Holy Bible

On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. Esther 8:1, 2 Right use of wealth A. B. Davidson, D. D. I. We see how, IN THE PROVIDENCE OF GOD, THE WEALTH WHICH WORLDLY MEN WOULD USE IN OPPOSITION TO THE INTERESTS OF GOD'S CAUSE AND PEOPLE MAY BE WRESTED FROM THEM, AND MADE AVAILABLE FOR THE ADVANCEMENT OF THESE INTERESTS. The conclusion which we draw from all this is, that the best and happiest arrangement which a man can make with respect to the good things which have been bestowed upon him is that in his lifetime he seek to be personally the dispenser of good to others. If he lives and acts in this spirit, then he will have the less anxiety as to the disposal of what he may be able to leave behind him. II. The peculiar providence which we see exercised in the case of Mordecai teaches us THAT MEN MAY BE WELL CONTENT TO WAIT, WHILE THEY ARE IN THE WAY OF WELL-DOING, UNTIL THEY RECEIVE THEIR RECOMPENSE. Worth and faithfulness and humility, after they have been long neglected, are brought into the light, and are honoured in proportion to the neglect which they formerly experienced. III. FROM ESTHER'S LOVE FOR HER PEOPLE WE TAKE A LESSON. Then should not this be an example to those among us, who themselves have had their souls gladdened by the grace of God, to be mindful of others who have not been visited so graciously? IV. THE LESSON WHICH IS TO BE DRAWN FROM THE CONDUCT OF THE KING AS IT IS HERE EXHIBITED. If one man, for example, has injured another, and knows it, but is too proud to acknowledge it, then he is destitute of the true spirit of Christianity. If a man is engaged in a wrong course of action, and is sensible of it, but will put his soul in peril rather than yield to the remonstrances of his friends, then his pride will certainly prove the ruin of his soul. There is, perhaps, more real heroism in confessing and correcting errors and weaknesses than there is in boldly contending for truth, when we are conscious that we have it on our side. Many voices will cheer us onward in the defence of principles which we defend at some risk. The courage that suffers in a good cause will always get applause. But when I have done wrong, and make confession of the wrong, the men of the world do not sympathise. ( A. B. Davidson, D. D. ) And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. The end in peace S. H. Tyng, D. D. But success to faithfulness, even in the narrowest sphere and with the feeblest powers, is uniform and certain, and, as an example, blessed and wholesome. This is the great principle which Mordecai illustrates. 1. In his case we first see this fidelity for a period exceedingly tried and hopeless. 2. We see this faithfulness in duty brought to extreme danger. Not only was Mordecai unrewarded, but he was condemned to an appointed destruction. 3. We see this fidelity in duty completely rescued and delivered. 4. We see this fidelity in duty proportionably exalted. 5. We see this fidelity in duty abundantly rewarded in outward, earthly things. 6. We see this fidelity in duty not only rewarded in itself, and in the person and condition of the man who is distinguished by it, but crowned with eminent usefulness to others. ( S. H. Tyng, D. D. ) Besought him with tears to put away the mischief of Haman. Esther 8:3, 4 Counteracting evil T. McEwan. It requires earnest and vigorous efforts on the part of the pious to undo the evil wrought by the wicked, and left by them as a legacy to the world. How much thought and research have been expended in this way in answering the works of such men as Voltaire and Paine! The evil cannot be sufficiently deplored, but may it not, in the providence of God, be overruled and sanctified for good? In nature we have opposing forces at work, which issue in greater stability and permanence; and somewhat the same result is secured by the opposition and conflict of minds. By the strain to which the truth is subjected it is put to the test, and whilst what cannot be maintained falls away, all that is founded on reliable evidence is retained, and made on every side more perspicuous, as the pressure of a great need has stimulated the inventive genius of a people to provide appliances to meet it. So has one infidel book or wicked action occasioned the writing of treatises in defence of Divine revelation, or the performance of holy and generous deeds, and the evil of the former has been more than counteracted, and the result proved an absolute boon. In this direction also we may see the hand of God, and praise Him for His goodness. ( T. McEwan. ) Sin survives the sinner W. Burrows, B. A. I. EVIL OUTLIVES ITS FIRST CONTRIVERS. 1. Haman is dead, but the mischief he devised still hangs over the Jews. A passing stranger may loosen a stone in an embankment, and go on his way; but a whole province will bewail his folly. An infidel father trains most carefully an infidel son; the son becomes an eminent writer and spreads through a whole generation the poison he imbibed on his father's knee. An English colonist, filled with pity for the Caribbaeans, introduces slavery into the West Indies — doing evil that good may come — and for centuries those fair islands are cursed by his device. 2. Evil tends to permanency. (1) Because of the natural corruption of the heart. (2) This principle is assisted by the solidarity of our race. What affects one affects all. II. EVIL YIELDS BEFORE HOLY SELF-SACRIFICE. Esther was — 1. Intensely solicitous. 2. Persistent. 3. Boldly self-sacrificing. 4. Successful. III. EVIL CRUSHED BUT NOT KILLED. IV. PRACTICAL LESSONS. 1. The folly of infallibility. 2. The power of intercession. 3. The awful nature of sin. ( W. Burrows, B. A. ) For how can I endure to see the evil that shall come unto my people. Esther 8:5, 6 Great changes J. Hughes. : — The world is full of changes. There are no elements of stability belonging to it. When all appears fair and promising, some unlooked-for event takes place, to darken the prospect, and to render it cheerless and gloomy. And, on the other hand, when the atmosphere forbodes great storms, a gale arises unexpectedly, to chase away the clouds, and to pour liveliness on all around us. We find these statements strikingly verified in this chapter. 1. Haman's prosperity vanished away suddenly, and the objects of his deadly enmity rose to power and happiness. "On that day" (in which Haman was executed) "did the king Ahasuerus give the house of Haman, the Jews' enemy, unto Esther the queen." Here she, who had been doomed to an untimely death by a wicked man, is enriched with his estates. How true the declaration of the psalmist, "Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them"! 2. Esther was not the only one that profited by Haman's doom. Mordecai also was advanced by it. How could he advance a more deserving character, one who had been more faithful in every duty? Were things properly conducted, such would always be the case. Worthlessness of character would ever act as an hindrance to power, and a life conducted on the principles of integrity and faithfulness would lead to preferment and honour. Such will be the case on a future day. The good and faithful servant shall enter into the joy of his Lord. Esther likewise behaved well on this occasion. She did not forget Mordecai's kindness to her when she was destitute and in trying circumstances. There is a perpetuity in holy affection and friendship which you look for in vain in the children of this world. These may for a season be loud in their professions of attachment; but when it suits their purpose they find it convenient to forget those professions, and allow their attachments to degenerate into neglect and oblivion. But Christian friendship, based on permanent principles, is permanent in duration. The sweet friendship between Jonathan and David nothing could extinguish, no reverse of fortune could even cool. But there is no friend equal to Jesus! the acts of His friendship are unceasing. He is, what every friend ought to be, "a friend that loveth at all times." 3. The Jews also derived great advantage from the death of Haman, for his edict contemplated their destruction. Esther interceded for them, and as far as circumstances permitted, prevailed. She approaches the king again, uncalled, in the humblest manner, and with abundant tears in his eyes. It is a good sign when we feel an interest in the welfare of those related to us, and when we can with importunity invoke the blessings of God upon them. Thus did Esther. She was not more earnest for herself than for her people. Thus felt Jesus. "When He was come near, He beheld the city, and wept over it." Thus felt St. Paul. He poured out his very soul for his people, the Jews, though they persecuted him, and tried to effect his destruction. He tells us that he "had great heaviness, and continual sorrow in his heart" at their folly and wickedness in rejecting Christ, and that his "heart's desire and prayer unto God for them was, that they might be saved." Are we thus minded? Esther fell down at the king's feet for her people. Have you done so for your relatives and friends? "Oh that" my children "might live before Thee!" 4. Esther interceded not in vain: for the king took immediate steps to avert, at least in some degree, the storm which had long been gathering over their heads. The unchangeableness of the Persian laws was deeply to be regretted, and caused much injustice and cruelty. The law of God is indeed unchangeable, and properly — necessarily so. His commands are based on immutable foundations, and therefore they must be eternally the same. How strangely was this kingdom managed! Here are two different and contrary laws — authorising civil war from the one end of the realm to the other — one decree authorising the Persians to attack the Jews, the other authorising the Jews to defend themselves, and to slay the Persians. Let us bless God for more rational and equitable enactments in our kingdom. We owe this altogether to Hie goodness in giving us the Scriptures; for our civil as well as religious light are derived from their sacred page. 5. If such anxiety was manifested for this newly-enacted law to be known throughout the empire, how much more anxious should we be to circulate the Word of God throughout the world! And if it was deemed of such moment that the decree should be "written unto every people, after their language," how should we rejoice that the great charter of salvation has been translated into so many of the languages of the earth, and that a copy of the Scriptures goeth forth into distant parts of the world for every moment that passeth away! The speed with which the decree in favour of the Jews was to be made known to them deserves our attention. "The posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment — that the Jews should be ready against that day to avenge themselves on their enemies." Was preservation from temporal death of such consequence to the Jews that all this expedition was enjoined that they might obtain it? Of how much greater consequence is preservation from everlasting death. 6. Mordecai, being now chief minister of state, went forth arrayed, according to the dignity of his office, and the people rejoiced at beholding power conferred on one who would use it beneficially. "When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn." Their weeping endured for a night, and there was joy in the morning. "A good day!" yes! a day of everlasting sunshine, awaits holy mourners, in a future world. "God shall wipe away all tears from their eyes." ( J. Hughes. ) Esther's patriotism and piety C. Hyatt. Patriotism among the Jews was not a mere beautiful sunflower that flourished end expanded in days of prosperity, but a strong and powerful principle that displayed itself as much, if not more, in days of adversity. Our text breathes the spirit of the truest patriotism. I. THE SCENE THAT PRESENTED ITSELF TO ESTHER'S FEELING HEART. What patriotic Christian can contemplate the condition of large masses of our people without being moved to sympathy and confession? 1. Their poverty and privations. 2. Their want of moral and religious influence. 3. Their spiritual wants. II. THE EFFORT SHE USED UNDER THE CIRCUMSTANCES IN WHICH SHE WAS PLACED. 1. She addressed herself in earnest prayer to the king in behalf of her countrymen. Let us arise and plead their cause with the King of kings who are the willing captives of sin and Satan. 2. She was active in the use of proper and legitimate means to accomplish her heart's desire. "Prayer without works is enthusiasm, and works without prayer presumption." 3. She did all in deep humility (ver. 5). III. ENCOURAGEMENTS TO CHRISTIAN EXERTION. 1. The times are favourable. 2. The gospel is admirably adapted to meet the wants of people everywhere. 3. The example of pious characters in all ages from the time of Christ down to our own time, who have felt it their duty and privilege to propagate the gospel. 4. "The value of the soul." ( C. Hyatt. ) Esther, an example of intercession. R. Glover, D. D. I. ESTHER'S DEEP AFFECTION FOR HER KINDRED. II. THE CHARACTER OF HER INTERCESSION ON THEIR BEHALF. She had singular advantages and great opportunities, and she turned them to the best purpose. III. SHE USED HER ADVANTAGES WITH EARNEST ANY PERSEVERING IMPORTUNITY. Conclusion: There are two points of difference between Esther's intercession with Ahasuerus and ours with the Lord Jesus. 1. She went into the king's presence uncalled and unbidden; we are urgently invited and commanded to make our requests known unto God. 2. Esther had reason to fear a repulse; we are positively assured of a welcome. ( R. Glover, D. D. ) Concern for unsaved relatives G. H. Smyth, D. D. It is one of the results of sin that it deadens the spiritual side of our nature so that, while in theory we admit the danger of the unsaved, in fact we fail to realise it. How anxious parents are about the health of their children! If they have any fatal disease, what care and pains they will take until they feel that they are out of danger. Or if on a steamer that was reported in the city to be in danger, how distressed they would feel until they learned of their safety. When the ocean steamer Atlantic was wrecked some years ago on the Banks of Nova Scotia, a gentleman from Chicago was reported among the lost. Then came the telegram "Saved," and his name under it. His business partner had it framed and hung up in the store. If the members of a family really felt the true condition of every one in it who is not a Christian, they would never rest until all were safe. But the true condition is not realised. A mother will say, "My boy is steady, industrious, no bad habits, stays at home, is kind and good." All well Many a son is the opposite, disgraces his family and breaks his parents' hearts. But is your son a Christian? Is he saved? It would be a pity that a good boy should be lost. When one of the family is lying on the brink, what a concentration of effort is put forth to rescue him from the grave. The ventilation, temperature, quiet of the house; the exclusion of all excitement, consultation of physicians, all the ordering of household affairs to one end. Then in convalescence moving from one place to another. Oh, if the same care and skill and devotion were employed to save the soul as is put forth to save the body, how many holy, happy Christian homes there would be — father and mother, son and daughter, all one in Christ! ( G. H. Smyth, D. D. ) Neglecting the spiritual safety of others G. H. Smyth, D. D. Some of you perhaps remember when you were awakened to your danger and saw your condition before God. Does not the recollection move you for the safety of others? "How can I endure to see the destruction of my kindred?" If the awful fate must be theirs, we would shrink from it. Hagar in the wilderness — "Let me not see my child die." David — "And the king was much moved, and went up to the chamber over the gate and wept; and as he wept, thus he said, O my son Absalom! my son I my son, my son Absalom! Would God I had died for thee, O Absalom my son, my son!" ( 2 Samuel 18:33 ). A boy was once lost in a storm at sea. His mother went to learn the sad story from the captain of the vessel, who barely escaped with his life. Among other inquiries she asked, "Did you see my boy at the time he met his sad fate?" The captain replied, "Yes, he was clinging to a piece of broken spar that hung over the side of the ship a short time before she sank." "Did he speak to you or say anything about his father or me?" The captain said yes, and then a long pause was broken by the weeping mother impatiently saying, "Oh, tell me what he said, one word of my dear boy will bring me comfort." The captain still tried to avoid tolling her, but she insisted. "Well, then," replied the weather-beaten seaman, "your boy looked despairingly at me and said, ' My parents never prepared me for a moment like this!' Then a huge wave washed him from my sight." ( G. H. Smyth, D. D. ) Then the king Ahasuerus said unto Esther the queen. Esther 8:7-14 A monarch's imbecility W. Burrows, B. A. Always distrust the man who is the victim of circumstances. Great men make their circumstances and little men are made by them. Ahasuerus here pleads his circumstances, and rather than acknowledge an error, plunges the whole empire in danger of civil war. He throws upon Mordecai the duty of contriving a remedy against his own mistakes. I. A WEAK MAN'S SELF-DEFENCE. "I have given Esther the house of Haman," etc. He had given what cost him nothing. With a maudlin tenderness, like that of a drunken man, while Esther is inspired with an almost Divine passion of patriotism, he pleads his affection for her person. A small propitiation for a great wickedness. As if the hero of one hundred swindles flung a copper to a beggar; as if a cowardly murderer gave a crust to his victim's orphan; as if a life-long sinner offered to God the compensation of a Sunday prayer; so Ahasuerus hopes that Haman's death will make Esther unmindful of the wickedness devised against her kindred. II. A WEAK MAN'S "NON-POSSUMUS." III. A WEAK MAN'S REFUSAL OF RESPONSIBILITY. ( W. Burrows, B. A. ) May no man reverse The repealable and unrepealable in human conduct A. Raleigh, D. D. 1. There is something in all human action unrepealable. But the only way of making quite sure that we shall obviate or nullify the consequences of an evil action or an evil course of conduct (if one may express the thing in a strong solecism) is — not to do the action; not to follow the course of conduct. Few things are more melancholy and affecting than the deep concern and trouble of aroused consciences in view of things deeply regretted, but seen to be beyond recall, and, in a large degree, intractable to modification and management. It is easy to touch a spring in a piece of complex machinery where there is force of water or steam pent up and ready to play; but if you don't know all the consequences, you had better not touch the spring. We must not take a morbid view, and afflict ourselves with imaginary fears, and think of this great machine we call providence as if it were full of lurking mischiefs ready to break out at the slightest touch. We are responsible chiefly, almost exclusively, for this — the action in itself, the course of conduct in itself. We cannot control the consequences, and we shall not be accountable for them except in so fax as they are the direct and proper fruit of the action. If we do what is right, and wise, and for good reasons, we have nothing to fear. If we do wilfully or carelessly what we know to be wrong, we have every reason to look for the evil consequences, and every reason to judge that we are responsible for them as far as personal responsibility goes in such a case. 2. This narrative may teach us farther that in the darkest and most unpromising circumstances there is nearly always some way of relief and improvement. How seldom are things so in human life that literally nothing can be done! There is something unrepealable in all important human action. But there is also much that may be practically repealed. I think we may say that never, at any one time, in the history of a nation, never in the life of an individual, are things so dark and bad that nothing can be done to amend and lighten them. If this were not so, the world would soon be full of the most pitiable spectacles that could be conceived; communities and individuals sitting hopelessly amid the gloom of their own failures. But who knows not, also, that calamities and misfortunes are retrieved, that injuries are redressed, that mistakes are rectified? As Esther set her single will against the deadly edict, and drew from it, as far as her people were concerned, its deadliness, so a single will is often set against a whole system of evil, and by vigorous and persevering assaults it is brought to an end. ( A. Raleigh, D. D. ) The irreversible in human life W. M. Taylor, D. D. : — The word ones spoken cannot be recalled. The deed once done cannot be undone. The book once issued begins to exercise an influence which cannot be bottled up again, but which must go on operative for evermore. The man who in youth sowed "wild oats" cannot stop the production of the harvest which has sprung from his folly. The hasty-tempered one, whose words sank into the heart of a friend and stabbed him with something keener than a poniard, cannot undo the mischief he has wrought. The author of a vile book may see his folly and lament it, but he cannot catch and confine the influence it exerted, even supposing every copy were to be recalled. You cannot stop the ball after it has left the gun. If you shake the dewdrop from a flower you cannot put it back again. "Don't write there, sir," said a newsboy to a young dandy in the waiting-room of an English railway station, when he saw him take off his ring and begin with the diamond in it to scratch some words upon the surface of the mirror. "Don't write there, sir." "Why not?" "Because you can't rub it out." ( W. M. Taylor, D. D. ) And to stand for their life, to destroy, to slay War against evil T. McEwan. There is "not an evil passion or lust against which we are not called upon to do battle, not a temptation which we are not commanded to resist, not a spiritual adversary which we are not required to put forth all our energies to overcome. In our "evil day" we are summoned by our King to "stand for our lives," and be prepared to war against our enemies as though the victory lay with ourselves. God helping us, we will do it. ( T. McEwan. ) The Jews had light, and gladness, and Joy, and honour. Esther 8:15-17 Proper use of power A. B. Davidson, D. D. Now let us pause for a little, and take from this passage one or two of the important lessons which it suggests. 1. In the first place, the conduct of Mordecai under the strange revolution which had been wrought in his condition and prospects is full of practical instruction to us. The lesson is this, that advancement in worldly honour and prosperity should be turned to account, by being made conducive to the promotion of the interests of the Church of Christ and to the good of His people. It reflects high honour upon Mordecai, that the first act of authority which he performed in the exalted position to which he had been raised was one which secured the enlargement of the Church and the safety of his brethren. In other hands the king's signet had been more frequently employed to give effect to decrees of violence and cruelty; but no sooner does it pass into his hands than it is used in behalf of the oppressed. Worldly honour and dignity in his case were invested with a value which does not intrinsically belong to them, and which never can belong to them, except when they are made subservient to such ends as he sought to promote by means of them. Now we say that all who have been blessed with wealth and influence may well look to this example and learn from it. The natural selfishness of the human heart prompts men to overlook the miseries of others, when they have gathered about them all that is needful for their own comfort. If they can but obtain the luxuries which gratify the senses, they care not what amount of woe and wretchedness may be experienced by those who live almost at their door. They waste not a thought upon the sad condition of the victims of spiritual darkness. We would remind them, therefore, that there is a luxury, the sweetest and best which wealth can purchase, and which lies fully within their reach — the luxury of doing good. 2. In the second place, the account given in the text of the feelings of the Jews when the edict was issued for their deliverance, suggests some profitable reflections to us. It caused them light, and gladness, and joy; and the day of its publication was a day of feasting to them, and a good day. But our thoughts are directed by the description to a still higher theme. "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good; that publisheth salvation; that saith unto Zion, Thy God reigneth." All mere temporal deliverances sink into insignificance when contrasted with this which the prophet celebrates. The sentence of doom under which we all naturally lie, as transgressors of God's covenant, has been followed by a message of pardon and life through Jesus Christ to all who will accept God's gracious offer. Surely, then, we are warranted to ask, What has been the effect of this message upon you who have so often heard it? Now, according to the views of some, where spiritual joy and gladness are awanting, spiritual life must be awanting also. But to this "opinion we cannot give our assent. Various causes there may be for the obscuration of the light of Divine joy in the soul, while there is no good reason for supposing that the soul is still dead in sin. No one who has had experience of the conflicts of the life of faith, and of the power of temptation, will require any formal reasoning in proof of the fact that there may be spiritual life without joy, or at least with not a little darkness and disquietude. Yet, it is unquestionably the duty of all Christ's followers to rejoice in His salvation. 3. In the third place, we may take a lesson from what is said in the text respecting the readiness which was shown by multitudes to join themselves to the Jews, when the king's edict in their favour was published. It may be believed that in some instances those of the people of the land who professed the Jewish religion were influenced by right motives, and forsook their heathenism because they felt that Jehovah, the God of the Jews, was the true God. Zechariah had foretold such event ( Zechariah 8:23 ). It is very manifest, from the language used in the text, that such was not the generally prevalent feeling. "Many became Jews, for the fear of the Jews fell upon them." The sunshine of the royal favour was now resting upon the seed of Abraham. They were a numerous body of themselves; and now, when they had liberty of action, by their wealth they could bring over to their side those who would protect them. It was good policy, therefore, to profess to be friendly toward them. And so not the fear of God, but the fear of the Jews, moved many to renounce heathenism, and acknowledge submission to the law of Moses. The Church was in one of her prosperous periods, and hence there were strong inducements to the worldly-minded to enrol themselves among her members. Now this is no isolated case. Such things have often occurred, although by no means tending to the advancement of vital religion. For example, it must have often struck the reflective readers of history, as a subject rather of painful than of pleasant contemplation, that the progress of the Reformation in many countries should have been so intimately connected with and dependent upon the belief and practice of the ruling powers. The flowing and ebbing of the tide of religious profession might be calculated too surely from the prevailing sentiments of the court. Thus, for instance, how sudden were the changes which the aspect of the Church in England presented during the reigns of three successive sovereigns. In the brief time of the Sixth Edward, when his counsellors were Protestant, and Popery was disallowed, how fast did the principles of Protestantism spread through the kingdom! Then Popery became rampant again, and the majority were glad to seem to be upon its side. And no less remarkable was the revival of Protestantism during the reign of Mary's successor, Elizabeth. The nation appeared to be born in a day; and again multitudes who had joined in the celebration of the Mass cried, "Away with it!" and became the friends and promoters of the purer faith. And thus, from regard to character, and with a view to maintain respectability and to forward worldly interests, very many join themselves to the Church of Christ without being influenced at all by the love of Christ. Now, if we examine all the circumstances carefully, we shall perceive that we have as little reason to take comfort to ourselves from the external state of religion among us as the Jews had from the apparent respect which was shown for their religion in the days of Mordecai, or as the conflicting parties had which alternately sunk or prevailed in many countries at the period of the Reformation. The worldly and selfish element — the fear of man, and not the fear of God — has ever been too prevalent in moulding religious profession; the fires of persecution being sometimes employed to compel, and the attractions of self-interest at other times to draw men to confess with the mouth what they did not believe in their heart. And thus it is that the numerical force of Christianity, if I may so speak, is so different a thing from the vital power of it. A profession of Christianity, with some show of reverence for its ordinances, will not carry you to heaven. It will not even abide the trouble of a sifting-time on earth, if such time should overtake you. It will not give you solid comfort when you come, as soon you must come, to pass through the dark valley of the shadow of death. Nothing will avail but the faith which rests on Christ, and which, being the substance of things hoped for and the evidence of things not seen, makes the possession of heaven sure, by the present foretaste of it with which it feasts the soul. ( A. B. Davidson, D. D. ) Light and gladness G. F. Coster. I. THE GOLLY OF CLAIMING HUMAN INFALLIBILITY. Think of what the king had here to do. His law "might no man reverse." To save the doomed Jews the king was reduced to the absurd necessity, as Matthew Henry pithily puts it, "of enacting a civil war in his own dominions between the Jews and their enemies, so that both sides took up arms by his authority and yet against his authority." What is not claimed by our sovereigns or legislators is claimed, in matters of religion, by the Roman Pontiff. As a general belief it may be held by Roman Catholics. But in what one law has this personal infallibility been exercised? In the end it must be a manifest failure in religion, as it has been in politics. II. INTO ALL THE LANGUAGES OF PERSIA WAS THE NEW DECREE TRANSLATED. Thus with man's law. Thus too it should be with God's law. Happy day for any nation when in its own language it comes into possession of the Bible, the good news from God. III. THE PROMPTITUDE IN THE COMMUNICATION OF GOOD NEWS. Wonderful the promptitude that marks the postal service of to-day! It may bring its burden to some, but it is a ministry of consolation to the many. It brings the distant nigh. It revives with oil of love the lamp of life. IV. THE TEMPORAL SALVATION OF THE JEWS WAS BUT A FAINT SHADOW OF THE GOOD THINGS TO COME IN THE GREAT SPIRITUAL SALVATION WROUGHT BY OUR LORD JESUS CHRIST. ( G. F. Coster. ) The story of a great deliverance W. H. M. H. Aitken, M. A. Some of the most striking illustrations of Divine truth are afforded to us in the incidents of history. It might be too much to say that the Book of Esther is an allegory, but I believe that its spiritual purpose is, that it should furnish us with a most striking illustration of that greater deliverance which God hath wrought for the sons of men through Jesus Christ. I. Now the first thing to be noticed in t

Benson Commentary Esther 8:1 On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. Esther 8:1 . Did the king give the house of Haman unto Esther — That is, he bestowed upon her the whole estate belonging to his family, his lands, his goods, his servants, his cattle, with all the money he had treasured up. All this is included here in his house, which, being justly forfeited to the king, is no less justly bestowed by him upon the queen, to compensate, in some degree, the danger to which Haman had exposed her. And Mordecai came before the king — Was by the queen’s desire admitted into the king’s presence and family, and probably made one of the seven princes. For Esther had told what he was unto her — How nearly he was related to her, which till this time she had wisely concealed. Esther 8:2 And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. Esther 8:2 . The king took off his ring — That ring which he had formerly given to Haman, but had resumed, he now gives to Mordecai, in token of his favour, and with it that power whereof this ring was a sign, making him, as Haman had been, the keeper of his signet. And Esther set Mordecai over the house of Haman — Not over his family, for that was destroyed, but over his lands and goods, given her by the king: of which she made Mordecai her steward, to manage that great estate for her, as he thought fit. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate, if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured, and thought he showed himself so wise! See, then, the vanity of laying up treasure on earth; he that heapeth up riches knoweth not who shall gather them, Psalm 39:6 ; not only whether he shall be a wise man or a fool, ( Ecclesiastes 2:19 ,) but whether he shall be a friend or an enemy. It is our interest, therefore, to make sure of those riches which will not be left behind, but will go with us to another world. Reader, attend to this, and lay not up for thy posterity, any more than for thyself treasures on earth. Esther 8:3 And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Esther 8:3 . Esther spake yet again before the king — Haman, the chief enemy of the Jews, was hanged, Esther and Mordecai, their chief friends, were sufficiently protected; but many others there were in the king’s dominions that hated the Jews, and desired their ruin, and to their rage and malice all the rest of that people lay exposed. For the edict against them was still in force, in pursuance of which their enemies, at the day appointed, would fall upon them, and they would be deemed rebels against the king and his government, if they should offer to resist, and take up arms in their own defence. To prevent this, the queen makes intercession with much affection and importunity. And fell down at his feet, and besought him with many tears — It was time to be earnest, when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so joyful as to be unwilling to weep, when thereby they may do any service to God’s church and people. Esther, though safe herself, here falls down and begs with tears for the deliverance of her people. To put away the mischief of Haman — To repeal that cruel and bloody decree which he had obtained from the king. Esther 8:4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, Esther 8:4-6 . Then the king held out the golden sceptre — Esther had presumed to come a second time into the king’s presence without being called: which he did not take ill, but by this token graciously invited her to approach him, indicating that he accepted her person. So Esther arose — Having before fallen at his feet; and stood before the king — As a petitioner for her people; and said, If it please the king, &c. — She uses various expressions, that she might confirm the king’s favour by such a full submission to his good pleasure. Even then, when we have ever so much reason and justice on our side, and have ever so clear a cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect. There is nothing lost by decency and good breeding. Let it be written to reverse the letters devised by Haman — She prudently takes off the hatefulness of the action from the king, and lays it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it. For how can I endure to see the destruction of my kindred? — My heart will sink under it, and I shall never be able to survive it. She does not urge the innocence of the Jews, but only pleads their affinity to her: probably she knew that this plea would have more weight with the king, even than one grounded on their innocence. Esther 8:5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces: Esther 8:6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? Esther 8:7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. Esther 8:7 . Him they have hanged, because he laid his hand upon the Jews — That is, intended to destroy them all. By what the king had done to show his resentment against Haman, they might easily believe he would deny them nothing for their preservation: as if he had said, You see how ready I have been to grant your requests, and I do not repent of my favour to you, and am ready to grant your further desires, as far as the law will permit. Esther 8:8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse. Esther 8:8 . Write ye also for the Jews — On their behalf, to the governors and commanders of the king’s forces, or to whom you please. In the king’s name, and seal it with the king’s ring — I offer you my authority and seal, to confirm whatsoever you shall think fit to write. The writing which is written in the king’s name, &c., may no man reverse — This reason may belong, either, 1st, To the writing of these present letters; and then the sense is, These letters will be most effectual, being no less irrevocable than the former, and, coming last, will repeal the former. Or, 2d, To the former letters, as a reason why he could not grant their desires in recalling them, because they were irrevocable by the laws of the Medes and Persians. And this sense, though rejected by many, seems to be the truest, because here is no mention of reversing Haman’s letters, which Esther had desired, Esther 8:5 , and the king denied, for the reason here alleged; and because the following letter doth not contain one word about the reversing of the former, nor doth it take away that power which was given to all rulers to destroy all the Jews, Esther 3:12-13 ; but only gives the Jews power and authority to stand up in their own defence, Esther 8:11 , which, all circumstances considered, was sufficient for their preservation. How much more prudent is our constitution than that of the Persians, that no law whatever can be so established as to be unrepealable. It is God’s prerogative not to repent, and to say what can never be altered. Esther 8:9 Then were the king's scribes called at that time in the third month, that is , the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. Esther 8:9 . On the three and twentieth day thereof — Which was above two months after the former decree. All which time God suffered the Jews to lie under the terror of this dreadful day, that they might be more thoroughly humbled for, and purged from, those many and great sins under which they lay, that they might be convinced of their great sin and folly, in neglecting the many offers and opportunities they had had of returning to their native country, and to the free and public exercise of the true religion, which could be had nowhere but in Jerusalem, by which means they, being now dispersed in the several parts of this vast dominion, must be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves; that their most malicious and inveterate enemies might have an opportunity of discovering themselves to their ruin, as the event showed; and for the greater illustration of God’s glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance. And God so ordered things, that this letter should be sent in due time, before it was too late; for there were yet near nine months to come before that appointed day. And it was written unto the Jews — That they might understand their liberty, and be encouraged to use it for their own defence. And to the rulers of the provinces — That they should publish and disperse it into all parts, that both themselves and others might take notice of the king’s pleasure, and kindness to the Jews. Esther 8:10 And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: Esther 8:10 . And he wrote in King Ahasuerus’s name — Josephus has given us a true copy, as he says, of this decree; or, as he terms it, of the letters which Artaxerxes sent to all nations which lie between India and Ethiopia; wherein he represents the abuse which favourites are wont to make of their power and credit with their prince, by insulting their inferiors, by flying in the face of those who raised them, and, to gratify their resentments, calumniating the innocent, and putting honest men in danger of their lives, &c. And sent letters by posts, and riders on mules, &c. — Which were not employed in the sending of the former letters; but these, coming later, required more care and speed, that the Jews might be eased from their present fears, and have time to provide for their own defence. Esther 8:11 Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, Esther 8:11 . To stand for their life — To fight for the defence of their lives, against all that should seek to destroy them. To cause to perish the power of the people, &c. — Either governors or governed, without any exception either of age, dignity, or sex. Both little ones and women — Which is here added, to strike the greater terror into their enemies; and according to the laws and customs of that kingdom, whereby children were punished for their parents’ offences: yet we read nothing, in the execution of this decree, of the slaughter of women or children; nor is it probable they would kill their innocent children, who were so indulgent to their families as not to meddle with the spoil. Esther 8:12 Upon one day in all the provinces of king Ahasuerus, namely , upon the thirteenth day of the twelfth month, which is the month Adar. Esther 8:12-14 . Upon one day, &c. — Which day was chosen and appointed by Haman for their destruction. That the Jews should be ready against that day — Should be furnished with arms, and all things necessary for their defence. Being hastened by the king’s commandment — By his particular and express command to that purpose. Esther 8:13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies. Esther 8:14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace. Esther 8:15 And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. Esther 8:15 . With a great crown of gold — Which the chief of the Persian princes were permitted to wear, but with sufficient distinction from the king’s crown. For it must be observed, that the word royal is not added here, as in chap. Esther 6:8 , nor is the horse mentioned, as there, because no extraordinary honours are here spoken of, but only that honour, and that habit, which immediately belonged to the keeper of the royal signet. — Houb. The city of Shushan rejoiced — Not only Jews, but the greatest number of the citizens, who by the law of nature abhorred bloody counsels, and had a complacency in acts of mercy. Esther 8:16 The Jews had light, and gladness, and joy, and honour. Esther 8:16 . The Jews had light — Light is often put for gladness, as 2 Samuel 22:29 , and Job 18:5-6 , because it is pleasant, and disposeth a man to joy. And gladness, and joy — Here the sacred writer explains the former metaphor, by two words signifying the same thing, to denote the greatness of the joy. And honour — Instead of that contempt under which they had lain. Esther 8:17 And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them. Esther 8:17 . A feast and a good day — That is, a time of feasting, rejoicing, and thanksgiving. Not only in Shushan, but in all other places where they resided, they entertained one another at their houses, and feasted together, being full of joy at this unexpected alteration of their affairs. For they doubted not that this new decree of the king would be observed by his people; and they were resolved to defend themselves against those that did not observe it, but attempted to destroy them. And many of the people of the land became Jews — Many of the Persians became proselytes to the Jewish religion, but that they were circumcised is not probable. It is likely, however, that they renounced idolatry, and became worshippers of the true God. Such proselytes there were in all times, especially in the days of David and Solomon, when the affairs of the Jews were very prosperous. Haman thought to extirpate the Jews: it proves, in the issue, that their numbers are greatly increased, and many added to their church. Observe, reader, when the Jews had joy and gladness, then many of the people of the land became Jews. The holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious. Another reason, however, is here given why so many became Jews at this time; for it is said, the fear of the Jews fell upon them. When they observed how wonderfully the divine providence had owned them, and wrought for them, in this critical juncture, they thought them great, and those happy that were among them, as was foretold Zechariah 8:23 , We will go with you; for we have heard, we have seen, that God is with you. And they thought them formidable, and those miserable that were against them. They plainly saw, in Haman’s fate, that if any offered an injury to the Jews, it was at their peril; and, therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Esther 8:1 On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.