CRITICAL NOTES.]
Esther 8:10.] Posts on horseback. On horseback, on coursers, government coursers, the sons of the stud.—Keil. Sent letters by posts] This is one of many intimations in this book calculated to engage the attention of those who take interest in studying the progress of society in the arts of convenience and civilization. The testimony of the Greek writers coincides with this, in directing our attention to Persia for the origin of posts and couriers. It is said, that, when the empire became so vast, as in the time of Cyrus, that monarch thought of a plan for facilitating the exchange of communicating between the court and provincial governments. After having ascertained how far a good horse might go in a day with ease and expedition, he caused stables to be erected at the determined distances throughout his dominions, each with a suitable establishment of horses, and men to take care of them. There was also a post-master at each of these stages, whose duty it was to receive the packets as they arrived, and immediately despatch them with fresh horses and couriers. Thus the posts travelled night and day, without intermission; and hence it was proverbially said that they flew faster than cranes. The expedition with which the king was enabled by this process to obtain intelligence from, and forward edicts to, the remotest parts of his empire, astonished the ancient world. Their admiration resembled that with which European travellers regarded the posting establishments of the Mongol empire, which seems to have been similar to that of the ancient Persians. There is a full and interesting description of it in ‘Marco Polo’ (ii. 90), a few particulars of which may serve to complete the idea of Oriental establishments of this class. From the capital (Kambalu) roads extended to every part of the empire, having post-houses, with suitable furniture, at every twenty-five or thirty miles. There were altogether ten thousand of these stations, with two hundred thousand horses. The post rode two hundred, and sometimes two hundred and fifty, miles in a day, on occasions of rebellion in the provinces, or other urgent matters. There were other stations, consisting of a few dwellings, three or four miles asunder, occupied by runners or foot-posts, who, being girded, ran as fast as horses (see the note on 1 Samuel 8:11). These, in dark nights, ran before the horsemen with links to light them along; they also carried letters, mandates, and parcels, to or from the khan, who thus received news or fruit in two days from places ten stages distant, as from Kambalu to Shangtu. Similar establishments are still kept up in China and Japan.—Kitto.
Esther 8:11.] But would not the Jews have defended themselves without any such order from the king? They could expect nothing but death in any case, and, therefore, would have fought with the energy of despair. True, but this edict allowed them to arm and prepare for self-defence. But for this edict, any movement towards self-defence would have been crushed at the very outset. A spasmodic defence with empty hands would have accomplished nothing; but the king’s decree enabled the Jews to arm and gather into companies.—Whedon (abridged).
Esther 8:14. Being hastened] There were still eight months; but the messengers were hastened that the enemies might be warned not to make any attack, and that the Jews might everywhere have ample time to prepare themselves for self-defence.—Whedon.
MAIN HOMILETICS OF THE PARAGRAPH. Esther 8:9-14
EVIL COUNTERACTED
IN the conduct of life wisdom is often as necessary as virtue; hence our Lord commands his followers to be wise as serpents, while they are harmless as doves. Indeed folly will ruin an earthly career as effectually as vice. Thus to have a good cause, and to fight manfully for it, are not sufficient in any conflict: the general needs skill in the arrangement of his troops, and also a sharp eye to discern his enemy’s mistakes. Equally in the battle of life we need the open eye, as well as the strong hand, or the brave heart. It is only folly which says, that, as God is righteous, and must therefore be on the side of the righteous, righteousness alone is necessary for success. This may be true on that large scale which takes eternity into the account, but here upon earth it is not true. As our supreme Judge requires at our hands the cultivation of the intellectual as well as of the moral attributes of our nature, he wisely makes much of our earthly success dependent on our skill. Thus a righteous imbecile will often fail, where a skilful scoundrel succeeds. In the case of nations this principle is even more conspicuous. Nations have no hereafter. They are judged here and now. An individual may be righteous and miserable; but a nation must be exalted by virtue. So manifestly is this principle written on the pages of history, that one of the leading philosophers of our century does not scruple to write, “The cause which succeeds is that which has deserved to succeed.” It follows, that in matters of legislation wisdom and righteousness are almost synonymous; but if we could imagine a ruler who was himself utterly immoral, while yet his large intellect guided him wisely in national affairs, such a monster would yet prove a blessing to his country. At times, however, the folly and wickedness of the legislature are equally conspicuous. When most European nations oppressed the Jews; when Spain so cruelly drove out the industrious Moors; or when France expelled those Huguenots who were the very brain and heart of her middle classes, it seems wonderful that no one propagated the maxim, that “What is morally wrong can never be politically expedient.” In times like these a statesman who is both wise and righteous finds a noble opportunity. It is for him to resist the passions of the mob, to devise means whereby the oppressed may be relieved, and to open a highway leading to the fair fields of national greatness. Such was the work now committed to Mordecai. It was his part to undo the folly of the monarch and the wickedness of the minister. Ahasuerus committed to him the task of reversing the mischief devised by Haman the Agagite.
I. A sudden decree. The right of self-defence, which in some aspects of it may be called a sacred inheritance, is generally held in abeyance in civilized states. If every man defended himself from attack, and was the avenger of his own wrongs, society would become impossible. This right is usually yielded up to the government; yet there are always extreme cases, in which this right reverts back to the original owner. So the laws allow of homicide when a burglar, within the house at night, threatens the life of a peaceful inhabitant; or if a traveller, assailed by a garotter, with the first weapon which comes to hand inflicts a fatal wound, he would usually be held guiltless. In England homicide is said to be justifiable: (α) To prevent the commission of a crime which, when committed, would be punishable with death; and also (β) In necessary endeavours to carry the law into execution, as in suppressing riots, or apprehending malefactors. Probably, also, the defence of chastity, which approaches nearest to the preservation of life, would be held to justify the same extremities. Now with men of a western race, at least with men of the brave Teutonic stock, there would be no need to say to those whose lives were assailed that they might defend their right to live. Possibly, however, with sleepy Orientals, oppressed with a sense of the magnitude of the empire, there might be some occasion for a stirring decree. Remembering how cheaply men will sell their lives in China, it seems not improbable that the sentence of Haman would strike the Jews into a dull stupor, from which they needed to be aroused. Yet the decree granted much more than this. It gave first the right of association. When the Jews banded together in armed companies, no heathen ruler of a province could compel them to disarm. Hence, when the fatal day arrived they were ready for their foes. History records, that after the Huguenots had met their foes in battle on many a hard-fought field, they fell a prey to secret and solitary assassination: thus the grand old Coligni, who had no equal on the field, was ruthlessly murdered in his own chamber. From this danger the Jews were delivered. Thanks to the decree, on the thirteenth day of Adar the Jews were able to say to their foes, the motto of the Napiers, “Ready, ay, Ready.” Then, secondly, the decree was an act of indemnification. No Jew, who slew his foe in self-defence, need fear that he would have to give an account in the courts of justice. Those who were killed were beforehand pronounced justly killed. There was also a third result doubtless contemplated by Mordecai. No one would die who did not deserve to die, because, after this decree, no one would attack the Jews who was not madly animated with the love of blood and plunder. Orderly citizens would keep the peace; but the sequel shows how terribly Haman had aroused the passions of the mob. No foe so terrible as an excited mob; it resembles that herd of swine possessed by the unclean spirit. One passion, one soul, one wild spirit seems to animate the mass; and the vile mobs of Persia rushed violently upon their own ruin.
II. A royal sanction. Even in the records of Oriental imbecility, it may be doubted whether ever monarch betrayed more besotted folly. How different the records of the East, where one benevolent imbecile succeeds to another bloated sensualist, from the picture painted by our poet Laureate. He tells how statesmen knew how to make the bounds of freedom wider yet, by shaping some august decree, and how freedom widened slowly down from precedent to precedent. Oriental despotism is a pyramid on its apex. As if the monarch were some Epicurean deity, who was wrapt up in selfishness, but could curse all mankind, the whole multitude of the nation living for his glory or for his luxury. In a lively apologue, a domestic bird moralizes on his own importance. For him suns rise and set; for him tides ebb and flow; to provide for his comfort the race of men exist; and thus the whole universe is employed catering for the happiness of one exalted goose So Oriental monarchs fancy that they are the world. But the theory that the world is governed by kings and statesmen begins to fade away. The country belongs to the people who have made it, and not to the monarch who has been accidentally uplifted above his fellows. Every child has a right to happiness; has a right to an education; has a right to that career which suits his talents; and has a right to a voice in the affairs of state. The state is the private property, the exclusive manor, of no class of men whatever; and the world will not be at rest till this principle is everywhere confessed. Again, also, we must raise our cry against the folly which will not confess a mistake. Not to sin is the noblest lot; and next to that, whether for a nation or a man, is the bold virtue which dares to make restitution. Having taken a wrong position, Christianity demands that we retreat from it as soon as the mistake is discovered.
III. Swift messengers. Bad news proverbially travels fast; and so it is related that, after the Indian Mutiny, long before the tidings could possibly have reached England, strange rumours were current in London—rumours, alas, far surpassed by the real truth. Here good news travels fast, being hastened by the king’s commandment. The haste was demanded (α) in order to relieve the suspense of the Jews. Suspense paralyzes all exertion, and indeed a stunning defeat may be less injurious than long-continued anxiety. To the Jews these tidings would come like cold waters to the thirsty soul. When a vessel has been long becalmed beneath a sultry sky, when the slimy ocean has grown stagnant, and when no evening dews moisten the cracking timbers; or when the travellers of the desert have long been lost, when the cheeks are sunken, and the lips blackened by the continued thirst; let a cloud arise, and streams of rain descend, then men realize the sweetness of good news from a far country. Now, over all that mighty empire the Jew would see that God had not forgotten his covenant, but that he was still mindful of his chosen people Israel. From the banks of India’s mighty rivers, away across the deserts as far as the mountains of Rasselas, the cry would be heard, When the Lord turned again the captivity of Israel, we were like them that dream. Then said they among the heathen, The Lord hath done great things for them, whereof they are glad. (β) This haste was required in order that the Jews might have full time to prepare. Lest the first decree should take effect, the people must have opportunity to concert schemes of self-defence. In the presence of so overwhelming a disaster as that with which they were threatened, solitary effort availed nothing. Union alone was strength. (γ) This haste also was a merciful warning to all the heathen. Before they were fairly aroused by the messengers of Haman they were admonished by the decree of Mordecai. To the more distant provinces we can fancy the messengers of mercy speeding onward, if haply they may overtake and pass by the messengers of death. So England to-day in her right hand carries to China the deadly opium, and then sends afterward swift messengers of mercy to preach the Gospel. Possibly, in the eyes of the all-wise God the folly of Ahasuerus, perched on his infallibility, is no greater than the folly of Britain murdering a whole empire for the sake of revenue. At least we may pray that the messengers of the modern Mordecai may undo the evil devised by the modern Haman.
SUGGESTIVE COMMENTS ON Esther 8:9-14
Now in the change wrought in Providence on the condition of the Jews, as well as in the work which was yet imposed upon them before they could deliver themselves from their enemies and establish themselves in the enjoyment of their own liberties and privileges, we have an illustration of God’s working in grace. He accomplishes for us in his grace what we could not do for ourselves. The Jews scattered throughout the Persian empire had no part in securing this second decree of the king. Though they had loudly protested against the cruel wrong which was being done to themselves and their families, yet would it all have gone for nothing; and had not the second decree been passed, apart altogether from their interference, they should all have perished when the day fixed had arrived. It came to them not as an achievement of their own, but simply as a gift. Whilst, however, it threw around them the favour and protection of the king, and did for them what they could not have done for themselves, yet had they to confront and beat down all the enemies who should rise up against them, and virtually gain a victory for themselves. They had to fight in the king’s name, and with the king’s weapons, and under the king’s mandate. The conquest was sure, but the battle might yet be severe. In like manner has God done for us, in Christ, what we could never have done for ourselves. We have in him pardon, reconciliation, and unmerited grace. We have in him the victory. But still have we to “fight the good fight of faith,” and to battle against every enemy who should seek our soul’s ruin. If it had not been for our deed of emancipation and salvation accomplished for us by Christ, when we were ignorant of it, and could have done nothing to forward or finish it, we should never have striven against our enemies, or had only struggled in vain. But on account of what has been done for us we have to be ready against our evil day, to be equipped in the armour of God, and to contend against our enemies in the King’s name and by his authority. There is not an evil passion or lust against which we are not called upon to do battle, not a temptation which we are not commanded to resist, not a spiritual adversary which we are not required to put forth all our energies to overcome. In our “evil day” we are summoned by our King to “stand for our lives,” and be prepared to war against our enemies as though the victory lay with ourselves. God helping us, we will do it! The issues are tremendous. The contention is not simply for the life of the body, but of the soul. Against our immortal life is every fiery dart levelled. The spoil which they would take from us is nothing short of our faith and hope in God, our security in Christ and preparedness for heaven. Let the people of God be always apprehensive of the “evil day,” and be ready on the instant to “stand for their lives.” The victory is theirs if they will only earnestly contend for it. Yield not an inch of ground. “No mercy!” is the war-cry of the foe. Man, woman, little ones, and spoil, must all be taken. “No surrender!” be our war-cry in reply. Everything saved, nothing lost. “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.”—McEwen.
“The posts were hastened by the king’s commandment.”—He was now made sensible of the great wrong he had done to the Jews, and made all possible haste to undo, as far as he could undo, what he had done. Are you sensible you have done wrong? Make haste, and delay not to repair the wrong, if it is in your power. How can you say that you repent of the evil that you have done, if you hold it fast? The light of nature teaches men that they ought, with the first opportunity, to put away the evil of their doings, and to redress the injuries done by their hands, or their tongues, or their pens. As soon as Jesus brought salvation to the house of Zaccheus, he said, “Lord, if I have wronged any man by false accusation, I restore him four-fold.” Is it your intention, in some future part of your life, to compensate the wrongs you have done in the former part of it? But are you sure that you shall see another week, or even another day? Boast not thyself of to-morrow, unless a prophet of as much credit as Isaiah has brought a message from God, that some more years of life are allotted you.—Lawson.
The decree was given in the month Sevan, “the month of May,” says an old author, “when all things are in their prime and pride, and the earth chequered and entrailed with variety of flowers, and God is seen to be magnus in minimis—great in the smallest creatures. Then did the Sun of righteousness arise to these afflicted exiles with healing in his wings, like as the sunbeams did to the dry and cold earth, calling out the herbs and flowers, and healing those deformities that winter had brought upon it.”—Quoted by Dr. Raleigh.
If such anxiety was manifested for this newly-enacted law to be known throughout the empire, how much more anxious should we be to circulate the word of God throughout the world? If it was deemed so important that the Jews should know that they were allowed to withstand their enemies, how much more so is it that mankind should be informed of the strength and craftiness of their spiritual adversaries, of the armour with which they are to be clothed, and of the great Captain of salvation, under whose banners they shall crush them all, and enjoy the fruits of victory in the kingdom of heaven for ever! And if it was deemed of such moment that the decree should be “written unto every people, after their language,” how should we rejoice that the great charter of salvation has been translated into so many of the languages of the earth, and that a copy of the Scriptures goeth forth into distant parts of the world for every moment that passeth away! May these Divine writings be blessed to the hastening of the reign of Christ, “from the rising of the sun to the going down of the same!”—Hughes.
ILLUSTRATIONS TO CHAPTER 8
Esther 8:10. Sealing letters. The authenticity of a merchant’s letters, as of his bills, depends entirely upon the seal. It is not usual to sign either; and they are not often written in the hand of the person who sends them; so that it is the seal which is of importance. Engraven upon it is the name and title, if he has one, of the person it belongs to, and the date when it was cut. The occupation of seal-cutter is one of much trust and some danger: he keeps a register of every seal he makes, and if one is stolen or lost by the party to whom he sold it, his life would answer for the crime of making another exactly the same. The person to whom it belongs, if in business, is obliged to take the two most respectable witnesses of the occurrence, and to write to his correspondents, declaring all accounts and business with his former seal null from the day upon which it was lost.—Biblical Museum.
Cheerful and beautiful for Christ. While your religion is impressive by its consistency, let it be attractive by its amiableness. Therefore, think upon and pursue whatsoever things are lovely and of good report. In excuse for the disagreeable tempers and the repulsive manners of some Christians, it is said that grace may be grafted on a crab-stock. Be it so. But instead of excusing the improprieties, the metaphor condemns. When a tree is grafted, it is always expected to bear fruit according to the scion, and not according to the stock: and “the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.” Nothing commends godliness more than cheerfulness. All men desire happiness; and if, while every other candidate for the prize fails, you succeed, your success may determine others to follow your envied course. Hence it is not very desirable that religion should be so often expressed by the word “seriousness.” Among many people, as soon as ever a man has become religious, it is said he is becoming “serious.” But does not religion also make him humble, and benevolent, and hopeful, and blessed? Why, then, should we select so exclusively for the designation of its influence an attribute or an effect which is common with many others, but yet the least inviting, and most liable to an injurious construction? I never use it; and if I were obliged to use any other term than religion itself, I would rather say the man was becoming happy.—Wm. Jay.
The Jews here had joy and honour. The Christian should always be in this condition.