CRITICAL NOTES.]
Esther 9:17-19. Therefore … the fourteenth day] Because the Jews outside of Shushan did all their fighting on the thirteenth, and rested on the fourteenth, as stated in Esther 9:17, Therefore] they made the latter day their day of feasting and joy; but the Jews in Shushan, having fought both on the thirteenth and fourteenth, made the fifteenth their feast day (Esther 9:18). Jews of the villages] Rather of the country places, that is, as distinguished from those that dwell in cities and the country (not unwalled towns, as our version has it, for some of these country towns may have had walls). The writer of this was evidently a citizen of Shushan, and seems to have regarded the whole Persian empire outside of this capital city as country.—Whedon’s Com. And of sending portions one to another] According to Esther 9:22, one made presents in these feasts, similar to the sacrificial feasts, to those less wealthy, but also to others to whom one desired to signify a joyous mind.—Lange.
Esther 9:20. Mordecai wrote these things] Namely, the things or occurrences that transpired throughout the Persian empire on the thirteenth, fourteenth, and fifteenth of Adar. He wrote a report of the matter as of something worthy to be chronicled for everlasting remembrance, and with this record he also sent letters unto all the Jews throughout the empire of Ahasuerus, proposing to them what is stated in the next two verses. Mordecai’s official position in the Persian court enabled him to establish this festival as no other Jew could have done. He could issue orders with royal authority, and use the posts and agents of the empire to facilitate his plans. The statement here made, that Mordecai chronicled these events and wrote letters to all the Jews, will not warrant the conclusion that he was the author of this Book of Esther, but is sufficient to show that such a conclusion is not therefore improbable.—Whedon’s Com.
Esther 9:21.] To establish a matter, to authorize it.
Esther 9:23. The Jews undertook to do as they had begun, and as Mordecai had written to them] They had begun, as Esther 9:22 tells us, by keeping both days, and Mordecai wrote to them that they should make this an annual custom. This they agreed to do, in consequence of Mordecai’s letters. The reason for their so doing is given in Esther 9:24-25, and the name of this festival is explained in Esther 9:26, by a brief recapitulation of the events which gave rise to it.—Keil.
Esther 9:25. When Esther came before the king] As the word Esther is not in the Hebrew text, and is not mentioned in the context, it is better to translate “when it came before the king,” that is, when Haman’s wicked device came before the king.—Whedon’s Com.
Esther 9:26.] They evidently chose the name Purim in ironical reference to the fact that Haman’s lucky day (designated by lot) was so fortunate for his enemies, and so unlucky for himself.
Esther 9:27.] The Jews established and took upon themselves, their descendants, and all who should join themselves unto them (proselytes), so that it should not fail (i.e. inviolably), to keep (to celebrate) these two days according to the writing concerning them and the time appointed thereby year by year—Keil.
Esther 9:28. And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and these days of Purim are not to pass away among the Jews, nor their remembrance to cease among their seed] The continued observance of Purim to this day is a monumental proof of the truth of this history.
MAIN HOMILETICS OF THE PARAGRAPH. Esther 9:17-28
A NATIONAL MEMORIAL
There are some who appear to frown upon all national memorials, as savouring of the Old Testament dispensation, and as belonging to the childhood of the race. But all childishness has not been yet eliminated from humanity. And we do not know that it would be well for us to put away all that belongs to the child-nature. Our Saviour teaches that we must become as little children. If the custom of observing national memorials belongs to primitive and less enlightened ages it is certainly one that does not easily pass away. We see no reason why it should. The family has its memorials, the nation has its memorials. All religions, the simplest as well as the most elaborate, have their memorials. They are founded upon the instincts of our humanity. They serve most useful purposes. They tend to keep alive the memory of great public events in a way that could not be so successfully accomplished by any other method. This national memorial of the Purim has not been without its beneficial influences.
I. This national memorial was established by supreme authority. Mordecai was now the prime minister, and he wrote these things and sent letters to stablish this among them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly. This was done on the concurrence of Esther the queen and Ahasuerus the king. Those that are in high places in the kingdom should set themselves to establish wise customs and salutary memorials. Such a custom and such a memorial was that of the feast of Purim. Even modern rulers are not always wise in this respect. They ought to be cautious in all their proceedings. Let them not establish any memorial, nor sanction any custom, that does not tend to the welfare of the people. Let them remember how the influence of those in high places percolates through all classes of society, and acts either injuriously or beneficially. How awfully responsible is the position of those who are placed on high either in Church or in State! Well may we earnestly pray for God’s guidance and blessing to and upon all the great ones of earth.
II. This national memorial was approved by a grateful people. The Jews undertook to do as they had begun, and as Mordecai had written unto them. We can easily understand and picture to ourselves the gratitude of these people on account of their great deliverance, and how readily they would concur in the establishment of this feast of Purim. Happy is it when rulers find a ready response to a wise decision in the feelings of their subjects. Decrees and customs in order to be permanently beneficial must be heartily received by an enlightened and virtuous people. And if the people do not at first readily receive, and do not see the propriety of any measure, they must be taught and educated up to the proper standard. It may be correct that some few of the Jewish elders objected to this memorial. But this is only what often occurs. Where was the good custom and good doctrine yet that did not meet with opponents? However, we must hold on our way till all enemies are overcome. If the thing be good and true it must finally stand and be victorious. Be sure you are right, and then stand to the right in the face of all enemies, and triumph must ultimately arrive.
III. This national memorial was sanctioned by the marvellous nature of the events celebrated. These were the days when the Jews rested from their enemies, and this was the month which was turned unto them from sorrow to joy, and from mourning into a good day. Here was fitting reason for celebration. Well might they feel grateful for the great benefits conferred. These events were marvellous. The deliverance could only have been effected by Divine interposition. They would not merely celebrate the fact that a month of expected sorrow was turned into a month of joy, but also the marvellous manner by which it was brought about. We too may celebrate the month which has been turned for us from sorrow to joy, and from mourning to a good day, and the marvellous manner by which it was accomplished. We have our Christmas memorial which rings its joy bells through time, and tells the advent of our great Deliverer. We have our Good Friday memorial which rings its mournful and yet hopeful sounds. We have our Easter memorial which tells of the once crucified but now risen and triumphant Redeemer. Let us penitently and believingly celebrate these great events of Gospel history.
IV. This national memorial was hallowed by the manner of its celebration. They were to be days of feasting and joy, but not we presume of gluttony and of drunkenness. This is too often the modern notion of feasting, and modern fashion of observing festal occasions. Very, very sad it is to see that our most sacred, religious festivals are desecrated by extravagant and sinful licentiousness. Religious people must check this not by ascetic austerity but by joy. It was a month of joy. Let us show that moderation and religious sobriety are helpful to a joy that is lasting and that spreads itself through all life’s trials and difficulties. But the most attractive part of this celebration is found in the fact that it was a time of sending portions one to another, and gifts to the poor. What a wide diffusion of happiness! What a season for the expansion of the spirit of benevolence! What a time for the holy enlargement of the nature! Here is a blessed communism that cannot be productive of evil results! It is to all a celestial feast. The rich taste the luxury of doing good. The poor taste the rich wine of benevolence. The rich sent both to the rich and the poor, and thus the poor are not pauperized. They do not lose a sense of their proper manhood.
V. This national memorial was preserved by a wise method. The Jews took methods to have this feast of Purim made known and observed to and by every family, every province, every city, and every generation. Here we have on this subject home-missionary work. Let us teach our own people. The Jews may be considered as too exclusive. However, while we look to the nations beyond we must not neglect our own nation. In these days we may reasonably feel that our own beloved nation is not growing more religious. How vast the heathenism of our large towns and cities! Yea, how much of ignorance in our rural districts! Here we have our duty towards the children enforced. The seed are to be instructed. The institution is to be made known from generation to generation. It is by the wise and prayerful training of children that we must hope to improve the nation, and leave behind a better and more glorious England than that which we found. Let us gird ourselves afresh to the holy and benevolent enterprise.
VI. This national memorial is perpetuated with a good result. These days of Purim had not failed from among the Jews, nor has the memorial of them perished from their seed. However much the Jews may be degenerated in the manner in which they celebrate this memorial, yet the fact that it is celebrated speaks to us of the antiquity and authenticity of these wonderful records. The public observance of certain customs is a more convincing argument and a more powerful and more easily understood demonstration than the ablest books on the evidences. A memorial does not require much studying. A book requires much studying, and sometimes in certain classes of minds raises more doubts than it settles. We do not under-rate good books. Both books and memorials have their place. Let us wisely perpetuate good institutions. Let each one raise the irresistible memorial of a holy life. This can never be refuted. Ye are our epistles. Oh that the Lord would write more and more of these glorious epistles.
SUGGESTIVE COMMENTS ON Esther 9:17-28
And of sending portions one to another. To the rich they sent in courtesy, to the poor in charity, and both these to testify their thankfulness to God for their lives, liberties, and estates, so lately and graciously restored unto them.—Trapp.
We can well receive or retain good church ceremonies, if only they are not opposed to the Word of God, in view of our Christian freedom. Even the holidays ordered by the authorities of one’s country should be celebrated in a becoming manner.—Starke.
The festivals that the people of the Lord as such celebrate, have quite a different purpose from those of heathendom. Ahasuerus aimed to show the riches of his glorious kingdom. God’s people desire first of all to praise God’s grace. They would give thanks for the gifts bestowed upon them. They would secure and keep what they already had by rendering thanks and praise to God as its author. Theirs are feasts of gratitude. Hence these also have a different character from the others. The pious cannot manifest their spirit of gratitude to God for all his benefits without also proving this by benefaction to their brethren in the faith. The love of God has kindled love to their fellows in their hearts; this would prove itself in deeds of kindness and benevolence. They would confess their allegiance to God as to one mild and kindly; they would else deny him were they not to give way, on their part, to mildness and kindliness. Their festivals, therefore, are seasons of refreshing, but especially so to the poorer brethren among them. At the same time there is joined to their spirit of rejoicing one of great seriousness. They cannot enjoy their deliverance without also looking back upon the sorrows that preceded it. They can only appreciate the former by taking a full view of the latter. They do not forget that though salvation is theirs, still there are even yet abundant cause for sorrow and grief. The chief cause of this is the remains of sin in them. As the Mazzoth (unleavened) days are followed by the serious Paschal sacrifice, and as the joy of the feast of tabernacles is preceded by the repentance of the fast of the day of atonement, so also here the joyous feast of Purim is connected in a preparation of fasting and mourning. In eternity also will this transition hold true.—Lange.
Now the feast of Purim was to be observed. And of this let us see—
I. What was here enjoined, which was very good, that they should make it—
1. A day of cheerfulness, a day of feasting and joy; and a feast was made for laughter. When God gives us cause to rejoice, why should we not express our joy?
2. A day of generosity, sending portions one to another, in token of their pleasantness and mutual respect, and their being knit by this and other public common dangers and deliverances so much the closer to each other in love. Friends have their goods in common.
3. A day of charity, sending gifts to the poor. It is not to our kinsmen and rich neighbours only that we are to send tokens, but to the poor and the maimed. Those that have received mercy must, in token of their gratitude, show mercy; and there never wants occasion, for the poor we have always with us. Thanksgiving and almsgiving should go together, that, when we are rejoicing and blessing God, the heart of the poor may rejoice with us, and their loins may bless us.
II. What was added to this, which was much better. They always, at the feast, read the whole story over in the synagogue each day, and put up three prayers to God: in the first of which they praise God for counting them worthy to attend this Divine service; in the second they thank him for the miraculous preservation of their ancestors; in the third they praise him that they have lived to observe another festival in memory of it. So Bishop Patrick.
III. What it has since degenerated to, which is much worse. Their own writers acknowledge that this feast is commonly celebrated among them in gluttony, and drunkenness, and excess of riot. Their Talmud says expressly, that in the feast of Purim a man should drink till he knows not the difference between Cursed be Haman and Blessed be Mordecai. See what the corrupt and wicked nature of man often brings that to which was at first well-intended: here is a religious feast turned into a carnival, a perfect revel, as wakes are among us. Nothing more purifies the heart and adorns religion than holy joy; nothing more pollutes the heart and reproaches religion than carnal mirth and sensual pleasure. What is best becomes, when corrupted, the worst.—Matthew Henry.
The celebration of the victory necessarily took place on different days in the city of Shushan and in the provinces. As there were two days of slaughter in Shushan, the triumph was not celebrated till the fifteenth day; but as in the lesser cities and villages of the empire, the permission granted by the king of a second day was not known, it was celebrated on the fourteenth day of Adar. They rested from labour. Some must have been in mourning; for, though no mention is made of the losses of the Jews in the fierce warfare, it is too much to suppose that they could all have escaped. But even those who had suffered the loss of relatives and friends would find compensation for it in the great and general deliverance which had been wrought, and would hardly refrain from joining with their kinsfolk and neighbours in their joy. They feasted one with another, and gave expression to the gladness which filled their hearts in thanksgiving and praise. The day was observed as “a good day,” not in the sense of mere worldly mirth and jollity; but, along with “feasting and gladness,” there would be the remembrance of the Lord, who had so marvellously and mightily interposed for their own preservation and the destruction of their enemies. The Jews were always ready to give God the praise of their success in war, and as, in this instance, they had sought the Lord in their perplexity and sorrow, so would they now yield to him the glory of their triumph. In proof of their gratitude to him they extended their generosity to the poor, and such as were not in circumstances to make a feast for themselves. They sent “portions one to another”—meat from their tables to such as were in need,—that no one might be wanting in the means of enjoyment. Even to the present day, the Jews have a rule, that a collection of money should be made, at this time of the year, for the benefit of the poor, that they may provide for themselves the things necessary to make a feast. Verily, that is “a good day” on which the hearts of the people of God are warmed with gratitude and praise to him who is the dispenser of all good, and feel themselves so bound together as to be interested in the supply of each other’s wants and comforts. After a different fashion from this the world celebrates its victories. It may expend large sums of money in the roar of cannon and magnificent display, whilst the poor are left struggling in penury and want. But the Church of God, through all her members, should feel knit one to another by the ties of a common kindred and fraternal affection, prompting kindness to the poor and the suffering, and an honest benevolence for their relief. In our feasting and gladness, because of some signal victory in providence, we should remember those who, on account of their need, cannot rejoice with us in our joy. So are we now presented with a scene which is widely separated from the world—men regarding themselves as members of the same family, concerned for each other’s happiness, ministering to each other’s wants, and as though surrounding a common table:—“A day of gladness and feasting, and a good day, and of sending portions one to another.”
Now, it does appear strange that the people of God should be represented here and elsewhere in Scripture—notably after the destruction of Pharaoh and his hosts in the Red Sea—rejoicing over the slaughter and destruction of thousands of their fellow-creatures. One might have supposed that the scene would rather have been contemplated with subdued silence and regret. If the rejoicing was occasioned simply by the satisfaction afforded by national and personal revenge, it would only have merited reproof; but when we reflect that these same feelings of jubilation and gladness are shared in and loudly expressed by the redeemed in heaven, at the overthrow of God’s enemies, we touch upon a very solemn and awful aspect of the subject. The will of man becomes so thoroughly harmonized and identified with the will of God, as actually to rejoice in the darkest providences and heaviest judgments. We cannot now, indeed, venture to interpret all events, which are beneficial to ourselves and disastrous to others, as the judgment of God upon them for our sakes. It was different in the days of the prophets, when a Divine intimation was given to this effect. But the redeemed will have such a clearness of apprehension in this respect as shall prevent the possibility of mistake. Accordingly, in the terrible events of the latter days, and in the final judgment itself, they are depicted in the Book of Revelation as bursting forth into song and rejoicing in the God of judgment. Most thoroughly do they identify their own cause with God’s glory, and are constrained to rejoice over all which promotes the exhibition of it. As the judgments of God upon his enemies, as well as his goodness toward his people, are for the manifestation of his glory, they are moved thereby to adoring song. The tempest moves our adoration of God as well as the calm; the thunder, roaring among the mountains, as well as zephyr breezes gently shaking the leaves of the forest; the whirlwind, with its terror, as well as the dew with its refreshing. And when we pass from the physical to the moral, it is only our present sympathy with sin which leads us to rejoice more in God, in those dealings which are smooth and pleasant, than in those which are crushing and retributive.
There is nothing which so fills the believing soul with adoration as the cross of Christ. There do we see the flood-gates of Divine wrath opened wide, that the penalty of sin may be exhausted on our Divine Surety and Redeemer. And because that stupendous interposition was for the fullest display of the Divine perfections and glory, we surround that cross with our praises.
What we now see, however, only as through a glass, darkly, the redeemed see clearly in the light of immortality; so that, when those who are at deadly war with God upon the earth, who have spurned at offered mercy, and turned a deaf ear to all the entreaties of redeeming love, and who would deny the name of God, and bid defiance to his government, are met by the Lord of Hosts on their own terms, and utterly discomfited, it cannot be wondered at that the redeemed, who had pleaded for this very thing upon the earth, and waited for it in hope in heaven, should join their hearts and voices in the praise of God. There must have been something resplendent and mighty in the angels who fell, and were cast out of heaven; but yet, on the putting down of this rebellion in their ranks, there must have been joy and gladness in the breasts of those who stood firm in their allegiance to God and holiness. And when the wicked are at last destroyed, and consigned to their own place, the regrets of the redeemed at the absence of some whom they had known upon the earth shall be silenced, and more than counterbalanced, in the maintenance of God’s throne, and the uneclipsed splendour of his glory. We have our war-songs, recording our victories in battle, and delight in singing them; and shall it not be that the followers of the Lamb shall find delight in singing those songs which shall record the Redeemer’s triumph over sin and Satan, and all his and our enemies?
Ah! the thought of that day does involve contingencies and consequences which we cannot help now contemplating with fear and trembling. It shall be the celebration of the grandest victory which perhaps the universe shall ever have witnessed. But on which side shall we individually stand? In every Amalekite’s and enemy’s home through the Persian empire there would be lamentation and mourning during those days when the Jews were jubilant; and whilst the redeemed are rejoicing in the victory of their Lord, and their own triumph through faith in his name, in the ranks of the wicked and finally lost there shall only be weeping and wailing, remorse and despair. It is now left for us to determine whether or no we are on the Lord’s side. The opportunity is given to us, and according to the improvement which we make of it shall be our place and portion on that great and terrible day of the Lord. To be numbered among the redeemed, and have a part in the celebration of their victory, should be enough to fire our ambition, quicken our zeal, and call into action all our energies. Then shall that day, with all its terrors and partings, be to us “a day of joy and gladness, and a good day.”—McEwen.
As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. All things work together for good to the people of God, by promoting their happiness, as well as their holiness. Their toils sweeten the rest which succeeds them. The sleep of the labouring man is sweet, although he should sup sparingly before he retires to rest. The tears which the Christian must often shed are remembered with joy, when they are wiped away by returning prosperity. Mordecai wished the Jews to be ever mindful of their sorrows, that their joy might be full.
The days of Purim were intended to be days of feasting and gladness. In the season of their distress they would scarcely be able to eat that bread which was necessary to the preservation of their life; when they thought of their deliverance, and of the mercy of God in their deliverance, they would eat their bread with gladness, and drink their wine with a merry heart.
These days were to be “days of sending portions one to another.” Their common danger and their common deliverance would endear them one to another, and open their hearts to mutual kindness. How much more ought our common salvation by Christ from our general misery bind the hearts of Christians to one another! We were all involved in guilt and ruin by sin, and the same sin was the source of misery to us all. We are all redeemed by the same precious blood; we are all saved by the same Almighty arm. Let our common joy in Christ’s salvation overflow in mutual love. If we are penetrated with the love of Christ, will we not love all those who are the objects of the same exceeding riches of grace?
“Sending of gifts to the poor,” was to be another of the duties of this happy day. There might be many poor Jews who were not able to afford an entertainment for this day of joy. But Mordecai would have the poor rejoice as well as the rich. Although we find our circumstances unprosperous, we must not, on that account, reckon that we have no right, or that we are not bound, to rejoice in public mercies. That the poor may not be tempted to repine when others rejoice, as if they were cut off from the public happiness, we should be ready to communicate to them a share of our blessings, especially when our hearts overflow with joy in God’s goodness to ourselves. Why should the rich eat their morsel alone, whilst others are pining with hunger? If you desire the continuance of your own happiness from Divine mercy, endeavour to diffuse it by wise liberality. Every expression of Divine goodness to ourselves is a new obligation laid upon us to do good, to those especially who have most need of our bounty. Above all, the redemption by Christ binds us to be merciful.*
And the Jews undertook to do as they had begun, and as Mordecai had written unto them. They cheerfully promised to comply with Mordecai’s wishes, both from a regard to his authority, and from a lively sense of the mercy bestowed upon them. It is a happy thing when superiors require nothing from their inferiors but what themselves see to be just and reasonable.
Mordecai’s letters could not but have a mighty influence upon a nation who were indebted to him for their lives. He could not be blamed for bringing them into the dangers which they had escaped, because it was his steadfast adherence to his duty which provoked Haman’s wrath. But he deserved no less praise than Esther herself for their preservation. Gratitude will induce us to do many things for those who have been the instruments of preserving our lives. What shall we render to the Author of our lives, and to him who hath redeemed our lives from destruction?
Because Haman, the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them. The remembrance of Haman’s fearful plot against all the Jews powerfully instigated them to observe those days of joy that were appointed by Mordecai. When they considered how formidable the enemy was, and how bent upon their destruction, they could not think of their deliverance without surprise, and joy, and thankfulness.
It would be useful to us for increasing our joy in the Lord, to think upon those enemies of the Church that have often brought her into extreme dangers, that we may see the glory of that grace and power to which she is indebted for existence. If we think upon the Pharaohs, the Hamans, the Sennacheribs, the Antiochuses, the Diocletians, the beast with seven heads and ten horns, that have opened their mouths like dragons to swallow up the people of God, will we not see good reason still to sing that song of ancient times? “Many a time have they afflicted me from my youth, may Israel now say; many a time have they afflicted me from my youth, yet they have not prevailed against me.”
Haman was the cause of much terror to the Jews, but this terror ended in triumphs and joyful feasts. Unhappy are the enemies of the people of God. They labour for the profit of those whom they hate. Amongst those things that are made subservient to the advantage of the people of God, are to be ranked all the devices of their most malicious enemies, Satan himself, their greatest enemy, not excepted. Sennacherib was a tremendous enemy of Judah, and struck terror into the minds of the most valiant of the inhabitants of Jerusalem. But what was the event of his formidable invasion? Disgrace and ruin to himself, gladness and joyful feasts to the Jews; as Isaiah foretold, when he was marching along in all the pride of his heart at the head of his innumerable army, collected from his extended dominions: “They had a song, as in the night, when an holy assembly is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the mighty One of Israel.”
But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows. In Mordecai’s letters he puts the Jews in mind, not only of Haman’s plot against them, but of the means also by which it was disconcerted. Let us observe and call to mind the procedure of the providence of God in the works which he accomplishes for his Church, or for ourselves in particular. Every step of his going of majesty deserves to be remarked and admired. They are all beautified with wisdom and grace.
Who could have expected that Esther, whom the king had not desired to see for thirty days, should obtain such favour in his eyes as to turn his wrath against his favourite Haman, whose face he saw every day with smiles? Yet, when Esther came before the king, the mischief of Haman was turned upon himself, and he and his sons were hanged on the gallows. Let us do our duty, and leave the consequence to God. Without the protection of his providence Esther might have fallen under the sentence of that cruel law, which made the king inaccessible to his subjects. But her life was preserved by that God to whom she had poured out her soul in fasting. She did great things and prevailed; and her name shall live to the latest posterity in the records of those heroes and heroines who “wrought righteousness, escaped the edge of the sword, out of weakness were made strong, and turned to flight the armies of the aliens.”
“Wherever this gospel is preached,” said Jesus, “there shall also this that this woman (who poured precious ointment on his head) hath done be told for a memorial of her.” Mordecai hoped that what Esther had done would be told in every succeeding generation, to her honour, and for the encouragement of women, as well as men, to do every thing in their power to promote the interests of the Church. Women are too ready to say, What can we do to serve the public interest? our mode of life confines us to our own families. But Esther is not the only woman that has gained just praises by her public spirit. Lemuel’s mother taught her son to be a blessing to his people, and has left lessons behind her, by which women, to the end of the world, will be taught to excel in virtue. To Priscilla, as well as to Aquila, all the Churches of the Gentiles gave thanks for what she did for Paul; and many of them had reason to thank her for what she did to Apollos likewise. Males and females are one in Christ Jesus. They are equally saved by his grace; they are equally obliged to promote his interests in the exercise of virtue, and the practice of duties suited to their respective situations: and women, as well as men, have sometimes found singular opportunities of service to their generation, which they could not safely neglect to improve.
Wherefore they called these days Purim, after the name of Pur. The very name of these days afforded an useful lesson to the people of God, and might have afforded an useful lesson to their enemies. It appeared from the event of the lots, which gave name to this day, that although time and chance happen to all men, yet nothing is contingent to God. Chance is under his management, and those things which to us appear most accidental, are managed by his providence to accomplish his designs of mercy to them that love him, and of vengeance to his enemies. Why, then, should the friends of God give themselves any anxious trouble about the most uncertain events? The whole disposal of the lot is of him. Haman’s lots directed his measure to his own destruction, and the salvation of Judah.—Lawson.
ILLUSTRATIONS TO Chapter S 9, 10
The Alpine Travellers. Three tourists were ascending the Alps. After they had gone a considerable distance, and were getting nearer to the eternal snows, and thus the danger increased, it was considered necessary to attach the company by ropes to one another and to the guides. But one of the tourists, an old traveller, was self-confident and self-reliant. He carried the doctrine of self-help too far, and refused to help his neighbours. He fell down the precipice and lost his life. We often best help ourselves by helping others.
Mutual help, need of. As an apple in the hand of a child makes other children run after and consort with him and share his sports, so does he convert affliction, and the need we have of each other’s aid, into a girdle of love, with which to bind us all together; just as no one country produces all commodities, in order that the different nations, by mutual traffic and commerce, may cultivate concord and friendship. How foolish they are who imagine that all the world stands in need of them, but they of nobody; that they know and understand all things, but others nothing; and that the wit of all mankind should be apprenticed to their wisdom.—Gotthold.
Whitfield. An old woman relates, that when she was a little girl Whitfield stayed at her father’s house. He was too much absorbed in his work to take much notice of, and pay much attention to, the little girl. She did not remember any of his eloquent utterances. She was, however, observant, and noticed the great preacher when he did not think that any one was observing his conduct. And the impression made upon her mind by his holy and cheerful demeanour, by his patience under trials and difficulties, and his evident consecration to his work, was of a most lasting and salutary character. Well were it if all great preachers would preach at home! We must be great in the palace of home, and then let our influence work outwards in all directions. Home religion is powerful.
The young Switzer. There was a young man among the Switzers that went about to usurp the government and alter their free state. Him they condemned to death, and appointed his father for executioner, as the cause of his evil education. But because Haman was hanged before, his sons (though dead) should now hang with him. If all fathers who had given an evil education to their sons were punished there would be a large increase of the criminal classes. At the present time the State is doing much in the way of educating; but the State cannot do that which is the proper duty of the parent. By precept, and even by the fear of penalty, should we enforce upon parents the duty of seeing faithfully to the true up-bringing of their children.
Faith of parents. An aged minister of Christ had several sons, all of whom became preachers of the Gospel but one. This one lived a life of dissipation for many years. But the good father’s faith failed not. He trusted God that his wicked son, trained up in the way he should go, in old age should not depart from it. In this sublime faith the aged father passed away. Five years after, this son of many prayers sat at the feet of Jesus.
Influence of parents. The last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mother’s lips, or uttered at a father’s knee; and where there seems to have been any pains bestowed, even by one parent, to train up a child aright, there is in general more than ordinary ground for hope.—The experience of a Prison Chaplain.
Says the venerable Dr. Spring: “The first afflicting thought to me on the death of my parents was, that I had lost their prayers.”
Great men Just as the traveller whom we see on yonder mountain height began his ascent from the plain, so the greatest man of whom the world can boast is but one of ourselves standing on higher ground, and in virtue of his wider intelligence, his nobler thoughts, his loftier character, his purer inspiration, or his more manly daring, claiming the empire as his right.—Hare.
True greatness. The truly great consider, first, how they may gain the approbation of God; and, secondly, that of their own consciences. Having done this they would willingly conciliate the good opinion of their fellow-men.—Cotton.
The greatest man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is the calmest in storms, and whose reliance on truth, on virtue, on God, is the most unfaltering.—Dr. Chening.
Distinguishing, great men. I think it is Warburton who draws a very just distinction between a man of true greatness and a mediocrist. “If,” says he, “you want to recommend yourself to the former, take care that he quits your society with a good opinion of you; if your object is to please the latter, take care that he leaves you with a good opinion of himself.”—Cotton.
Thus Mordecai was truly great, considering, first, how to gain the approbation of God; and, secondly, that of his own conscience. He rises above others by virtue of his wider intelligence, his nobler thoughts, his loftier character, and his more manly daring.
A good name. A name truly good is the aroma from character. It is a reputation of whatsoever things are honest, and lovely, and of good report. It is such a name as is not only remembered on earth, but written in heaven. Just as a box of spikenard is not only valuable to its possessor, but pre-eminently precious in its diffusion; so, when a name is really good, it is of unspeakable service to all who are capable of feeling its aspiration. Mordecai’s fame went out throughout all the provinces.—Dr. J. Hamilton.
Eastern hospitality. Nehemiah charges the people thus: “Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared.” Also in Esther: “Therefore the Jews made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.” An Oriental prince sometimes honours a friend or a favourite servant, who cannot conveniently attend at his table, by sending a mess to his own home. When the Grand Emir found that it incommoded D’Arvieux to eat with him, he politely desired him to take his own time for eating, and sent him what he liked from his kitchen at the time he chose. So that the above statements must not be restricted to the poor.—Paxton’s ‘Illustrations.’
The heaviest taxes. “The taxes are indeed heavy,” said Dr. Franklin on one occasion, and if those laid on by the Government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us by allowing any abatement.
Safeguard of nations. France tried to go on without a God in the time of her first revolution; but Napoleon, for reasons of State, restored the Catholic religion. M. Thiers gives this singular passage in his history: “Napoleon said, ‘For my part, I never hear the sound of the church bell in the neighbouring village without emotion.’ ” He knew that the hearts of the people were stirred by the same deep yearnings after God which filled his own, and so he proposed to restore the worship of God to infidel France. Later, and with deeper meaning, Perrier, successor to Lafayette as prime minister to Louis Philippe, said on his death-bed, “France must have religion” (C. D. Fors). So we may say, the nations, if they are to live, must have religion.
Punishment of nations. It was a sound reply of an English captain at the loss of Calais, when a proud Frenchman scornfully demanded, “When will you fetch Calais again?” “When your sins shall weigh down ours.”—Brooks.
Nations. In one sense the providence of God is shown more clearly in nations than in individuals. Retribution can follow individuals into another state, but not so with nations; they have all their rewards and punishments in time.—D. Custine.
England’s privileges.—It’s the observation of a great politician, that England is a great animal which can never die unless it kill itself; answerable whereunto was the speech of Lord Rich, to the justices in the reign of king Edward VI: “Never foreign power,” said he, “could yet hurt, or in any part prevail, in this realm but by disobedience and disorder among ourselves; that is the way wherewith the Lord will plague us if he mind to punish us.” Polydor Virgil calls Regnum Angliæ, Regnum Dei, the kingdom of England, the kingdom of God, because God seems to take special care of it, as having walled it about with the ocean, and watered it with the upper and nether springs, like that land which Caleb gave his daughter. Hence it was called Albion, quasi Olbion, the happy country; “whose valleys,” saith Speed, “are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose wall is the ocean, and whose defence is the Lord Jehovah.” Foreign writers have termed our country the Granary of the Western World, the Fortunate Island, the Paradise of Pleasure, and Garden of God.—Clarke’s ‘Examples.’