After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti. Esther 2:1 Acting under the impulse of rage J. Hughes. The king had given full sway to his passion and wounded pride, and treated his wife with great severity. In his moments of cool reflection he probably repented of the harshness of his proceedings towards her. Excitement is a bad guide in human affairs. He who acts under the impulse of rage is sure to be driven astray, even as a vessel in a storm is driven to situations of embarrassment and peril. Man in wrath speaks freely and eloquently, but never wisely, and he works with decision and energy, but who is benefited by his operations? He doeth much, but uniformly to a bad purpose. ( J. Hughes. ) Avenging memories T. McEwan. O, memory! thou art a bitter avenger. ( T. McEwan. ) Bitter memories T. McEwan. Ah! these bitter memories of earth will be ingredients in the future cup of the penal suffering of the lost. ( T. McEwan. ) Too late A. B. Davidson, D. D. Repentance may come too late. Ahasuerus could not retrace his steps. ( A. B. Davidson, D. D. ) Vain remembering A. B. Davidson, D. D. I. THE REGRET OF THE KING FOR HIS RASH AND UNWARRANTABLE ACT. He was sensible that he had committed injury and that he had not only wronged Vashti, but also made himself a sufferer. 1. He could not devise a remedy. There are wishes that even the most powerful despots cannot get gratified, and limits to their will that even they cannot pass over. 2. The law of the Medes and Persians must stand. II. THE EXPEDIENT WHICH HIS COUNSELLORS SUGGESTED TO FREE HIM FROM HIS DIFFICULTY. Learn — 1. When men suffer themselves to be carried away by the impulse of any violent passions, they may commit acts which cannot afterwards be remedied, and which they themselves may have especially to lament. 2. It forms no excuse for sin committed, that the transgressor had reduced himself to a condition in which he ceased to retain his full consciousness of the distinction between right and wrong. Take an illustration from the history of Saul. He failed to improve his privileges; the Spirit of the Lord departed and the evil spirit took possession of him — slew prophets, etc. He was held responsible because he had laid his heart open for the reception of the evil spirit. 3. Repentance may come too late. ( A. B. Davidson, D. D. ) And let the king appoint officers Esther 2:2-17 The weak and lowly S. H. Tyng, D. D. Poor, helpless, feeble, may be the earthward aspect of true religion. Beggars shall be taken from the dunghill, to set them among princes. God will be indebted to no outward help or influence. We see how God is pleased to overrule the very sins and passions of guilty men for the accomplishment of His own designs. The banishment of Vashti has left Ahasuerus solitary and self-reproaching. Some scheme must be adopted by those who counselled her overthrow, to supply her place. "Let the king appoint officers in all the provinces of his kingdom that they may gather together all the fair young virgins unto Shushan, the palace. And let the maiden that pleaseth the king be queen instead of Vashti. And the thing pleased the king, and he did so." How perfectly natural was all this arrangement and plan! And yet it was but one part of God's Divine arrangement to bring about His own plan, a plan of which they knew nothing. Thus He leaves men to act out their own purposes and accomplish their own ends, and yet overrules their whole scheme for the attainment of the results which He has already determined. This is His providence; this is the wise and perfect government of the Most High. 1. We see a youthful female, a poor girl. Her very sex betokens weakness and exposure. But yet woman is called "the weaker vessel," and is so, as the crystal vase is a weaker vessel than the oaken cask, more easily overthrown, more surely injured, more irreparably destroyed, by the power of vicious habit or sinful temptation. To her, exposure to evil is far the heavier, and far more dangerous. Upon her, sorrows press with a far more grievous load. To her, misfortunes come with a far more sharpened power. The wrongs of women have filled every age and every history. But here, when the illustration of rising, conquering piety is brought before us, the subject is a woman; and a woman in her weakest and most forlorn position, a lonely girl. It is enough for us to see and know that God is there, the Father of the fatherless and the God of the widows in His holy habitation. 2. She is an orphan girl. "She has neither father nor mother." What a privilege are parents spared to bless and cheer our maturity I What a joy and cause for thanksgiving is it to be permitted even to shelter and cheer their age in our own home! What solitude, separation, want of confidence, fear, distrust, yea, anguish, often fill up the orphan's heart! Few can sympathise; and even to those few it is impossible to pour out the secret sorrows which are the burden and distress within. But imaginary as the causes may be, the sorrows which they produce are real and abiding. Yet, when we add poverty to the orphan's lot, what increased bitterness do we throw into the cup! An orphan boy may struggle. The very poverty which oppresses him may excite his energies and call out his powers of endurance and of action. His self-dependence is aroused. But an orphan girl in poverty! what human case is habitually harder? Everything in her sex, and everything in her condition, is against her. Her exposure to the wickedness and the arts of the corrupt is the subject of constant observation and of constant dread.(1) That God loves the lowly. Let every imagination which exalteth itself against God be cast down. Be content to allow Him to take you from the dust in all your sinfulness and unworthiness, and to wash and cleanse and save you by His own grace and power alone.(2) Forget not that your honour and happiness will always be promoted by gaining the mind of God in this relation. This surely is the path of happiness for us. The world says, "Happy are the rich, the luxurious, the self-indulgent." God says, "Happy are the poor in spirit, the meek." The weak things of the world, if He choose them, and love them, will confound the things that are mighty. ( S. H. Tyng, D. D. ) Esther the queen Mark Guy Pearse. In this chapter we find illustrated — I. PROVIDENCE. We must not judge the heathen court of Persia by our standard of morality. Rather let us see how God overrules all these arrangements for the accomplishment of His own purposes. II. ADOPTION. In ten thousand things the strongest and wisest of us is but a lonely orphan, needing some strong hand to protect us, the pity of some loving heart for our comfort. How blest is he who has learned to say, "Our Father." III. RECOMPENSE. Think of the joy of Mordecai as he sees his adopted daughter thus uplifted. ( Mark Guy Pearse. ) Esther at court A. B. Davidson, D. D. There is, unquestionably, a difficulty connected with this 8th verse. 1. If Mordecai, of his own accord, presented Esther as a candidate for the royal favour, then he acted in opposition to the law of Moses, which forbade that the daughters of Israel should be given to the heathen. It would be no apology for his conduct that he designed by what he did to advance the interests of his nation. What is forbidden by the law must not be done that good may come of it. 2. Many interpreters suppose that those who were commissioned to select the virgins for the king's seraglio executed their office without respect to the feelings of the parties interested. Esther was taken, therefore, without there being any choice left, either to her or Mordecai, in the matter. 3. Others that, as the whole was so manifestly' providential, Mordecai may have received special intimation from heaven to bring his orphan cousin under the notice of the king's officers. There is nothing in the history to warrant this opinion; therefore we embrace the first supposition as the most probable account of the affair. 4. But whatever may have been the feelings of Mordecai and Esther, we see the special workings of providence in her behalf. She obtained favour of the chief of the eunuchs above all the other maidens who had been com mitted to his care, so that, without solicitation on her part, not only was there more than ordinary indulgence toward her, but she was even treated with a degree of respect that seemed, as it were, the prelude to yet higher advancement. The commencement of Esther's life in the palace gave promise of a prosperous issue. ( A. B. Davidson, D. D. ) The beginning of true prosperity S. H. Tyng, D. D. Our study is in the chamber of true religion. There we see a solitary girl, and she an orphan. She hath "neither father nor mother." On the doctrine of earthly chances, everything is against her. But in the scheme of the Divine government, we shall see that she has an Almighty Friend. Her beginning is small indeed, and disastrous enough; her latter end shall greatly increase. But there are other discouraging circumstances also, which seem completely to forbid the latter end of advancement which is promised. 1. She is a stranger. We find her in a land not her own, though perhaps she was born upon its soil — among a people with whom she has no affinity and no bond of affection. A girl, an orphan, and a stranger. To wander among multitudes with whom we have no connection and no sympathy is often a depression to the brightest spirits. But this poor girl is not a stranger in voluntary journeying — she is a captive. She is a servant of the true God in a land of dark idolatry; a pure, praying girl amidst a people whose licentious profligacy made the most wasting crimes to be no dishonour. But if piety can be made triumphant under circumstances so completely opposed to it, and a child of God can glorify her Father's name, and keep His commandments amidst temptations and difficulties so numerous and pressing, how great will be the responsibility of those who are exposed to no such contests! 2. This orphan stranger, this lonely girl, is also beautiful in person. "The maid was fair and beautiful." This is a gift which all naturally, perhaps not unreasonably, prize. It is God who hath given to the youthful form and face their attractions and their loveliness. One of the marks of His benevolence is here seen. His goodness shines in all these aspects of His power. He has made everything beautiful in its time. Yet the beauty of our daughters is but too frequently a snare. Sin in the heart perverts and corrupts it. It is welcomed as a merchandise for gain. It is nourished as the food for vanity. It is perverted to awaken an earthly taste, and to encourage a carnal mind. It brings an attending exposure to peculiar temptations. Her parents delighted over her childish promise, and called her Hadassah, their myrtle, their joy. They looked forward to great parental delight in her coming bloom, when as a fragrant myrtle they should see her blossoming at their side. But this, alas, they were not to see. She was to bloom for the gaze of other eyes, but not for theirs. Could I lead you off from this outward beauty to think of the fair beauty of the Lord — how much more precious and desirable is that pure and obedient mind which we find united with Hadassah's loveliness of person! Outward beauty we cannot all have, But this higher and more enduring beauty of the Spirit you may all possess. 3. The sole earthly protector of this beautiful orphan was poor and unable to defend her. "In Shushan, the palace, there was a certain Jew whose name was Mordecai. And he brought up Hadassah," etc. When her father and her mother were obliged to forsake her, the Lord took her up, by providing her a faithful friend in her father's nephew. He took her for his own daughter. But she was really one of God's hidden ones, chosen in His love, to be protected and loved by Him. Never forget this highest security of His protection and His presence. There you are secure for ever. No one can be poor who is rich in faith toward God. No one can be deserted who has the Divine friendship and fellowship. 4. This lonely orphan girl was grateful and obedient: "Esther did the commandment of Mordecai like as when she was brought up with him." Happy indeed is such a manifestation of grace as this! You may build with confidence any hope of usefulness and any desired attainment of human excellence upon a character so true. A spirit thus pure, subdued, affectionate and sincere, what may it not do that is lovely, honest, and of good report? It spreads happiness for others around its path. It converts the cares and trials of life into pleasures and delights. It crowns the whole personal walk with loveliness and attractions. But Esther's gratitude to her earthly benefactor was founded on her still deeper gratitude to God. This poor and lonely, but faithful and beautiful girl, God means to raise up to be an eminent blessing and restorer to His people. Her latter end is to be in great prosperity. This is our great lesson now. We are witnessing the purpose and the work of God. He is exalting a child of His own, and showing what He can do with His own, and by His own power. No condition is beneath His notice. No child of grace is below His care. None who love Him can be forsaken or destroyed. We see here a low beginning; none could be more so; but it is a very lovely one. And as we study the course through which God is pleased to lead this child of grace, we shall see Him to be justified in His whole course, and to come forth completely victorious in the work which He hath undertaken. How great is the advantage of having God upon your side, and of being under His special protection and care! ( S. H. Tyng, D. D. ) The mysterious beginning S. H. Tyng, D. D. This is a most important truth for us to study. Man proposes, but God disposes. The eyes of the Lord are in every place. The government of the world is on His shoulder. 1. We may consider the object of this exaltation. This poor Jewish orphan is to be made the Queen of Persia. The change of position is as wide and wonderful as earth can illustrate. Why did God thus select and elevate her? He designed to give to all His people a great illustration of His power and goodness. He would have them see, He would have all to see, how certain and adequate is His protection to those who love and trust Him. But He had further designs in this work. He not only intended to show His goodness to Esther in protecting and rewarding a child whom He loved, He also purposed to make her an eminent blessing to others. She was to be a restorer to her people, a great blessing to her own captive nation. No one is exalted in this world for himself alone. Whatever gifts, or gains, or influence we have, they are for the benefit of others. No man liveth for himself. But how clearly and with what peculiar power does God teach us this truth in the whole plan of Divine redemption. Why has the Lord Jesus lived and died? And why is He still living as a mediator at the right hand of God? "For us," is the only answer to the question. He is exalted on high that He may bestow gifts upon men. This important truth God equally teaches us in our own enjoyment of the blessings which redemption brings to us. He enriches us with all our gifts that we may be made the instruments of enriching others. We should look around and ask, "Whom can I bless? Whom can I serve? To whom can I give even a cup of cold water in my Master's name?" We can never tell how wide may be the appointed influences of such a spirit. We see the end of the Lord, that He is faithful and very gracious, and we may learn from it to understand and to confide in the loving-kindness of the Lord. When the gracious purpose of God comes out in the result of His dispensation, we have no longer any doubt or darkness resting upon His Word. 2. We may consider the circumstances of Esther's exaltation. They were painful and repulsive to her in an extreme degree. Such was the subject of violent compulsion. Such is the true meaning of the term "brought," literally, "brought by force." In this exaltation of the captive orphan, God remarkably overruled and employed the wicked passions of men. The king consulted only his own corrupt desires. His officers combined to minister to his wicked tempers and gratifications. No happiness of others, no peace of violated households, no wretchedness of ruined and discarded youth, was to be considered as an obstacle in the path. The king's commandment and decree must be obeyed. This does not lessen the wickedness of men. However God may restrain and employ them, their purpose is only to sin. And whatsoever results God may bring out of their wickedness, they must bear the guilt of their sin in the same condemnation. God's mercy may compel them to bless His people, and to glorify Himself, while His justice punishes their transgression, and overthrows their own plans of personal gain and glory. Henry VIII. was a monster of crime. His motives appeared to be his own wicked passions alone. He murdered and he married at his pleasure. Yet God overruled the whole result for the establishment of His truth. This glorious Reformation has been often reproached for Henry's crimes. It would be just as reasonable to reproach the deliverance of the Israelites and their subsequent prosperity with the crimes of Pharaoh. God can make even our own pardoned sins and follies to become a blessing to us, and to bring honour to Him. ( S. H. Tyng, D. D. ) The important friendship S. H. Tyng, D. D. What principle of Divine providence can be more important than this? To have the friendship of God is to have all that men can ask. If He is on our side, it is of little consequence who may be against us. But He is always on the side of those whose ways please Him. Esther's history shows us this. In all its aspects her exaltation was most remarkable. 1. Mark the simple cause of this exaltation. It was the Divine tribute to her character. Because her ways pleased the Lord, He made her enemies to be at peace with her. Do you ask for success, for happiness, for final triumph? Do you desire a result of blessedness for this life and for the life to come? Embrace the hope which the gospel gives. Go to the fountain which the gospel opens. Enter into the Saviour's ranks and belong to Him. He will carry you safely through every trial and every contest. 2. Mark the way in which this exaltation was accomplished. God gave her favour in the sight of others. An unseen influence and power preceded her in the path through which she was led and prepared her way before her. And now we see the beginning of the turning tide. "When a man's ways please the Lord, He maketh even his enemies to be at peace with him." The maiden pleased Hegai, the keeper of the women, and she obtained kindness of him. Everything now is to be in her favour. "The best place in the house of the women" is assigned to her. "Seven maidens meet to be given to her out of the king's house" are appointed her attendants. So easily can your gracious heavenly Father change and order the minds of others concerning you. He can make all your enemies at peace with you. Thus He prepared Pharaoh's daughter to be the defender and the royal nurse for the infant Moses. Thus also He dealt with Daniel and his companions. He gives a pleasant and attractive aspect to religious character, adorns it by His Spirit with traits of meekness and spiritual beauty, makes its influence agreeable and pleasant to those who become connected with it, and in this way makes His servants acceptable to others and a real blessing to many. This system of His gracious government lays out the line of personal duty for you. It is your duty to be a blessing to all persons and at all times. 3. Mark the state of mind which true piety will display under the most trying circumstances. This was beautifully exhibited in Esther as she passed through the trying ordeal which was to lead to her exaltation. Esther showed great self-respect. What is so dignified and refining as true piety? It habitually clothes the character with grace and purity, and the manners with delicacy and elegance. We see the poorest daughters of earth exalted by the transforming power of true religion to a hold on the reverence of all, and often to the admiration and delight of many. True piety is patient, quiet and unassuming. Esther showed a quiet submission to the will of God. She asked for nothing. She desired nothing of all that she saw around her. All the state and magnificence of her new condition were nothing to her. Her mind could find repose only in God. How beautiful is such an example! Remember that Divine promise ( Isaiah 26:3 ): "Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength." Esther showed entire indifference to worldly display. But "when the turn of Esther was come to go in unto the king, she required nothing but what Hegai, the king's chamberlain, appointed." She was contented to leave her whole influence and prospects in her Father's hands, and therefore "she required nothing." This was true modesty, as well as a simple and pious trust in God. Her mind and thoughts were directed to Him, not to herself. What an example was this to youth in the midst of the snares and artificial glare of the world! True adorning is "not the outward adorning of plaiting the hair, and of wearing of gold, or of putting on apparel, but it is in the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." What attractive beauty there is in a heavenly temper, a lowly spiritual mind! This is a jewel of the Lord's preparation and appointment, and eminently becomes and adorns the children of God. Esther showed a simple and entire trust in God. In the bitterness of her heart's sorrow she had no other protector. ( S. H. Tyng, D. D. ) The myrtle that became a star J. Edmons, D. D. I. Hadassah, THE ORPHAN. Mordecai took the little tree, growing without shelter from the storm, and planted it by his own hearth. II. Look next at Hadassah, THE CAPTIVE. III. Then at Hadassah, THE BEAUTIFUL MAIDEN. Nobody should despise beauty of face; but bad character spoils beauty, whilst beauty of soul may supply the lack of physical beauty. IV. Last of all, at Esther, THE QUEEN. V. Let us conclude with A TWOFOLD WISH. 1. May you grow like a myrtle, and resemble it in two qualities: in that it is an evergreen, and always fragrant. Be thou lovely in the dark days as well as the bright; and do thou always cheer thy dwelling with the fragrance of godliness. 2. May you glow like a star, which God has clothed with light and placed so high in the heavens. Do thou walk in light — Christ's light — the light of truth, and love, and holiness; and, finally, shine as a star in heaven, your home for evermore. ( J. Edmons, D. D. ) Beauty T. McCrie. : — Esther, in addition to her outward comeliness, was modest, engaging, contented, and possessed all those amiable qualities which adorn the individual, while they make him useful to society. Beauty is one of the gifts of nature; but if it consist only in symmetry of form and fineness of colouring, it is no more than a beautiful statue ; it can only gratify the eye. That which reflects as a mirror the good qualities of the mind can alone form an object of rational attraction. ( T. McCrie. ) Whose name was Mordecai. Esther 2:5-20 Mordecai J. S. Van Dyke, D. D. Providence opens avenues through which merit may attain elevation. I. MORDECAI WAS KIND TO HIS ORPHAN COUSIN. He brought her up, adopting her as his own daughter. He was intensely solicitous for her welfare. He was her counsellor, guardian, friend. He seems to have possessed respect for womanhood — what Charles Lamb in one of his Essays of Ella designates, "reverence for the sex." Are we not justified in affirming that this is indicative of nobility? Love of woman, as woman, produces beneficent results, which few can afford to dispense with. It aids in developing perfection of character. II. He possessed GOOD JUDGMENT. He advised Esther not to reveal her kindred. He did not enjoin her to deny her nationality, much less to become alienated from her suffering countrymen; but he exhorted her to maintain silence in reference to her descent. He will await deliverance from Israel's God, carefully watching the indications of providence, and endeavouring, meanwhile, to induce Esther to strengthen her influence with the king. "The prudent man looketh well to his going." III. HE WAS HUMBLE. He sat as porter at the royal gate of the palace and was contented. IV. HE WAS LOYAL TO JUSTICE. When two of the chamberlains sought to lay hands on the king he disclosed the plot to the queen, who, by reporting it to the monarch, delivered the culprits over to the vengeance of law, and "they were both hanged on a tree." V. HE WAS CONSCIENTIOUS, and to a right-minded person the approval of conscience is the richest reward, one which depends upon himself and of which no other can rob him. Mordecai refused to bow before Haman. "If the monkey reigns, dance before him," is a proverb which evidently had little force with Mordecai. If Haman does not deserve respect, he shall not receive reverence from him. Kind, prudent, humble, just and conscientious, need we marvel that Mordecai rose from lowly station to become chief minister of State? Though he has saved the life of the king, he is not promoted. He returns to his humble duties. By the simple fact that a record is made of the services of a porter, preparation is made for the stirring events of the future. ( J. S. Van Dyke, D. D. ) Tried fidelity S. H. Tyng, D. D. Here we have the fact demonstrated in a striking illustration that no man can serve God for nought. He will never be a debtor to any of His creatures. The path of truth and goodness, of love to God and love to men, will always advance in light and purity to a perfect day. This is the illustration we have in the character and history of Mordecai. Ahasuerus, Esther, Haman, and Mordecai, in their relations make a perfect dramatic exhibition. Their paths cross each other, and their interests mingle. Their conditions and responsibilities are in constant close connection, and are continually intermingled. Each character is a separate living principle. And in each the operation and result of this peculiar principle is distinctly and very beautifully displayed. 1. In this fidelity in duty we first see this path of duty beginning in the very lowest circumstances of life. Enrich and exalt the indulgence of the world by every imagination of its wealth and pleasure, and yet He shows its end to be vanity and vexation of spirit. He will show the reward of fidelity in duty. He will display the history of its certain triumph, and perfect security and success. Begin as low as you will in human condition; make the sphere as limited as you can; multiply difficulties around its strait and narrow path as you choose, and He will show you how easily and how certainly He can exalt and honour it, and that by the very instruments which have been collected to oppose it. Thus Mordecai begins a poor captive Jew, perhaps a beggar, certainly a menial at the king's gate. Men often think it of little consequence what one does who is so concealed and so little known. But, ah, never forget that there is no such distinction before God between duties great and little, or sins venial or mortal. Whatever God requires or forbids is great. Every station which His providence has assigned and ordered is necessary and important. Virtue must always be tried by little things. The beginnings of all temptations are small, and the question of resistance or compliance with them is always settled in very narrow contingencies of trial. It is far easier to perform higher duties, and to resist greater temptations. The real trial of human principles is in unknown and secret dangers. When everybody is watching, it is easy to walk uprightly. The soldier on parade will be sure to keep time and step. But when our walk is unobserved, our conduct unnoticed, our position in life of no consequence in human sight, then are our difficulties and our temptations always the greater and the more dangerous. "No one will know; no one sees; example is nothing; it is of no consequence what I do; it is impossible for me to do much good in any way." All, not thus did. Mordecai argue, though in these very circumstances of narrow influence Mordecai begins. 2. We see this poor and faithful man perfectly contented with his low estate. He is unmurmuring though poor. If you would have larger and higher responsibility, gain it and be prepared for it, by earnestly and contentedly fulfilling the obligations which are laid upon you now. 3. We see him affectionate and liberal in his social relations. Though poor, yet making others rich. Though poor himself, he cheerfully adopts his orphan cousin, and divides his comforts, whatever they might be, with her. "He brought up Hadassah, his uncle's daughter." The largest generosity is often among the most straitened in earthly condition. But it is an indispensable characteristic of true virtue. Obedience to God is imitation of God, who giveth liberally and upbraideth not. A covetous, harsh, narrow, selfish temper can never have tasted that God is gracious, or have known anything of the Saviour's transforming love. He was delicate and refined in his liberality. There is much in the way in which kindness is bestowed to make it either acceptable or a burden. The little orphan Mordecai "took and brought up for his own daughter." There is nothing in the religion of the New Testament to encourage bluntness, coarseness, or assumption of superiority. But Mordecai's tenderness was watchful as well as delicate. "To know how Esther did, and what should become of her," was the dearest interest he had on earth. And for this "he walked every day before the court of the women's house." 4. We see him faithful in every claim as a subject. In his solitude he overheard the counsel of two conspirators against the life of the king. He sought the opportunity, therefore, to preserve the life of the king, and he succeeded. This also is an eminent example. The virtuous, religious man is always an orderly and peaceful man. 5. We see in Mordecai especial fidelity to God. ( S. H. Tyng, D. D. ) For she had neither father nor mother Religion promotes benevolence A. B. Davidson, D. D. Now there are some remarks very obviously suggested by this part of the narrative. I should say that here we have a fine example of the practical power of true religion, in leading to a benevolent regard for the comfort and well-being of the unprotected. ( A. B. Davidson, D. D. ) Personal benevolence A. B. Davidson, D. D. It is an easy matter for the wealthy to be charitable when their gifts, administered by others, involve no sacrifice of time or labour, and no care and anxiety to them selves. But the noblest exercise of charity is exhibited when we take an interest personally in the well-being of the unprotected, and when they can look to us as their friends and counsellors, to whom they can have recourse in their sorrows and troubles and difficulties. ( A. B. Davidson, D. D. ) Mordecai's tenderness in adopting Esther Mark Guy Pearse. : — We Christians have not always been ready to give the Jew credit for such tenderness, such ready pity, such gentle helpfulness. Let us ask ourselves if we are willing to come up to the standard of this Jew? What is the good of any religion unless it do make us pitiful, loving, eager to help the poor world about us? I heard a very beautiful story some time since. A friend was telling me that one Sunday he was preaching at some little country chapel, and went to dinner at the house of a labourer, where he found eight children. He was struck with the fact that they seemed to run in pairs, as if they were all twins. After dinner the good woman said, "I saw you looking at the children, sir, as if you could not quite make them out." "Well, yes," said he, "I could not help wondering if they were all twins!" The good wife laughed. "No," said she, "they are not twins. You see they are all ours, so to speak, and yet four of them are not. When we came into this house the man and woman who lived here before us had just died and left four little children just the age of our four. They had to go to the workhouse, and the van was at the door to take them just as we came in. Three of them

Benson Commentary Esther 2:1 After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her. Esther 2:1 . He remembered Vashti — With grief and shame, that in his wine and rage he had so severely punished, and so irrevocably rejected, so beautiful and desirable a person, and that for so small a provocation, to which she was easily led by the modesty of her sex and by the laws and customs of Persia. Esther 2:2 Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king: Esther 2:2-3 . Then said the king’s servants — Who, for their own interests, were obliged to quiet the king’s mind, and procure him another amiable consort. To the house of the women — Or rather, of the virgins; for the house of those who were wives or concubines was different from this, and under another governor. Keeper of the women — Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines he committed to Shaashgaz, ( Esther 2:14 ,) his deputy. Things for purification — That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded. Esther 2:3 And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, keeper of the women; and let their things for purification be given them : Esther 2:4 And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so. Esther 2:5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; Esther 2:6 Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. Esther 2:6 . Who had been carried away from Jerusalem — This may refer either to Kish, Mordecai’s grandfather, last mentioned, or to Mordecai himself, which, however, is not probable, as in that case he must have been a very old man, not less than a hundred and forty years of age. Esther 2:7 And he brought up Hadassah, that is , Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter. Esther 2:7-8 . And he brought up Hadassah, that is, Esther — Hadassah was her Hebrew name, before her marriage; and she was called Esther by the king after it. Esther was brought also unto the king’s house — Or taken, and that by force, as the word ???? , tillakach, often signifies: for so great was the power and tyranny of the Persian kings, that they could and did take what persons they liked to their own use. Esther 2:8 So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king's house, to the custody of Hegai, keeper of the women. Esther 2:9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women. Esther 2:9 . The maiden pleased him — Because she was very beautiful, therefore he supposed she would be acceptable to the king; and by the divine power, which moveth the hearts of men which way he pleaseth. Esther 2:10 Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it . Esther 2:10 . Mordecai had charged her that she should not show it — Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation: but there was also a hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it. If Mordecai sought or desired that his niece should become either the king’s concubine or wife, he certainly acted contrary to the Jewish law, which forbid any marriage or communication of that sort with idolaters; but the circumstances of things, and perhaps the hopes he entertained of being able to do his nation great service thereby, may plead his excuse. Esther 2:11 And Mordecai walked every day before the court of the women's house, to know how Esther did, and what should become of her. Esther 2:11 . Mordecai walked every day, &c. — He might walk there without being suspected, because he belonged to the court, and was a man of some rank; for those that were carried away in Jeconiah’s captivity (as his ancestors were, Esther 2:6 ) were of the better sort, 2 Kings 24:14 , &c. Daniel 1:4 . And Esther might find means, by some of those that attended her, to acquaint him with the state of her health and affairs. Esther 2:12 Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit , six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;) Esther 2:12 . According to the manner of the women — Who were kept so long, partly for their better purification, as it here follows; partly out of state, as that which became so great a king; and partly that, being so long in safe custody, the king might be sure he was not imposed upon by a child begotten by another man. Six months with oil of myrrh, and six months with sweet odours — It is observed by Pliny, lib. 13, cap. 1, that ointments were first invented by the Persians. Oil of myrrh was used, not only on account of its fragrancy, but to make the skin soft and smooth, and to clear it from all manner of scurf; and the sweet odours were necessary, in those hot countries, to take away all ill scents, and, as some think, to enliven and invigorate the constitution. Esther 2:13 Then thus came every maiden unto the king; whatsoever she desired was given her to go with her out of the house of the women unto the king's house. Esther 2:13 . Thus came every maiden unto the king — Thus purified and prepared, and thus furnished and attended, as it follows. Whatsoever she desired was given her — For ornament, or by way of attendance. And it should be observed, that every one whom the king took to his bed was his wife of a lower rank, as Hagar was Abraham’s; so that it would have been no sin or dishonour to Esther, though she had not been made queen. Esther 2:14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name. Esther 2:15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her. Esther 2:15 . She required nothing — Not being desirous to set herself off with artificial beauty, nor, probably, to please the king; having been brought to the king’s house without and against her own inclination and choice. But what Hegai, the king’s chamberlain, appointed — Being covetous of nothing, she left it entirely to the king’s chamberlain to give her what he pleased, which was a mark of a modest and generous temper in her. And Esther obtained favour of all them that looked upon her — All that beheld her admired her beauty, which needed no ornament; for the greatest ornaments of virgins are, modesty, silence, well-disciplined eyes, a serene countenance, without levity, and horror of all wantonness; which, all meeting in her, made her agreeable in the eyes of all that saw her. Esther 2:16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. Esther 2:16 . So Esther was taken into his house-royal — She was not sent back unto the second house of the women, as the rest were, but the king kept her in his own house. In the seventh year of his reign — How it came to pass that it was so long before Esther was advanced to succeed Vashti, seems difficult to resolve. But we are to consider, that a great deal of time was spent in gathering the virgins together, and that it was a year after they were collected, before she was brought to the king; and besides, he took some time, it is likely, to try how he liked her wit, humour, and conversation. Esther 2:17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. Esther 2:18 Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the state of the king. Esther 2:18 . And he made a release to the provinces — According to Herodotus, it was customary for the Persian kings, upon their accession to the throne, to remit the tribute which was due to them from all their cities; and Ahasuerus, on this occasion, out of his abundant joy, remitted some tax, or part of a tax, then due, which he did that every body might rejoice with him. Esther 2:19 And when the virgins were gathered together the second time, then Mordecai sat in the king's gate. Esther 2:19 . When the virgins were gathered together the second time — They in all probability were gathered together first in the provinces, and afterward in Susa, before they were taken into the house of the king’s chamberlain. The writer now goes back to what happened before Esther’s marriage. Then Mordecai sat in the king’s gate — It was ordered by Cyrus, as Xenophon informs us, Cyropaæd., lib. 8, that all persons whatever, who had any employment at court, should attend at the palace gate, where there was doubtless a proper waiting-place for their reception, that they might be in readiness whenever they were wanted or called for; and that this custom was afterward continued, we may learn from Herodotus, lib. 3. cap. 120. See Le Clerc. Mordecai has been thought by some to have been one of the porters of the royal palace; but it is probable he was an officer of higher rank. Poole thinks he was one of the king’s guard, or ministers, and that he had been advanced to this place by Esther’s favour, though without any discovery of her relation to him. Esther 2:20 Esther had not yet shewed her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him. Esther 2:20 . Esther did the commandment of Mordecai, &c. — A rare example of virtue, that she should be so observant of him when she was a queen: for most persons forget what they were when they are unexpectedly advanced to great honour, dignity, or riches. Esther 2:21 In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus. Esther 2:21 . Two of the king’s chamberlains — “These were two great men, who perhaps kept the door of the king’s bed-chamber, and being either incensed at the divorce of Vashti, whose creatures they were, or at the advancement of Esther, who they thought would in all probability raise her kinsman Mordecai above them, took disgust thereat, and so resolved to avenge themselves on the king.” — Dodd. See Prideaux, and Esther 6:2-3 . Esther 2:22 And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai's name. Esther 2:23 And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king. Esther 2:23 . It was written in the book of the Chronicles — A day-book, wherein all memorable things were recorded. Before the king — This may refer either, 1st, To the writing of it, signifying that it was written in the king’s presence by scribes, who were continually with the king, to record all remarkable things which happened in the court from time to time: or, 2d, To the book, which was laid up before the king, that he might more easily and frequently peruse it for his own direction or amusement. Here we see the danger and infelicity of the greatest men, the life of a most potent monarch depending upon the fidelity of one single person, whose service was neglected by the court, though a memorial was made of it. Thus all masters of families are obnoxious to the perfidiousness, of those that wait upon them. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Esther 2:1 After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her. Esther 2:5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; MORDECAI Esther 2:5-6 ; Esther 4:1 ; Esther 6:10-11 ; Esther 9:1-4 THE hectic enthusiast who inspires Daniel Deronda with his passionate ideas is evidently a reflection in modern literature of the Mordecai of Scripture. It must be admitted that the reflection approaches a caricature. The dreaminess and morbid excitability of George Eliot’s consumptive hero have no counterpart in the wise, strong Mentor of Queen Esther, and the English writer’s agnosticism has led her to exclude all the Divine elements of the Jewish faith, so that on her pages the sole object of Israelite devotion is the race of Israel. But the very extravagance of the portraiture keenly accentuates what is, after all, the most remarkable trait in the original Mordecai. We are not in a position to deny that this man had a living faith in the God of his fathers; we are simply ignorant as to what his attitude towards religion was, because the author of the Book of Esther draws a veil over the religious relations of all his characters. Still the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel, the expenditure of thought and effort on the protection of his threatened people. The first mention of the name of Mordecai introduces a hint of his national connections. We read, "There was a certain Jew in Shushan the palace, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away." { Esther 2:5-6 } Curious freaks of exegesis have been displayed in dealing with this passage. It has been thought that the Kish mentioned in it is no other than the father of Saul, in which case the ages of the ancestors of Mordecai must rival those of the antediluvians, and it has been suggested that Mordecai is here represented as one of the original captives from Jerusalem in the reign of Jeconiah, so that at the time of Xerxes he must have been a marvellously old man, tottering on the brink of the grave. On these grounds the genealogical note has been treated as a fanatical fiction invented to magnify the importance of Mordecai. But there is no necessity to take up any such position. It would be strange to derive Mordecai from the far-off Benjamite farmer Kish, who shines only in the reflected glory of his son, whereas we have no mention of Saul himself. There is no reason to say that another Kish may not have been found among the captives. Then it is quite possible to dispose of the second difficulty by connecting the relative clause at the beginning of Esther 5:6 -"who had been carried away"-with the nearest antecedent in the previous sentence- viz. , "Kish the Benjamite." If we remove the semicolon from the end of Esther 5:5 , the clauses will run on quite smoothly and there will be no reason to go back to the name of Mordecai for the antecedent of the relative; we can read the words thus-"Kish the Benjamite who had been carried away," etc . In this way all difficulty vanishes. But the passage still retains a special significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, a descendant of one of the captive contemporaries of Jeconiah, and therefore most likely a scion of a princely house. The preservation of his ancestral record gives us a hint of the sort of mental pabulum on which the man had been nurtured. Living in the palace, apparently as a porter, and possibly as a eunuch of the harem, Mordecai would have been tempted to forget his people. Nevertheless it is plain that he had cherished traditions of the sad past, and trained his soul to cling to the story of his fathers’ sufferings in spite of all the distractions of a Persian court life. Though in a humbler sphere, he thus resembled Artaxerxes’ cup-bearer, the great patriot Nehemiah. The peculiarity of Mordecai’s part in the story is this, that he is the moving spirit of all that is done for the deliverance of Israel at a time of desperate peril without being at first a prominent character. Thus he first appears as the guardian of his young cousin, whom he has cherished and trained, and whom he now introduces to the royal harem where she will play her more conspicuous part. Throughout the whole course of events Mordecai’s voice is repeatedly heard, but usually as that of Esther’s prompter. He haunts the precincts of the harem, if by chance he may catch a glimpse of his foster child. He is a lonely man now, for he has parted with the light of his home. He has done this voluntarily, unselfishly-first, to advance the lovely creature who has been committed to his charge, and secondly, as it turns out, for the saving of his people. Even now his chief thought is not for the cheering of his own solitude. His constant aim is to guide his young cousin in the difficult path of her new career. Subsequently he receives the highest honours the king can bestow, but he never seeks them, and he would be quite content to remain in the background to the end, if only his eager desire for the good of his people could be accomplished by the queen who has learnt to lean upon his counsel from her childhood. Such self-effacement is most rare and beautiful. A subtle temptation to self-regarding ambition besets the path of every man who attempts some great public work for the good of others in a way that necessarily brings him under observation. Even though he believes himself to be inspired by the purest patriotism, it is impossible for him not to perceive that he is exposing himself to admiration by the very disinterestedness of his conduct. The rare thing is to see the same earnestness on the part of a person in an obscure place, willing that the whole of his energy should be devoted to the training and guiding of another, who alone is to become the visible agent of some great work. The one action in which Mordecai momentarily takes the first place throws light on another side of his character. There is a secondary plot in the story. Mordecai saves the king’s life by discovering to him a conspiracy. The value of this service is strikingly illustrated by the historical fact that, at a later time, just another such conspiracy issued in the assassination of Xerxes. In the distractions of his foreign expeditions and his abandonment to self-indulgence at home, the king forgets the whole affair, and Mordecai goes on his quiet way as before, never dreaming of the honour with which it is to be rewarded. Now this incident seems to be introduced to show how the intricate wheels of Providence all work on for the ultimate deliverance of Israel. The accidental discovery of Mordecai’s unrequited service, when the king is beguiling the long hours of a sleepless night by listening to the chronicles of his reign, leads to the recognition of Mordecai and the first humiliation of Haman, and prepares the king for further measures. But the incident reflects a side light on Mordecai in another direction. The humble porter is loyal to the great despot. He is a passionately patriotic Jew, but his patriotism does not make a rebel of him, nor does it permit him to stand aside silently and see a villainous intrigue go on unmolested, even though it is aimed at the monarch who is holding his people in subjection. Mordecai is the humble friend of the great Persian king in the moment of danger. This is the more remarkable when we compare it with his ruthless thirst for vengeance against the known enemies of Israel. It shows that he does not treat Ahasuerus as an enemy of his people. No doubt the writer of this narrative wished it to be seen that the most patriotic Jew could be perfectly loyal to a foreign government. The shining examples of Joseph and Daniel have set the same idea before the world for the vindication of a grossly maligned people, who, like the Christians in the days of Tacitus, have been most unjustly hated as the enemies of the human race. The capacity to adapt itself loyally to the service of foreign governments, without abandoning one iota of its religion or its patriotism, is a unique trait in the genius of this wonderful race. The Zealot is not the typical Jew-patriot. He is a secretion of diseased and decayed patriotism, True patriotism is large enough and patient enough to recognise the duties that lie outside its immediate aims. Its fine perfection is attained when it can be flexible without becoming servile. We see that in Mordecai the flexibility of Jewish patriotism was consistent with a proud scorn of the least approach to servility. He. would not kiss the dust at the approach of Haman, grand vizier though the man was. It may be that he regarded this act of homage as idolatrous-for it would seem that Persian monarchs were not unwilling to accept the adulation of Divine honours, and the vain minister was aping the airs of his royal master. But, perhaps, like those Greeks who would not humble their pride by prostrating themselves at the bidding of an Oriental barbarian, Mordecai held himself up from a sense of self-respect. In either case it must be evident that he showed a daringly independent spirit. He could not but know that such an affront as he ventured to offer to Haman would annoy the great man. But he had not calculated on the unfathomable depths of Haman’s vanity. Nobody who credits his fellows with rational motives would dream that so simple an offence as this of Mordecai’s could provoke so vast an act of vengeance as the massacre of a nation. When he saw the outrageous consequences of his mild act of independence, Mordecai must have felt it doubly incumbent upon him to strain every nerve to save his people. Their danger was indirectly due to his conduct. Still he could never have foreseen such a result, and therefore he should not be held responsible for it. The tremendous disproportion between motive and action in the behaviour of Haman is like one of those fantastic freaks that abound in the impossible world of "The Arabian Nights," but for the occurrence of which we make no provision in real life, simply because we do not act on the assumption that the universe is nothing better than a huge lunatic asylum. The escape from this altogether unexpected danger is due to two courses of events. One of them-in accordance with the reserved style of the narrative-appears to be quite accidental. Mordecai got the reward he never sought in what seems to be the most casual way. He had no hand in obtaining for himself an honour which looks to us quaintly childish. For a few brief hours he was paraded through the streets of the royal city as the man whom the king delighted to honour, with no less a person than the grand vizier to serve as his groom. It was Haman’s silly vanity that had invented this frivolous proceeding. We can hardly suppose that Mordecai cared much for it. After the procession had completed its round, in true Oriental fashion Mordecai put off his gorgeous robes, like a poor actor returning from the stage to his garret, and settled down to his lowly office exactly as if nothing had happened. This must seem to us a foolish business, unless we can look at it through the magnifying glass of an Oriental imagination, and even then there is nothing very fascinating in it. Still it had important consequences. For, in the first place, it prepared the way for a further recognition of Mordecai in the future. He was now a marked personage. Ahasuerus knew him, and was gratefully disposed towards him. The people understood that the king delighted to honour him. His couch would not be the softer nor his bread the sweeter, but all sorts of future possibilities lay open before him. To many men the possibilities of life are more precious than the actualities. We cannot say, however, that they meant much to Mordecai, for he was not ambitious, and he had no reason to think that the king’s conscience was not perfectly satisfied with the cheap settlement of his debt of gratitude. Still the possibilities existed, and before the end of the tale they had blossomed out to very brilliant results. But another consequence of the pageant was that the heart of Haman was turned to gall. We see him livid with jealousy, inconsolable until his wife-who evidently knows him well-proposes to satisfy his spite by another piece of fanciful extravagance. Mordecai shall be impaled on a mighty stake, so high that all the world shall see the ghastly spectacle. This may give some comfort to the wounded vanity of the grand vizier. But consolation to Haman will be death and torment to Mordecai. Now we come to the second course of events that issued in the deliverance and triumph of Israel, and therewith in the escape and exaltation of Mordecai. Here the watchful porter is at the spring of all that happens. His fasting, and the earnest counsels he lays upon Esther, bear witness to the intensity of his nature. Again the characteristic reserve of the narrative obscures all religious considerations. But, as we have seen already, Mordecai is persuaded that deliverance will come to Israel from some quarter, and he suggests that Esther has been raised to her high position for the purpose of saving her people. We cannot but feel that these hints veil a very solid faith in the providence of God with regard to the Jews. On the surface of them they show faith in the destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure it has a future. It has survived the most awful disasters in the past. It seems to possess a charmed life. It must emerge safely from the present crisis. But Mordecai is not a fatalist whose creed paralyses his energies. He is most distressed and anxious at the prospect of the great danger that threatens his people. He is most persistent in pressing for the execution of measures of deliverance. Still in all this he is buoyed up by a strange faith in his nation’s destiny. This is the faith that the English novelist has transferred to her modern Mordecai. It cannot be gainsaid that there is much in the marvellous history of the unique people, whose vitality and energy, astonish us even to-day, to justify the sanguine expectation of prophetic souls that Israel has yet a great destiny to fulfil in future ages. The ugly side of Jewish patriotism is also apparent in Mordecai, and it must not be ignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act of retaliation that far exceeds the necessity of self-defence, and Mordecai must bear the chief blame of this crime. But then the considerations in extenuation of its guilt which have already come under our notice may be applied to him. The danger was supreme. The Jews were in a minority. The king was cruel, fickle, senseless. It was a desperate case. We cannot be surprised that the remedy was desperate also. There was no moderation on either side, but then "sweet reasonableness" is the last thing to be looked for in any of the characters of the Book of Esther. Here everything is extravagant. The course of events is too grotesque to be gravely weighed in the scales that are used in the judgment of average men under average circumstances. The Book of Esther closes with an account of the establishment of the Feast of Purim and the exaltation of Mordecai to the vacant place of Haman. The Israelite porter becomes grand vizier of Persia! This is the crowning proof of the triumph of the Jews consequent on their deliverance. The whole process of events that issues so gloriously is commemorated in the annual Feast of Purim. It is true that doubts have been thrown on the historical connection between that festival and the story of Esther. It has been said that the word "Purim" may represent the portions assigned by lot, but not the lottery itself, that so trivial an accident as the method followed by Haman in selecting a day for his massacre of the Jews could not give its name to the celebration of their escape from the threatened danger, that the feast was probably more ancient, and was really the festival of the new moon for the month in which it occurs. With regard to all of these and any other objections, there is one remark that may be made here. They are solely of archaeological interest. The character and meaning of the feast as it is known to have been celebrated in historical times is not touched by them, because it is beyond doubt that throughout the ages Purim has been inspired with passionate and almost dramatic reminiscences of the story of Esther. Thus for all the celebrations of the feast that come within our ken this is its sole significance. The worthiness of the festival will vary according to the ideas and feelings that are encouraged in connection with it. When it has been used as an opportunity for cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes, its effect must have been injurious and degrading. When, however, it has been celebrated in the midst of grievous oppressions, though it has embittered the spirit of animosity towards the oppressor-the Christian Haman in most cases-it has been of real service in cheering a cruelly afflicted people. Even when it has been carried through with no seriousness of intention, merely as a holiday-devoted to music and dancing and games and all sorts of merry-making, its social effect in bringing a gleam of light into lives that were as a rule dismally sordid may have been decidedly healthy. But deeper thoughts must be stirred in devout hearts when brooding over the profound significance of the national festival. It celebrates a famous deliverance of the Jews from a fearful danger. Now deliverance is the keynote of Jewish history. This note was sounded as with a trumpet blast at the very birth of the nation, when, emerging from Egypt no better than a body of fugitive slaves, Israel was led through the Red Sea and Pharaoh’s hosts with their horses and chariots were overwhelmed in the flood. The echo of the triumphant burst of praise that swelled out from the exodus pealed down the ages in the noblest songs of Hebrew Psalmists. Successive deliverances added volume to this richest note of Jewish poetry. In all who looked up to God as the Redeemer of Israel the music was inspired by profound thankfulness, by true religions adoration. And yet Purim never became the Eucharist of Israel. It never approached the solemn grandeur of Passover, that prince of festivals, in which the great primitive deliverance of Israel was celebrated with all the pomp and awe of its Divine associations. It was always in the main a secular festival, relegated to the lower plane of social and domestic entertainments, like an English bank-holiday. Still even on its own lines it could serve a serious purpose. When Israel is practically idolised by Israelites, when the glory of the nation is accepted as the highest ideal to work up to, the true religion of Israel is missed, because that is nothing less than the worship of God as He is revealed in Hebrew history. Nevertheless, in their right place, the privileges of the nation and its destinies may be made the grounds of very exalted aspirations. The nation is larger than the individual, larger than the family. An enthusiastic national spirit must exert an expansive influence on the narrow, cramped lives of the men and women whom it delivers from selfish, domestic, and parochial limitations. It was a liberal education for Jews to be taught to love their race, its history and its future. If-as seems probable-our Lord honoured the Feast of Purim by taking part in it, John 5:1 He must have credited the national life of His people with a worthy mission. Himself the purest and best fruit of the stock of Israel, on the human side of His being, He realised in His own great mission of redemption the end for which God had repeatedly redeemed Israel. Thus He showed that God had saved His people, not simply for their own selfish satisfaction, but that through Christ they might carry salvation to the world. Purged from its base associations of blood and cruelty, Purim may symbolise to us the triumph of the Church of Christ over her fiercest foes. The spirit of this triumph must be the very opposite of the spirit of wild vengeance exhibited by Mordecai and his people in their brief season of unwonted elation. The Israel of God can never conquer her enemies by force. The victory of the Church must be the victory of brotherly love, because brotherly love is the note of the true Church. But this victory Christ is winning throughout the ages, and the historical realisation of it is to us the Christian counterpart of the story of Esther. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.