Esther 8
HAMAN’S HOUSE
GIVEN TO ESTHER, AND THE KING’S SIGNET
MADE
OVER.TO MORDECAI (vs.1-2). Two consequences
followed immediately on Haman’s execution.
His property going back to
the
crown, Ahasuerus made the whole of it over to Esther,
either simply as
a
sign of favor, or in compensation of the alarm and suffering which
Haman had caused her. Further, Haman’s
office being vacant, and
Mordecai’s close relationship to Esther having become known
to the king,
he
transferred to Mordecai the confidence which he had been wont to
repose in Haman, and gave him the
custody of the royal signet. Under
these circumstances Esther placed Mordecai in charge of the
house which
had
been Haman’s, as a suitable abode for a minister.
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.”
On that day did
the king… give the house of Haman. When
a
criminal was executed, everything that belonged to him became the
property of the crown, and was disposed of according to the king’s
pleasure. It pleased Ahasuerus to make
over to Esther the house of Haman,
with, no doubt, all its content, attendants, furniture, and treasure. The
Jews’
enemy. This now becomes Haman’s ordinary designation (see
ch.9:10, 24). Traditional practices have in many places
kept up his
memory as one of the most hated adversaries of the nation. And
Mordecai came
before the king. Mordecai became a
high official — one
of
those in constant attendance on the king. For Esther had told what he
was to her. i.e. had revealed
his relationship, had told that he was her
cousin. Mordecai having been recognized as a “king’s benefactor”
(ch.
6:3-11), and Esther having been forced to confess herself a
Jewess in order to save her nation (ch.7:3-4), there was no
object
in
any further concealment.
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.” And the king took off his ring. The king’s signet would, as
a matter of course, be taken from Haman before his execution and restored
to
Ahasuerus, who now once more wore it himself.
Business, however,
was
irksome to him, and, having resolved to make Mordecai minister in
Haman’s room, he very soon took the signet off again, and made it
over to
the
new vizier. And Esther set Mordecai
over the house of Haman. It
would not have been seemly for Esther to give away what she had
received
as
a gift from the king. She was therefore unable to make Mordecai a
present of the house. But she did what was equivalent — she set
him over
it,
made him practically its master. Thus he was provided with a residence
suitable to his new dignity.
The promotion of the wise and good to power is a blessing
to the world.
The king gave the seal which he had taken from Haman to Mordecai. Henceforth
the
sagacious and capable Jew was to occupy the place of grand vizier, or chief
friend and counselor. Here again justice notched a conspicuous
mark. The humble
and
heroic man for whom Haman had erected a gallows was
put in the wicked
favorite’s place — made second to the king. From that time the
monarch and his
empire had some real ground of prosperity and peace. Mordecai’s
influence
grew and extended until it became a paramount power and blessing in all
the
hundred and twenty and seven provinces. Happy
the monarch and
nation that are under the guidance of a wisdom that is
simple-hearted,
clear-sighted, experienced, and godly. How many examples have we in the
history of the world of the benefit conferred on nations by the
promotion
of
the wise and good to offices of power, and of the misery and ruin
effected by the promotion of the wicked!
The Lowly Exalted (vs. 1-2)
·
IN GOD’S
EVEN IN THIS WORLD, OFTEN EXALTED TO HONOUR. “The
Lord bringeth low, and lifteth up. He raiseth up the poor out of the
dust,
and lifteth up the beggar from the
dung-hill, to set them among princes,
and to make them inherit the throne of glory.” (I Samuel 2:8) History
records many striking instances of the elevation to high
positions in Church
and State of those born in poverty, but qualified by
natural gifts, by high
character, by faithful service, for exalted station. It is
a Divine law, and
no artificial regulations should interfere with its working.
In Scripture we
often meet with instances of the younger, the weaker, the
despised being
raised to honor and power.
·
UNDER GOD’S RIGHTEOUS GOVERNMENT THE LOWLY AND
FAITHFUL ON EARTH SHALL BE RAISED TO HONOUR AND
HIGH SERVICE HEREAFTER. If it be asked why so many pure and
gentle characters are allowed by
positions of obscurity, the true answer is this: They are training for
positions of authority and honor in the future life. Those who here are
faithful over a few things shall there be made rulers over many
things, shall
enter into the joy of their Lord. (Matthew 25:23) There are mansions for
them there to inhabit; there is authority for them there to exercise;
there is
favor for them there consciously and
eternally to enjoy.
AT ESTHER’S
REQUEST AHASUERUS ALLOWS THE ISSUE OF A
SECOND EDICT,
PERMITTING THE JEWS TO RESIST ANY WHO
SHOULD ATTACK
THEM, TO KILL THEM IN THEIR OWN
DEFENCE, AND TO
TAKE POSSESSION OF THEIR GOODS (vs. 3-14)
The execution of Haman, the
confiscation of his property, the advancement of
Mordecai into his place, though of favorable omen, as
showing the present temper and
inclination of Abasuerus, left the Jews in
as great danger as before. In most countries
there would neither have been delay nor difficulty. The edict
which went
forth on the 13th of Nisan (ch.3:12), and which could not be
executed till the 13th of Adar, would have been cancelled, revoked,
recalled. But in
done without breaking one of the first principles of Persian law, the
principle that “the writing which is written in the king’s
name, and sealed
with the king’s ring, may no man reverse” (v. 8). It was therefore
necessary to devise a mode whereby the desired escape of the Jews
might
practically be obtained, and yet the edict remain unrevoked,
and the king’s
honor be saved. At first Mordecai and Esther do not appear to
have seen
this, and Esther asked openly for the reversal of the decree, only
representing it as the writing of Haman, and
not the writing of the king
(v. 5). But Ahasuerus pointed out that
this could not be done. Anything
short of a reversal, any new decree, he would sanction; but he
could do no
more — he could not revoke his own word (v. 8). The course actually
followed was then devised, probably by Mordecai. The old decree was
allowed to stand; but a new decree was issued and signed in the
usual way,
whereby the Jews were allowed and encouraged to resist those who
should
attack them, — to “gather themselves together, and to stand
for their life;
to
destroy, slay, and cause to perish all the power of the people of the
province that would assault them,” — and were further permitted to “take
the spoil
of them for a prey,” or, in other
words, to seize the property of all
whom they should slay (v. 11). The royal posts carried out this decree
(v. 14), as they had the former one; and it was publicly
set forth and
proclaimed in every province, that if the Jews were attacked under
the
terms of the one, they might defend themselves and retaliate on
their foes
under the terms of the other (v. 13). As the second decree was
issued on
the
23rd of Sivan, the third month (v. 9), and the day appointed for the
attack was the 13th of Adar, the twelfth, there was ample
time-above eight
months — for the Jews to make preparations, to organize
themselves, to
collect arms, and to arrange an effective resistance.
Esther was not content with her own happiness. She could
not feel happy until
she
had emancipated her people from the doom that threatened them. Her own
deliverance from the enemy stimulated her to work out that of
as
the edict against the Jews was in force, the purpose for which she had
ventured all was unaccomplished, It is only when our Lord shall have redeemed
all His people and brought them to everlasting honor that He
shall “see the
travail of His soul and be satisfied” (Isaiah 53:11).
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 spake yet again
before the king. It might have seemed
to
be the business of Mordecai, as the king’s chief minister, to advise him
in
a matter of public policy, and one in which the interests of so many of
his
subjects were vitally concerned. But the new minister did not perhaps
feel sure of his influence, or quite know what to recommend. Esther was
therefore again put forward to address the king. Fell down at his feet.
Compare I Samuel 25:24; II Kings
4:37, etc. And besought him…
to put away the
mischief of Haman.
i.e. begged him, first of
all, in a
vague way, to “cause to pass” — put away, or undo — the mischief
of
Haman — not suggesting how it was to be done.
4 “Then
the king held out the golden sceptre toward Esther. So Esther
arose, and stood before the king,” Either Esther
had again
intruded on the
king uninvited, or there was a double use of the golden scepter:
a. In the pardon of those who so intruded; and,
b. In the ordinary
granting of requests. It was perhaps held out on this
occasion simply to
express a readiness to do as Esther desired.
5 “And
said, If it please the king, and if I have favor 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: 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?” If it please the
king,
etc. The long preface of four
clauses, winding up with “If I be pleasing,” is indicative of
Esther’s doubt how
the king will receive her suggestion that it
should be written to reverse the
letters (compare ch.3:13) devised
by Haman. To ask the king to
unsay his own words was impossible. By representing the letters
as devised
by
Haman, and written by Haman,
Esther avoids doing so. But she thereby
blinks the truth. In excuse she adds the striking distich
contained in the
next verse — “For how could I endure to see the evil that is coming on my
people? or how could I endure to see the
destruction of my kindred?”
Repairing
Mischief (v. 5)
·
GREAT
EVILS MAY BE REMOVED, OR AT LEAST
OVERRULED,
BY
letters devised by Haman.” If this were not believed, the arm of
the Christian would be paralyzed. We have to beware of that phase of
belief which would lead to the postponement of spiritual effort because
Christ is to come again. We must not let it be supposed that the work of
Christ, the word of God, and the gift of the Spirit are all failures. The
mischief wrought by evil is to be repaired by Christ’s gospel and healed by
His love.
Ø What are we doing to repair the mischief others have wrought?
Ø What are we doing to undo our own wrong-doing?
· THE IRREPARABLENESS OF HUMAN FOLLY (vs. 9-14). King
Ahasuerus might hang Haman with great promptitude; a word from him,
and the executioners were ready with willing hands; but he could not easily
undo the evil work of Haman. That bad man’s work left dark
shadows behind. He himself was disposed of, but what of the decree he had
been the means of passing? That could not be quickly reversed, or its
effects removed. The custom, if not the constitution, admitted of no formal
repeal. Consequently the most energetic measures had to be taken to
prevent a general massacre. The king’s scribes had to be called together
(v. 9); letters had to be written in every language and sent to every
province in the empire (Ibid.); horses had to be pressed into the service
(v. 10); and then all that could be done was to sanction and encourage a
stout resistance on the part of the Jews when they were attacked: they
were “to stand for their life, to destroy, to slay,” etc. (v. 11). This, no
doubt, led to severe and fatal
strife in some, if not in many, places. In truth,
the king could not wholly undo what his thoughtless folly and
excessive
confidence had done. We
never can wholly wipe out the evil consequences
of our folly and our sin. We
may do much to counteract, but we cannot
wholly remove. Godlessness, selfishness, worldliness, vice, error, in
former
years, these have left their traces on our hearts and
lives, and on those of
others also, and all the waters of all the seas cannot wash them out. Sin
may be forgiven, folly may be pardoned, but their miserable consequences
flow on — who shall say how far? — in a polluting stream. It does not
take a royal hand to do what is irreparable. The hand of a little child is
strong enough for that.
Patriotism (v. 6)
Esther’s life was now safe, and probably her cousin’s too.
But that was not
enough. Her nation was still in danger. The royal decree had
delivered the
Jews throughout the empire into the hands
of their enemies. In a few
months, unless measures were meantime taken to check and hinder
the
malice of their foes, thousands of Israelites might be exposed to
violence,
pillage, and massacre. The thought was to Esther cruel beyond
bearing.
“How,” said she, “can
I endure to see the evil that shall come unto my
people, the destruction of my kindred?” This was patriotism indeed.
·
PATRIOTISM IMPLIES A SENTIMENT OF SYMPATHY. Esther
felt for her people, her kindred. Every lover of his country
will not only
rejoice in its prosperity, cherish a glow of pride and
satisfaction in any
great deeds of his countrymen, but will grieve over national calamities and
mourn over national sins; will “sigh and cry for the abominations that are
done in the land.” (Ezekiel 9:4)
·
PATRIOTISM DETERS MEN FROM DOING ANYTHING THAT
CAN INJURE THEIR COUNTRY. If personal advantage can be secured
by any harm to his country, the patriot will spurn the
thought of so
profiting himself at the expense of the nation. As a citizen, whose
life must
have some influence, he will refrain from conduct by which his
countrymen
might suffer.
·
TRUE PATRIOTISM WILL LEAD MEN TO SEEK NOT ONLY
THE MATERIAL PROSPERITY, BUT THE REAL AND MORAL
GREATNESS OF THEIR COMMON COUNTRY. They cannot
contemplate uninterested, unmoved, a state of society
“Where
wealth accumulates, and men decay.”
The progress of
knowledge, of virtue, of true religion amongst their
kindred will be sought with ardor and zeal.
·
PATRIOTISM WILL LEAD TO PRACTICAL EFFORT TO AVOID
THREATENING DANGERS. The patriot is unwilling to contemplate, to
anticipate evil. But mere sentiment is insufficient, and he will
exert himself
to avert the evil he dreads. Especially will he use any
influence he possesses
with those who have the means, the power, the opportunity of
assisting to
secure the safety and welfare of the country. The examples of
Ezra and of
Nehemiah, among the children of
the captivity, show us what true
patriotism will lead men to undertake and do and bear. But the
supreme
example, alike of patriotism and of philanthropy, is to be beheld in Jesus
Christ, who wept
over Jerusalem as well as over the world, and who
would fain have averted ruin from the city He favored with His
teaching
and ministry, and in which He shed His precious blood!
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. 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.” Then the king… said unto Esther the queen and unto
Mordecai. The king, it would seem, took time to give his answer; and
when he gave it, addressed himself to Mordecai, his minister, rather than to
Esther, his wife. “See now,” he said, “I have done what I could — I
have
given Esther Haman’s house; I have had
Haman himself executed because
he
put forth his hand against the Jews. What yet remains? I am asked to
save your countrymen by revoking my late edict. That may not be. The
writing which is written
in the king’s name, and sealed with the king’s
seal, may no man
reverse. But, short of this,
I give you full liberty of
action. Write ye also for
the Jews, as it liketh you, in the king’s name,
and seal it with the
king’s ring. Surely you can
devise something which
will save your people without calling on me to retract my own words, and
at
the same time break a great principle of Persian law.”
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
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.”
Then
were the king’s scribes called.
The king had said
enough. Mordecai saw a means of reconciling the king’s scruple
with the
safety — or if not with the absolute safety, yet with the escape
and triumph
— of his people. The Jews should
be allowed to stand on their defense,
should be encouraged to do so, when the time came should be
supported in
their resistance by the whole power of the government (ch.9:3).
A
new
decree must issue at once giving the requisite permission, and copies
must be at once distributed, that there might be no mistake or
misunderstanding. So the “king’s scribes” were summoned and
set to
work. In the third month, the month Sivan. This is
another Babylonian
name. The month was sacred to the moon-god, Sin, and its name may be
connected with his. It corresponded with the latter part of our May
and the
early part of June. To the lieutenants, and the deputies and rulers.
Compare Esther 3:12, where the same three classes of rulers
are
mentioned. An
hundred twenty and seven. See the comment on
ch.1:1. And to the Jews.
Copies of the former edict had not been
sent especially to the Jews. They had been left to learn their danger
indirectly from the people among whom they dwelt; but Mordecai took
care that they should be informed directly of their right of defense.
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:” He wrote in the king’s name.
As Haman had done (ch.2:12). And riders on mules, camels, and young
dromedaries. There is no “and”
before “riders” in the original, and
the
clause is clearly exegetical of the preceding, Neither “mules,” nor “camels,”
nor
“young dromedaries” are mentioned in
it, and the best translation
would seem to be — “the riders on coursers of the royal
stud, the offspring
of
thoroughbreds.” It is noticeable that both Herodotus (8:98) and
Xenophon (‘Cyrop.,’
8:6, § 17) speak of horses as alone employed in
carrying the Persian dispatches.
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, 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.” Wherein the king
granted. Rather, “that
the king
granted.” Mordecai
sent “letters,” which said “that the king granted to the Jews
to gather
themselves together,” etc. To gather themselves
together.
is
strength. If all the Jews of a province were allowed to collect and band
themselves together, they would at once be a formidable body.
Scattered in
the
various towns and villages, they might easily have been overpowered.
To
stand for their life. The Jews have
sometimes been spoken of as the
aggressors on the actual 13th of Adar, but there is no evidence to
support
this view. The edict clearly only allowed them to stand on the defensive. Of
course, when fighting once began, both sides did their worst. In
repelling
attack the Jews had the same liberty
to destroy, to slay, and to cause to
perish as their adversaries (ch.3:13). Little ones. Rather,
“families.” Take the spoil of them for a prey. i.e. “seize their property.”
The earlier edict had given the same permission to the
Jews’ enemies
(Ibid.).
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.”
This verse reproduces v. 14 of ch.
3., with a slight modification of the last
clause. It is probable that a copy of the decree was originally
inserted at the
end
of the verse.
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.” The posts that rode
upon mules
and camels. Rather, “that rode on coursers
of the stud royal” (see the comment
on
v. 10). The verse repeats ch.3:15, with small additions. It appears
that the later
posts were urged to haste still more strongly than the earlier
ones — not
that time really pressed, but from superabundant caution — that there
might be an opportunity for further communications between the
provinces
and
the court, if doubt was anywhere entertained as to the king’s intentions.
Self-Defense (vs. 7-14)
The permission of Ahasuerus
appears to us singular almost to madness.
Indeed, it could only have been such a character as we know
Xerxes to
have been that could have coolly contemplated plunging every province
and
every city of his empire into the horrors of civil war. However, it
seemed better to him to grant permission to the Jews to arm and
to defend
themselves than to reverse formally the decree he had already issued
for
their destruction. So first the despot commands the enemies to
arm against
the
Jews, and then commands the Jews to arm themselves against their
enemies.
·
SELF-DEFENCE IS, WITHIN LIMITS, A NATURAL RIGHT. What
is the alternative? In the case of an individual it may be a
violent death; in
the case of a nation it may be either subjection or
annihilation. Thus,
civilization may be replaced by barbarism, and Christianity by idolatry
or
fetishism.
·
SELF-DEFENCE IS A
LEGAL RIGHT. Here the Jews were expressly
directed to defend and deliver themselves. And there are cases
where the
law justifies the putting forth of force in defence of life and property, and
he who smites his assailant is held guiltless. Great
defenders of their
country are enshrined in a nation’s memory.
·
SELF-DEFENCE IS SOMETIMES PUT FORWARD AS A
HYPOCRITICAL PRETENCE. It has often happened that an aggressive,
ambitious nation has endeavored to persuade itself, to impose upon
its
neighbors, to believe that its action is merely defensive in
mustering
armaments, enlisting warriors, and making war. All the while designs
of
empire, of spoliation, of subjugation may be before the nation’s
mind.
·
SELF-DEFENCE IS A SPIRITUAL LAW. If we are anxious to
defend ourselves, our property, our families from violence and
theft,
how
anxious should we be to secure ourselves against the assaults of the
devil.
Every Church
should be a confederation for common protection against
the inroads of error and of sin.
MORDECAI’S HONOR
AND THE JEWS’ JOY (vs. 15-17).
Ahasuerus was not content even now with what he had done for
Mordecai.
Before his minister quitted the presence, the king
presented him with a
crown of gold, and a robe and vest of honor; and thus arrayed he
proceeded into the city of
and
had been received with satisfaction (v. 15). The Persians, who
formed the predominant element in the population of the town,
sympathized with the Jews, and rejoiced in the king’s favor towards
them;
while the Jews of Susa, having passed from despair to confident hope,
were full of gladness and thankfulness. In the provinces the decree had a
still warmer welcome. Its arrival was celebrated with “a
feast” (v. 17)
and
“a
good day.” It led also to many of the heathen becoming proselytes
to
the Jewish religion — some perhaps from conviction, but others because
they thought it safer to place themselves manifestly on the Jews’ side
before the day of the struggle:
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
and was glad.”
Royal apparel of blue and white. The Persian monarch
himself wore a purple robe and an inner vest of purple striped
with white
(‘Ancient Monarchies,’ vol. 4. pp. 153,
154). The robes of honor which
he
gave away were of many different colors, but generally of a single tint
throughout (Xen., ‘Cyrop.,’
8:3, § 3); but the one given to Mordecai seems
to
have been blue with white stripes. These were the colors of the royal
diadem (Q. Curt., ‘Vit. Alex.,’ 3:3). A great crown of gold.
Not a tall
crown, like that of the monarch, which is called in Hebrew kether (Greek
κίταρις - kitaris), but ‘atarah, a crown of
an inferior kind, frequently worn by
nobles. And
with a garment of fine linen and purple. The “fine linen”
was
of course white. The real meaning of the word thakrik,
translated
“garment,” is doubtful. Gesenius understands an outer garment’ ‘the long
and
flowing robe of an Oriental monarch;” in which case the “apparel”
previously mentioned must be the inner vest. Others, as Patrick, make
the
thakrik to be the inner, and
the “apparel” (l’bush) the outer
garment. The
Septuagint, however, translates thakrik
by διάδημα – diadaema – diadem-
and
its conjunction with the “crown” favors this rendering. The diadem
proper of a Persian monarch was a band or fillet encircling the
lower part
of
his crown, and was of blue, spotted or striped with white. Ahasuerus
seems to have allowed Mordecai to wear a diadem of white and
purple.
The city of
at
the first edict (ch. 3:15), so were they “rejoiced”
at the second. Such of
them as were Persians would naturally sympathize with the Jews. Even the
others may have disliked Haman’s edict,
and have been glad to see it,
practically, reversed.
16 “The
Jews had light, and gladness, and joy, and honor.”
The Jews had light. A metaphor for “happiness” (compare Isaiah 58:8).
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.”
A
feast and a good day. The
provincial Jews made the whole
day
on which they heard the news into a holiday, and not only rejoiced, but
feasted. Many of the
people of the land became Jews.
Applied for and
obtained admission into the Jewish nation as full proselytes (compare
Ezra
6:21, with the comment). The fear of the Jews fell upon them.
There was about to be in each great city where there were
Jews a day of
struggle and bloodshed. The Jews would have authority on their side
(ch.9:3), and might be expected to be victorious. Persons
feared
lest, when victorious, they might revenge themselves on all who had not
taken their part, and thought it safer to become Jews than
remain neutral.
But it can only have been a small minority of the
population in each city
that took this view. There was no sudden great increase in the numbers of
the Jewish nation.
A Type of Universal Joy (vs. 15-17)
This passage tells the tale of great joy. The question of
the prophet Isaiah,
“Shall a nation be born at once?” (Isaiah 66:8) asked now nearly two centuries
prior, is answered in an unexpected way, and in something
superior to mere literal
sense. New life is a great thing, and the sensations of young
life have much
joy
in them. But in the same kind of sense in which the father rejoiced over
the
prodigal son on his return with livelier and more demonstrative joy than
over the obedient son who never went astray, and in the same kind of sense
in
which it is said that “there is joy in heaven over one sinner that
repenteth
more than over ninety and nine just persons which need no
repentance”
(Luke 15:7), is it true that there is more joy in life
rescued from the doom of death
than in life just fresh, though it be fresh from the Creator’s hand. Yes,
there is
more joy therein, both for those who are chiefly concerned, and for those
who
look on. And was it not thus in the best sense that a nation was now
“born at once” when darkness, exceeding distress, and the anguish of
apparent helplessness all dropped off in a moment, and “the
Jews had light,
and
gladness, and joy, and honor,… and a feast and a good day in every
province, and in every city”? Evidently some special stress is laid upon the
description of the gladness of the Jews. We cannot for a moment wonder
at
their gladness, that is one thing. But the detailed and full announcement
of
it on an inspired page is another thing, and leads us to expect that there
are
some facts about it which should invite notice and will reward more
careful thought.
·
IT WAS THE GLADNESS OF A VAST NUMBER OF PEOPLE. A
great philosopher of British name and reputation has remarked
two things,
and very truly, on this subject. First, how much less
disposed,
comparatively speaking, men are to sympathize with the manifestations of
joy than with those of genuine sorrow. To the best of human
nature it is
easier to weep with those who weep than to laugh with those who
laugh.
This is a just discernment, and
gives the balance of goodness to the
intrinsic quality of unfallen human
nature, where it may get a possibility of
betraying its native worth. Secondly, that this is especially
true when it is
the joy of an individual that is ostentatiously paraded. Here
the case is the
opposite. The joy is the joy of all and of each. Gratitude
and thankfulness
were the spring of it, and there was no need to moderate either
itself or its
expression, because it was general and universal. There were none (at all
events none entitled to consideration) on whom it would jar, or
whose finer
susceptibilities would suffer. On the contrary, the only discordant element
would be produced by him who made himself the exception or
offered to
stand aloof. Note, that such real general joy is a very rare
phenomenon on
earth.
·
IT WAS THE GLADNESS OF EVERY CLASS AND KIND OF THE
PEOPLE. Old men
“little
children and women” (ch.3:13), young
men and maidens, rich and poor, strong and weak, all these
could
participate in it. Our human joys are often spoilt, are often much
diminished to the best of persons, by the inevitable memory of those
who
are without what gladdens us. Think how a victorious army may
rejoice,
and generals and leaders be glad; but what of the hundreds of
families of
every class over the kingdom who have lost husbands, brothers,
sons? Or
think how the great body of a nation may rejoice because of the
victories of
its armies; but at what havoc of untold sorrow and misery of
numberless
others belonging to conquering or the conquered. Think how rare
is the
occasion of any national joy which really reaches and touches the
heart of
all kinds and ages of the people.
·
IT WAS A GLADNESS WHICH HAD SEVERAL ELEMENTS IN
ITS COMPOSITION. The
fourfold analysis of it cannot be condemned for
mere surplus usage of language as it lies on the page of
Scripture. And these
are the four elements — “light,”
“gladness,” deep “joy,” “honour.” Each of
these elements is a good one. The first and last speak for
themselves. Let
us interpret the second as the gladness of the young hearts
and of
manifestation, and the third as the deeper-sinking joy of the old, and
those
who felt and thought more than they showed or spoke.
·
IT WAS THE GLADNESS OF A REACTION. The reaction was
just. It would have argued callousness, an insensate heart
indeed, if it were
not felt, and very powerfully felt. To have great mercies is a
common thing,
to respond to them far too uncommon. The contrast of “the
horrible pit
and the miry clay”
with the “rock and the established going” of the pilgrim
(Psalm 40:2) is one which should
waken deepest joy. It is light,
joy, honour
all in one.
·
IT WAS GLADNESS IN ANSWER TO A DELIVERANCE WHICH
WAS NOT ONLY VERY GREAT AND VERY UNEXPECTED, BUT
WHICH WAS THE RESULT OF A MARVELLOUS INTERPOSITION
OF
most extraordinary series of precisely-adapted events. And all
this was
“prepared
for God’s people.” Through much tribulation, indeed, through
darkness, cruel oppression, patient endurance on the very border of
despair, they had been wonderfully brought out to the light, joy,
honor of
that time.
·
IT WAS A GLADNESS WHICH MAKES US THINK OF
ANOTHER. It
makes us feel for another, long for another. That was of a
nature that must be rare in occurrence, nor would we wish
it other. And,
after all, the duration of it could only be temporary. But it
may well bear
our thought onward and upward. The
gladness of the people of God in
heaven will fill out every part of the description of this
gladness. It will fill
out every part of it worthily. There all will be glad. There
all varieties of
purified spirits will be glad. There the light and gladness and joy
and
honour will all be to perfection. How glorious the reaction that
will then be
felt for us, with the doom, and the law’s decree, and the
despair, and the
sorrow, and the tear all and for ever gone. And when we shall all admit to
what it is owing — to the most marvelous interposition of all;
and to
whom it is owing — to Him who “with
strong groaning and tears”
(Hebrews 5:7) pleaded for us and
saved us.
A Good Day (v. 17)
The time of relief, and thanksgiving, and confidence, and
hope is viewed as a day
having a character of its own.
And no wonder that, so viewed, it should be called
here “a good day.”
·
IT WAS GOOD IN ITS RETROSPECT. A day of evil had been
dreaded and looked forward to with justice, and it had been converted
into
a day of peace. A day of Divine
interposition summoned all to admire the
unexpected interposition of Divine providence which had taken place.
·
IT WAS GOOD IN ITS REALISATION. It was a good day for the
rescued and saved, for the agents who had effected the
deliverance, for the
people among whom they dwelt, and even for the king, whose reign
and
reputation were saved from a stain both black and bloody.
·
IT WAS GOOD IN ITS ANTICIPATION. Some months were yet to
elapse before all danger was past. Yet, in the changed prospect,
how could
the Jews do other than give thanks, rejoice, and triumph? Let
this “good
day” serve to us as an
emblem of the day of Divine visitation and human
privilege. “Now is the accepted
time; now is THE DAY OF SALVATION!”
Religious Prosperity (v. 17)
Persecution always defeats its own object. Viewed as mere
policy, it is the
worst that can be employed. Persecute error, and it will spread
tenfold;
persecute truth, and it will spread a hundredfold. Unless,
therefore, you
wish the principles you hate to gain ground, persecute not at all. Haman,
while he brought utter ruin upon himself by his cruel attempt to
exterminate the Jews, raised the latter into an incomparably better
position
than they occupied before. The Jews in their triumph were likely to adopt
the
same persecuting policy as had been exercised against themselves. It
would have been simply the natural result of the treatment they
had
received. The Romanist persecution of Protestants in our own
country led
Protestants in their turn to persecute
the Romanists. The people of the land
were, therefore, not without reason, in mortal fear; and many of them
through fear became proselytes to the Jewish religion. But a
profession of
faith made under such circumstances was about the most worthless
that
could be imagined. The
Sometimes, like the noonday sun, it has shone with
unrivalled splendor;
sometimes, like the cloud-wrapped moon, its light has been lost in
darkness. In the captivity of
under the leadership of Moses it struggled again into freedom.
In the reign
of
Solomon a temple was built to Jehovah; in the reign of Jeroboam, son of
Nebat, the calves were worshipped at
that under the new dispensation, even as under the old, its fortunes have
been variable to the last degree. The text contains a graphic description of
THE CHURCH IN PROSPERITY. In times of religious depression it is
customary with good people to pray for better things — a revival of
the
religious spirit, an outpouring of the Holy Ghost, an increase of
godly
enthusiasm. But frequently, when this takes place, those who desire
it most
are
greatly disappointed, just because the form it takes is contrary to their
expectation. For ages the Jews
longed for the advent of the Messiah, but
when He came THEY PUT HIM TO DEATH! It is important, therefore, that
in
seeking religious prosperity our minds should be free from misconceptions.
This leads us to notice:
·
THE NATURE OF RELIGIOUS PROSPERITY. It implies:
Ø
An increase of spirituality among professing Christians. Beware of
supposing that the success of a Church is identical with increased
membership. This is a fatal mistake, and has led to the most lamentable
consequences. True religion consists
in spiritual-mindedness. It is the
result of a change of heart produced by the Spirit of God. “Except
a
man be born of water and of the Spirit, he cannot enter into
the
from the world. He views everything in the light of the world
to come.
He rejoices to suffer affliction with the people of God, for he has
respect unto the recompense of the reward. (Hebrews 11:26) No
genuine revival can take place apart from increased purity and
unworldliness.
Ø
An increase of good works among professing Christians. Good
works are the necessary concomitants of spiritual-mindedness.
“Every good tree bringeth forth good fruit.” (Matthew 7:17)
The
first proof that a man is born again is the earnestness with
which he
inquires what he must do. Instances — the multitude on the day of
Pentecost,
the jailer at
as a vineyard, for which God hires laborers, whom He rewards
according
to their services. The absence of works is therefore a sure
sign of the
absence of spiritual life. What the Spirit said to each of the
Churches of
prosperity can coexist with indifference
and indolence.
Ø
An increase of sinners saved. “Many of the
people of the land became
Jews.” A
most conclusive evidence of their thriving condition. A spiritual,
working Church exerts a power which attracts outsiders into its
ranks. At
the beginning of the apostolic age, when the disciples were in
the fervor
of their first love, it is recorded that “the Lord added to the Church
daily
such as should be saved.” (Acts 2:47) It is the
business of a Church to
seek the lost. This duty it owes to itself no less than to
the world. Without
converts it must gradually decay, and ultimately die. It enjoys the
highest
success, therefore, only when multitudes of the perishing flock
within
its gates.
·
THE CAUSES OF RELIGIOUS PROSPERITY. When possessed, to
what is it due? When lost, how can it be recovered?
Ø
It is in the work of God. It was God who laid
down the foundation
of the Church. “Thus saith the
Lord, Behold, I lay in
foundation a stone, a tried stone, a precious corner-stone, a sure
foundation: he that believeth shall not make haste.” (Isaiah 28:16)
And not a single stone has been subsequently placed in the spiritual
edifice without His cooperation. “Without
me ye can do nothing.”
(John 15:5) “Except the Lord build the house, they labor in vain
that build it.” (Psalm 127:1)
If we would have a revival, we
must pray God to send down the Comforter to “reprove the
world of sin, and of
righteousness, and of judgment.”
(John 16:8)
Ø
It is in another sense the work of man. The grandest triumphs
of the
gospel have been achieved by means of human instrumentality. The
Protestant reformation, the Methodist
revival, the evangelization of
upon the special circumstances of the inquirers. Some are able
to preach
the word, some to teach the young, some to visit the poor. If
your
Church be
languishing, seek the cause among yourselves. Are you:
o
slumbering,
o
inactive,
o
prayerless?
·
THE EFFECTS OF RELIGIOUS PROSPERITY. These are
represented here as threefold.
Ø
Joy. “The Jews had joy and gladness.” This is invariably the case; and
what more natural? The released captive is glad, the victorious
army is
jubilant, the flourishing city is full of glee, and shall the
Church be
different? “When the Lord turned again the captivity of
like them that dream.
Then was our mouth filled with laughter, and
our tongue with singing.” (Psalm 126:1-2) It
is said of the first disciples,
after they had witnessed our Lord’s ascension, which was to them
an
earnest of the coming of His kingdom, that they returned to
with great joy; and were continually in the temple, praising
and blessing
God. (Acts 1 and 2)
Ø
Contentment. “A feast and a good day.” With the luxuries they enjoyed
they were abundantly satisfied. In religious revivals the means
of grace,
the services of the sanctuary, the ordinances of religion, are
thoroughly
appreciated. Duties which in stagnant seasons are a burden become a
pleasure. Of the man who is “like a tree planted by the rivers of
water,”
the Psalmist saith, “His delight is in the law of the Lord,
and in his law
doth he meditate
day and night.” (Psalm
1:2-3) The prevalence of
bitterness, strife, and unrest is a sign of spiritual poverty. Cattle
bred in
the fertile plains are generally in good condition; cattle
bred on the
barren hills are not only lean, but grow immense horns.
Ø
Influence. “The fear of the Jews fell upon them.” The power of the
Jews was felt in the land,
and they were respected accordingly. The
world admires power; it is the weak, the puny, the pretentious
that are
held in contempt. When religion is despised, and its professors
treated
with scorn, it is time to inquire into the reason. May it not
be due to the
sentimental, emasculated caricature of godliness that is too
frequently
set up for the reality? Strong,
robust Christian manliness commands
the homage even of opponents. When
the Church appears in her proper
character — a pure, living, active Church — an astonished world asks,
“Who is she that
looketh forth as the morning, fair as the moon, clear
as the sun, and terrible as an army with
banners?”
(Song of Solomon 6:10)
"Excerpted text Copyright AGES
Library, LLC. All
rights reserved.
Materials are reproduced by
permission."
This material can be found at:
http://www.adultbibleclass.com
If this exposition is helpful, please share
with others.