Esther 8:1,2

CRITICAL NOTES.]

Esther 8:1.] The Targums understand by “house” all the people in it, and the entire property belonging thereto.—Lange. The confiscation of the property of one publicly executed followed as a matter of course. And to whom could the goods of the Jews’ enemy be more appropriately transferred than to Esther the queen?—Whedon. Came before the king] Was made one of his officers.

Esther 8:2. Took off his ring] (See Esther 3:10). By this act Mordecai was advanced to the post of first minister of the king. The king’s seal gave the force of law to royal edicts.—Keil. A pleasure-seeking Persian king, like Xerxes, was glad to be relieved of the toil of governing, and willingly committed to one favourite after another the task of issuing and sealing with the royal signet the decrees by which the government was administered.—Rawlinson.

MAIN HOMILETICS OF THE PARAGRAPH. Esther 8:1

SUDDEN BUT WISE CHANGES

In affairs of conscience first thoughts are best. In affairs of prudence second thoughts are best. But even in affairs of conscience deliberation may be necessary, because we do not always know how far conscience may be properly enlightened. We have to see to it that what we think is the voice of conscience be not some other voice. Sudden movement, then, is very often dangerous and misleading. Make haste slowly is a wise exhortation for the management of human affairs. Many a man has taken a hurried step which has proved disastrous, and which no after movements have been able to remedy. Perhaps the English nation may be considered as moving too slowly. Certainly it takes a long time in this country to repair old abuses. But this very slowness may help to give us our national stability. In these two verses we have sudden changes; but they will be seen to be wise in every respect. There is no reason to suppose that Ahasuerus had any cause to repent of the steps which he now took so suddenly. Without any long parliamentary deliberations he made a prime minister, and most important changes in the court, and all tended to increase the national glory.

I. A sensible reversal. “On that day did the king Ahasuerus give the house of Haman the Jews’ enemy unto Esther the queen.” Not only was Esther the king’s favoured queen, but she showed herself a virtuous and sensible woman—one likely to make a wise disposal of the blessings of wealth. Haman only thought of using wealth for selfish purposes. Esther thought of using her temporal advantages for the good of others. That she so thought we judge by her conduct. She did not talk great things only, but did them. How sadly often do we find in this world that the “house” is possessed by the selfish Haman! What a blessing to the community when the “house” becomes the possession of a benevolent and patriotic Esther! Take the house here as emblematical of Haman’s wealth. When the eternal King gives a “house” it becomes us to feel that our responsibility is thereby increased. We must not close the house, but open its doors and its rooms for the benefit of others. Still be careful as to the guests. God has given to each and to all a soul-house. We are to be careful as to the mastership. Let not Satan rule; let Jesus rule, and then there will be light, and gladness, and joy, and honour in the house.

II. A grateful confession. “And Mordecai came before the king; for Esther had told what he was unto her.” The confession was not forced from Esther. She did not utter it by reason of the terrors of the inquisitor; she did not own the relationship because she saw that Mordecai was about to make the declaration; she was impelled to it by a sweet sense of gratitude. Here is one of those omissions in the narrative that we could wish had not been made. A pleasant story was that which Esther had now to tell unto the king. We listen in pleasant fancy as Esther, inspired by gratitude, told the king what Mordecai was unto her. She would tell of the blood relationship, but surely she would tell much more. Certainly she told much more if she told all that Mordecai was unto her. Sometimes the words fail us, when inspired by gratitude, as we try to tell all that a true-hearted one has been to us. Some there are with whom we have no family connection who have been more to us than the nearest relatives. Esther confers honour on Mordecai by declaring all that he had been unto her. We confer honour by grateful confession of the services rendered to us by others. Let us not forget to acknowledge our indebtedness. And shall we not bring honour to Jesus by the confession of what he has been and is to us. Time will not suffice to tell the tale of the Saviour’s doings on our behalf. We have to tell what he is to us in the way of spiritual relationship; we have to tell what he is to us as prophet, priest, and king. The sweet tale will last through eternity.

III. A reasonable token of honour. “And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai.” It was just and fair that this honour should be conferred upon Mordecai, for he had rendered important services to the king, and was evidently a man that might be safely trusted with the management of most important affairs. But it was not right that Mordecai had been compelled to wait so long before his services were acknowledged. Time is on the side of him who will but wait; but sometimes we have to wait so long that our time is over. We do not now live for centuries, and cannot afford to keep on waiting too long. Many a man has waited only for the grave. The only waiting which cannot end in disappointment is that of quietly and hopefully and earnestly doing the work of the Lord, and looking for the crown of glory that fadeth not away. Then the great Master will give his tokens of approval and of honour. Oh, to be sealed by heaven’s eternal King!

IV. A judicious arrangement. “And Esther set Mordecai over the house of Haman.” If Esther, having received the gift from the king, was not at liberty to transfer it to Mordecai, the next best thing was to make Mordecai steward of the property. She had received proof of Mordecai’s sagacity, and could therefore securely entrust to him the management of her property. He would turn it to the best possible account, both for individual and collective advantage. Having shown himself wise and faithful in small spheres, it was judicious to raise him now to fill a higher sphere. All his recorded after-course declares that he was not unfaithful to his many important trusts. If we want to rise, let it be by faithful service in that sphere where we find ourselves placed. Woe to the man who seeks to rise by trickery! The crash must come sooner or later. The deception must be found out. The blown bladder will receive a prick, and then there will be the humiliating collapse. Many instances of this in modern times. Better to remain always in obscurity than to rise by false methods, for such rising is sure to end in a most hideous down-fall. A high position is always perilous—perilous in England with its stable institutions, as well as in the Persian empire with all its fickleness. But a high position reached by falsehood and deceit is especially perilous. “He that is down needs fear no fall.” “Better it is to be of an humble spirit with the lowly than to divide the spoil with the proud.” Haman thus had not reached the gallows. We can even suppose that Mordecai was happier at the king’s gate than when ruling in the palace, and over Haman’s house.

SUGGESTIVE COMMENTS ON Esther 8:1

We are taught by Mordecai’s example that even pious men sometimes come to the head of affairs, and are safely entrusted with the reins of government; and that God adorns with this glory on earth those whom he will afterwards crown in heaven likewise. They are promoted, however not so much for their own sake as that they may aid and promote the Church and people of God, and may free and console those in affliction.—Feuardent.

Be not solicitous about treasuring up the riches of this world. What you can gain is to-day yours, to-morrow you know not whose it shall be. Should it fall into the hands of your children after you, you know not whether they will be wise men or fools, whether they will be losers or gainers by the possession of it. But you know not whether it may not fall into the hands of your most abhorred enemies. This is often the fate of ill-gotten riches. “The wealth of the sinner is laid up for the just.” With what vexation would Haman have thought of that wealth in which he gloried, if he had foreseen that it was to be possessed by a Jewess. Would he not rather have chosen to live a beggar all his days than leave his wealth to persons whom he so mortally hated?
The queen was enriched beyond her expectations and wishes; yet the wealth bestowed upon her would enable her to perform important services to her beloved nation. The donation of it by the king, to whom it was forfeited, was a testimony of his affection, to which she still must have recourse, with new petitions for her people. Above all, this donation was a remarkable testimony of the kindness and justice of the Divine providence, which put into her hands that immense wealth of the enemy of her nation, by which he would have bribed the king, if a bribe had been necessary, to procure their destruction. The Lord had already not only wrought deliverance for her, but had given her an accession of riches out of the snares that had been laid for her kinsman; and she was thereby encouraged to hope that he would bring to a happy conclusion that great work that occupied her mind.
Her kinsman, too, was highly advanced, both on her account and his own. The king had formerly caused his favour for Mordecai to be proclaimed through the city of Shushan; but now he loaded him with real and substantial honours, which could put him into a proper condition for protecting his nation, exposed to danger for his sake.
It was now the fifth year since the adopted daughter of Mordecai was seated on an imperial throne, and hitherto it was not known that he stood in any relation to the queen, or had showed to her the kindness of a father.
The king must surely at least have condemned his own thoughtlessness in inquiring so little after Esther’s friends. He now discerned, that, besides his unrequited obligations to Mordecai for saving his life, he owed to him likewise the graces and accomplishments of his queen, and almost her life; for he had been to her a second father, without whose kind care none knows what might have befallen her in her tender years.
It would be likewise a powerful recommendation of Mordecai, that he had hitherto lived quietly in a low station, without so much as mentioning his claims to preferment. It appeared plainly that he was more careful to deserve the king’s favour than to enjoy it, and that greatness had no charms but the opportunities it might give him of doing good, or preventing evil. Those are fittest for high stations that are best satisfied with any station in which Providence is pleased to put them.
The king put Mordecai into Haman’s place; and the queen, who now thought it highly expedient to inform the king of Mordecai’s kindness and relation to her, did likewise make him her steward. To her dying day she forgot not the kindness showed to her in the days of her youth, and behaved as the best of daughters to the best of fathers.
Gratitude to benefactors is essential to a virtuous character. If you call a man ungrateful you need say nothing more of him, you have already said everything that is bad; nor will the highest elevation excuse forgetfulness of benefits received in a lower condition. The blessed Jesus, exalted above men and angels, forgets none of the kindnesses showed to him in the persons of his brethren in a low condition upon earth; but what is done to the least of them is rewarded as if it had been done to him-self. We need not envy those women who ministered to him of their substance in the days of his humiliation the glorious rewards bestowed upon them in his state of exaltation. We still have it in our power to feed him when he is hungry, to give him drink when he is thirsty, to clothe him when he is naked; and he will not be unrighteous to forget our works and labours of love to his name. Did Esther in her royal condition retain such a kind remembrance of the friends of her low estate, and shall we doubt of the infinitely superior virtues of him who is the fairest among the children of men, to the operation of whose Spirit we owe everything that is lovely in our temper and conduct?
Esther, on the throne, retained the kindness of her youth, not only to Mordecai, but to all her friends and all her people.—Lawson.

1. In the first place, 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. It was painful enough to the proud spirit of Haman to be compelled to conduct Mordecai, whom he hated, through the city in triumph; but it would have been anguish intolerable to him if he had been told that this man was forthwith to be his heir, and to have all his wealth placed at his disposal. So not unfrequently it happens, that the riches which have been accumulated by those who would grudge the expenditure even of a small part for any purpose purely religious, pass into the hands of those who feel their responsibility as stewards of God’s bounties, and who gladly employ his gifts for the promotion of objects by which their fellow-men are really benefited. The conclusion which we draw from all this, and which, without further remark, we leave with you, 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.
2. In the second place, 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. It was with no view to temporal reward, we most fully believe, that Mordecai assumed the guardianship of his orphan cousin, and brought her up tenderly in the knowledge of the God of her fathers. But if he had any expectation of reward, when he discovered and made known the plot against the life of the king, and such expectation he might have reasonably enough cherished, he had long to wait for the realizing of it. But he waited patiently, and at length his reward came, in greater fulness than his most sanguine hope could have anticipated. Now even in worldly things, although not on the same large scale, we often can mark similar movements of providence. 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.

But it is not with exclusive, or indeed with special, reference to the administration of providence in this world that we speak at present. History sets before us the examples of many, who were the excellent of the earth, persons of whom the world was not worthy, whose deeds of benevolence, and whose faithful services to the Lord and the men of their generation, were never openly acknowledged during their lifetime. Against reproach and obloquy, and opposition the most crushing, many have had to pursue their way, compelled to hear even their good evil spoken of. But this does not alter the fact, that the reward of all Christ’s faithful servants is certain. It is not for reward that they labour in his service; it is from love to him, and for the glory of God. Yet as Christ himself “looked forward to the joy that was set before him,” so his people are taught by his word and his example to have respect to the recompense of reward. Now as Mordecai had to wait for a season before he obtained what he was well entitled to receive, would it have been a matter of great consequence although he had to wait for a few years longer? If he had received at length, after a very protracted season of delay, what he waited for, while he had still full power left him to enjoy it, would it not have been well? Then may we not say, that although believers in Christ have to wait for their reward until death come to carry them away, or, as we may say, until this their last enemy come to lead them in triumph into the presence of the King, clad in the glorious robe of his righteousness, will it not be well, seeing that then they shall be in condition to enjoy fully and for ever the blessedness of being with him and rejoicing in his smile?—Davidson.

ILLUSTRATIONS TO CHAPTER 8

Esther 8:1. Advantage of change. As Gotthold was examining with delight some double pinks, which at the time were in full blossom, he was told by the gardener that the same plants had in former years borne only single flowers, but that they had been improved and beautified by repeated transplantations, and that in the same manner a change of soil increases the growth and accelerates the bearing of a young tree. This reminded Gotthold that the same happens to men. Many a man who at home would scarcely have borne single flowers, when transplanted by Divine Providence abroad, bears double ones; another, who, if rooted in his native soil, would never have been more than a puny twig, is removed to a foreign clime, and there spreads far and wide his luxuriant boughs, and bears fruit to the delight of all. We may also notice that, as the plant, so the man must have the capacity of bearing fruits and flowers. Esther and Mordecai were fruit-bearing in lowly spheres, and then being placed in high positions they brought forth more fruit Through them light and gladness came to all the Jews.

Esther 8:1. Prosperity not suitable for every man. Great skill is required to the governing of a plentiful and prosperous estate, so as it may be safe and comfortable to the owner, and beneficial to others. Every corporal may know how to order some few files, but to marshal many troops in a regiment in a whole body of an army requires the skill of an experienced general. As for prosperity, every man thinks himself wise and able enough to know how to govern it, and himself in it. A happy estate, we imagine, will easily manage itself, without too much care. Give me but sea-room, saith the confident mariner, and let me alone, whatever tempests arise. Surely the great Doctor of the Gentiles had never made this holy boast of his divine skill, “I know how to abound,” if it had been so easy a matter as the world conceives it. Mere ignorance and want of self-experience is guilty of this error.

Mordecai had shown himself possessed of great skill in the management of small affairs, therefore it was fitting that he should be promoted over the house of Haman, and to the principal position in the kingdom of Ahasuerus.

Signet rings. On the little finger of the right hand is worn a seal-ring, which is generally of silver, with a cornelian, or other stone, upon which is engraved the wearer’s name: the name is accompanied by the words, “His servant” (signifying, the servant, or worshipper, of God), and often by other words expressive of the person’s trust in God, etc. The seal-ring is used for signing letters and other writings, and its impression is considered more valid than the sign-manual. (Therefore, giving the ring to another person is the utmost sign of confidence.) A little ink is dabbed upon it with one of the fingers, and it is pressed upon the paper; the person who uses it having first touched his tongue with another finger and moistened the place in the paper which is to be stamped. Almost every person who can afford it has a seal-ring, even though he be a servant.—Biblical Museum.