody who has tried to exterminate the people of Israel. This chapter explains to us why Haman was such a dangerous man.
His authority (lb) At some time between the seventh and twelfth years of the reign of Ahasuerus (v. 7; 2:16), the king decided to make Haman chief officer in the empire. Think of it: Mordecai had saved the king's life and didn't receive a word of thanks, let alone a reward, but wicked Haman did nothing and was promoted! There are many seeming injustices in this life, yet God knows what He's doing and will never forsake the righteous or leave their deeds unrewarded. (See Ps. 37.)
His ancestry (la) Haman was an "Agagite," which could mean he came from a district in the empire known as Agag. But it could also mean that he was descended from Agag, king of the Amalekites (1 Sam. 15:8). If the latter is the case, then we can easily understand why Haman hated the Jews: God had declared war on the Amalekites and wanted their name and memory blotted off the face of the earth.
Haman probably fawned and flattered his way into this powerful new position because that's the kind of man he was. He was a proud man, and his purpose was to achieve authority and recognition. As we have seen, Ahasuerus was a weak and gullible man, susceptible to flattery and anxious to please people, so Haman's task wasn't a difficult one.
Some Bible students have seen in Haman an illustration of the "man of sin" who will one day appear and ruthlessly rule over humanity (2 Thess. 2; Rev. 13). Haman was given great authority from the king, and Satan will give great power to this wicked world ruler we call the Antichrist (Rev. 13:2, 4). As Haman hated the Jews and tried to destroy them, so the Antichrist will usher in a wave of worldwide anti-Semitism (12:13–17). At first, he will pretend to be friendly to Israel and will even make a covenant to protect them, but then he will break the covenant and oppose the very people he agreed to help (Dan. 9:24–27). As Haman was ultimately defeated and judged, so the Antichrist will be conquered by Jesus Christ and confined to the lake of fire (Rev. 19:11–20). God permitted Haman to be appointed to this high office because He had purposes to fulfill through him. (See Rom. 9:17.) God takes His promises seriously and will not break His covenant with His people. My friend J. Vernon McGee used to say, "The Jew has attended the funeral of every one of the nations that tried to exterminate him," and Haman was not to be an exception.
The story goes back to the time of Israel's exodus from Egypt (Ex. 17:8–15), when the Amalekites attacked God's weary people in the rear ranks of the marching nation (Deut. 25:18). After Moses commanded Joshua to fight against Amalek, he interceded on the mountain, and Joshua won a great victory. God told Moses to write in a book that He had declared war on the Amalekites and would one day utterly destroy them because of what they had done to His people. Moses reminded the Israelites of the Amalekites' treacherous attack before they entered the Promised Land (Deut. 25:17–19).
It was Saul, the first king of Israel, whom God commanded to destroy the Amalekites (1 Sam. 15), and he failed in his commission and lost his own crown. (It was an Amalekite who claimed he put Saul to death on the battlefield. See 2 Sam. 1:1–10.) Because Saul didn't fully obey the Lord, some Amalekites lived, and one of their descendants, Haman, determined to annihilate his people's ancient enemy, the Jews. It's worth noting that King Saul, a Benjamite, failed to destroy the Amalekites, but Mordecai, also a Benjamite (Est. 2:5), took up the battle and defeated Haman. It's also worth noting that the founder of the Amalekites was a descendant of Esau (Gen. 36:12), and Esau was the enemy of his brother Jacob. This was another stage in the age-old conflict between the flesh and the Spirit, Satan and the Lord, the way of faith and the way of the world.
What people do with authority is a test of character. Do they use their authority to promote themselves or to help others? Do they glorify themselves or glorify God? Daniel was given a high position similar to Haman's, but he used his authority to honor God and help others (Dan. 6). Of course, the difference between Daniel and Haman is that Daniel was a humble man of God while Haman was a proud man of the world.
Everything about Haman is hateful; you can't find one thing about this man worth praising. In fact,
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His vanity (3:2–6) Not content with merely having a high office and using it, Haman wanted all the public recognition and honor that he could secure. Although the ancient people of the Near East were accustomed to giving public displays of homage, the king had to issue a special edict concerning Haman, or the people would not have bowed down to him. Haman was a small man in a big office, and the other nobles, more worthy than he, would not willingly recognize him. This fact is another hint that Haman got the office not by earning it but by stealing it. If he were a worthy officer, the other leaders would have gladly recognized him.
What was there about being a Jew that prohibited him from doing what everybody else was doing? Even if Mordecai couldn't respect the man, he could at least respect the office and therefore the king who gave Haman the office.
I think the answer is that Haman was an Amalekite, and the Amalekites were the avowed enemies of the Jews. The Lord swore and put in writing that He had declared war on the Amalekites and would fight them from generation to generation (Ex. 17:16). How could Mordecai show homage to the enemy of the Jews and the enemy of the Lord? He didn't want to be guilty of what Joab said about King David, "You love your enemies and hate your friends" (2 Sam. 19:6 nkjv).
Pride blinds people to what they really are and makes them insist on having what they really don't deserve. The British essayist Walter Savage Landor (1775–1864) wrote, "When little men cast long shadows, it is a sign that the sun is setting." Haman was a little man, indeed, but his vanity compelled him to make himself look and sound bigger than he really was.
Mordecai's controversy with Haman was not a personal quarrel with a proud and difficult man. It was Mordecai's declaration that he was on God's side in the national struggle between the Jews and the Amalekites. Mordecai didn't want to make the same mistake his ancestor King Saul had made in being too lenient with God's enemies (1 Sam. 15). Because Saul compromised with the Amalekites, he lost his crown, but because Mordecai opposed them, he eventually gained a crown (Est. 8:15).
"Fools take to themselves the respect that is given to their office," wrote Aesop in his fable "The Jackass in Office," and it applies perfectly to Haman. He was recognized, not because of his character or his ability, but because of the office he filled and because of the edict of the king. "Try not to become a man of success," said Albert Einstein, "but try to become a man of value." Men and women of value earn the recognition they deserve.
Keep in mind that the extermination of the Jews would mean the end of the messianic promise for the world. The reason God promised to protect His people was that they might become the channel through whom He might give the Word of God and the Son of God to the world. Israel was to bring the blessing of salvation to all nations (Gen. 12:1–3; Gal. 3:7–18). Mordecai wasn't nurturing a personal grudge against Haman so much as enlisting in the perpetual battle God has with those who work for the devil and try to hinder His will in this world (Gen. 3:15). Mordecai is not the only person in the Bible who for conscience' sake practiced "civil disobedience." The Hebrew midwives disobeyed Pharaoh's orders and refused to kill the Jewish babies (Ex. 1:15–22). Daniel and his three friends refused to eat the king's food (Dan. 1), and the three friends also refused to bow down to Nebuchadnezzar's image (Dan. 3). The apostles refused to stop witnessing in Jerusalem and affirmed, "We must obey God rather than men" (Acts 5:29). That statement can be a wonderful declaration of faith or a cowardly evasion of responsibility, depending on the heart of the person saying it.
Haman's promotion may have brought out the worst in Haman, but it brought out the best in Mordecai, for Mordecai refused to pay homage to Haman. It must be remembered, however, that the Jews didn't violate the second commandment (Ex. 20:4–6) when they bowed down before people in authority any more than Christians do today when they show respect to leaders. For instance, Abraham bowed down to the sons of Heth when he negotiated with them for Sarah's grave (Gen. 23:7). Also Joseph's brothers bowed down before Joseph, thinking he was an Egyptian official (42:6). David even bowed down to Saul (1 Sam. 24:8), and Jacob and his family bowed before Esau (Gen. 33:3, 6–7). The Jews even bowed to one another. (See 2 Sam. 14:4 and 18:28.)
There were crowds of people at the gate, and some of them would be pleading for Haman to intercede for them. Consequently, Haman didn't notice that Mordecai was standing up while everybody else was bowing down. The other officials at the gate questioned Mordecai about his behavior, and it was then that Mordecai openly announced that he was a Jew (Est. 3:3–4). For several days, the royal officials discussed the matter with Mordecai, probably trying to change his mind, and then they reported his behavior to Haman. From that time on, Haman watched Mordecai and nursed his anger, not only toward the man at the gate, but also toward all the Jews in the empire.
But please note that, in each of these instances, the people had a direct word from God that gave them assurance they were doing His will. And further note that, in every instance, the believers were kind and respectful. They didn't start riots or burn down buildings "for conscience' sake." Because civil authority is ordained of God (Rom. 13), it's a serious thing for Christians to disobey the law, and if we're going to do it, we must know the difference between personal prejudices and biblical convictions.
Something else is involved: By confessing that he was a Jew, Mordecai was asking for trouble for both
Why did Mordecai refuse to bow down to Haman?
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Was Haman disappointed with this choice? He may have wanted to act immediately, catch the Jews off guard, and satisfy his hatred much sooner. On the other hand, he would have nearly a year in which to nurse his grudge and anticipate revenge, and that would be enjoyable. He could watch the Jews panic, knowing that he was in control. Even if the Jews took advantage of this delay and moved out of the empire, he would still get rid of them and be able to claim whatever goods and property they would have left behind. The plan seemed a good one.
himself and the other Jews in the empire. Obedience to conscience and the will of God in defiance of civil law is not a casual thing to be taken lightly. Some of the "conscience protesters" we've seen on television, however, have seemed more like clowns going to a party than soldiers going to a battle. They could never stand with people like Martin Luther who challenged prelates and potentates with: "My conscience is captive to the Word of God. Here I stand, I cannot do otherwise!"
Mordecai may have had shortcomings with reference to his religious practices, but we must admire him for his courageous stand. Certainly God had put him and Esther into their official positions so that they might save their people from annihilation. Their neglect of the Jewish law is incidental when you consider their courage in risking their lives.
He requested the king's permission (vv. 8–11). Like Satan, the great enemy of the Jews, Haman was both a murderer and a liar (John 8:44). To begin with, he didn't even give the king the name of the people who were supposed to be subverting the kingdom. His vague description of the situation made the danger seem even worse. The fact that these dangerous people were scattered throughout the whole empire made it even more necessary that the king do something about them.
Like a cancerous tumor, Haman's hatred for Mordecai soon developed into hatred for the whole Jewish race. Haman could have reported Mordecai's crime to the king, and the king would have imprisoned Mordecai or perhaps had him executed, but that would not have satisfied Haman's lust for revenge. No, his hatred had to be nourished by something bigger, like the destruction of a whole nation. As with Judas in the Upper Room, so with Haman in the palace: he became a murderer. Mark Twain called anti-Semitism "the swollen envy of pygmy minds." And he was right.
Haman was correct when he described the Jews as a people whose "laws are different from those of all other people" (Est. 3:8). Their laws were different because they were God's chosen people who alone received God's holy law from His own hand. Moses asked, "And what great nation is there that has such statues and righteous judgments as are in all this law which I set before you this day?" (Deut. 4:8 nkjv) and the answer is: "None!"
His subtlety (3:7–15a) Follow the steps that wicked Haman took as he executed his plan to destroy the Jewish people.
The fact that one man, Mordecai, disobeyed one law was exaggerated by Haman into the false accusation that all the Jews disobeyed all the laws of the land. The prophet Jeremiah had instructed the Jews of the exile to behave as good citizens and cooperate with their captors (Jer. 29:4–7), and the evidence seems to be that they obeyed. If the Jews in the Persian Empire had been repeatedly guilty of sedition or treason, Ahasuerus would have known about it by now. And even if some Jews in a few towns did disobey the king's laws, why should the whole nation of Israel be destroyed for the crimes of a few?
He selected the day (v. 7). Haman and some of the court astrologers cast lots to determine the day for the Jews' destruction. This was done privately before Haman approached the king with his plan. Haman wanted to be sure that his gods were with him and that his plan would succeed.
The Eastern peoples in that day took few important steps without consulting the stars and the omens. A century before, when King Nebuchadnezzar and his generals couldn't agree on a campaign strategy, they paused to consult their gods. "For the king of Babylon stands at the parting of the road, at the fork of the two roads, to use divination: he shakes the arrows, he consults the images, he looks at the liver" (Ezek. 21:21 nkjv).1 The Babylonian word puru means "lot," and from it the Jews get the name of their feast, Purim (Est. 9:26). It's interesting that Haman began this procedure in the month of Nisan, the very month in which the Jews celebrated their deliverance from Egypt. As the astrologers cast lots over the calendar, month by month and day by day, they arrived at the most propitious date: the thirteenth day of the twelfth month (v. 13). This decision was certainly of the Lord, because it gave the Jews a whole year to get ready, and because it would also give Mordecai and Esther time to act. "The lot is cast into the lap; but the whole disposing thereof is of the Lord" (Prov. 16:33 kjv).
Haman's coup de grace came at the end of his speech when he offered to pay the king 10,000 talents of silver for the privilege of ridding the empire of these dangerous people. According to the Greek historian Herodotus (Book III, Section 95), the annual income of the entire Persian Empire was 15,000 talents of silver. In effect, Haman was offering the king an amount equivalent to two thirds of that huge amount. Haman must have been a fabulously wealthy man. Of course, he hoped to recoup some of this amount from the spoils taken from the Jews.
In Esther 3:11, the king's response ("The silver is given to thee") gives the impression that Ahasuerus rejected the money and offered to pay the expenses himself. In typical Oriental fashion, the king politely rejected the offer ("Keep the money" niv), fully expecting Haman to insist that he accept it. (See Abraham's
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bargaining with the sons of Heth, Gen. 23.) Haman knew that the Greek wars had impoverished the king's treasuries, and he would never have offered so much money to so mighty a ruler if he didn't really intend to pay it. (See Est. 4:7.)
Religion, 162). Jesus vividly illustrated that apathy in the parable of the good samaritan (Luke 10:25–37). He pointed out that two religious men, a priest and a Levite, ignored the needs of the dying man, while the Samaritan, a hated outsider, sacrificed to take care of him. Jesus also made it clear that loving the Lord ought to make us love our neighbor, and our neighbor is anyone who needs us.
Without asking any questions, the king gave Haman his royal signet ring (see 8:2, 8), which granted him the authority to act in the king's name. He could write any document he pleased and put the king's seal on it, and the document had to be accepted as law and obeyed. It was a foolish thing for Ahasuerus to do, but true to character, he acted first and regretted it afterward. "He who answers a matter before he hears it, it is folly and shame to him" (Prov. 18:13 nkjv).
Therefore, before we condemn wicked Haman, let's examine our own hearts. Billions of lost sinners in today's world are under a sentence of eternal death, and most Christians do very little about it. We can sit at our church banquets and Sunday dinners without even thinking about helping to get the message out that "the Father has sent the Son to be the Savior of the world" (1 John 4:14).
He immediately spread the word (Est. 3:12–14). Unknown to the Jews who were getting ready to celebrate Passover, Haman was busy with the king's secretaries, writing out the new law and translating it into the various languages of the peoples within the empire. In verse 13, the words of the law are similar to the instructions Samuel gave to King Saul when he sent him to destroy the Amalekites (1 Sam. 15:1–3). The one important difference was that Saul was not permitted to take any of the spoil, while Haman and his helpers hoped to plunder the Jews and accumulate great wealth. The official document was given to the royal couriers, who quickly carried it to every part of the empire.
In June 1865, missionary to China, J. Hudson Taylor, had gone to stay with friends at Brighton, a popular British resort city by the sea. He was weary and ill and seeking the will of God for the future of his ministry. On Sunday, June 25, "unable to bear the sight of rejoicing multitudes in the house of God," he went for a walk on the sands and wrestled with God in agony of soul. God met him in a fresh way, and he trusted God to provide twenty-four workers to labor with him in China. Two days later, he went to the London & County Bank and opened an account in the name of the China Inland Mission! It was the beginning of a miracle ministry that continues today.2
If, in an ancient kingdom, a message of bad news could be so quickly prepared, translated, and distributed, why does it take the church so long to disseminate the good news of salvation through faith in Jesus Christ? To be sure, we have more people in our modern world than Ahasuerus had in his empire, but we also have better means of communication and transportation. The problem must be with the couriers. The message is ready to go, but we don't have enough people to carry it and enough money to send them.
The phrase in the account that tugs at my heart is "unable to bear the sight of rejoicing multitudes in the house of God." Certainly it's good to rejoice in the Lord and to do it in His house, but rejoicing must never be a substitute for responsibility. As a popular gospel song expresses it: "God's tables are full but His fields are empty." We all want to enjoy the feast, but we don't want to share the message. We don't have to be hardened unbelievers like Haman to be apathetic and unconcerned about the plight of the world's billions of lost souls.
The work was done quickly because Haman didn't want Ahasuerus to change his mind. Once the law was written and sealed, the doom of the Jews was also sealed, for the laws of the Medes and Persians could not be altered (Est. 1:19; 8:8; Dan. 6:8). Haman's subtle plan had worked.
In contrast to the happiness of the king and his prime minister were the heaviness and bewilderment of the people in Shushan, Gentiles and Jews alike. What had caused this sudden change in policy? Why were the Jews suddenly targeted as enemies of the empire? Was there any way of escape?
His apathy (3:15b) Haman could send out the death warrants for thousands of innocent people and then sit down to a banquet with the king! What a calloused heart he had! He was like the people the prophet Amos described: "that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph" (Amos 6:6). However, in the end, it was his own death warrant that Haman had sealed, for within less than three months, Haman would be a dead man (Est. 8:9).
The situation was not hopeless, however, for God had two people prepared and in place—Mordecai and Queen Esther—and He was ready to act.
1 "Shaking the arrows" was something like our modern "drawing straws," with the arrows marked with the possible choices of action. "Consulting images" had to do with seeking help from the images of the gods they carried with them. "Looking at the liver" involved offering an animal sacrifice and getting directions from the shape and marks on the liver. 2 See Hudson Taylor and the China Inland Mission: The Growth of a Work of God, 31–32.
Helen Keller said, "Science may have found a cure for most evils, but it has found no remedy for the worst of them all—the apathy of human beings" (My
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there were no voices calling them" (The Afterglow of God, 72). How opposite from our Priest-King in heaven who welcomes us to bring our burdens and sorrows to Him!
B.Mordecai's insight—4 CHAPTER FOUR Esther 4 A DAY OF DECISION
What could Mordecai hope to accomplish at the gate with his sackcloth and his wailing? Well, perhaps somebody from the palace would take notice of him and get a message to Queen Esther. The queen's ladies-in-waiting knew Mordecai (Est. 2:11), although they didn't know the relationship between him and the queen, and Mordecai had already transmitted information to the queen through some of her retainers (2:22). Since Mordecai couldn't enter the house of the women, this was his only hope.
(In which the queen goes into her counting house and counts the cost) T
here were perhaps 15 million Jews scattered throughout the Persian Empire. Because of Haman's enmity and the king's stupidity, all of them were now appointed to die, unless they pulled up stakes and left the kingdom. But if they did that, where would they go? Even their own land of Israel wasn't safe because it was under the rule of Ahasuerus. Since the Persians ruled "from India to Ethiopia" (1:1), there were very few accessible places to which the Jews might flee.
Esther received the report that Mordecai was dressed in sackcloth and ashes, mourning at the king's gate. Since she wasn't told the reason for her cousin's strange conduct, she did the logical thing and sent him fine clothes to put on lest his sackcloth arouse the concern of the king's officers and guards. What if the king should come out to the gate for an audience with the people? Mordecai would then be in trouble.
In the empire, the responses to Haman's decree were varied. Haman and the king completely ignored the plight of the Jews and sat down to a royal feast. Meanwhile, the people of the capital city were perplexed and didn't know what to do (3:15). Secluded in the royal harem, Queen Esther knew nothing about the danger that she and her people faced. While the Jews in the various provinces began to fast and mourn (4:3), only one man, Mordecai, was able to do anything about the peril, and he immediately began to act.
The queen's motives were fine, but her method was faulty. Before sending the new clothes to Mordecai, she should have found out what the problem really was. If Ahasuerus did appear at the gate, Mordecai's courtly garments might save him temporarily from the wrath of the king, but they couldn't rescue the Jews from the penalty of death that Haman had issued for them. Mordecai's mourning, however, finally got the attention of the queen, and that's what he wanted.
He expressed his concern (4:1–3) Mordecai's appearance and actions (v. 1) were those of a person showing great grief (2 Sam. 1:11–12; 13:19) or deep repentance (Jonah 3; Neh. 9:1–2). Mordecai was neither afraid nor ashamed to let people know where he stood. He had already told the officers at the gate that he was a Jew; now he was telling the whole city that he was not only a Jew but also that he opposed the murderous edict. Although it can't be documented from his writings, a statement usually attributed to the British politician Edmund Burke certainly applies here: "All that is required for evil to triumph is for good men to do nothing."