| Christian Life and Doctrine | September 1964 |
The Book of Esther
THE Book of Esther is classed with the historical books of the Bible, yet it is not merely historical. Besides giving a valuable section of history of the Jewish people, during their captivity in Babylon under the Persian Empire, it also gives more needed lessons for us, the church of the Gospel Age, and possibly some prophetic pictures. This absorbing and exciting story begins during the third year of the reign of Xerxes (called Ahashuerus in the story), the date of the great assembly mentioned in chapter 1 being about 483 B.C. Four years later, Vashti was deposed, about September to December 479 B.C.
In chapter 1, verses 4-9, we are told of the tremendous wealth of the king, and his great pride therein. He made a great feast, lasting 180 days, for the nobles and leading families of the city and provinces, the power and glory of Media and Persia. Following this was another feast for seven days more for all the people present around the palace.
Note the beautiful, rich curtains with their silver rings hung on marble pillars; the gold and silver beds; and the floors of colored marble tile of blue, white, black, and red; the drinking vessels of gold, each one of a different pattern; wine of the king’s appointment in great abundance. The drinking was as each man desired; none did compel or restrain. (vs. 8) The wealth and extravagance was like a fairy tale. Also the queen, Vashti, made a feast for the women in the royal palace. The expense was hardly measurable.
In verses 10-22 we are told of the natural result of such unrestrained eating and drinking, for on the final day, when the king and nobles were partially beclouded in judgment, they acted foolishly. The king sent for the queen to come before the nobles and exhibit her beauty, with the royal crown upon her head. Moffatt’s translation reads, “She was lovely to behold.” She seems to have had the only level head among them, and refused to demean herself.
This inflamed the king, and his lords debated what should be done about it, and finally decided that Queen Vashti should be deposed, and another chosen in her place. So the great feast ended in folly and trouble for the king’s household. This first chapter records the events which led up to and prepared the way for Esther to be chosen queen.
Chapter Two
The second scene of our story begins in chapter 2, with the advice of the king’s counselors and servants that a proclamation be made to gather the fairest maidens of the kingdom, and bring them to the house of the women in charge of Hegai, the king’s chamberlain, and prepare them for the king’s selection. The one which pleased the king most was to be made queen in the place of Vashti.
According to Herodotus, there were seven Persian families of the first rank of nobles, and the king usually chose his wives from these. The names of the leaders of these families are given in chapter 1:13,14, as the princes, or counselors, of the king. Verses 8, 9, imply that each seeking to be the king’s choice received seven maidens as servants, but that Esther especially pleased Hegai, the custodian, and she was given seven selected maidens. Her Persian name may have let her pass for a Persian.
Mordecai evidently occupied a humble position at court, and had to make special effort to keep in touch with Esther. She had not made known to her people and kindred that she was a Jewess, for Mordecai had charged her not to show it. Esther, being accepted by Hegai, became a favorite, and after acceptance by the king was returned to the second house, or house of concubines, under a new manager, or chamberlain, called Shaashgaz.
Verse 15 tells us that Esther needed but little besides her own personal attractions. Much time, even a whole year, was spent for purification with perfumes and oils, and every known aid to accentuate beauty. She was brought before the king in the seventh year of his reign, the tenth month, which is Tebeth, and the king was greatly pleased with her.
Here begins the evidence of God’s foreknowledge, and of his preparation to deliver the Jews, and destroy their enemy, Haman. Ours is a covenant-keeping God. He always looks after his consecrated people. He is continually preparing, even before the events happen, for our deliverance and the destruction of the evil forces which rise up against us. (Isa. 54:17) Verse 17 show the king “loved Esther” above all the other women, and “he set the royal crown upon her head, and made her queen instead of Vashti.”
The king’s satisfaction and delight in finding a virgin so pleasing to his taste was so great that he made “a great feast” in her honor for his princes and servants; and this time he did not become drunk, nor too merry with wine. Also he made a release; that is, from taxes or military service, or both. Moffatt renders it, “He granted a holiday to the provinces and made presents right royally.”—vs. 18
A new paragraph begins here. It seems that a second selection of young women was made. Moffatt reads, “It was during a second levy of girls.” About this time Mordecai saved the king’s life, through word to the king about a conspiracy against him by two trusted chamberlains. Mordecai sent the word through Esther, thus adding to her influence with the king; and Esther reported it to the king in Mordecai’s name, thus securing favor for him also. They worked together, and were loyal to each other. This also was of the Lord’s influence. Still Esther did not make known her nationality, as there was no need for it.
Chapter Three
Here we are told of the rise to power of Haman. His story shows the spirit of pride developing unchecked in one who is a stranger to God. His exaltation apparently was the preparation by Satan to destroy the people of Israel. These wild, insane orgies of slaughter of the Jews have been recurrent in the history of the Gentiles. The worst of these were in Europe by so-called Christian nations during the Gospel Age, and were evidently repeated efforts by Satan to destroy the Jews as the covenant people of God. But always there has been a reaction which stopped the carnage before it had destroyed the whole nation. Hitler’s name is the blackest in the perpetration of insane mass murders to grasp dominion.
Though these Jews had not availed themselves of the decree of Cyrus to return to Jerusalem and help in the rebuilding of the temple, these experiences under Xerxes evidently led many to return to Jerusalem with Nehemiah under the commission given to him in 454 B.C. Thus God often uses adversity to bring his people back to him. The Jews in Persia were still the covenant people of God, and God loved them and looked after them in mercy. See Lamentations 3:31-34.
King Xerxes gave Haman very high honors and privileges, and commanded his servants to reverence Haman. But Mordecai disregarded the order, giving as a reason that he was a Jew. According to verses 3-5 Haman seems not to have noticed it until it was called to his attention. Then an insane madness seized him, for he planned to punish not only Mordecai but to destroy all his people, the whole Jewish population.
The lies told by Haman to the king were such as to make the Jews seem an utterly worthless and pernicious people, and dangerous. The lies were very like those told by the people of Samaria against the Jews at the time of Ezra and Nehemiah. See Ezra 4:11-16. Haman promised to pay into the king’s treasury ten thousand talents of silver, probably from the booty expected from the slaughter.
Verse 10: The king gave his signet ring to Haman. This gave him full authority, as the king’s representative, to carry out his suggestions, and he graciously told Haman that the silver would be Haman’s to do with as he wished. Thus the king showed great trust in and esteem for Haman. This ring had the royal seal attached to it, which carried the full power of the empire behind it. Additionally he granted Haman all the property of the Jewish families executed. The lives of the whole Jewish people were given him. This seems incredible, but it is in line with the character of Xerxes as history gives it.
At last Haman ascertained his lucky day by casting lots—probably much like the modern throwing of dice—and it fell on the thirteenth of Adar the twelfth month, for the destruction of the Jews. (vss. 7,12) Note the cruel, heartless and even mad design to destroy, kill, and cause to perish even the women and children.
The Jews throughout the empire thus had nine to eleven months’ warning of the peril which threatened them. Why did they not flee? To flee would be giving public acknowledgment of their guilt, and would immediately provoke a massacre. Possibly Haman thought of this, and some may have fled, but as a whole the Jews stood their ground, evidently believing some deliverance would come.
But why did Haman give such long notice? Perhaps it was partly to allow time for the decree to reach the utmost limits of the empire; possibly also to strike terror to the hearts of the Jews. Possibly his main wish was to get rid of Mordecai, and flight would serve as well, and would give a proof that Haman was right, and an excuse and provocation for the massacre. The king’s command hastened the announcement of the king’s decision, and the two sat down to drink, well pleased with their work.
But the people of the capital city, Susa, or Shushan, were perplexed. Susa, the capital of Persia, was the residence of the high-ranking Persians, the families of the nobles. These were Zoroastrians, and would naturally sympathize with the Jews, for they had the records of how God had delivered Daniel from the den of lions, and the three Hebrews from the fiery furnace. But even apart from this, the decree was sufficiently strange and sudden and ominous to perplex thoughtful citizens.
At this point of the story the situation looked as though Satan had triumphed and the Jews would certainly be destroyed, for the laws of the Medes and Persians could not be altered. No human eye could see any way of escape. But the covenant God of Israel was not asleep. The strange chain of circumstances by which the deliverance of the Jews and the destruction of their enemies was accomplished, is one of the most interesting and astonishing accounts in human history.
Chapter Four
When the news of the decree reached Mordecai he rent his clothes, put on sackcloth and ashes, and went out into the midst of the city streets with a great and bitter cry. It reminds us of the lamentations of Jeremiah when Jerusalem was destroyed. (Lam. 1:11) In every province, when the decree arrived there was great mourning, weeping, wailing, and fasting. Mordecai came even before the king’s gateway to the palace, though none could enter the palace clothed in sackcloth. Nothing of an evil omen was ever allowed to obtrude itself into the king’s presence, which was the general practice in the East. The reason for it was in the absolute authority of the kings, and their persons were held sacred.
Indirectly the mourning and wailing of Mordecai was reported to Queen Esther. She sent him raiment and asked him to put away the sackcloth, but he would not. So she sent officially through the chamberlain whom the king appointed to look after Esther’s needs, and demanded to know the reason for his behavior. The chamberlain, Hatach, had to go out into the city streets to meet Mordecai, who laid the whole matter before him, showed him a copy of the decree, and told of the money Haman had promised to pay into the king’s treasury for the destruction of the Jews.
He asked Hatach to show the decree to Esther and urge her to make supplication to the king to release them from such a doom. But here arose a difficulty which seemingly made it impossible for her to do so. The national law, known to all men, was that none could enter the king’s presence, into the inner courts of the palace, without the king’s invitation, on penalty of death, except to such as the king would hold out the golden scepter to signify that the caller could come in and make his petition. The reason for this precaution may have been the danger of some disaffected person assassinating the king. Esther stated these rules to Mordecai and said she had not been called by the king for “thirty days.”—ch. 4:11
When Esther’s answer reached Mordecai he realized the desperateness of the situation, but felt sure that God would not allow his people to be destroyed. He sent word to Esther that if she was not willing to risk her life for her people, then deliverance would come from some other quarter, and she would not only lose the blessing, but could not hope to escape the decree just because she was queen, and thus she, too, would be punished for her failure to act. He suggested that it might be she was raised up to her high position for this very occasion.
Mordecai’s confidence should teach us a lesson. Our covenant with God is not merely that we will obey him, but that he will take care of us as his own, and in accord with his promises. So from such records as this we may have full confidence and assurance in his promises for our spiritual interests, and that he is ever watchful over his people, and will never leave us nor forsake us; that he will never forget, nor be taken off his guard.—Matt. 28:20; Ps. 34:19; 91; II Tim. 3:11
So Esther sent her answer to Mordecai that she would take the risk and trust the Lord, but that she and all the Jews in Shushan should fast, neither eat nor drink for three days.
She said that if she perished then she would accept her fate. Mordecai then was content that all would be done that was possible, and the Lord would intervene in his own time and way.
Chapter Five
On the third day from the beginning of the fast the time had come to act. Esther put on her royal apparel and stood in the “inner court of the king’s house,” opposite the entry of the throne room “in the royal house.” The usual location of the throne in the throne room was such that from the raised position of the dais the king could look out beyond the door into the court.
Seeing Esther, the king extended his golden scepter, indicating that she was granted an audience. Her touching the top of the scepter was an acknowledgment of the king’s authority, and a gesture of obedience and submission by Esther. The king offered her anything up to half of his kingdom, showing his appreciation of Esther. Note the gracious expression of the king—“What wilt thou, Queen Esther?”
Esther’s wisdom is shown in that she did not ask her petition immediately, but wished to impress the king favorably. She judged that the king would understand that she had a real petition in the background, and that he would recur to it, which he did. She requested the presence of the king and Haman at a banquet which she was preparing. So the king commanded Haman to attend. After the meats were removed, it was customary to continue the banquet with fruits and wine. The king repeated his request for her petition, saying it would be anything up to half of the kingdom. But Esther postponed her petition, and asked both the king and Haman to another banquet, promising to present her petition then.
This wise delay gave an opportunity for this great honor toward Haman to work on his mind and pride. He rose greatly in his own estimation, thinking that he must really be on the road to greatness to be thus honored by the queen. Pride is thus pictured in effective colors. It blinds the discernment, and often throws caution to the wind. Vanity and pride blind one to any possible warning to take care. Instead of wondering what could be behind such an unusual honor, he gloated in great delight on these favors bestowed on him, but deeply resented the neglect of Mordecai to notice him.
Pride brings resentment because of the failure of another to gratify it. How different is the effect of humility, which leads one to be glad to remain unnoticed, and even to appreciate being checked, lest too great honors should awaken pride. Mordecai did not complain when his saving of the king’s life seemed to pass unnoticed. Two strong characters are thus interestingly contrasted.
Haman held himself in check, but was boiling with wrath inside. He called for the advice of friends, and before them he enumerated his honors, his wealth, and his social position, as if to say: “Is not such a man as I worthy of the respect demanded?” He dwelt on how the king promoted him and advanced him above the servants and even the prince, and how the queen had honored him so conspicuously. But in spite of all this the thing that rankled in his heart was that this one man, a Jew, would not bow the knee. We would think that surely any sensible man would be satisfied with such honors, and not be upset because one man refused to honor him. But not Haman. He is an example of unrestrained pride working out the destruction of its victim.
Haman’s friends and his wife urged him to build a gallows seventy-five feet high, and ask the king that the Jew, Mordecai, be thus punished for refusing to obey the king’s command: for he refused to acknowledge and bow the knee when the king had commanded all men to honor Haman. Notice the heartlessness of his wife and friends in the advice—“Go thou in merrily with the king unto the banquet.”
Chapter Six
Meanwhile the all-seeing eye of the Great Judge of all apparently took a hand. His majesty had a sleepless night, and his unavailing efforts to get sleep may have made him wonder if he had neglected to take care of any obligations. So, to refresh his mind he called for the book of records to be read to him. In that day many kings could not read, and this was left to the professional scribes and priests. Possibly the king wished to think while another read, as is often done, even now.
In the Persian custom, rewards were not always given immediately, but sometimes waited for months, but it was a settled principle in the Persian government that adequate reward always be given. What irony in this situation! Some would ascribe this sequence of events to fate or chance, but as these events are related to the Jewish people, we believe that the Lord directed them, while leaving the actors free.
Just at the instant the king had made the decision to reward the faithfulness of Mordecai in saving his life, he asked who was available to carry it out—who was in the outer court? Haman had just come in to ask the king for the privilege of hanging Mordecai. The king called him in and asked what should be done to the man whom the king delighted to honor. Haman, saturated with pride and vanity, could think of no one but himself that the king would delight to honor. His suggestion showed the deep vanity of his nature; his love of outward show and grandeur. What an empty reward for a real service!
This was his suggestion: “Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: and let this apparel and horse be delivered to the hand of one of the king’s most noble princes, that he may array the man withal whom the king delighteth to honor, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honor.”
Very likely the king had been watching Haman and he may have sensed a bit of irony here, as Mordecai’s nationality was generally known. (Chapter 3:4,6) The king commanded very particularly: “Make haste, and take the apparel and horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king’s gate: let nothing fail of all that thou hast spoken.”
The king’s command was that it be done immediately. “Make haste,” and the king must be obeyed! Had Haman been of a worthy character he would have been glad thus to honor a faithful servant; and, had he less pride, the honor he suggested would have been of some real value to the one receiving it. How he must have choked on the words he was commanded to proclaim while leading Mordecai in princely regalia and mounted on the king’s own horse, through the streets of the capital city. “Thus it be done to the man whom the king delighteth to honor.”
The experience must have been humiliating to Haman, but he had to obey the king’s order. Such honors were the highest that could be bestowed on anyone not of the princely blood. Could anything more humiliating for Haman be thought of? No wonder he hung his head in shame as he went homeward, lest any of his friends should meet and recognize him. Such a complete and disastrous reversal! Yet his own mouth had selected the conditions, and his own hand had to carry them out.
When he reached home with his head covered, he told his wife and all his friends what had befallen him. The signs were plain, and his wise men and friends said that if Mordecai was of the seed of the Jews then certainly Haman could not prevail against him, but would surely fall. What was the source of this seeming certainty? The history of Daniel and of the three heroes in the fiery furnace must have been known to them, also a certain fear of the Jews, because of the great deliverance which God had effected for them at different times, was known among all nations. (Deut. 11:25; Joshua 2:9-11) The Gentile nations knew these things then, even as they do now.
Chapter Seven
This chapter opens with the significant word, “So.” Note the circumstances: 1. The king, pleased at a most excellent bit of irony or joke upon Haman, accomplishing two things—rewarding a faithful servant and at the same time cooling the grasping ambitions of an officer of the court. 2. Haman, his pride and self-confidence sorely shattered, greatly perplexed and somewhat fearful. 3. Queen Esther, determined at any cost to save her people, having fasted for three days, yet careful and cautious. A wonderfully dramatic scene! Such forces at battle!
The banquet began. The king repeated his request for her petition. Note the endearing words, “What is thy petition, Queen Esther?” and repeats more earnestly his offer of up to half the kingdom. Note the order of the queen’s answer. She asks for her life, thus openly declaring her Jewish nationality, and for her people as a whole. She does not even remotely suggest the king’s responsibility for the difficulty, but states the facts of the situation. Calling attention to the thoroughness of the decree, she repeats its exact words—“to be destroyed, to be slain, to perish.” She says that if it had been only slavery, or bondage, she could have borne it and said nothing.
What a shock this statement must have been both to Haman and the king! Haman could hardly have suspected that the queen herself was a Jewess, and began to realize into what a dangerous pit his pride and vanity had dragged him. The king could not fail to understand and to realize for the first time that the queen whom he loved was a Jewess. He realized what an intolerable situation had been created by this decree. His anger began to rise.
Esther suggested to the king that even the payment into the king’s treasury of the large amount promised could not offset the damage the king would suffer by the loss of so many industrious subjects. Beginning to realize the author of the difficulty, the king demanded to know who had such a swelling of heart ambitions that he had dared thus to threaten the king’s own household.
We can imagine the blazing eyes of the queen as she charged that this wicked Haman was the author of the whole dastardly plot. Haman quailed and cowered before the presence of the king and queen, stunned and speechless. King Xerxes, in his wrath, went out into the garden, overwhelmed with the realization of the trap he was in, and how Haman had used him as a tool to wreak his vengeance on the Jews. The king needed to collect his thoughts, and decide what action should be taken. What an astounding revelation that one of his closest officers had such a traitorous ambition! His rage and suspicion demanded proper satisfaction.
While the king was outside, Haman, in despair and desperation, pale and terrified at the awful pit his unlimited pride and vanity had created, could see nothing but terrible retribution. In the intensity of his supplication he fell down at the foot of the couch which Esther used at the banquet, to beg for his life. Just at this instant the king returned, having made his decision, full of rage at being so duped by Haman, and found Haman at the foot of the queen’s couch. His rage exploded as he accused Haman of not having even decent reverence for the queen’s person, ‘”Will he force the queen also before me in the house?” He determined that such a man was not safe to have at the palace, and as the words went out of the king’s mouth the attendants covered Haman’s head and took him out for execution.
One of the chamberlains who served before the king suggested that the gallows were already erected, the one that Haman had made on his estate for hanging Mordecai. The King thought it would be the most fitting retribution for such conduct, that Haman be hanged on the gallows which he had prepared for Mordecai. “Then was the king’s wrath pacified.”
So Jehovah, the Almighty Creator, the covenant God of the Jewish people had swiftly rolled back upon Haman’s own head the slaughter he had intended for God’s people. Likewise the same Jehovah, the fountain of wisdom and justice, love and power, is even now preparing to destroy the enemy, not only of the Jews, but of all mankind, and to break up his whole household, Satan’s empire. It will be accomplished in the final destruction of the armies which rise up against Jerusalem, in the last phase of the battle of Armageddon. It will mean the binding of Satan, and the breaking up of his empire of darkness, cruelty, and selfishness over all mankind. A glorious deliverance for the whole human race, and a declaration of liberty for all men, is just before us!—Isa. 25:6-12; 27:3; 40:28-31; Matt. 21:44
Chapter Eight
“On that day” the king gave Mordecai the place of honor, service, and authority which Haman had so misused. The signet ring which the king had given to Haman, but which had been reclaimed, was now given to Mordecai. The king recognized his merit. No doubt the king was glad to delegate some of his authority, cares, and responsibilities to one who had so proved his loyalty. Esther told the king that Mordecai had been her guardian, and that she was the daughter of Mordecai’s uncle. Also the king gave all of Haman’s property and household to Esther, and she put Mordecai in charge of it. So now these were under the king’s protection and favor, but the decree against the Jews still remained in force, and how was that to be remedied?
Wisely Mordecai left to Esther the interceding for the Jewish people. He could not act without the king’s order, and he would not presume on the king’s favor. So once more Esther risked her life in coming before the king without being invited. It was her privilege and duty toward her people, and she was faithful and energetic. She put her whole soul into her effort, and God blessed her work and prospered it. The king was pleased.
Esther fell down at the feet of the king, tearfully pleading with him to reverse the decree against the Jews. She was careful to state that the whole plot was the work of Haman, which was the truth. He had used the king as a tool to get personal vengeance. How could she endure the wholesale slaughter of her people, her own kindred?
The king told her that his signet ring had signed the decree, and according to the laws of the Medes and Persians it could not be reversed. But his sympathy and good will went out to her, for he realized that he had been partly responsible, because he had given Haman the signet ring with full authority to use it as he saw fit. So he suggested that she and Mordecai get together and draw up a second decree, which would give the Jews the privilege of defending themselves. This did not nullify the first decree, but the first decree would ingeniously be offset.
The king’s suggestion quickened the inventive faculties of Esther and Mordecai. The old decree was not revoked, but the Jews could stand to their own defense and slay all that opposed them or attacked them, and the king would help them. He realized it would mean civil war in the great cities of his empire. Probably a sense of justice, and of anger at being duped by Haman, prompted the king. So the king’s scribes recorded the new decree on the 23rd day of the third month, two months after the issuance of the first decree (chapter 3:12). Sivan corresponds to our May-June, a suitable time for deliverance.
The new decree was sent out under the king’s authority and seal, to all the lieutenants, satraps, or governors, of all the provinces (127 of them), and in the language of every people, from India to Ethiopia. It gave the Jews permission to do in their defense all that the first decree gave to their enemies—to destroy, kill, cause to perish, and to take the spoil for themselves. It gave these privileges for the same day mentioned in the first decree, the thirteenth day of the twelfth month, which is Adar.
Great effort was made to hasten the second decree, even to using the king’s own horses. The empire post roads were again used, seeing how much depended upon the mandate, and how necessary that all the provincial governors well comprehended the real wishes of the king (see chapter 6:13). We need not be surprised that all haste was made.
What a relief and cause for deep thankfulness and rejoicing that their fasting and humbling themselves had brought such a wonderful deliverance in answer. Note the expression: “The Jews had light, and gladness, and joy, and honor” among the people. Many became Jews. They reasoned that such royal favor as to have issued such a counter decree, must mean that the Jews were in great esteem. Some may have thought it merely good policy, but a fear and respect fell upon all the people. The account says that the Jews even had a feast over it.
Chapter Nine
The record continues that on the day when the enemies of the Jews had hoped to have power over them, contrariwise the Jews had rule over those who hated them. Public sympathy was now more with the Jews, whose favor they sought. From the account it seems that the Jews did not remain on the defensive, but “to lay hand on such as sought their hurt.” Their enemies were doubtless well known to them, and the Jews were prepared for the struggle.
The rulers were probably all Persians, all the lieutenants, deputies, and officers, and helped the Jews, for the fear of Mordecai fell on them. A change seemed to be in the very atmosphere. Mordecai became great in the king’s household, and his influence increased till his fame went out abroad to all parts of the empire. Evidently the king found him trustworthy and capable, and so delegated more of the authority and business of the empire to him.
In Shushan, the palace, there fell 500 of the Jews’ enemies. Probably the whole of the upper city or fort is meant. The real Persians, who formed the standing army, and kept the empire in order, were at the disposal of the governors of the provinces. These all helped the Jews. The enemies were almost entirely among the idolatrous people of the various subject nations, for whose lives neither the king nor the Persians cared greatly.
In the lower city, which lay west of the town, and of about the same size, the next day the Jews slew 300 men, but on the spoil they laid not a hand, wherein they showed great restraint and wisdom, as legally they could have taken it. (ch. 9:13-15) And throughout the empire they refrained from this, to show to the public and to the king that all they wanted was justice, freedom to pursue their calling in life, and security.
So this great deliverance was accomplished. The enemy had plotted to destroy the Jewish people, but through fasting and self-denial for three days, the deliverance had come about in such a way as not only to deliver the Jews, but stamp and publish the occurrence as a notice to all peoples that the covenant God of the Jews was a living and powerful deliverer, and spread fear of him among all people.
But the world quickly forgets, and new devices and plots continue to arise. God permits some of them as punishments upon the Jews for their disobedience, but he sees to it that the Jews as a nation are not destroyed. Repeatedly, during the recent half century, the Gentiles under Hitler and others have plotted to destroy the Jews, but God has delivered them in the face of the opposition.
One more great tribulation from the Gentiles is to be permitted to come upon them. Out of this God has promised to deliver them with such a complete and emphatic deliverance as shall make all nations realize that God’s favor has returned to them in full, and this will be the beginning of the blessing of all nations, until there is neither Jew nor Gentile, but all are the sons of God on the human plane, in loving helpfulness and co-operation.
The Jews rejoiced with a great feast on the 14th of the month Adar, and in their rejoicing sent portions one to another, and especially to the poor. They rested on the 15th day. In the country districts they made the 14th an annual feast day. So, as related in verses 20-24, Mordecai sent out word that the 14th and 15th days should be observed annually in commemoration of their deliverance.
Note the expression in verse 22—“The month which was turned unto them from sorrow to joy, and from mourning into a good day.” It is like Psalm 30: 5—“Weeping may endure for a night, but joy cometh in the morning.” It calls our attention to the millennial morning, the time of great deliverance for all mankind from the efforts of Satan and his sons to destroy the human race. God will wipe away the tears from off all faces, and all evil will be restrained.—Isa. 25:6-10; Rev. 21:4
The Jews named these days “the days of Purim,” after the word pur, or lot, because Haman had cast lots to destroy the Jewish people, and the lot fell on this thirteenth day of Adar. Esther and Mordecai wrote out the manifesto as a law, and sent it to all the provinces in the king’s name, that the Jews shall observe these days unto all generations.
Chapter Ten
The tribute referred to in verse 1 was probably made to reimburse the national treasury for the disastrous war against the Greeks. This chapter is a very fitting close to the inspiring story of God’s deliverance of his people, the greatness of Mordecai, and the peace of God’s people. It should increase our faith now, when the enemy seems to be coming in as a flood and overwhelming the hopes for peace and prosperity which for centuries have been the desire of mankind. The restraints of law and order are breaking down under the pressure of evil influences.
But we know that in this situation also the wisdom of the Almighty will know how and when to bring order out of the confusion. The prophecies indicate that God will allow Satan and his servants to give such an exhibition of themselves and their ways as to revolt all the decent of mankind, and teach them all the danger of admitting even a thought of selfishness and disobedience in any direction, for such will certainly lead to misery and death.
Let us, then, learn the message of the Book of Esther; that God will in the proper time and way bring deliverance to all those who trust in him, that all evil will be destroyed, and mankind delivered from sin’s degrading, blinding and destroying influence, into everlasting freedom, happiness, and fellowship with our Creator.