Ester 1

Ester 1

Wiersbe: His ancestor, Kish, was among the Jews taken to Babylon from Jerusalem in the second deportation in 597 B.C. (2 Kings 24). Cyrus, King of Persia, entered Babylon in 539 and the next year gave the Jews permission to return to their land. About 50,000 responded (Ezra 1-2). In subsequent years, other Jews returned to Israel; but Mordecai chose to remain in the Persian capital. (Bible Exposition Commentary) NET Bible Note…Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai's Jewish name is not recorded in the biblical text. The ESV Study Bible (borrow) notes that…The name Mordecai occurs in Persian treasury records of the period as the name of a government official, but whether he was this Mordecai is not known. As an aside why do you think Mordecai did not return to Jerusalem even in the face of a rebuilt Temple? Ezra gives us a clue… Ezra 1:1 Now in the first year of Cyrus king of Persia, in order to fulfill the word of the LORD by the mouth of Jeremiah, the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying, 2 "Thus says Cyrus king of Persia, 'The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. 3 'Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah, and rebuild the house of the LORD, the God of Israel; He is the God who is in Jerusalem. 4 'And every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.'" 5 Then the heads of fathers' households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go up and rebuild the house of the LORD which is in Jerusalem. (Ezra 1:1-5) Comment: It would appear that Mordecai's spirit had not been stirred up to go up and as we shall soon see God had other plans for this Jewish man who had adopted an orphaned Jewish girl! Mordecai of Susa In the citadel of Susa, proud and tall, A man of faith stood firm through all. Mordecai, his name, of Benjamin’s line, A beacon of hope in a troubled time. He served at the gate with wisdom and care, Unbowed by fear, unshaken by despair. For when Haman rose, with pride and disdain, Mordecai’s courage would not wane. “No, I shall not bow,” he boldly said, To mortal man, with fleeting tread. For God alone shall my reverence be, The keeper of Israel, who watches me. Through plots and whispers, danger grew, Yet Mordecai’s heart remained true. To Esther, his kin, he sent this call: “For such a time as this, you stand in the hall.” His wisdom guided, her courage soared, Together they trusted the unseen Lord. The gallows built for Mordecai’s fall, Became the end of Haman’s thrall. Honored in robes of royal grace, Mordecai walked in his rightful place. From the king’s own hand, his worth was known, A hero of faith, his legacy shown. In the scrolls of time, his deeds remain, A story of justice through trial and pain. Oh, Mordecai of Susa, steadfast and wise, Your faithfulness shines under eternal skies. QUESTION - Who was Mordecai in the Bible? | GotQuestions.org ANSWER - Mordecai is first introduced in Esther 2:5–7: “Now there was in the citadel of Susa a Jew of the tribe of Benjamin, named Mordecai son of Jair, the son of Shimei, the son of Kish, who had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jehoiachin king of Judah. Mordecai had a cousin named Hadassah, whom he had brought up because she had neither father nor mother. This young woman, who was also known as Esther, had a lovely figure and was beautiful. Mordecai had taken her as his own daughter when her father and mother died.” These verses note the following facts about Mordecai: 1) he was a Jew from the tribe of Benjamin, 2) he lived in Susa, the capital of Persia, 3) his great-grandfather, Kish, had been taken captive by Nebuchadnezzar, and 4) he acted as a father to Esther. When Esther was selected as one of the virgins to possibly be the next queen of King Xerxes (or Ahasuerus), Mordecai advised her not to reveal her Jewish background (Esther 2:10). Esther was crowned queen (verse 17). In Esther 2:21–23, Mordecai, who worked at the palace gate, hears of an assassination plot against the king. Mordecai reports the plot to Esther, and the queen passes the intelligence on to Xerxes. The would-be assassins are stopped, and Mordecai’s name is recorded in the king’s chronicles as the one who took action to preserve the king’s life. Mordecai was hated by Haman, an Agagite who held a prominent office in the kingdom. Haman’s hatred was due to Mordecai’s refusal to bow in honor to him (Esther 3:5). As a Jew, Mordecai would only bow to the Lord God of Israel. Haman was not content with simply doing away with Mordecai, however: “Having learned who Mordecai’s people were, he scorned the idea of killing only Mordecai. Instead Haman looked for a way to destroy all Mordecai’s people, the Jews, throughout the whole kingdom of Xerxes” (verse 6). Haman spoke to the king and secured the king’s permission to annihilate the Jewish people on a select date in the future. When Mordecai heard of the decree, he tore his clothing, put on sackcloth, and sat in ashes (Esther 4:1). Mordecai had been checking on Esther each day. When she discovered he was mourning, she inquired of the cause. Mordecai informed Esther of Haman’s plot against the Jews, telling her to go before the king and plead for the Jews’ lives (Esther 4:8). At this, Esther balked—she did not have freedom to enter the king’s presence without a summons; to approach the king uninvited was punishable by death (verses 9–10). Mordecai responded with logic: if she did not go before the king, she was dead anyway, for she herself was endangered by the king’s edict (verse 13). Mordecai ends his message to the queen with this famous statement: “Who knows but that you have come to your royal position for such a time as this?” (verse 14). Esther agreed that she must break the Persian law that forbade access to the king, saying, “If I perish, I perish” (Esther 4:16). She fasted for three days and then entered the king’s presence uninvited. Xerxes received her graciously, however, and Esther took the opportunity to invite the king and Haman to a banquet (Esther 5:1–4). At the meal, the king asked Esther if she had a request, and Esther asked for their presence at another banquet the next night. Haman, who was ignorant of the queen’s ethnicity, was pleased to be honored with not one banquet but two. On the way home, he was “happy and in high spirits. But when he saw Mordecai at the king’s gate and observed that he neither rose nor showed fear in his presence, he was filled with rage against Mordecai” (verse 9). Once he arrived home, he issued an order to build a 75-foot-high gallows upon which to hang Mordecai (Esther 5:14). That night after Esther’s first meal, King Xerxes couldn’t sleep. As a sleep-aid, he had his chronicles read to him. It just so happened that the account of Mordecai’s thwarting the assassination was read. The king then discovered that nothing had been done to repay Mordecai for his good deed. At that moment, Haman entered the palace in order to obtain the king’s permission to hang Mordecai—he never got the chance to ask, though, because the king ordered Haman to immediately take Mordecai through the streets of Susa to pay him homage (Esther 6:10–11). Haman was thus humbled before his enemy, and Mordecai received due honor. After his humiliating experience of honoring Mordecai, Haman returned to the palace for Esther’s second banquet. During the meal, the king again asked Esther if she had a request. This time, she pleaded for the king to rescue her and her people from destruction (Esther 6:3–4), and she pointed out Haman as the one wanting to kill her (verse 6). Haman was summarily put to death on the very gallows he had erected for Mordecai, and the Jews were given permission to defend themselves. The Jews successfully overcame Haman’s evil plot, and Mordecai was rewarded with a promotion. The final verse of Esther notes, “Mordecai the Jew was second in rank to King Xerxes, preeminent among the Jews, and held in high esteem by his many fellow Jews, because he worked for the good of his people and spoke up for the welfare of all the Jews” (Esther 10:3). The story of Mordecai illustrates the truth of Psalm 75:7, “It is God who judges: / He brings one down, he exalts another,” and Psalm 147:6, “The LORD sustains the humble / but casts the wicked to the ground.” Mordecai’s faithfulness and integrity put him in good stead with the king of Persia, and his concern for his Jewish compatriots brought the blessing of God. James Smith - MORDECAI, THE FAITHFUL, REWARDED Esther 2–10 “Be strong, be good, be pure! The right only shall endure.” —Longfellow. “All God does, if rightly understood, Shall work thy final good.” —Keble. This “little man,” as the name Mordecai indicates, had been carried away from Jerusalem with the captivity. Little did he or his captors know what an important part he was destined to play in the kingdom of Babylon. “God moves in a mysterious way, His wonders to perform.” Little also did he imagine, when he agreed to adopt his orphan cousin, that she would yet be queen in Babylon. This book of the providence of God is true to its character, being full of surprises. We shall fix our attention now on the career of Mordecai. He was— I. Merciful. It was a very merciful act to take the girl Esther, who was an orphan, and adopt her as his own daughter (Esther 2:7). This may seem a very ordinary thing, but the sequence was extraordinary. It seemed the right thing for him to do, and he did it. That is where the point lies. He opened his heart as well as his home for her, and the blessing that is promised to the merciful came to him (Matt. 5:7). II. Faithful. Two of the king’s chamberlains had plotted to kill the king. The thing was known to Mordecai and he boldly revealed the dastardly design to Esther, who told the king in his name (Esther 2:22, 23). If one would be true to themselves and to righteousness they must be prepared, if need be, to do things that may bring others into shame and condemnation. There are those who, if they don’t plot against the King of Heaven, they do it against His people and His cause. Well, if the thing is known to you there is no need for you fighting against them. Tell the King about it, who, for His own sake, will surely deal with the offenders. Be faithful to the interests of your Lord and King, and, by the good hand of God your reward will come openly. III. Consistent. “But Mordecai bowed not to Haman, nor did him reverence … for he was a Jew” (Esther 3:2–4). He refused to prostrate himself, and give to the haughty Haman that homage which is due only to God. By this act of resistance he declared his faith in and reverence for God. Mordecai was a man in whose eyes a vile person is contemned, but who honoured them that fear the Lord (Psa. 15:4). A man’s faith is of no value if it does not affect his daily life. How can a man say that he believes in God if he is not ready to obey God rather than men (Acts 5:29). Those whose lives are governed by the fear of God will not be found doing just as others do, even for “peace sake.” It may seem to some “men-pleasers” but a trifle, yet if he had yielded on this point he might never have been lifted up to the place of national honour that was afterwards his. IV. Despised. “Then was Haman full of wrath” (Esther 3:5); and when he learned that Mordecai was a Jew he “scorned to lay hands on him alone,” and sought to destroy “all the Jews” (chap. 3:6). But after laying his plans for the destruction of the Jews he was persuaded by his wife to hang Mordecai on a gallows fifty cubits high (chap. 5:14). All this wrath and proposed blood-shedding because one man had courage and conviction enough not to violate his conscience and deny his God. Is the game worth the candle? No, saith the man who walks by sight, and not by faith. But what saith the Lord by His wonder-working providence? If any man will live Godly he must suffer persecution, because he will be guided and controlled by motives and principles that have no place in the affairs of the selfish and ungodly. This is where the shoe pinches, unless it is a good fit. The man of God will never feel comfortable in the shoes of a man of the world, and not to be in the world’s fashion is in itself a cause of offence. “But blessed are ye when men shall revile you for My Name’s sake;” great is your reward in the heavenlies. V. Tested. “He rent his clothes … and went into the city, and cried with a loud and bitter cry” (Esther 4:1). The death sentence had gone forth against him and all his people. It was a most terrible experience. His sackcloth and agony awakened the compassion and inquiry of the queen (chap. 4:4, 5). He was sorely cast down, but not destroyed, for his faith in God was unfailing. “If thou holdest thy peace,” he said to Esther, “then shall deliverance arise to the Jews from another place” (chap. 4:14). It was a tremendous strain that was upon him. Who was to make intercession for his helpless countrymen if he did not? If he held his peace now perhaps some other might arise, and this would be to his great shame. He left no stone unturned, but his faith was in the unfailing providence of God. The trial of your faith may be painful, but it is precious when found unto the praise and honour of God (1 Peter 1:7). Nothing is impossible with God. VI. Honoured. God begun to work deliverance for Mordecai by giving the king a restless night (Esther 6:1). The national records are read, and the report of Mordecai specially noted, and the desire is bogotten in the heart of the king to reward his timely warning (chap. 6:3, 4). Who would have thought that, within one week, the man who had erected a gallows to hang this stiffnecked Jew who refused to bow to him, would be led forth by that same man, seated on “the king’s horse, adorned with royal apparel, and the crown upon his head, as the man whom the king delighteth to honour.” That same week he had on his finger the ring of authority worn by Haman, his enemy. It does not take God long to work a perfect transformation act, and turn His servants’ tears and wailings into songs and praises. Not only is he saved himself, but exalted to a position of glory and power that he might be the means of saving others (chap. 8:7, 8). When any one is brought by God into a position of privilege and into a condition of power it is that great and needful things may be done by them. “I will bless thee and make thee a blessing” (Heb. 6:14). Esther 2:6 who had been taken into exile from Jerusalem with the captives who had been exiled with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had exiled. Jeconiah: 2Ki 24:6,14,15 2Ch 36:9,10,20, Jeboiachin, Jer 22:24,28, Coniah, Jer 24:1 Esther 1-2 Resources - Multiple Sermons and Commentaries MORDECHAI EXILED WITH THE KING Who had been taken into exile - Recall that there were 3 exiles of the Jews - 605, 597, 586BC. Jeconiah was taken in the second exile in 597BC. The question is who does "who" refer to in this passage? Mordecai? If so he would be over 110 years old! (See also ESV Study Bible note below) Notice the nearest antecedent refers to Mordecai's great-grandfather Kish a Benjamite who was taken into exile to Babylon. How did his great grandson end up in Susa the capital city of Persia some 120 miles east of Babylon? Was this sheer coincidence or chance? Of course not! The sovereign God had been moving behind the scenes (behind what was "seen") and somehow Mordecai had arrived at Susa, the site of the major events in Esther. Indeed God is always behind the SEEN! May God's Spirit give us the eyes to see Him moving, the spiritual vision that Paul alluded to when he wrote that… we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (2Cor 4:18) THOUGHT: Are you seeing some temporal circumstance that is causing you great consternation, disturbing your inner peace, making it difficult to rest in Jesus? May God use the truth of this little book of Esther to allow you to see the temporal with eternal vision, with eyes fixed ultimately on Jesus the Author and Perfector of our faith. Jeconiah king of Judah (2Ki 24:8-16, 2Chr 36:9-10) - He is also known as Jehoiachin ("Jehovah establishes", "Yahweh will Uphold") and Coniah (Jer 24:1, 1Chr 3:16). He succeeded his father Jehoiakin in 599BC at age 8 and ruled in Jerusalem for only three months and ten days (2Chr 36:9) The ESV Study Bible (borrow) agrees that "Jeconiah, also known as Jehoiachin (1Chr 3:16), was the second-to-last king of Judah. He was deported to Babylon in 597BC (2Kings 24:10-17), 114 years before the present events. Therefore, the clause who had been carried away from Jerusalem cannot refer to Mordecai (it would make him about 120 years old). Rather, the clause must refer to “Kish, a Benjaminite” (the last-mentioned person in Esther 2:5), Mordecai’s ancestor (v. 5). ISBE adds that "In the first year of Nebuchadnezzar's successor, perhaps by testamentary edict of Nebuchadnezzar himself, a strange thing occurred. Jehoiachin, who seems to have been a kind of hostage prisoner for his people, was released from prison, honored above all the other kings in similar case, and thenceforth to the end of his life had his portion at the royal table (2Ki 25:27-30; Jer 52:31-34). Esther 2:7 He was bringing up Hadassah, that is Esther, his uncle's daughter, for she had no father or mother. Now the young lady was beautiful of form and face, and when her father and her mother died, Mordecai took her as his own daughter. (Ge 48:5 2Co 6:18 1Jn 3:1) Esther 1-2 Resources - Multiple Sermons and Commentaries GOD USES AN ORPHANED JEWISH GIRL Bringing up (aman) (aman) means in some of its contexts (such as this verse) to support or rear, to be one's guardian (2Ki 10:5, Isa 49:23, cp Isa 60:4) Hadassah - The Hebrew word means myrtle. This is the name of "The Women's Zionist Organization of America." God is preparing to move the heart of King Ahasuerus like a channel of water! (Pr 21:1) Esther - Her Persian name meant star and to be sure she is one of the major stars of this incredible drama. It is felt that her Gentile name was derived from the name of the pagan goddess Ishtar. Her uncle's daughter - In Esther 2:15 we learn that she was "the daughter of Abihail the uncle of Mordecai." She had no father or mother - They were no longer alive. The author goes to great lengths to emphasize Esther's plight as an orphan and the provision of parental care by Mordecai. As Swindoll says… There is a beautiful message here for anyone who has ever experienced brokenness, for anyone who has ever been crushed by life, for anyone who has ever felt that his past is so discolored, so disjointed, so fractured that there is no way in the world God can make reason and meaning out of it. We are going to learn some unforgettable lessons from Esther. Here was a little girl who must have cried her heart out at the death of her parents, bereft and orphaned, yet who years later would become key to the very survival of her people, the Jews. God and God alone can do such things— He, in fact, does do such things, working silently and invisibly behind the events of history… God’s plans are not hindered when the events of this world are carnal or secular. His presence penetrates, regardless, even the godless banquet halls of ancient Persia. He is not limited to working in the Christian family. He is as much at work in the Oval Office as He is in your pastor’s study. He is as much at work in other countries of the world, like Iran or China or the Middle East, as He is in America. To doubt that is to draw boundaries around His sovereign control. When we do that, we can easily stop caring about our involvement in the larger events of life outside our comfort zone and familiar territory; and when that happens, we stop becoming salt and light to the world. God is at work. He’s moving. He’s touching lives. He’s shaping kingdoms. He’s never surprised by what humanity may do. Just because actions or motives happen to be secular or carnal or unfair, it doesn’t mean He’s not present. Those involved may not be glorifying Him, but never doubt it, He’s present. He’s at work… God’s hand is not so short that it cannot save, nor is His ear so heavy that He cannot hear. Whether you see Him or not, He is at work in your life this very moment. God specializes in turning the mundane into the meaningful. God not only moves in unusual ways, He also moves on uneventful days. He is just as involved in the mundane events as He is in the miraculous. (See Esther: A Woman of Strength and Dignity - Page 10) Mordecai took her as his own daughter - Repeated in Esther 2:15. So what do we learn of Mordecai's heart? He is unselfish, kind, willing to reach out to a little orphan girl in need (cf Job 29:12, Ex 22:22-24, Dt 10:18 and Ps 68:15 both describe God's heart for the orphan, See also James 1:27+). Ray Stedman has this note on Esther stating that King Xerxes "married a young Jewish girl named Esther, a captive taken from the city of Jerusalem." I love Ray Stedman's writings and mention this quote only to call attention to the importance of doing your own observations on the Scripture BEFORE you consult commentaries, even those written by the most trusted expositors like Stedman. Recall that the year of the events in Esther 2 is approximately 479 BC which would be more than 100 years after the last wave of Jewish exiles had arrived from Jerusalem! So clearly Esther was NOT "a captive taken from the city of Jerusalem!" (Related Resource: inductive Bible study) Lawson writes that Mordecai performed a kind and laudable action to this poor orphan; and was well rewarded for it by the gratitude of Esther, and by the liberality of divine providence. (Ibid) James Smith - ESTHER, THE HUMBLE, EXALTED -- ESTHER 2, etc. “Obedience is nobler than freedom. What’s free? The vexed straw on the wind, the frothed spume on the sea; The great ocean itself, as it rolls and it swells, In the bonds of a boundless obedience dwells.” —Lytton. Esther means “star.” Star-like characters are sure to be seen and recognised. Light is self-assertive. The deposition of Vashti is followed by a most exciting search for a queen. It was a search for given qualities. It was not “Whosoever will may come.” In this case the number was very elect. We are thankful that candidates for Heaven are not sought for on this principle. Not the beautiful, but sinners, Jesus came to call. Some of the notes in the song of Mary might well have been sung by Esther. “He hath regarded the low estate of His handmaiden.… He that is mighty hath done to me great things” (Luke 1:48, 49). Observe— I. Her Condition. “She had neither father nor mother,” but was brought up by Mordecai, her aged cousin (chap. 2:7). No one seemed further away, by birth and circumstances, from being a queen than she was. But in the mysterious providence of God the most unlikely things do happen. No one seemed more unlikely to become a servant of Jesus Christ than Saul of Tarsus. Poverty, or ignorance, or guilt are no barriers to the infinite grace of God. II. Her Call. “Esther was brought into the kings’ house” (v. 8). She is now conscious that she has been called as a candidate for a crown. Not many had such a chance brought within their reach, but still she was just one among others. In this race only one could receive the prize. It is very different with the call that comes to us through the Gospel of Christ. Every one who receives this call may also receive the crown of life and eternal honour. All that have been brought into our “King’s house” will be made to rejoice in His great and gracious presence. III. Her Character. That she was exceeding gracious and trustworthy is apparent from the fact that she pleased the keeper of the women more than the others (v. 9), and that she was true to Mordecai’s instructions in not revealing her nationality. Her implicit obedience to her guardian is a noteworthy feature of her humble and submissive spirit (v. 20). This may seem a small matter, but it is just such a matter that God in His providence never overlooks. It is what we are in the secret of our own souls that shows itself when the time of strain and testing comes. “As a man thinketh in his heart, so is he.” It is in the good and honest heart that the seed of the kingdom springs up into God-glorifying fruitfulness. IV. Her Choice. “When the turn of Esther was come to go in unto the king, she required nothing but what Hegai, the king’s chamberlain, appointed” (v. 15). Certain necessary things were appointed to be given to each of those candidates for queenship, but any other thing they might wish for the beautifying of their person, or that might help to commend them to the king was not to be denied them. The others evidently required many other things to perfect their preparation, but it is noted of Esther that she “required nothing.” She chose to be satisfied with those things appointed by the king. She left herself entirely in the hands of him who had the work of preparation committed to him. Her own thoughts or devices find no place here. So let us submit ourselves to the Holy Spirit, whose office it is to sanctify us, and fit and prepare us for the presence of the King. It will fare all the better with us if, like Esther, we “require nothing” but what He has appointed, satisfied with the garment of His righteousness, even of His only. V. Her Crown. “The king loved Esther … and she obtained grace in his sight, … so he set the royal crown upon her head” (v. 17). Her humility and faith are now rewarded by a public manifestation of the king’s favour—crowned with glory and honour, although she did nothing but obey. The way to the throne was open for her whenever the king loved her. What a privilege to be loved by a king, by the King of Heaven. The love of God opens the way for us into the heart and home of God. The crown is the symbol of honour and power. Pentecost was the crowning day for the early disciples, when the tongue of fire rested on each of them, and they all received the Royal authority of Heaven, becoming partners with the King of Glory and sharers of His Kingdom on earth. To find His “favour” is to find His crown. VI. Her Courage. “I will go unto the king, which is not according to law, and if I perish, I perish” (chap. 4:16). A testing-time had now come, when all the power and authority she possessed were needed for the salvation of those who were condemned to die. Haman had succeeded in getting the sentence of death passed upon all Jews; Mordecai pleads with Esther as their only hope, but the law forbade anyone approaching the king, on pain of death, without an invitation. Nevertheless, Esther consecrates her life to this great object, and casts herself into the breach. It was a bold step. But although the law was against her, she knew that the heart of the king was for her. This also is our encouragement in giving ourselves for the salvation of others. If, like Esther, we have come into honour and power by the grace of our king, it is also “for such a time as this,” a time of salvation for others. All the authority and power we have received is absolutely needed for this great work. The law of the flesh will always be against us in approaching the King as soul savers. Let us, like Esther, give ourselves entirely to it. “If I perish” in a work like this, then it is a blessed and worthy object for which to die. But she did not perish. “None perish that trust in Him.” VII. Her Conquest. She obtained favour: the golden sceptre was held out to her. Then the king said unto her, “What wilt thou, Queen Esther, and what is thy request?” etc. (chap. 5:1–3). She then identifies herself with the Jews, and, pleads for her own and their lives (chap. 7:3, 4). Her request is abundantly answered; the enemy is overcome, and her people are saved. She sees of the travail of her soul and is satisfied. This great achievement reminds us of a greater than Esther, who, when the law was against us, cast Himself down in the presence of God on that awful spot called Calvary, saying, as it were, “If I perish, I perish.” But God raised Him again, and made Him a Prince and a Saviour. The way to such conquests is self-surrender. If we are to be the saviours of others it can only be by the sacrifice of ourselves to this end. To this end have we been called into His kingdom. “Receiving the end of your faith, the salvation of souls” (1 Peter 1:9, Gk.). QUESTION - Who was Hadassah in the Bible? | GotQuestions.org ANSWER - Hadassah is the Jewish name of Queen Esther, and she is mentioned by this name in Esther 2:7, “Mordecai had a cousin named Hadassah, whom he had brought up because she had neither father nor mother. This young woman, who was also known as Esther, had a lovely figure and was beautiful. Mordecai had taken her as his own daughter when her father and mother died.” Hadassah is a feminine form of the Hebrew word hadas, meaning “myrtle,” a common perennial shrub with evergreen leaves and white, star-shaped flowers. The flowers of the myrtle are used for perfume, and the berries for allspice. Myrtle is referenced symbolically in the Bible as a sign of peace and God’s blessing in passages such as Zechariah 1:11, in which the angel of the Lord stands among the myrtle trees and says, “We have gone throughout the earth and found the whole world at rest and in peace.” Esther’s early name of “Hadassah” was perhaps symbolic as well, not only because of her beauty but because her destiny was to procure peace and blessing for God’s people in Persia. The Jews in Esther’s time were under threat of genocide by Haman, a close confidant of King Ahasuerus (Xerxes). Hadassah entered Ahasuerus’s palace as a prospective concubine, but God had greater plans for the young Jewish woman. King Ahasuerus was known for his drinking, lavish banquets, harsh temper, and sexual appetite. In 483 BC, after a 180-day display of his riches, splendor, and pomp, he held a massive banquet. In drunken merriment, Ahasuerus requested that his wife, Queen Vashti, appear before the king “in order to display her beauty to the people and nobles, for she was lovely to look at” (Esther 1:11). When Vashti refused, she was banished from the kingdom. Ahasuerus appointed officers in all the provinces of his kingdom to gather all the beautiful young virgins to his harem (Esther 2:3–4). Hadassah, that is, Esther, was taken into custody by the eunuch in charge of the women, yet her cousin Mordecai kept close watch on her (Esther 2:11). After ten months, Esther was brought before the king, and he loved her more than anyone else. Hadassah won the king’s favor and took Vashti’s place as queen (Esther 2:17). Though Hadassah’s initial circumstances appeared to serve the evil purposes of a lustful king, God used her situation, position, and character to protect the people of Israel. Esther, in meekness and humility, trusted in God’s sovereignty with her every action, confident that His will would be done concerning her people—no matter what the consequences to herself. With no concern for her personal safety, Esther acted as an intercessor with the king on behalf of her people, the Israelites (Esther 4:16), ultimately exposing Haman’s evil plot and saving the Jews from destruction. Related Resource: Why do some people in the Bible have more than one name? Esther 2:8 So it came about when the command and decree of the king were heard and many young ladies were gathered to the citadel of Susa into the custody of Hegai, that Esther was taken to the king's palace into the custody of Hegai, who was in charge of the women. Esther 1-2 Resources - Multiple Sermons and Commentaries Esther Finds Favor with Hegai & Conceals Lineage New Jerusalem Bible… On the promulgation of the royal command and edict a great number of girls were brought to the citadel of Susa where they were entrusted to Hegai. Esther, too, was taken to the king's palace and entrusted to Hegai, the custodian of the women. The command and decree of the king - (Lxx = prostagma = an official directive, ordinance, command) While there is much speculation about whether Esther willingly submitted herself to this pagan ritual or whether Mordecai gave approval. The fact that it was a royal command and edict however implies that there was not much choice. After all Esther was very beautiful and would surely be identified as a potential royal consort by the overseers. However one cannot be dogmatic. Were heard - Had been proclaimed, became public knowledge. Esther was taken - (Lxx = sunago/synago = aorist passive = to cause to be gathered together but can have the nuance "to be invited" - Mt 25:35, 38, 43) This description may also suggest Esther had no choice in the matter but we cannot be dogmatic. Ultimately the reason she was taken is because God had made her and formed in the womb to be beautiful of form and face and because He had ordained a part for her to play in this divine drama. Once again we encounter God behind the seen! Ferguson notes…The Scriptures clearly taught that a Jew could not marry a pagan uncircumcised Gentile (Deut. 7:1-4), have a sexual relationship with a man who was not her husband (Ex 20:14), and eat unclean food (Lev. 11:46 47). Esther did all three. In fact, it was impossible to think of a worse candidate for a husband than that of Ahasuerus, whose foul temper and womanizing was legendary. (God in the Shadows - The Life of Esther ) Spurgeon…We cannot commend Mordecai for putting his adopted daughter in competition for the monarch's choice -- it was contrary to the Law of God and dangerous to her soul in the highest degree. It would have been better for Esther to have been the wife of the poorest man of the house of Israel than to have gone into the den of the Persian despot. The Scripture does not excuse, much less commend, the wrong doing of Esther and Mordecai in thus acting, but simply tells us how Divine Wisdom brought good out of evil, even as the chemist distils healing drugs from poisonous plants. The high position of Esther, though gained contrary to the wisest of laws, was overruled for the best interests of her people. (Providence – As Seen in the Book of Esther) Esther 2:9 Now the young lady pleased him and found favor with him. So he quickly provided her with her cosmetics and food, gave her seven choice maids from the king's palace and transferred her and her maids to the best place in the harem. Esther 1-2 Resources - Multiple Sermons and Commentaries HCSB paraphrases it Esther 2:9 The young woman pleased him and gained his favor so that he accelerated the process of the beauty treatments and the special diet that she received. He assigned seven hand-picked female servants to her from the palace and transferred her and her servants to the harem's best quarters. The young lady pleased him (Hegai) - (Lxx = aresko = to give pleasure or satisfaction; frequently used in honorary documents to express interest in accommodating others by meeting their needs or carrying out important obligations) More literally this reads "the young woman is good in his eyes" The NLT paraphrases it "Hegai was very impressed with Esther." Favor - Hebrew hesed/chesed/heced (Lxx = charis, the NT word for grace), speaks of kindness and is used many times of God's lovingkindness. Literally the sentence can be read "She lifted up grace before his face." Hegai was the eunuch in charge of the beauty pageant and showed favor to Esther which may have helped her to become the queen. Ultimately the favor was another small marker of the unseen hand of the Divine Director. In the book of Daniel we read that as a young captive in Babylon when confronted with the King's choice food, Daniel would not defile himself and sought permission to not eat these foods… Now God granted Daniel favor (hesed) and compassion in the sight of the commander of the officials (Da 1:9+) So - A strategic term of conclusion. What was the result of Esther finding favor? Provision of cosmetics, food, maids and best place in the harem. Is this a coincidence? As alluded to earlier, clearly God is behind the seen/scene providentially orchestrating the events of this great drama. After all it was the Creator Who had formed Esther in her mother's womb and made her beautiful of form and face (Esther 2:7). Harem (bet hannasim) - This is more literally "the house of the women" which in context refers to the King's harem. The Septuagint supports this translation by rendering it with the single Greek word gunaikon (gynaikon) which means "women's apartments" or "harem" (gynaikon translates all 5 mentions of harem in the Bible, all of which are found here in Esther 2 - Esther 2:3, 9, 11, 13, 14). Esther 2:10 Esther did not make known her people or her kindred, for Mordecai had instructed her that she should not make them known. Esther 1-2 Resources - Multiple Sermons and Commentaries ESTHER'S STEALTH For - A strategic term of explanation. explaining why Esther was a "stealth" Jewess. The text does not however specifically state why Mordecai had instructed Esther to not disclose her ethnic lineage. Did not make known her people (her ethnic background, her nationality, her race) - (Lxx = hupodeiknumi = to show by placing under one's eyes, i.e., before one's eyes; to direct one's attention to something) Her Jewish lineage. Her kindred (her family background, her parentage, her family, her lineage) - Her relationship to Mordecai as we will find out in Esther 3 did explain that he was Jewish (cf Esther 3:3-4). Why did Mordecai not want Esther to make known her Jewish ancestry? The text does not state the reason. However, there may be a clue in Ezra 4:1-6, which recounts the anti-Semitic attitude and acts against the Jews seeking to rebuild the Temple, the construction of which was halted in 534BC, began again in 534BC and finally completed in 516BC. Now when the enemies of Judah and Benjamin heard that the people of the exile were building a temple to the LORD God of Israel, 2 they approached Zerubbabel and the heads of fathers' households, and said to them, "Let us build with you, for we, like you, seek your God; and we have been sacrificing to Him since the days of Esarhaddon king of Assyria, who brought us up here." 3 But Zerubbabel (Ed: He led the first group of Jewish exiles back to Jerusalem) and Jeshua and the rest of the heads of fathers' households of Israel said to them, "You have nothing in common with us in building a house to our God; but we ourselves will together build to the LORD God of Israel, as King Cyrus, the king of Persia (Prophesied by Isaiah >150 years before Cyrus was born, before the Temple had been destroyed! See Isaiah 44:24-48 and Isaiah 45:1-7) has commanded us." (See 1Chr 36:22-23, Ezra 1:1-5 - note why the Jews returned in Ezra 1:5!) 4 Then the people of the land discouraged the people of Judah, and frightened them from building, 5 and hired counselors against them to frustrate their counsel all the days of Cyrus king of Persia, even until the reign of Darius king of Persia. 6 Now in the reign of Ahasuerus, in the beginning of his reign, (486BC) they wrote an accusation (see note below on Hebrew word) against the inhabitants of Judah and Jerusalem. Comment: In Ezra 4:5-6 we see a chronological succession of kings, from Cyrus (539-530BC) to Darius (521-486BC, Cambyses is not mentioned but he reigned from 530-521) to Ahasuerus. Clearly in these passages the writer is presenting us with a chronological overview summarizing the fact that all during this time (Over 50 years = 539-486BC) the Jews were opposed by anti-Semitic influences. And even though they were able to complete the Temple in Jerusalem (516BC - work had begun in 536BC and was temporarily halted in 534BC), the anti-Semitic persecution persisted even until the beginning of the reign of Ahasuerus. And it is certainly possible that Mordecai was aware of the accusation that had been sent to Ahasuerus at the beginning of his reign and feared reprisals from the King if he were to discover Esther was Jewish. It is interesting that the word for accusation in Hebrew is sitnah (07855) which is derived from the Hebrew verb satan (07853) which means to attack, to accuse, to slander, to harbor animosity toward, to be an adversary! The related noun satan, (07854), is used to refer to Satan, as in Job 1:6:7, 2:1, 2, 4, 7), Zechariah (Zech 3:1, 2) and 1Chr 21:1 (cf 2Sa 24:1). The noun generally describes an adversary, one who opposes or one who hinders. Notice in the preceding passages in Ezra how the "satanic influence" discourages and frightens (Ezra 4:4)! Are not discouragement and fear two of major tactics the enemy still uses to assault the hearts and minds of believers in our day! Spiritual warfare does not change much over the millennia! Remember that the best antidote is still to take up the shield of faith and the sword of the Spirit, the Word of God! Faith is from God and the antithesis of fear from the adversary. (Related Resource: Fear, How to Handle It) Esther 2:11 Every day Mordecai walked back and forth in front of the court of the harem to learn how Esther was and how she fared. Esther 1-2 Resources - Multiple Sermons and Commentaries MORDECAI MONITORS ESTHER Every day - This time phrase emphasizes Mordecai's continued love and concern for and watch care over Esther. I'm not sure one can justify the NJB's rendering of "all day and every day." Clearly he loved Esther and felt a strong sense of responsibility for her well-being. Walked by and forth - This gives us a vivid picture much like a shepherd walking back and forth looking over his sheep to make sure they are safe and sound! The Lxx uses peripateo in the imperfect tense which underscores the fact that this was Mordecai's repeated action each day. Court of the harem - The court was an enclosure which may have been visible to Mordecai. The NLT however paraphrases it "Every day Mordecai would take a walk near the courtyard of the harem to ask about Esther and to find out what was happening to her." In either case, Mordecai apparently was able to obtain information regarding her well being (shalom). To learn how Esther was - More literally the Hebrew reads "to know the peace (shalom) of Esther." Young's Literal "the welfare of Esther." To learn (yada) means to know and is translated in the Septuagint with episkopeo, a verb used in the NT to denote the responsibilities of church elders (1Pe 5:2). The idea of episkopeo is to make a careful inspection and the present tense pictures Mordecai as doing this continually. Episkopeo also conveys the sense of accepting responsibility for the care of another, especially of someone entrusted to one's oversight. Esther had been "entrusted" to Mordecai because her parents were deceased. Esther 2:12 Now when the turn of each young lady came to go in to King Ahasuerus, after the end of her twelve months under the regulations for the women--for the days of their beautification were completed as follows: six months with oil of myrrh and six months with spices and the cosmetics for women-- Esther 1-2 Resources - Multiple Sermons and Commentaries Virgins Prepare & Then Go In to King HCSB paraphrases (eg, there is no Hebrew word for "harem" in this verse) this verse making it somewhat easier to understand… During the year before each young woman's turn to go to King Ahasuerus, the harem regulation required her to receive beauty treatments with oil of myrrh for six months and then with perfumes and cosmetics for another six months. Now when the turn of each young lady came to go in to King Ahasuerus - The NLT bluntly paraphrases it "each young woman was taken to the king's bed." After the end of her twelve months - Why 12 months? Some reason that this would be sufficient time to ensure she were not pregnant. Myrrh (mor) according to the ISBE is "mentioned as valuable for its perfume (Ps 45:8; Pr 7:17 describes an adulteress; Song 3:6; 4:14), and as one of the constituents of the holy incense (Ex 30:23; see also Song 4:6; 5:1,5,13). The NET Glossary adds that myrrh is "a reddish-brown resinous material, the dried sap of the myrrh tree, Commiphora myrrha or Balsamodendron, an ingredient of perfumes and incense highly prized in ancient times and often worth more than its weight in gold." Myrrh was a principal ingredient in the holy anointing oil (Ex. 30:23) and was one the gifts brought by the men from the east who came to worship the infant Jesus (Mt 2:11). Esther 2:13 the young lady would go in to the king in this way: anything that she desired was given her to take with her from the harem to the king's palace. Esther 1-2 Resources - Multiple Sermons and Commentaries Why this detail? Later we see Esther relied on Hegai's advise for what to take, not what she desired to take. We already have been told she young and was beautiful of form and face (Esther 2:7). Esther 2:14 In the evening she would go in and in the morning she would return to the second harem, to the custody of Shaashgaz, the king's eunuch who was in charge of the concubines. She would not again go in to the king unless the king delighted in her and she was summoned by name. delighted… summoned: Es 4:11 Ge 34:19 Dt 21:14 Isa 62:4,5 Esther 1-2 Resources - Multiple Sermons and Commentaries In the evening she would go in and in the morning she would return to the second harem - One night with the king! This man is bent on self-gratification, about bringing pleasure to himself. He is not concerned that the young girls could never marry and some might never be called forth from the second harem. The second harem - The first harem was preparation for a night with the king. The second harem was where each young lady would wait until (or if) she was summoned by name by the king. She was consigned to spend the rest of her life essentially living as an unloved woman, for she could never marry anyone else! Concubine - The Hebrew word is piyleges which is "A concubine was a legitimate wife; however, she was of secondary rank." (Baker: Complete Word Study Dictionary: OT) Easton's Bible Dictionary has a good discussion of concubine noting that in Scripture this word "denotes a female conjugally united to a man, but in a relation inferior to that of a wife. Among the early Jews, from various causes, the difference between a wife and a concubine was less marked than it would be amongst us. The concubine was a wife of secondary rank. There are various laws recorded providing for their protection (Ex. 21:7; Dt 21:10-14), and setting limits to the relation they sustained to the household to which they belonged (Ge 21:14; 25:6). They had no authority in the family, nor could they share in the household government. The immediate cause of concubinage might be gathered from the conjugal histories of Abraham and Jacob (Ge 16;30). But in process of time the custom of concubinage degenerated, and laws were made to restrain and regulate it (Ex 21:7-9). Christianity has restored the sacred institution of marriage to its original character, and concubinage is ranked with the sins of fornication and adultery (Mt 19:5-9; 1Cor 7:2). Unless - Here are the "requirements" which made possible a repeat visit to the king's chambers - (1) He delighted in her and (2) Summoned by name. Esther 2:15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai who had taken her as his daughter, came to go in to the king, she did not request anything except what Hegai, the king's eunuch who was in charge of the women, advised. And Esther found favor in the eyes of all who saw her. Esther 1-2 Resources - Multiple Sermons and Commentaries Esther Goes Into the King in the Seventh Year Who had taken her as his daughter - The NIV accurately paraphrases it as "the girl Mordecai had adopted." What Hegai… advised - This shows her wisdom to trust in the experience of Hegai. What he advised Esther to take into the king is unknown and speculation is futile. Esther found favor in the eyes of all who saw her - This again emphasizes Esther's beauty, which is surely a major factor in her being chosen queen. Esther 2:16 So Esther was taken to King Ahasuerus to his royal palace in the tenth month which is the month Tebeth, in the seventh year of his reign. Esther 1-2 Resources - Multiple Sermons and Commentaries Tebeth - On the Hebrew calendar this is the tenth month and corresponds to Dec/Jan. The seventh year of his reign - This would have been in 478BC. Esther 2:17 The king loved Esther more than all the women, and she found favor and kindness with him more than all the virgins, so that he set the royal crown on her head and made her queen instead of Vashti. Esther 1-2 Resources - Multiple Sermons and Commentaries Esther Finds Favor & Is Crowned Queen This may be the only decision the king may on his own in the book of Esther! Found favor (chen/hen) is derived from chanan/hanan which depicts a heartfelt response by someone who has something to give to one who has a need. This word group generally implies extending "favor" neither expected nor deserved. Chen is the word used in Genesis 6:8 "but Noah found favor in the eyes of the LORD." Chen is found 6 times in the book of Esther - Esther 2:15, 2:17, 5:2, 5:8, 7:3, 8:5. Proverbs 22:1 extols the virtue of chen "A good name is to be more desired than great riches, favor (chen; Lxx = charis - grace) is better than silver and gold." So that - This is a term of conclusion which should always prompt us to question what is being concluded (and why?, etc) which will force us to observe the context. This discipline will slow us down and give God's Spirit an opportunity to teach us and speak to us! In this context, Esther was crowned queen based on the fact that the king loved her more than the other women and she had found favor and kindness with him. Can you see the hand of our sovereign God moving in the background of these events? Made her queen instead of Vashti - This implies Vashti although prohibited from the king's presence, was not yet replaced as queen. The year would be about 480BC, roughly 6 years after Ahasuerus had become king of Persia and 5 years after the king's seven day feast that Queen Vashti had refused to attend, thus setting into motion a chain of events. Esther 2:18 Then the king gave a great banquet, Esther's banquet, for all his princes and his servants; he also made a holiday for the provinces and gave gifts according to the king's bounty. Esther 1-2 Resources - Multiple Sermons and Commentaries The ESV reads…Then the king gave a great feast for all his officials and servants; it was Esther’s feast. He also granted a remission of taxes to the provinces and gave gifts with royal generosity. HCSB reads… Esther 2:18 The king held a great banquet for all his officials and staff. It was Esther's banquet. He freed his provinces from tax payments and gave gifts worthy of the king's bounty. Made a holiday (literally a giving of rest)- Herodotus records in his history of the Persian Empire that it was customary in royal celebrations to remit taxes. The Lxx supports this idea of remission of taxes for the Greek reads "made a release" where the noun aphesis (release) was used for the remission of an obligation or a debt. Esther 2:19 When the virgins were gathered together the second time, then Mordecai was sitting at the king's gate. Esther 1-2 Resources - Multiple Sermons and Commentaries Mordecai Reports Plot Which is Written in the Chronicles When the virgins were gathered a second time - Meaning is uncertain. It could be a second gathering of the virgins described earlier or it could be another gathering to add to his harem. King's gate - In the ancient orient, the gates of a city were the place where commercial and judicial matters were transacted. Mordecai's presence at the king's gate supports the premise that he held a position of esteem possibly in the judicial system. Esther 2:20 Esther had not yet made known her kindred or her people, even as Mordecai had commanded her; for Esther did what Mordecai told her as she had done when under his care. Esther 1-2 Resources - Multiple Sermons and Commentaries Esther had not yet made known (cf Esther 2:10) - The way this is stated (not yet) prepares the reading for a time when she will make her Jewish lineage known. Even as Mordecai had commanded her - She manifests traits of loyalty and submission to authority (obedience). Esther 2:21 In those days, while Mordecai was sitting at the king's gate, Bigthan and Teresh, two of the king's officials from those who guarded the door, became angry and sought to lay hands on King Ahasuerus. Esther 1-2 Resources - Multiple Sermons and Commentaries While Mordecai was sitting at the king's gate - Do you see the subtle allusion to providence? What if he had not been seated at the the king's gate on this particular day? He would not have overheard the assassination plot. He would not have saved the king's life. He would not have been recorded in the king's chronicles as the one responsible for saving King Ahasuerus' life. When one has a proper understanding of divine providence as defined by the Scripture, it becomes clear that absolutely nothing happens by chance. God is in the every detail of our life. This truth intertwined with the truth that God is good and seeks good for His children should encourage our faith, and give us perseverance and hope (cf Ro 15:4). Esther 2:22 But the plot became known to Mordecai and he told Queen Esther, and Esther informed the king in Mordecai's name. Esther 1-2 Resources - Multiple Sermons and Commentaries Told Queen Esther - While uncovering a plot to assassinate the king benefits the king, Esther is also benefited for if he had died, her life would certainly be at risk. Esther 2:23 Now when the plot was investigated and found to be so, they were both hanged on a gallows; and it was written in the Book of the Chronicles in the king's presence. Esther 1-2 Resources - Multiple Sermons and Commentaries Hanged on a gallows - "the two men were impaled on a sharpened pole." (NLT) Written in the Book of the Chronicles - Herodotus refers to an official list recorded in the Persian archives naming the king’s “benefactors.” Jobes notes that…Acts of loyalty were usually rewarded immediately and generously by Persian kings, but Mordecai’s reward was apparently overlooked. Although this attempt on Xerxes’ life was foiled, Herodotus reports that a subsequent attempt succeeded when the king was assassinated in his bedroom in 465 B.C. (The NIV Application Commentary) John Walvoord writes…Rather than being hanged by the neck on a modern-type gallows, the men were probably impaled on a stake or post (cf. Ezra 6:11). This was not an unusual method of execution in the Persian Empire. Darius, Xerxes’ father, was known to have once impaled 3,000 men. A record of this assassination attempt was written in the annals, the official royal record (cf. Es. 6:1–2). (See Bible Knowledge Commentary: Old Testament - Page 704) ESTHER 1 A Great Feast W. Dinwiddle Esther 1:1-4 A Great Want in the Soul of Man A. B. Davidson, D. D. Esther 1:1-4 Artaxerxes A. B. Davidson, D. D. Esther 1:1-4 Character of Ahasuerus Mark Guy Pearse. Esther 1:1-4 God Liberal to Sinners G. Lawson, D. D. Esther 1:1-4 Prosperity Cursed G. Lawson, D. D. Esther 1:1-4 The Palace At Shushan T. McEwan. Esther 1:1-4 The Royal Feast W. Clarkson Esther 1:1-9 The Hospitality of Vainglory D. Rowlands Esther 1:3, 4 Ambition D. Rowlands Esther 1:4 The Sated Sovereign F. Hastings Esther 1:4 Vanity W. Dinwiddle Esther 1:5-7 God not to be Insulted by the Abuse of His Creatures G. Lawson. Esther 1:8 No Compulsion to Drink W. M. Taylor, D. D. Esther 1:8 Political Prudence A. Raleigh, D. D. Esther 1:8 The Compulsion of Our Drinking Customs A. Raleigh, D. D. Esther 1:8 The Law of Temperance W. Dinwiddle Esther 1:8 The Royal Feast W. Clarkson Esther 1:1-9 A Man's Life Consisteth not in the Abundance of His Wealth J. Parker, D. D. Esther 1:8-9 Ahasuerus J. Hughes. Esther 1:8-9 An Absurd Drinking Custom Mark Guy Pearse. Esther 1:8-9 Despotism Occasionally Generous A. B. Davidson, D. D. Esther 1:8-9 Extravagance T. McCrie, D. D. Esther 1:8-9 Feasting not Favourable to Valour A.Raleigh, D. D. Esther 1:8-9 Pride Spoils Hospitality A. Raleigh, D. D. Esther 1:8-9 Self-Glorification Homiletic Commentary Esther 1:8-9 Temperance Best G. Lawson. Esther 1:8-9 The Beauty of Nature G. Lawson. Esther 1:8-9 The Expense of Feasting The Honours of the World Should not Elate Abp. Secker. Esther 1:8-9 The Majesty of the Divine Ruler J. Van Dyke, D. D. Esther 1:8-9 The Occasion of the Feast W. H. Taylor. Esther 1:8-9 The Royal Feast The Study and the Pulpit Esther 1:8-9 The Short-Lived Treasure S. H. Tyng, D. D. Esther 1:8-9 The Vanity of Worldly Grandeur S. H. Tyng, D. D. Esther 1:8-9 Unsatisfying Splendour T. McEwan. Esther 1:8-9 Waste of Wealth J. Ruskin. Esther 1:8-9 The Position of Women W. Dinwiddle Esther 1:9 A Drunken Device F. Hastings Esther 1:10 Afraid of Drink Drunkenness Does not Destroy Responsibility W. F. Adeney, M. A. Esther 1:10 Intoxication T. McCrie. Esther 1:10 The Battle with Drink G. W. Blaikie. Esther 1:10 The Drunkard's Excuses and the Drunkard's Woe Clapham's Selected Sermons Esther 1:10 The Safety of Temperance John B. Gough. Esther 1:10 Wise Abstinence Sunday School., A. M. Symington, B. A Esther 1:10 The Fruit of Excess W. Dinwiddle Esther 1:10, 11 A Noble Womanly Refusal P.C. Barker Esther 1:10-12 The Tyrant-Slave D. Rowlands Esther 1:10-12 Amestris W. M. Taylor, D. D. Esther 1:11-12 Anger J. Trapp. Esther 1:11-12 Beautiful Surroundings May be Inoperative for Good J. Parker, D. D. Esther 1:11-12 Character is not in Circumstances J. Parker, D. D. Esther 1:11-12 Disobedience of Vashti G. Lawson. Esther 1:11-12 Self-Control the Highest Attainment J. Parker, D. D. Esther 1:11-12 Selfishness is Unfeeling J. Parker, D. D. Esther 1:11-12 The Batteries of Passion Scientific Illustrations, etc Esther 1:11-12 The Passionate Character Scientific Illustrations, etc Esther 1:11-12 The Pride of Vashti T. McCrie. Esther 1:11-12 Vanity T. McCrie. Esther 1:11-12 Vashti T. De Witt Talmage. Esther 1:11-12 Vashti Had Good Reason to be Excused G. Lawson. Esther 1:11-12 Vashti Obeyed the Higher Law Vashti Right W. M. Taylor, D. D. Esther 1:11-12 Vashti's Refusal A. Raleigh, D. D. Esther 1:11-12 Worldly Indulgence Disappointing S. H. Tyng, D. D. Esther 1:11-12 Anger W. Dinwiddle Esther 1:12 Justifiable Disobedience W. Dinwiddle Esther 1:12 Motives of Self-Restraint W. Dinwiddle Esther 1:13 Counsellors W. Dinwiddle Esther 1:13, 14 Privileged Persons F. Hastings Esther 1:14 The Great Advantage of Laws T. McCrie. Esther 1:15 Counsel W. Dinwiddle Esther 1:15, 16 Court Influence D. Rowlands Esther 1:16-18 Counsel Needed G. Lawson., G. Lawson. Esther 1:16-20 Courtiers Forsake a Failing Cause W. Burrows, B. A. Esther 1:16-20 Evil Actions Do not Terminate in Themselves A. B. Davidson, D. D. Esther 1:16-20 Fashions Travel Downward A. B. Davidson, D. D. Esther 1:16-20 Flatterers T. McEwan. Esther 1:16-20 Flatterers A. B. Davidson, D. D. Esther 1:16-20 Hasty Counsellors T. McEwan. Esther 1:16-20 The Folly of Trusting in Man Sketches of Sermons Esther 1:16-20 The Nemesis of Absolutism W. F. Adeney M. A. Esther 1:16-20 The Result of Sensual Indulgence S. H. Tyng, D. D. Esther 1:16-20 The Vicissitudes of Life T. De Witt Talmage. Esther 1:16-20 Unalterable Judgments Foolish J. S. Van Dyke, D. D. Esther 1:16-20 Unjustifiable Divorce F. Hastings. Esther 1:16-20 The Parody of Legislature P.C. Barker Esther 1:16-22 Example W. Dinwiddle Esther 1:17, 18 Penalties W. Dinwiddle Esther 1:19 His Own House Houses Should be Homes J. Parker,D. D. Esther 1:20 Love is the Law W. A. Scott, D. D. Esther 1:20 The Husband to Bear Rule in His House A. Raleigh, D. D. Esther 1:20 The Overruling Providence of God A. M. Symington, B. A. Esther 1:20 Wives to Honour Their Husbands A. Raleigh, D. D. Esther 1:20 ESTHER 2 Acting Under the Impulse of Rage J. Hughes. Esther 2:1 Avenging Memories T. McEwan. Esther 2:1 Bitter Memories T. McEwan. Esther 2:1 Memory's Visitation P.C. Barker Esther 2:1 Too Late A. B. Davidson, D. D. Esther 2:1 Vain Remembering A. B. Davidson, D. D. Esther 2:1 Vain Regrets W. Dinwiddle Esther 2:1-4 Beauty T. McCrie. Esther 2:2-17 Esther At Court A. B. Davidson, D. D. Esther 2:2-17 Esther the Queen Mark Guy Pearse. Esther 2:2-17 The Beginning of True Prosperity S. H. Tyng, D. D. Esther 2:2-17 The Important Friendship S. H. Tyng, D. D. Esther 2:2-17 The Myrtle that Became a Star J. Edmons, D. D. Esther 2:2-17 The Mysterious Beginning S. H. Tyng, D. D. Esther 2:2-17 The Weak and Lowly S. H. Tyng, D. D. Esther 2:2-17 The Verdict of Pleasure an Untrustworthy Basis of Action P.C. Barker Esther 2:4 The Pagan Harem and the Christian Home W. Clarkson Esther 2:5-16 Esther W. Dinwiddle Esther 2:5-20 Mordecai J. S. Van Dyke, D. D. Esther 2:5-20 Mordecai W. Dinwiddle Esther 2:5-20 Mordecai's Loving Solicitude Trapp, W. Burrows, B. A. Esther 2:5-20 Mordecai's Tenderness in Adopting Esther Mark Guy Pearse. Esther 2:5-20 Personal Benevolence A. B. Davidson, D. D. Esther 2:5-20 Reality Versus Superficiality T. McEwan. Esther 2:5-20 Religion Promotes Benevolence A. B. Davidson, D. D. Esther 2:5-20 Simple Attire A. B. Davidson, D. D. Esther 2:5-20 Tried Fidelity S. H. Tyng, D. D. Esther 2:5-20 Worldly Exaltation S. H. Tyng, D. D. Esther 2:5-20 A Relative's Solicitude F. Hastings Esther 2:11 Simple Tastes F. Hastings Esther 2:15 An Unexpected Coronation P.C. Barker Esther 2:17 Esther's Advancement A. B. Davidson, D. D. Esther 2:17-20 The Elevation of Woman R. S. Storrs. Esther 2:17-20 Repaying Parental Kindness A. B. Davidson, D. D. Esther 2:20 Worldly Policy D. Rowlands Esther 2:20 Crafty Foes T. McEwan. Esther 2:21 Danger and Service A. B. Davidson, D. D. Esther 2:21 Danger of Great Men J. Hughes. Esther 2:21 Traitors A. M. Symington. Esther 2:21 Conspiracy and Fidelity W. Dinwiddle Esther 2:21-23 Convicted Conspirators F. Hastings Esther 2:23 Written, But not Remembered F. Hastings Esther 2:23