Formerly called the Acts of Pontius Pilate.
This would both confirm the Messianic under persecution, and convince the Heathens of the truth of the Messianic religion. Whether it been canonical or not, it is of very great antiquity, and is appealed to by several of the ancient Believer.
It is all a great read for information of what was left out, but I am only giving you the verses that jumped out on me, giving me names that were missing, or added detail.
Through out it Pontius Pilate had several meeting with Y’Shua and each time said: “I call the whole world to witness that I find no fault in this man”!
In chapter 5:6 The Jews say to him, his blood be upon us and our children. Then Pilat calling together the elder and scribes, priest and Levites, saith to them privately, Do not act thus; I have found nothing in your charge against him concerning his curing sick persons, and breaking the Sabbath, worthy of death.
v. 14 The Jews reply to Pilate, our Law saith, he shall be obliged to receive nine and thirty stripes, but if after this manner he shall blaspheme against G-d, he shall be stoned.
15. Pilate saith unto them, If that speech of his was blasphemy, do ye try him according to your law.
Chapter 5 was all the witness that came in – they were not false witness but the ones that Y’Shua healed. They were shot down because it was not the healings they objected to but that is was done on the Sabbath and not from G-d.
v. 7 And now let this man go; because the very miracles for which ye accuse him, are from G-d; and he is not worthy of death.
v. 8 The Jews then said to Nicodemus, Art thou become his disciple, and making speeches in his favor?
9. Nicodemus said to them, Is the governor become his disciple also, and does he make speeches for him? Did not Caesar place him in that high post?
10. When the Jews heard this they trembled, and gnashed their teeth at Nicodemus, and said to him, Mayest thou receive his doctrine for truth, and have thy lot with Messiah!
v. 26. And a certain woman named Yeronica, said, I was afflicted with an issue of blood twelve years, and I touched the hem of his garments, and presently the issue of my blood stopped.
V 27 The Jews then said, We have a law, that a woman shall not be allowed as an evidence.
v. 45 But others said to Pilate, that he had raised Lazarus from the dead, after he had been four days in his grave.
46. The governor hearing this, trembling said to the multitude of the Jews, What will it profit you to shed innocent blood?
Chapter 6 V.20 Then Pilate taking water, washed his hands before the people and said, I am innocent of the blood of this just person, look ye to it.
v. 21 The Jews answered and said, His blood be upon us and our children.
v. 22 Then Pilate commanded Y’Shua to be brought before him, and spake to him in the following words:
v. 23 Thy own nation hath charged thee as making thyself a king; wherefore I, Pilate, sentence thee to be whipped according to the laws of former governors; and that thou be first bound, then hanged upon a cross in that place where thou are now a prisoner; and also two criminals with thee, whose names are Dimas and Gestas.
Chapter 7 v. 3 And in like manner did they to the two thieves who were crucified with him, Dimas on his right and Gestas on his left.
v. 8 Then Longinus, a certain soldier, taking a spear, pierced his side, and presently there came forth blood and water.
V. 11 But the thief who was crucified on his right hand, whose name was Dimas, answering, rebuked him, and said Dost not thou fear G-d, who art condemned to this punishment? We indeed receive rightly and justly the demerit of our actions; but this Y’Shua, what evil hath he done?
Chapter 8 v. 1 And it was about the sixth hour, and darkness was upon the face of the whole earth until the ninth hour.
v. 2 And while the sun was eclipsed, behold the vail of the Temple was rent from the top to the bottom; and the rocks also were rent, and the graves opened, and many bodies of saints, which slept, arose.
v. 12 And behold a certain man of Arimathaea, named Joseph, who also was a disciple of Y’Shua, but not openly so, for fear of the Jews, came to the governor, and entreated the governor that he would give him leave to take away the body of Y’Shua from the cross being the High Sabbath.
v. 14 And Nicodemus came, bringing with him a mixture of myrrh and aloes about a hundred pound weight; and they took down Y’Shua from the cross with tears, and bound him with linen cloths with spices, according to the custom of burying among the Jews,
Chapter 10 is about Joseph’s escape, soldiers speaking to the Jews:
v. 11 We have heard that ye shut up Joseph, who buried the body of Y’Shua, in a chamber, under a lock which was sealed; and when ye opened it, found him not there.
12. Do ye then produce Joseph whom ye put under guard in the chamber, and we will produce Y’Shua whom we guarded in the sepulcher.
13. The Jews answered and said, We will produce Joseph, so you produce Y’Shua. But Joseph is in his own city of Arimathaea.
15. The Jews hearing this, were afraid, and said among themselves, If by any means these things should become public, then every body will believe in Y’Shua.
16. Then they gathered a large sum of money, and gave it to the soldiers, saying. Do ye tell the people that the disciples of Y’Shua came in the night when ye wee asleep and stole away the body of Y’Shua; and if Pilate the governor should hear of this, we will satisfy him and secure you.
17. The soldiers accordingly took the money, and said as they were instructed by the Jews; and their report was spread abroad among all the people.
Chapter 11 v. 4 Nicodemus speaking: O sons of Israel, and let us send men into the mountains of Israel, lest perhaps the spirit hath carried away Y’Shua, and there perhaps we shall find him, and be satisfied.
5. And the counsel of Nicodemus pleased all the people; and they sent forth men who sought for Y’Shua, but could not find him: and they returning, said, We went all about, but could not find Y’Shua, but we have found Joseph in his city of Arimathea.
6. The rulers hearing this, and all the people, were glad, and praised the G-d of Israel, because Joseph was found, whom they had shut up in a chamber, and could not find.
7. And when they had formed a large assembly, the chief priest said, By what means shall we bring Joseph to us to speak with him?
8. And taking a piece of paper, they wrote to him, and said Peace be with thee, and all thy family. We know that we have offended against G-d and thee. Be pleased to give a visit to us your fathers, for we wee perfectly surprised at your escape from prison.
9. We know that it was malicious counsel which we took against thee, and that the L-rd took care of thee, and the L-rd himself delivered thee from our designs. Peace be unto thee, Joseph, who are honorable among all people.
10. And they chose seven of Joseph’s friends, and said to them, when ye come to Joseph, salute him in peace, and give him the letter.
16. And they all kissed him; and Nicodemus took him to his house, having prepared a large entertainment.
17. But on the morrow, being a preparation-day, Annas, and Calaphas, and Nicodemus, said to Joseph, Make confession to the G-d of Israel, and answer to us all these questions which we shall ask thee;
18. For we have been very much troubled, that thou didst bury the body of Y’Shua; and that when we had locked thee in a chamber, we could not find thee; and we have been afraid every since, till this time of thy appearance among us. Tell us therefore before G-d, all that came to pass.
19. Then Joseph answering said, Ye did indeed put me under confinement, on the day of preparation, till the morning.
20. But while I was standing at prayer in the middle of the night, the house was surrounded with four angels’ and I saw Y’Shua laying hold on my hand, lifted me from the ground, and the dew was then sprinkled on me; but he, wiping my face, kissed me, and said unto me, Fear not, Joseph; look upon me, for it is I.
22. Then I looked upon him and said, Rabboni Elias! He answered me, I am not Elias, but Y’Shua of Nazreth, whose body thou didst bury.
23. I said to him, Shew me the tomb in which I laid thee.
24. Then Y’Shua, taking me by the hand, led me unto the place where I laid him, and hewed me the linen clothes, and napkin which I put round his head. Then I knew that it was Y’Shua, and worshipped him and said Blessed be he who cometh in the name of the L-rd.
25. Y’Shua again taking me by the hand, led me to Arimathaea to my own house, and said to me, Peace be to thee; but go not out of thy house till the fortieth day; but I must go to my disciples.
Chapter 12 The dead had risen. V. 16 This same Simeon had two sons of his own, and we were all present at their death and funeral.
17. Go therefore and see their tombs, for these are open, and they can tell us some of the mysteries of their resurrection.
22. Then saluting them with all respect and deference to G-d, they brought them to the synagogue at Jerusalem: and having shut the gates, they took the book of eh Law of G-d.
23. Putting it in their hands, swore them by G-d Adonai, saying, If ye believe him who raised you from the dead, to be Y’Shua, tell us what ye have seen, and how ye wee raised from the dead.
Chapter 13 v 1. Y’Shua and Father, who art G-d gave us leave to declare thy mysteries, which we saw after death.
V 3 When we were placed with our fathers in the depth of the grave, in the blackness of darkness, on a sudden there appeared the color of the sun like gold, and a substantial purple-color light enlightening the place.
V 3. Presently upon this, Adam. The father of all mankind, with all the patriarchs and prophets, rejoiced and said, That light who hath promised to translate us to everylasting light.
(Many others of the dead saints spoke.)
Chapter 14 Seth speaks. V. 3 Declaring Michael appeared unto me saying, I am sent unto thee from the L-rd; I am appointed to preside over human bodies.
4. I tell thee Seth, do not pray to G-d in tears, and entreat him for the oil of the tree of mercy wherewith to anoint thy father Adam for his head-ache;
5. Because thou canst not be any means obtain it till the last day and times, namely, till five thousand and five hundred years past.
Chapter 18 v. 2 Live now by the wood of my cross; the devil, the prince of this world, is overcome, and death is conquered.
v. 7 Sing unto the L-rd, all ye saints of his, and give thanks at the remembrance of his holiness. For his anger endureth but for a moment; in his favor is life.
V 18 In like manner all the prophets spake the sacred things of his praise, and followed the L-rd.
Chapter 20 In Paradise, filled with mercy and glory. V 2 And two very ancient men met them, and were asked by the saints, Who are ye, who have not yet been in with us in the grave, and have had your bodies placed in paradise?
3. One of them answering, said I am Enoch, who was translated by the word of G-d: and this man who is with me, is Elijah the Tisbite, who was translated in a fiery chariot.
4. Here we have hitherto been, and have not tasted death, but are now about to return a the coming of Antimessiah, being armed with divine signs and miracles, to engage with him in battle, and to be slain by him at Jerusalem, and to be taken up alive again into the clouds, after three days and a half.
5. While the holy Enoch and Elias were relating this, behold there came another man in a miserable figure carrying the sign of the cross upon his shoulders.
6. And when all the saints saw him, they said to him, Who art thou? For thy countenance is like a thief’s; and why dost thou carry a cross upon they shoulders?
7. To which he answering, said, Ye say right, for I was a thief, who committed all sorts of wickedness upon earth.
8. And the Jews crucified me with Y’Shua; and I observed the surprising things which happen in the creation at the crucifixion.
9. And I believed him to be the Creator of all things, and the Almighty King; and I prayed to him, saying, L-rd, remember me, when thou come into thy kingdom.
10. He presently regarded my supplication, and said to me, Verily I say unto thee, this day thou shall be with me in Paradise.
11. And he gave me this sign of the cross saying, Carry this, and go to Paradise; and if the angel who is the guard of Paradise will not admit thee, shew him the sign of the cross, and say unto him: Y’Shua HaMashiach who is now crucified, hath sent me hither to thee.
12. When I did this, and told the angel who is the guard of Paradise all these things, and he heard them, he presently opened the gated, introduce me, and placed me on the right-hand in Paradise.
Chapter 21 v. 12 But immediately all these things which were related by the Jew in their synagogues concerning Y’Shua were presently told by Joseph and Nicodemus to the governor.
13 and Pilate wrote down all these transactions, and placed all these accounts in the public records of his hall.
The Epistle of Abgarus
Abgarus is Eusebius, Bishop of Caesrea, in Palestine, who flourished in the early part of the fourth century.
Chapter 1: Is a copy of a letter written by King Abgarus to Y’Shua, and sent to Him by Ananias, his footman, to Jerusalem inviting Him to Edessa.
1. Abgarus, king of Edessa, to Y’Shua the good Savior, who appears at Jerusalem, greeting.
2. I have been informed concerning You and Your cures, which are performed without the use of medicines and herbs.
3. For it is repaired, that You cause the blind to see, the lame to walk, do both cleanse lepers, and cast out unclean spirits and devils, and restore them to health who have been long diseased, and raised up the dead;
4. All which when I heard, I was persuaded of one of these two, viz: either that You are G-d Himself descended from heaven, who do these things, or the son of G-d.
5. On this account therefore I have wrote to You, earnestly to desire You would take the trouble of a journey hither, and cure a disease, which I am under.
6. For I hear the Jews ridicule You, and intend you mischief.
7. My cit is indeed small, but neat, and large enough for us both.
Chapter 2.
The answer of Y’Shua by Ananias the footman to Abgrus the king, declining to visit Edessa.
1. Abgarus, you are happy, forasmuch as you have believed on Me, whom you have not seen.
2. For it is written concerning Me, that those who have seen Me should not believe on Me, that they who have not seen might believer and live.
3. As to that part of your letter, which relates to My giving you a visit, I must inform you, that I must fulfil all the ends of My mission in this country, and after that be received up again to Him who sent Me.
4. But after My ascension I will send one of My disciples, who will cure your disease, and give life to you, and all that are with you.
Chapter 1: Is a copy of a letter written by King Abgarus to Y’Shua, and sent to Him by Ananias, his footman, to Jerusalem inviting Him to Edessa.
1. Abgarus, king of Edessa, to Y’Shua the good Savior, who appears at Jerusalem, greeting.
2. I have been informed concerning You and Your cures, which are performed without the use of medicines and herbs.
3. For it is repaired, that You cause the blind to see, the lame to walk, do both cleanse lepers, and cast out unclean spirits and devils, and restore them to health who have been long diseased, and raised up the dead;
4. All which when I heard, I was persuaded of one of these two, viz: either that You are G-d Himself descended from heaven, who do these things, or the son of G-d.
5. On this account therefore I have wrote to You, earnestly to desire You would take the trouble of a journey hither, and cure a disease, which I am under.
6. For I hear the Jews ridicule You, and intend you mischief.
7. My cit is indeed small, but neat, and large enough for us both.
Chapter 2.
The answer of Y’Shua by Ananias the footman to Abgrus the king, declining to visit Edessa.
1. Abgarus, you are happy, forasmuch as you have believed on Me, whom you have not seen.
2. For it is written concerning Me, that those who have seen Me should not believe on Me, that they who have not seen might believer and live.
3. As to that part of your letter, which relates to My giving you a visit, I must inform you, that I must fulfil all the ends of My mission in this country, and after that be received up again to Him who sent Me.
4. But after My ascension I will send one of My disciples, who will cure your disease, and give life to you, and all that are with you.
The Elect
[1 Pet. 1:2] Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Y’Shua HaMashiach: Grace unto you, and peace, be multiplied.
Written after the death of the Messiah.
To the strangers scattered - literally, "sojourners of the dispersion"; only in John 7:35 and James 1:1 in New Testament, and the Septuagint, Ps 147:2, "the outcasts of Israel"; the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition as a shadow of their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. Believers, if they rightly consider their calling, must never settle themselves here, but feel themselves traveler. As the Jews in their dispersion diffused through the nations the knowledge of the one G-d, introductory to Messiah's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Messiah, foundation to His second advent.. "The children of G-d scattered abroad" constitute one whole in Messiah, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly.
Elect in the Greek order, comes before "strangers"; elect, in relation to heaven, strangers, in relation to the earth. The election here is that of individuals to eternal life by the sovereign grace of G-d, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive John 21:21, 22; Peter numbers Gentiles among the elect, as they carried the appearance of having been renewed". He calls the whole Body by the designation strictly belonging only to the better portion of them. The election to hearing, and that to eternal life, is distinct. Realization of our election is a strong motive to holiness. The minister invites all, yet he does not hide the truth that in none but the elect wills the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatening, redounds to "the elect"; therefore, at the outset, Peter addresses them. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (5:13); from northeast southwards to Galatia, southeast to Cappadocia, then Asia, and back to Bithynia, west of Pontus. Contrast the order, Acts 2:9. He now was ministering to those same peoples as he preached to on Pentecost:
Foreknowledge meaning foreordaining love (1:20), inseparable from G-d's foreknowledge, the origin from which, and pattern according to which, election takes place. Acts 2:23, and Rom. 11:2, prove "foreknowledge" to be foreordination. G-d's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint disqualified. For so the Son of G-d was "foreknown" (so the Greek for "foreordained," verse 20) to be the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful submission. The Hebrew and Greek "know" include approval and acknowledging as one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, bachar (Greek, "hairetizo," Septuagint). Peter descends from the eternal "election" of G-d through the new birth, to the believer's "sanctification," that from this he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance". The divine three are introduced in their respective functions in redemption.
Through sanctification, Greek, "in"; the element in which we are elected. The "election" of G-d realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Messiah once for all" (Heb 10:10). "Thou must believe and know that thou art holy; not, however, through your own piety, but through the blood of Messiah". This is the true sanctification of the Spirit, to obey the Gospel, to trust in the three-in-one.
The Spirit's setting apart of the saint as consecrated to G-d and the completing of G-d's choice (Gal 1:4). G-d the Father gives us salvation by gratuitous election; the Son earns it by His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Word. Compare Num. 6:24-26, the Old Testament triple blessing.
Unto obedience is the result or end aimed at by G-d as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (verse 22). Rom. 1:5, "obedience to the faith," and obedience the fruit of faith.
Sprinkling not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Messiah 's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
“ Mercy" met our misery; "grace," our guilt.
Now we know the ‘elect’ is both Jews and Gentiles.
The qualifications of the Elect were found in Col. 3:12-17
Put on therefore, as the elect of G-d, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Messiah forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of G-d rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the L-rd. And whatsoever ye do in word or deed, do all in the name of the L-rd Y’Shua, giving thanks to G-d and the Father by him.
The elect is used 17 times in Scripture. Here are some of them:
Mark 13:22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.
Matt. 24:2 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
Are you working on the qualifications to be an elect?
Written after the death of the Messiah.
To the strangers scattered - literally, "sojourners of the dispersion"; only in John 7:35 and James 1:1 in New Testament, and the Septuagint, Ps 147:2, "the outcasts of Israel"; the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition as a shadow of their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. Believers, if they rightly consider their calling, must never settle themselves here, but feel themselves traveler. As the Jews in their dispersion diffused through the nations the knowledge of the one G-d, introductory to Messiah's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Messiah, foundation to His second advent.. "The children of G-d scattered abroad" constitute one whole in Messiah, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly.
Elect in the Greek order, comes before "strangers"; elect, in relation to heaven, strangers, in relation to the earth. The election here is that of individuals to eternal life by the sovereign grace of G-d, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive John 21:21, 22; Peter numbers Gentiles among the elect, as they carried the appearance of having been renewed". He calls the whole Body by the designation strictly belonging only to the better portion of them. The election to hearing, and that to eternal life, is distinct. Realization of our election is a strong motive to holiness. The minister invites all, yet he does not hide the truth that in none but the elect wills the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatening, redounds to "the elect"; therefore, at the outset, Peter addresses them. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (5:13); from northeast southwards to Galatia, southeast to Cappadocia, then Asia, and back to Bithynia, west of Pontus. Contrast the order, Acts 2:9. He now was ministering to those same peoples as he preached to on Pentecost:
Foreknowledge meaning foreordaining love (1:20), inseparable from G-d's foreknowledge, the origin from which, and pattern according to which, election takes place. Acts 2:23, and Rom. 11:2, prove "foreknowledge" to be foreordination. G-d's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint disqualified. For so the Son of G-d was "foreknown" (so the Greek for "foreordained," verse 20) to be the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful submission. The Hebrew and Greek "know" include approval and acknowledging as one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, bachar (Greek, "hairetizo," Septuagint). Peter descends from the eternal "election" of G-d through the new birth, to the believer's "sanctification," that from this he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance". The divine three are introduced in their respective functions in redemption.
Through sanctification, Greek, "in"; the element in which we are elected. The "election" of G-d realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Messiah once for all" (Heb 10:10). "Thou must believe and know that thou art holy; not, however, through your own piety, but through the blood of Messiah". This is the true sanctification of the Spirit, to obey the Gospel, to trust in the three-in-one.
The Spirit's setting apart of the saint as consecrated to G-d and the completing of G-d's choice (Gal 1:4). G-d the Father gives us salvation by gratuitous election; the Son earns it by His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Word. Compare Num. 6:24-26, the Old Testament triple blessing.
Unto obedience is the result or end aimed at by G-d as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (verse 22). Rom. 1:5, "obedience to the faith," and obedience the fruit of faith.
Sprinkling not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Messiah 's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
“ Mercy" met our misery; "grace," our guilt.
Now we know the ‘elect’ is both Jews and Gentiles.
The qualifications of the Elect were found in Col. 3:12-17
Put on therefore, as the elect of G-d, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Messiah forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of G-d rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the L-rd. And whatsoever ye do in word or deed, do all in the name of the L-rd Y’Shua, giving thanks to G-d and the Father by him.
The elect is used 17 times in Scripture. Here are some of them:
Mark 13:22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.
Matt. 24:2 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
Are you working on the qualifications to be an elect?
Introducton to 1 Peter
Peter was the author of 1, 2 3 Peter plus the lost Gospel of Peter. He was the Apostle of Jews. Paul was called the Apostle of faith to the Gentiles; John was called the Apostle of love.
During this time Nero was the Roman Emperor and the church was approximately 35 years old, it was the persecuted church. Peter called these persecutions fiery trials, 4:12.
Peter’s natural name was Simon which means to hear, but Y’Shua renamed him Peter which means rock solid. Peter’s wife’s name was Concordia (Matt. 8; Mk. 1:30 and 1 Cor. 9:5.
1 Peter was written from Babylon, which was a major headquarters of Jews during the first century. Precious used 5 times in 1 Peter.
1. Trials of faith is precious.
2. The blood of the Messiah 5. Promises
3. L-rd
4. Faith
Four times Peter tells them to remain faithful under pressure:
1. Be a good citizen
2. Servants
3. Wives
4. Husband
Three areas in which we must have G-d’s help: Salvation, summit ion and suffering.
1 Peter times Peter dwell on joy compared to 16 times he speaks of suffering.
Four ways to put away all evil - by putting away its roots.
1. Hatred
2. Dishonesty
3. Jealously
4. Deception
All Believers are a form of a priest.
When you feel something warring against your Soul, it is lust 2:11.
Love covers a multitude of sins. It is possible to will in G-d’s will 4:19.
Peter uses the term filthy lucre for money.
Husbands do two things that their prayers be not hindered 3:7: dwell with wife according to knowledge and give honor to his wife.
Four-fold purpose:
1. How to act during sufferings.
2. What attitudes to have in suffering.
3. Glory follows suffering.
4. Repair believers for persecution.
During this time Nero was the Roman Emperor and the church was approximately 35 years old, it was the persecuted church. Peter called these persecutions fiery trials, 4:12.
Peter’s natural name was Simon which means to hear, but Y’Shua renamed him Peter which means rock solid. Peter’s wife’s name was Concordia (Matt. 8; Mk. 1:30 and 1 Cor. 9:5.
1 Peter was written from Babylon, which was a major headquarters of Jews during the first century. Precious used 5 times in 1 Peter.
1. Trials of faith is precious.
2. The blood of the Messiah 5. Promises
3. L-rd
4. Faith
Four times Peter tells them to remain faithful under pressure:
1. Be a good citizen
2. Servants
3. Wives
4. Husband
Three areas in which we must have G-d’s help: Salvation, summit ion and suffering.
1 Peter times Peter dwell on joy compared to 16 times he speaks of suffering.
Four ways to put away all evil - by putting away its roots.
1. Hatred
2. Dishonesty
3. Jealously
4. Deception
All Believers are a form of a priest.
When you feel something warring against your Soul, it is lust 2:11.
Love covers a multitude of sins. It is possible to will in G-d’s will 4:19.
Peter uses the term filthy lucre for money.
Husbands do two things that their prayers be not hindered 3:7: dwell with wife according to knowledge and give honor to his wife.
Four-fold purpose:
1. How to act during sufferings.
2. What attitudes to have in suffering.
3. Glory follows suffering.
4. Repair believers for persecution.
Equal Rights
[Esther 8:8] Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
Sealed with the king's ring which is a reason both for the writing and sealing of the present letters in this manner, and why the former could not be reversed. Nor does it appear that they were, but that, in virtue of them, the people had power to rise and kill the Jews on the day appointed, if they dared, or were so disposed. These empowered the Jews to rise in their own defense, and kill all that made any attempts upon them, for which they had the royal authority; and these letters coming after the other, though they did not formally reverse them, which might not be done, yet rendered them ineffectual.
Reverse - For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be un-repealable? It is G-d's privilege, not to repent, and to say what can never be altered.
This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. 6:15. This is so far from bespeaking the wisdom and honor of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This saviors’ of that old presumption which ruined us all: We will be as idols. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere the right to enact implies the right to repeal. It is G-d’s prerogative not to repent, and to say what can never be altered or unsaid.
Which was above two months after the former decree. All which time G-d suffered the Jews to lie under the error of this dreadful day, that they might be more thoroughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country. By which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves. And for the greater illustration of G-d's glorious power, and wisdom, and goodness, in giving His people such an admirable and unexpected deliverance.
their enemies, (3:13). Not that they made use of it to the utmost extremity, it is certain they did not in one point, in taking the spoil, (9:10, 15, 16), and, since they spared that, it is highly probable they spared women and children.
In 3:13 on a single day the thirteenth day of the twelfth month, the month of Adar, to annihilate all the Jews – young and old, women and children and plunder their goods now the same privilege was granted to the Jews to defend themselves.
The text consistently shows the Jews as morally superior to their oppressors. It records three times that the Jews did not take advantage of the royal provision to plunder (9:10, 15-16). Presumably, they also were allowed to put to death women and little children as well as the armed forces that came against them, as well as the arm forces. This Jews refused to do, in accordance with G-d’s Law. Instead the text expressly says that they only put to death men (9:6, 12, 15). As defenders, the Jews did not attack nonmilitary targets. They themselves were the subjects of attack.
In all the provinces, with an estimate population of one hundred million, seventy-five thousand of the enemy was slain. No mention is made of even one Jew being killed. (The Greek version of this same text puts the number at fifteen thousand slain.)
The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; according to which it was enacted that if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of the second, defend themselves and even slay their enemies. However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. Instances occur in sacred (Dan. 6:14), no less than profane, history. Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch. That the law of Persia has undergone no change in this respect, and the power of the monarch not less immutable, appear from many stories related in the books of modern travelers through that country.
This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But it shows the absurdity of that branch of their constitution that none of the king’s edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men’s pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived.
The people of the land became Jews or were proselyted, they embraced the Jewish religion, and submitted to the rites and ceremonies of it; were circumcised, as in the Septuagint version, and so were proselytes of righteousness. Indeed no other could they be, dwelling in their own land; many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered. Wherein manifestly appeared to them the providence of G-d, the hand of the Supreme Being, and from hence concluded their G-d must be the true G-d, and they His favorite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court.
One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true G-d only. Holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious.
The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture:
1. They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zech. 8:23. We will go with you, for we have heard, we have seen, that G-d is with you, the shield of your help, and the sword of your excellency, Deut. 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble.
2. They thought them frightening, and considered those miserable that were against them. They plainly saw in Haman’s fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the G-d of Israel, and therefore it is wisdom to think of submitting to him.
They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation. What a satisfaction they had in their deliverance.
Purim is the festival to celebrate this outcoming, were the book of Esther is read and the children make lots of noise at every mention of Haman.
Sealed with the king's ring which is a reason both for the writing and sealing of the present letters in this manner, and why the former could not be reversed. Nor does it appear that they were, but that, in virtue of them, the people had power to rise and kill the Jews on the day appointed, if they dared, or were so disposed. These empowered the Jews to rise in their own defense, and kill all that made any attempts upon them, for which they had the royal authority; and these letters coming after the other, though they did not formally reverse them, which might not be done, yet rendered them ineffectual.
Reverse - For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be un-repealable? It is G-d's privilege, not to repent, and to say what can never be altered.
This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. 6:15. This is so far from bespeaking the wisdom and honor of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This saviors’ of that old presumption which ruined us all: We will be as idols. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere the right to enact implies the right to repeal. It is G-d’s prerogative not to repent, and to say what can never be altered or unsaid.
Which was above two months after the former decree. All which time G-d suffered the Jews to lie under the error of this dreadful day, that they might be more thoroughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country. By which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves. And for the greater illustration of G-d's glorious power, and wisdom, and goodness, in giving His people such an admirable and unexpected deliverance.
their enemies, (3:13). Not that they made use of it to the utmost extremity, it is certain they did not in one point, in taking the spoil, (9:10, 15, 16), and, since they spared that, it is highly probable they spared women and children.
In 3:13 on a single day the thirteenth day of the twelfth month, the month of Adar, to annihilate all the Jews – young and old, women and children and plunder their goods now the same privilege was granted to the Jews to defend themselves.
The text consistently shows the Jews as morally superior to their oppressors. It records three times that the Jews did not take advantage of the royal provision to plunder (9:10, 15-16). Presumably, they also were allowed to put to death women and little children as well as the armed forces that came against them, as well as the arm forces. This Jews refused to do, in accordance with G-d’s Law. Instead the text expressly says that they only put to death men (9:6, 12, 15). As defenders, the Jews did not attack nonmilitary targets. They themselves were the subjects of attack.
In all the provinces, with an estimate population of one hundred million, seventy-five thousand of the enemy was slain. No mention is made of even one Jew being killed. (The Greek version of this same text puts the number at fifteen thousand slain.)
The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; according to which it was enacted that if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of the second, defend themselves and even slay their enemies. However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. Instances occur in sacred (Dan. 6:14), no less than profane, history. Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch. That the law of Persia has undergone no change in this respect, and the power of the monarch not less immutable, appear from many stories related in the books of modern travelers through that country.
This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But it shows the absurdity of that branch of their constitution that none of the king’s edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men’s pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived.
The people of the land became Jews or were proselyted, they embraced the Jewish religion, and submitted to the rites and ceremonies of it; were circumcised, as in the Septuagint version, and so were proselytes of righteousness. Indeed no other could they be, dwelling in their own land; many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered. Wherein manifestly appeared to them the providence of G-d, the hand of the Supreme Being, and from hence concluded their G-d must be the true G-d, and they His favorite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court.
One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true G-d only. Holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious.
The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture:
1. They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zech. 8:23. We will go with you, for we have heard, we have seen, that G-d is with you, the shield of your help, and the sword of your excellency, Deut. 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble.
2. They thought them frightening, and considered those miserable that were against them. They plainly saw in Haman’s fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the G-d of Israel, and therefore it is wisdom to think of submitting to him.
They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation. What a satisfaction they had in their deliverance.
Purim is the festival to celebrate this outcoming, were the book of Esther is read and the children make lots of noise at every mention of Haman.
Vindicate
[Easter 6:3] And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.
What honour and dignity hath been done to Mordecai for this - It took this long to remember to reward Mordecai for saving the king. He judged it an action worthy of regard and what ought to be rewarded, as it was the saving of his life; but had forgotten whether any royal favor had been shown to the person for it.
Servants that ministered the lords of his bedchamber then in waiting.
There is nothing done for him not on that account, nothing more than what he had; he had an office at court before, but was not advanced to anything higher on this account.
He hath had no recompenses for this great and good service, which might either happen through the king's forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.
The law of gratitude is a law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us but that they make us indebted to them.
Two rules of gratitude may be gathered from the king’s enquiry here:
1. Better honor than nothing. If we cannot, or need not, make recommence to those who have been kind to us, yet let us do them honor by acknowledging their kindnesses and owning our obligations to them.
2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debts.
The greatest merits and the best services are often overlooked and go unrewarded among men. Little honor is done to those who best deserve it, and fittest for it, and would do most good with it. See Eccl. 9:14–16. The gaining of wealth and honor is usually a perfect lottery, in which those that venture least commonly carry off the best prize. Good services are sometimes so far from being a man’s promotion that they will not be his protection. Mordecai is at this time, by the king’s edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve G-d need not fear being thus ill paid.
Being in haste to confer some honor on Mordecai for what he had done.
It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.
Honour more than to myself - who had been advanced above all the princes and nobles of the realm, and was now in such high honors both with the king and queen. He was to be at a banquet that day; and he might conclude, that by putting this question to him, he could have in view none but himself.
See how men’s pride deceives them.
1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honors as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray.
2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others.
3. At once, being very prompt Haman thinks he is carving out honor for himself, and therefore does it very liberally
This book was written by the spirit of prophecy, because none could know the thoughts of the heart but G-d; it to be written by the Holy Ghost.
Haman advises a Royal apparel , not a whole suit of clothes, but a single garment; the purple robe, interwoven with gold as both the Targums, such as kings wore. That which Cyrus appeared in public in was half purple, and half white, and no other person besides might wear such a one for it was a capital crime with the Persians to wear any of the king's apparel.
Trebazus, an intimate of Artaxerxes, having begged an old gown of him, it was granted, on condition that he would not wear it, it being contrary to the laws of Persia; but he, regardless of the order, appeared in it at court. Which affront to the king was so resented by the Persians, that they were for punishing him severely, according to the law, had not Artaxerxes declared, that he had ordered him to appear in that dress as his fool. Hence Artabanus, though uncle to Xerxes was very unwilling to obey his orders, to put on his royal robes, sit on his throne, and sleep on his bed. So that this was a daring proposal in Haman, which he would never have ventured to have made, had it not been for the great confidence he had in the king's favour.
The horse, the kings of Persia had horses peculiar to them, and those were Nisaean horses, which were brought from Armenia, and were remarkable for their beauty. If the same law obtained in Persia as did in Judea, no man might ride on the king's horse any more than sit on his throne, or hold his scepter and perhaps this horse here was not proposed for the person to ride on, but to be led in state before him. It is afterwards said that Mordecai rode on horseback, yet it might not be on the king's horse, which might be only led; and what follows seems to confirm it. Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance.
The crown royal and which the order of the words requires, the horse being the immediate forerunner; and no mention is made of the crown afterwards, as set on the head of Mordecai. Nor would Haman have dared to advise to that, nor could it be granted; but this was what was wont to be done, to put the royal crown on the head of a horse led in state. This we are assured was a custom in Persia, as it is with the Ethiopians to this day; and so, with the Romans, horses drawing triumphal chariots were crowned. Either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.
In short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the scepters, the emblem of power that all the people must be made to take notice of him and do him reverence.
The king told him Mordecai the Jew the person he meant this honor for he describes by name, by nation, and by office, that there might be no mistake. This sudden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honor upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit.
.Honor and restoration is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.
Hanmen gets hang on the gallow he made for Mordecai. Justice was served!
How great and good Mordecai was.
1. He was great; and it does one good to see virtue and piety thus in honor.
2. He was great with the king, next to him, as one he most delighted and confided in. Long had Mordecai sat contentedly in the king’s gate, and now at length he is advanced to the head of his council-board. Men of merit may for a time seem buried alive; but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai was written in the chronicles of the kingdom, as very memorable, and contributing to the great achievements of the king. He never did such acts of power as he did when Mordecai was his right hand.
3. He was great among the Jews, not only great above them, more honorable than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his preferment that they rejoiced in it, and added to it by giving him a commanding interest among them and submitting all their affairs to his direction.
4. He was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good.
When the king advanced him:
1. He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jews’ religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him.
2. He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief thing most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good.
3. He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behavior, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable.
4. He did not side with any one party of his people against another, nor make some his favorites, while the rest were neglected and crushed. But, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to G-d, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. G-d continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!
What honour and dignity hath been done to Mordecai for this - It took this long to remember to reward Mordecai for saving the king. He judged it an action worthy of regard and what ought to be rewarded, as it was the saving of his life; but had forgotten whether any royal favor had been shown to the person for it.
Servants that ministered the lords of his bedchamber then in waiting.
There is nothing done for him not on that account, nothing more than what he had; he had an office at court before, but was not advanced to anything higher on this account.
He hath had no recompenses for this great and good service, which might either happen through the king's forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.
The law of gratitude is a law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us but that they make us indebted to them.
Two rules of gratitude may be gathered from the king’s enquiry here:
1. Better honor than nothing. If we cannot, or need not, make recommence to those who have been kind to us, yet let us do them honor by acknowledging their kindnesses and owning our obligations to them.
2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debts.
The greatest merits and the best services are often overlooked and go unrewarded among men. Little honor is done to those who best deserve it, and fittest for it, and would do most good with it. See Eccl. 9:14–16. The gaining of wealth and honor is usually a perfect lottery, in which those that venture least commonly carry off the best prize. Good services are sometimes so far from being a man’s promotion that they will not be his protection. Mordecai is at this time, by the king’s edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve G-d need not fear being thus ill paid.
Being in haste to confer some honor on Mordecai for what he had done.
It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.
Honour more than to myself - who had been advanced above all the princes and nobles of the realm, and was now in such high honors both with the king and queen. He was to be at a banquet that day; and he might conclude, that by putting this question to him, he could have in view none but himself.
See how men’s pride deceives them.
1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honors as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray.
2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others.
3. At once, being very prompt Haman thinks he is carving out honor for himself, and therefore does it very liberally
This book was written by the spirit of prophecy, because none could know the thoughts of the heart but G-d; it to be written by the Holy Ghost.
Haman advises a Royal apparel , not a whole suit of clothes, but a single garment; the purple robe, interwoven with gold as both the Targums, such as kings wore. That which Cyrus appeared in public in was half purple, and half white, and no other person besides might wear such a one for it was a capital crime with the Persians to wear any of the king's apparel.
Trebazus, an intimate of Artaxerxes, having begged an old gown of him, it was granted, on condition that he would not wear it, it being contrary to the laws of Persia; but he, regardless of the order, appeared in it at court. Which affront to the king was so resented by the Persians, that they were for punishing him severely, according to the law, had not Artaxerxes declared, that he had ordered him to appear in that dress as his fool. Hence Artabanus, though uncle to Xerxes was very unwilling to obey his orders, to put on his royal robes, sit on his throne, and sleep on his bed. So that this was a daring proposal in Haman, which he would never have ventured to have made, had it not been for the great confidence he had in the king's favour.
The horse, the kings of Persia had horses peculiar to them, and those were Nisaean horses, which were brought from Armenia, and were remarkable for their beauty. If the same law obtained in Persia as did in Judea, no man might ride on the king's horse any more than sit on his throne, or hold his scepter and perhaps this horse here was not proposed for the person to ride on, but to be led in state before him. It is afterwards said that Mordecai rode on horseback, yet it might not be on the king's horse, which might be only led; and what follows seems to confirm it. Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance.
The crown royal and which the order of the words requires, the horse being the immediate forerunner; and no mention is made of the crown afterwards, as set on the head of Mordecai. Nor would Haman have dared to advise to that, nor could it be granted; but this was what was wont to be done, to put the royal crown on the head of a horse led in state. This we are assured was a custom in Persia, as it is with the Ethiopians to this day; and so, with the Romans, horses drawing triumphal chariots were crowned. Either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.
In short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the scepters, the emblem of power that all the people must be made to take notice of him and do him reverence.
The king told him Mordecai the Jew the person he meant this honor for he describes by name, by nation, and by office, that there might be no mistake. This sudden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honor upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit.
.Honor and restoration is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.
Hanmen gets hang on the gallow he made for Mordecai. Justice was served!
How great and good Mordecai was.
1. He was great; and it does one good to see virtue and piety thus in honor.
2. He was great with the king, next to him, as one he most delighted and confided in. Long had Mordecai sat contentedly in the king’s gate, and now at length he is advanced to the head of his council-board. Men of merit may for a time seem buried alive; but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai was written in the chronicles of the kingdom, as very memorable, and contributing to the great achievements of the king. He never did such acts of power as he did when Mordecai was his right hand.
3. He was great among the Jews, not only great above them, more honorable than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his preferment that they rejoiced in it, and added to it by giving him a commanding interest among them and submitting all their affairs to his direction.
4. He was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good.
When the king advanced him:
1. He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jews’ religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him.
2. He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief thing most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good.
3. He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behavior, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable.
4. He did not side with any one party of his people against another, nor make some his favorites, while the rest were neglected and crushed. But, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to G-d, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. G-d continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!
The Golden Scepter
The law was express and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden scepter to them, and it was extremely doubtful whether she should find him in so good a humor. This law was made, not so much in caution, for the greater safety of the king’s person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little idol. A foolish law it was;
1. It made the kings themselves unhappy; confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature.
2. It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of His throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Y’Shua.
3. It was particularly very uncomfortable for their wives (for there was not a stipulation in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts.
4. The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her; she had little hope of serving her country's cause in this awful emergency.
He may live which, whether he would or not, was very precarious; so that a person ran a great risk to go in uncalled. Easter have not been called which gives her just cause to fear that the king's affections are alienated from her, and that neither her person nor petition will be acceptable to him, remember what happen to his former wife.
Mordecai commanded her who knoweth whether thou art come to the kingdom for such a time as this? Signifying that her being queen, and in the king's palace, would be no protection to her. She would be no safer there than the Jews elsewhere, since they had no greater enemies any where than in the king's court; and it was or would be known of what nation she was, and therefore must not expect to escape the fury of the enemy.
He suggested to her,
1. That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king’s house, that the palace will be thy protection, and the crown save thy head. No, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too.’’ It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy.
2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place.’’ This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but G-d’s covenant will not.
3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father’s house shall be destroyed, when the rest of the families of the Jews shall be preserved.’’ He that by sinful shifts will save his life, and cannot find in his heart to trust G-d with it in the way of duty, shall lose it in the way of sin.
He intimates that he believed that the providence of G-d had raised her to that dignity, that she might be an instrument of saving His people in the time of their distress; and this he said to encourage her to make the experiment.
1. "Thou art bound in gratitude to do this service for G-d and His people, else thou dost not answer the end of thy elevation.’’
2. "Thou neediest not fear miscarrying in the enterprise; if G-d designed thee for it, He will bear thee out and give thee success.’’
3.. It appeared, by the event that she did come to the kingdom that she might be an instrument of the Jews’ deliverance, so that Mordecai was right in the conjecture. Because the L-rd loved His people, therefore he made Esther queen. There is a wise counsel and design in all the providences of G-d, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church.
4.. The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end G-d has put us in the place where we are, and study to answer that end and, when any particular opportunity of serving G-d and our generation offers itself, we must take care that we do not let it slip. For we were entrusted with it that we might improve it.
If I perish, I perish - signifying, that she readily and cheerfully risked her life for the good of her people; and if such was the pleasure of G-d, that she should lose it, she was content, and acquiesced in His will, leaving herself entirely in His hands, to dispose of her as He thought fit. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to G-d. Let them first by fasting and prayer obtain G-d’s favor, and then she should hope to find favor with the king
She speaks here, With the piety and devotion that became an Israelite. She had here eye up unto G-d, in whose hands the hearts of kings are, and on whom she depended to incline this king’s heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to G-d and had put herself under His protection. She believed that G-d’s favor was to be obtained by prayer, that His people are a praying people, and He a prayer-hearing G-d. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both
The golden sceptre as a token of his well pleasedness in her, and acceptance of her; and that no harm should come to her for transgressing the law.
This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. He carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. The rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.
Drew near, and touched as acknowledging his kindness and her thankfulness for it, as well as subjection and obedience to him. This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.
He that will lose his life for G-d shall save it, or find it in a better life.
1. It made the kings themselves unhappy; confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature.
2. It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of His throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Y’Shua.
3. It was particularly very uncomfortable for their wives (for there was not a stipulation in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts.
4. The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her; she had little hope of serving her country's cause in this awful emergency.
He may live which, whether he would or not, was very precarious; so that a person ran a great risk to go in uncalled. Easter have not been called which gives her just cause to fear that the king's affections are alienated from her, and that neither her person nor petition will be acceptable to him, remember what happen to his former wife.
Mordecai commanded her who knoweth whether thou art come to the kingdom for such a time as this? Signifying that her being queen, and in the king's palace, would be no protection to her. She would be no safer there than the Jews elsewhere, since they had no greater enemies any where than in the king's court; and it was or would be known of what nation she was, and therefore must not expect to escape the fury of the enemy.
He suggested to her,
1. That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king’s house, that the palace will be thy protection, and the crown save thy head. No, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too.’’ It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy.
2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place.’’ This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but G-d’s covenant will not.
3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father’s house shall be destroyed, when the rest of the families of the Jews shall be preserved.’’ He that by sinful shifts will save his life, and cannot find in his heart to trust G-d with it in the way of duty, shall lose it in the way of sin.
He intimates that he believed that the providence of G-d had raised her to that dignity, that she might be an instrument of saving His people in the time of their distress; and this he said to encourage her to make the experiment.
1. "Thou art bound in gratitude to do this service for G-d and His people, else thou dost not answer the end of thy elevation.’’
2. "Thou neediest not fear miscarrying in the enterprise; if G-d designed thee for it, He will bear thee out and give thee success.’’
3.. It appeared, by the event that she did come to the kingdom that she might be an instrument of the Jews’ deliverance, so that Mordecai was right in the conjecture. Because the L-rd loved His people, therefore he made Esther queen. There is a wise counsel and design in all the providences of G-d, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church.
4.. The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end G-d has put us in the place where we are, and study to answer that end and, when any particular opportunity of serving G-d and our generation offers itself, we must take care that we do not let it slip. For we were entrusted with it that we might improve it.
If I perish, I perish - signifying, that she readily and cheerfully risked her life for the good of her people; and if such was the pleasure of G-d, that she should lose it, she was content, and acquiesced in His will, leaving herself entirely in His hands, to dispose of her as He thought fit. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to G-d. Let them first by fasting and prayer obtain G-d’s favor, and then she should hope to find favor with the king
She speaks here, With the piety and devotion that became an Israelite. She had here eye up unto G-d, in whose hands the hearts of kings are, and on whom she depended to incline this king’s heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to G-d and had put herself under His protection. She believed that G-d’s favor was to be obtained by prayer, that His people are a praying people, and He a prayer-hearing G-d. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both
The golden sceptre as a token of his well pleasedness in her, and acceptance of her; and that no harm should come to her for transgressing the law.
This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. He carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. The rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.
Drew near, and touched as acknowledging his kindness and her thankfulness for it, as well as subjection and obedience to him. This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.
He that will lose his life for G-d shall save it, or find it in a better life.
Easily Deceived
Promote Haman that is, raised him to the rank of prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
I wonder what the king saw in Haman that was commendable or praiseworthy it is plain that he was not a man of honor or justice, of any true courage or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he.
Haman whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus; but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian.
Princes gave him the first place and seat, which was next to the king.
Reverenced Haman was to gave him divine honors, as to a deity; for such were given to the kings of Persia, and might be given to their favorites, and seems to be the case. Though Haman might not erect a statue of himself, or have images painted on his clothes for the Persians did not allow of statues and images. Yet he might make himself an idol, as Jarchi, and require divine worship, with leave of the king, which he had, an order for it. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal by Mordecai to bow down on all fours.
Concerning him which shows that it was not mere civil honor and respect, for that in course would have been given him as the king's favorite and prime minister by all his servants, without an express order for it; this, therefore, must be something uncommon and extraordinary.
Mordecai did ether one which is a further proof that it was not mere civil honor that was required and given; for that the Jews did not refuse to give and that in the most humble and prostrate manner, and was admitted by them (1 Sam. 24:8) (2 Sam. 14:4) (18:28) (1 Kgs. 1:16). Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
Nor can it be thought that Mordecai would refuse to give it from pride and resentment, and thereby risk the king's displeasure, the loss of his office, and the ruin of his nation; but it was such kind of reverence to a man, and worship of him, which was contrary to his conscience, and the Law of his G-d. The religion of a Jew forbade him:
1. To give such extravagant honors as were required to any mortal man, especially so wicked a man as Haman was. In the apocryphal chapters of this book (chap. 13:12–14) Mordecai is brought in thus appealing to G-d in this matter: “Thou knowest, L-rd, that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman, for I could have been content with good will, for the salvation of Israel, to kiss the soles of his feet; but I did this that I might not prefer the glory of man above the glory of G-d, neither will I worship any but thee.”
2. He especially thought it a piece of injustice to his nation to give such honor to an Amalekite, one of that devoted nation with which G-d had sworn that He would have perpetual war (Ex. 17:16) and concerning which he had given that solemn charge (Deut. 25:17), Remember what Amalek did. Though religion does by no means destroy good manners, but teaches us to render honor to whom honor is due, yet it is the character of a citizen of Zion that not only in his heart, but in his eyes, such a vile person as Haman was is contemned, Ps. 15:4. Let those who are governed by principles of conscience be steady and firm, however scorn or threatened, as Mordecai was.
It makes Haman’s proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resolved that Mordecai must die. The head must come off that will not bow to Haman; if he cannot have his honors, he will have his blood.
He thought that revenge was unsuitable to his quality.
Lay hands on Mordecai alone that would not be a sufficient gratification of his revenge; he was too low and mean a person only to wreak his vengeance on; nothing short of his whole nation would satisfy him.
Destroy all the Jews even the people of Mordecai. Not merely to be revenged on Mordecai, but because he plainly saw, that both by his example, and upon the same principle with him; they would all to a man refuse to give him reverence; and therefore he was resolved to root them out of the whole empire, that he might not be mortified by them. And doubtless Haman included those who were returned to their own land: for that was now a province of his kingdom. Thousands of innocent and valuable lives must be sacrificed to his indignation.
Herein appear Haman’s intolerable pride, insatiable cruelty, and the ancient opposition of an Amalekite to the Israel of G-d. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite (2:5), shall find no mercy with this Agagite, whose design is to destroy all the Jews throughout the whole kingdom of Ahasuerus. Come and let us cut them off from being a nation, Ps. 83:4. Nero’s barbarous wish is his, that they had all but one neck.
Haman said – Or "had said", nor indeed is it likely that Haman should cast lots to know when would be a proper time to destroy the Jews, until he had got leave of the king to do it.
He makes a false and malicious representation of Jews, and their character, to the king. The enemies of G-d’s people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe:
1. That the Jews were a despicable people, and that it was not for his credit to harbor them. "A certain people there is,’’ without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live.’’
2. That they were a dangerous people and that it was not safe to harbor them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion.’’
People in all the provinces though many of the Jews returned to their own land, on the proclamation of Cyrus, yet others remained, being well settled as to worldly things, and not having that zeal for G-d and His worship as became them. Not caring to be at the trouble and expense of such a journey, and especially those of the ten tribes; now Haman, through contempt of them, mentions them not by name, only describes them as a scattered insignificant people.
Their laws are diverse from all people concerning their diet and observation of days, and other things; that they were a separate people from all others in those things.
Neither keep they the king's laws he had a special respect to the non-observance of the king's command to give him reverence; and in like manner the Jews are represented by Heathen writers.
King’s profit to suffer them to dwell in his dominions; he got nothing by them, and they might be harmful to his subjects, and poison them with their notions; and since they were not obedient to the laws of the kingdom, it was not fit and equitable that they should be continued in it.
A law made, signed and sealed, for their destruction, and letters written and sent everywhere, ordering it to be put in execution.
I wonder what the king saw in Haman that was commendable or praiseworthy it is plain that he was not a man of honor or justice, of any true courage or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he.
Haman whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus; but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian.
Princes gave him the first place and seat, which was next to the king.
Reverenced Haman was to gave him divine honors, as to a deity; for such were given to the kings of Persia, and might be given to their favorites, and seems to be the case. Though Haman might not erect a statue of himself, or have images painted on his clothes for the Persians did not allow of statues and images. Yet he might make himself an idol, as Jarchi, and require divine worship, with leave of the king, which he had, an order for it. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal by Mordecai to bow down on all fours.
Concerning him which shows that it was not mere civil honor and respect, for that in course would have been given him as the king's favorite and prime minister by all his servants, without an express order for it; this, therefore, must be something uncommon and extraordinary.
Mordecai did ether one which is a further proof that it was not mere civil honor that was required and given; for that the Jews did not refuse to give and that in the most humble and prostrate manner, and was admitted by them (1 Sam. 24:8) (2 Sam. 14:4) (18:28) (1 Kgs. 1:16). Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
Nor can it be thought that Mordecai would refuse to give it from pride and resentment, and thereby risk the king's displeasure, the loss of his office, and the ruin of his nation; but it was such kind of reverence to a man, and worship of him, which was contrary to his conscience, and the Law of his G-d. The religion of a Jew forbade him:
1. To give such extravagant honors as were required to any mortal man, especially so wicked a man as Haman was. In the apocryphal chapters of this book (chap. 13:12–14) Mordecai is brought in thus appealing to G-d in this matter: “Thou knowest, L-rd, that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman, for I could have been content with good will, for the salvation of Israel, to kiss the soles of his feet; but I did this that I might not prefer the glory of man above the glory of G-d, neither will I worship any but thee.”
2. He especially thought it a piece of injustice to his nation to give such honor to an Amalekite, one of that devoted nation with which G-d had sworn that He would have perpetual war (Ex. 17:16) and concerning which he had given that solemn charge (Deut. 25:17), Remember what Amalek did. Though religion does by no means destroy good manners, but teaches us to render honor to whom honor is due, yet it is the character of a citizen of Zion that not only in his heart, but in his eyes, such a vile person as Haman was is contemned, Ps. 15:4. Let those who are governed by principles of conscience be steady and firm, however scorn or threatened, as Mordecai was.
It makes Haman’s proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resolved that Mordecai must die. The head must come off that will not bow to Haman; if he cannot have his honors, he will have his blood.
He thought that revenge was unsuitable to his quality.
Lay hands on Mordecai alone that would not be a sufficient gratification of his revenge; he was too low and mean a person only to wreak his vengeance on; nothing short of his whole nation would satisfy him.
Destroy all the Jews even the people of Mordecai. Not merely to be revenged on Mordecai, but because he plainly saw, that both by his example, and upon the same principle with him; they would all to a man refuse to give him reverence; and therefore he was resolved to root them out of the whole empire, that he might not be mortified by them. And doubtless Haman included those who were returned to their own land: for that was now a province of his kingdom. Thousands of innocent and valuable lives must be sacrificed to his indignation.
Herein appear Haman’s intolerable pride, insatiable cruelty, and the ancient opposition of an Amalekite to the Israel of G-d. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite (2:5), shall find no mercy with this Agagite, whose design is to destroy all the Jews throughout the whole kingdom of Ahasuerus. Come and let us cut them off from being a nation, Ps. 83:4. Nero’s barbarous wish is his, that they had all but one neck.
Haman said – Or "had said", nor indeed is it likely that Haman should cast lots to know when would be a proper time to destroy the Jews, until he had got leave of the king to do it.
He makes a false and malicious representation of Jews, and their character, to the king. The enemies of G-d’s people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe:
1. That the Jews were a despicable people, and that it was not for his credit to harbor them. "A certain people there is,’’ without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live.’’
2. That they were a dangerous people and that it was not safe to harbor them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion.’’
People in all the provinces though many of the Jews returned to their own land, on the proclamation of Cyrus, yet others remained, being well settled as to worldly things, and not having that zeal for G-d and His worship as became them. Not caring to be at the trouble and expense of such a journey, and especially those of the ten tribes; now Haman, through contempt of them, mentions them not by name, only describes them as a scattered insignificant people.
Their laws are diverse from all people concerning their diet and observation of days, and other things; that they were a separate people from all others in those things.
Neither keep they the king's laws he had a special respect to the non-observance of the king's command to give him reverence; and in like manner the Jews are represented by Heathen writers.
King’s profit to suffer them to dwell in his dominions; he got nothing by them, and they might be harmful to his subjects, and poison them with their notions; and since they were not obedient to the laws of the kingdom, it was not fit and equitable that they should be continued in it.
A law made, signed and sealed, for their destruction, and letters written and sent everywhere, ordering it to be put in execution.
Hadassah
All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.
She was brought up with him which showed great humility in her, notwithstanding her advancement, great respect to him, and a sense of gratitude for the kindness he had shown. This charge to her was still continued by Mordecai, partly that she might not fall into contempt, and partly to prevent hatred and envy to the Jewish nation, through her promotion; but chiefly so it was ordered in Providence, the proper time being not yet come.
Concerning Hadassah we must observe,
1. Her original and character. She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom G-d sent thither for their good, Jer. 24:5.
2. She was an orphan; her father and mother were both dead, but, when they had forsaken here, then the L-rd took her up, Ps. 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be very pious and prosperous, we ought to take notice of it to the glory of that G-d, and His grace and providence, who has taken it among the titles of His honor to be a Father of the fatherless.
3. She was a beauty, fair of form, good of countenance. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set.
4. Mordecai, her cousin, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better advancement. let G-d be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort.
Mordecai being Hadassah ’s guardian or pro-parent, we are told:
A. How tender he was of her, as if she had been his own child: he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectionate to them and considerate for them.
B. How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honored him as her father— did his commandment. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honor and obey their guardians.
Here is an instance of Hadassah’s flattery to Mordecai that she did not show her people of her kindred, because Mordecai had charged her that she should not. He did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so; she must not have done it. But he only told her not to proclaim her country.
All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian removal, and she was not bound to undeceive them.
5. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raised up the poor out of the dust, to set them among princes, 1 Sam. 2:8.
A. The king’s chamberlain honored her, and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of G-d’s favor shall find favor with man too as far as it is good for them. All that looked upon Esther admired her and concluded that she was the lady that would win the prize, and she did win it.
B. The king himself fell in love with her. She was not considerate, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen. This was done in his seventh year and Vashti was divorced in his third year (1:3); so that he was four years without a queen.
She was brought up with him which showed great humility in her, notwithstanding her advancement, great respect to him, and a sense of gratitude for the kindness he had shown. This charge to her was still continued by Mordecai, partly that she might not fall into contempt, and partly to prevent hatred and envy to the Jewish nation, through her promotion; but chiefly so it was ordered in Providence, the proper time being not yet come.
Concerning Hadassah we must observe,
1. Her original and character. She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom G-d sent thither for their good, Jer. 24:5.
2. She was an orphan; her father and mother were both dead, but, when they had forsaken here, then the L-rd took her up, Ps. 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be very pious and prosperous, we ought to take notice of it to the glory of that G-d, and His grace and providence, who has taken it among the titles of His honor to be a Father of the fatherless.
3. She was a beauty, fair of form, good of countenance. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set.
4. Mordecai, her cousin, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better advancement. let G-d be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort.
Mordecai being Hadassah ’s guardian or pro-parent, we are told:
A. How tender he was of her, as if she had been his own child: he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectionate to them and considerate for them.
B. How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honored him as her father— did his commandment. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honor and obey their guardians.
Here is an instance of Hadassah’s flattery to Mordecai that she did not show her people of her kindred, because Mordecai had charged her that she should not. He did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so; she must not have done it. But he only told her not to proclaim her country.
All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian removal, and she was not bound to undeceive them.
5. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raised up the poor out of the dust, to set them among princes, 1 Sam. 2:8.
A. The king’s chamberlain honored her, and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of G-d’s favor shall find favor with man too as far as it is good for them. All that looked upon Esther admired her and concluded that she was the lady that would win the prize, and she did win it.
B. The king himself fell in love with her. She was not considerate, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen. This was done in his seventh year and Vashti was divorced in his third year (1:3); so that he was four years without a queen.
Beauty Contest
[Esther 2:7] And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.
That the king might enjoy virging, and choose one of them, the most agreeable to him, and put her in the room of Vashti, a beauty contest of young virgins.
The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances. But this must be made partly by the agreeableness of the person to the king’s fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humor the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and elegantly refined, though at the best they are but dross and remains in comparison with divine and spiritual pleasures.
Which, according to some, is to be connected, not with Mordecai, but with Kish, his great-grandfather; and indeed otherwise Mordecai must be now a very old man, and Esther his first cousin. They being brothers' children, must be at an age, one would think, not to be reckoned among young virgins, and not be so friendly as she is represented; and indeed, according to the former Targum, she was seventy five years of age, which is not credible; and yet this, and more she must be, to be equal to Mordecai.
Her Hebrew name was Hadassah, which signifies a myrtle, to which the Israelites, and good men among them, are sometimes compared, (Zech. 1:8).
Her Persian name was Esther, which some derive from "satar, to hide, because hidden in the house of Mordecai, so the former Targum, and by his advice concealed her kindred. Or rather she was so called by Ahasuerus, when married to him, this word signifying in the Persian language a "star" and so the latter Targum says she was called by the name of the star of Venus, which in Greek is (aster). Though it is said, that the myrtle, which is called "Hadassah" in Hebrew, is in the Syriac language "esta"; so "asa" in the Talmud signifies a myrtle; "Esther" signifies the black myrtle, which is reckoned the most excellent, and so "amestris", signifies the sole myrtle, the incomparable one.
The Rabbis teach that Hadassah’s mother died soon after her birth, and her father, soon after her conception. Her complexion was sallow, a light green, like a myrtle leaf, but she was endowed with a touch of grace – the literal translation being that “a thread of grace was drawn about her.”
His own daughter for he loved her, and brought her up as if she had been his daughter, and called her so, as the Targum. The Rabbins say, he took her in order to make her his wife; and so the Septuagint renders it.
She was brought in by force to the custody of Hegai – Josephus says, there were gathered to the number of four hundred.
She was not to mention that she was a Jew, and took a Persian name. Hadassah was her given name; she was called Esther because she concealed the truth about herself and her origins. Not being asked, she was under no obligation to declare it; and being born in Shushan, as very probable, she was taken to be a Persian.
Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation; but there was also a hand of G-d in causing this to be concealed, for the better accomplishment of that which He designed, though Mordecai was ignorant of it.
Mordecai had charged her lest she should be despised and ill treated on that account; fearing, if the king knew it, he would not marry her, and that she might keep the Law of G-d privately, to observe the Sabbath.
A beauty contest but if you did not win the contest- you became a concubine. And remained shut up in the house, and might not lie with, nor be married to, another man. Such harm’s way they were put into.
The divorce of Vashti being in the third year of his reign, it was four years before Esther was taken by him. Xerxes, it may be accounted for by his preparation for, and engagement in, a war with Greece, which took him up all this time; and from whence he returned in the seventh year of his reign, at the beginning of it, and married Esther at the close of it
That the king might enjoy virging, and choose one of them, the most agreeable to him, and put her in the room of Vashti, a beauty contest of young virgins.
The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances. But this must be made partly by the agreeableness of the person to the king’s fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humor the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and elegantly refined, though at the best they are but dross and remains in comparison with divine and spiritual pleasures.
Which, according to some, is to be connected, not with Mordecai, but with Kish, his great-grandfather; and indeed otherwise Mordecai must be now a very old man, and Esther his first cousin. They being brothers' children, must be at an age, one would think, not to be reckoned among young virgins, and not be so friendly as she is represented; and indeed, according to the former Targum, she was seventy five years of age, which is not credible; and yet this, and more she must be, to be equal to Mordecai.
Her Hebrew name was Hadassah, which signifies a myrtle, to which the Israelites, and good men among them, are sometimes compared, (Zech. 1:8).
Her Persian name was Esther, which some derive from "satar, to hide, because hidden in the house of Mordecai, so the former Targum, and by his advice concealed her kindred. Or rather she was so called by Ahasuerus, when married to him, this word signifying in the Persian language a "star" and so the latter Targum says she was called by the name of the star of Venus, which in Greek is (aster). Though it is said, that the myrtle, which is called "Hadassah" in Hebrew, is in the Syriac language "esta"; so "asa" in the Talmud signifies a myrtle; "Esther" signifies the black myrtle, which is reckoned the most excellent, and so "amestris", signifies the sole myrtle, the incomparable one.
The Rabbis teach that Hadassah’s mother died soon after her birth, and her father, soon after her conception. Her complexion was sallow, a light green, like a myrtle leaf, but she was endowed with a touch of grace – the literal translation being that “a thread of grace was drawn about her.”
His own daughter for he loved her, and brought her up as if she had been his daughter, and called her so, as the Targum. The Rabbins say, he took her in order to make her his wife; and so the Septuagint renders it.
She was brought in by force to the custody of Hegai – Josephus says, there were gathered to the number of four hundred.
She was not to mention that she was a Jew, and took a Persian name. Hadassah was her given name; she was called Esther because she concealed the truth about herself and her origins. Not being asked, she was under no obligation to declare it; and being born in Shushan, as very probable, she was taken to be a Persian.
Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation; but there was also a hand of G-d in causing this to be concealed, for the better accomplishment of that which He designed, though Mordecai was ignorant of it.
Mordecai had charged her lest she should be despised and ill treated on that account; fearing, if the king knew it, he would not marry her, and that she might keep the Law of G-d privately, to observe the Sabbath.
A beauty contest but if you did not win the contest- you became a concubine. And remained shut up in the house, and might not lie with, nor be married to, another man. Such harm’s way they were put into.
The divorce of Vashti being in the third year of his reign, it was four years before Esther was taken by him. Xerxes, it may be accounted for by his preparation for, and engagement in, a war with Greece, which took him up all this time; and from whence he returned in the seventh year of his reign, at the beginning of it, and married Esther at the close of it
Man’s Reason Departs
Husbands and wives could not attend the same banquets in that day. For it was not customary with the Persians, nor other eastern nations, to admit of women to men’s festivals, but they feasted by themselves.
Who Vashti was is not known with any certainty. The Targumist says, she was the daughter of Evilmerodach, the son of Nebuchadnezzar. Her name seems to be the same with Vesta, a deity worshipped by the Persians, as Xenophon, and signifies vehement fire, which was in great veneration with them; and therefore this queen is most likely to be of Persian original: she kept her feast. Her guests not being so many, there was room enough in the king's palace for them, and where it was more decent for them to be than in the open air in the garden, and exposed to the sight of men.
Of the King’s feast, the last day of it, the Sabbath day. As the feast days advanced, the drinking was more freely indulged in, so that the close was usually marked by great excesses of revelry.
He commanded when he was intoxicated with it, and knew not well what he said or did; and the discourse at table ran upon the beauty of women, as the latter Targum; when the king asserted there were no women as beautiful as those of Babylon were, and, as a proof of it, ordered his queen to be brought in.
Seven chamberlains or "eunuchs", as the word is sometimes rendered; and such persons were made use of in the eastern countries to, wait upon women, and so were proper to be sent on the king's errand to the queen.
These were the eunuchs who had charge of the royal harem. The refusal of Vashti to obey an order which required her to make an indecent exposure of herself before a company of drunken revelers was becoming both the modesty of her sex and her rank as queen; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze. Had not the king's blood been heated with wine, or his reason overpowered by force of offended pride, he would have perceived that his own honor, as well as hers, was consulted by her dignified conduct.
1. He dishonored himself as a husband, who ought to protect, but by no means expose, the modesty of his wife, who ought to be to her a covering of the eyes (Gen. 20:16), not to uncover them.
2. He diminished himself as a king, in commanding that from his wife which she might refuse, much to the honor of her virtue. It was against the custom of the Persians for the women to appear in public, and he put a great hardship upon her when he did not court, but command her to do so uncouth a thing, and make her a show.
3. If he had not been put out of the possession of himself by drinking to excess, he would not have done such a thing, but would have been angry at any one that should have mentioned it. When the wine is in the wit is out, and men’s reason departs from them.
Being favored in this refusal by the law of Persia, which was to keep men’s wives, and especially queens, from the view of other men. Josephus says sent again and again, yet she persisted in her denial. Had she come, while it was evident that she did it in pure obedience, it would have been no reflection upon her modesty, nor a bad example. The thing was not in itself sinful.
Even though the king sent by Chamberlains again, as the Targum; and so says Josephus; which might not purely arise from pride in her, and contempt of him. But because she might conclude he was drunk, and knew not well what he did; and therefore had she come at his command, when he was himself and sober. He might blame her for coming, use her ill for it, and especially if she was to come naked, as say the Jews. Besides, it was contrary to the law of the Persians, as not only Josephus, but also Plutarch observes, which suffered not women to be seen in public. And particularly did not allow their wives to be with them at feasts, only their concubines and harlots, with whom they could behave with more indecency. As for their wives, they were kept out of sight, at home; and therefore Vashti might think it an indignity to be treated as a harlot or concubine.
He that had ruled over 127 provinces had no rule over his own spirit, but his anger burned in him. He would have consulted his own comfort and credit more if he had stifled his resentment, had passed by the affront his wife gave him, and turned it off with a jest.
Astrologers, that knew the fit time for doing anything; or that had knowledge of ancient times, historians, well read in history, and knew things that had happened similar to this.
These were probably the magi, without whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever; and the persons named in were the "seven counselors" who formed the state ministry. The combined wisdom of all, it seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to imagine the astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring affront. Alarm for the consequences that might ensue to each of them in his own household next seized on their minds; and the sounds of bacchanalian revelry were hushed into deep and anxious consultation what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counselors were too intoxicated or obsequious to oppose the courtly advice of Memucan was unanimously resolved, with a wise regard to the public interests of the nation that the punishment of Vashti could be nothing short of degradation from her royal dignity. The doom was accordingly pronounced and made known in all parts of the empire. Josephus says that, on the contrary, he had a strong affection for Vashti, and would not have put her away for this offence if he could legally have passed it by; and then we must suppose Memucan, in his advice, to have had a sincere regard to justice and the public good. by setting a bad example to their wives, as after explained; it is an exaggeration of her crime, and made with a design to incense the king the more against her.
Other wife’s would make light of their authority, refuse subjection to them, slight their commands, and neglect to yield obedience to them, and so not give them the honor that is due unto them. They did not want the other women to not obey their husbands. This was a case of ‘male control’!
On recovering from the violent excitement of his revelry and rage, the king was pierced with emotional regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored to being queen.
Whether it was the passion or the policy of the king that was served by this edict, G-d’s providence served its own purpose by it, which was to make way for Hadassah to the crown
Who Vashti was is not known with any certainty. The Targumist says, she was the daughter of Evilmerodach, the son of Nebuchadnezzar. Her name seems to be the same with Vesta, a deity worshipped by the Persians, as Xenophon, and signifies vehement fire, which was in great veneration with them; and therefore this queen is most likely to be of Persian original: she kept her feast. Her guests not being so many, there was room enough in the king's palace for them, and where it was more decent for them to be than in the open air in the garden, and exposed to the sight of men.
Of the King’s feast, the last day of it, the Sabbath day. As the feast days advanced, the drinking was more freely indulged in, so that the close was usually marked by great excesses of revelry.
He commanded when he was intoxicated with it, and knew not well what he said or did; and the discourse at table ran upon the beauty of women, as the latter Targum; when the king asserted there were no women as beautiful as those of Babylon were, and, as a proof of it, ordered his queen to be brought in.
Seven chamberlains or "eunuchs", as the word is sometimes rendered; and such persons were made use of in the eastern countries to, wait upon women, and so were proper to be sent on the king's errand to the queen.
These were the eunuchs who had charge of the royal harem. The refusal of Vashti to obey an order which required her to make an indecent exposure of herself before a company of drunken revelers was becoming both the modesty of her sex and her rank as queen; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze. Had not the king's blood been heated with wine, or his reason overpowered by force of offended pride, he would have perceived that his own honor, as well as hers, was consulted by her dignified conduct.
1. He dishonored himself as a husband, who ought to protect, but by no means expose, the modesty of his wife, who ought to be to her a covering of the eyes (Gen. 20:16), not to uncover them.
2. He diminished himself as a king, in commanding that from his wife which she might refuse, much to the honor of her virtue. It was against the custom of the Persians for the women to appear in public, and he put a great hardship upon her when he did not court, but command her to do so uncouth a thing, and make her a show.
3. If he had not been put out of the possession of himself by drinking to excess, he would not have done such a thing, but would have been angry at any one that should have mentioned it. When the wine is in the wit is out, and men’s reason departs from them.
Being favored in this refusal by the law of Persia, which was to keep men’s wives, and especially queens, from the view of other men. Josephus says sent again and again, yet she persisted in her denial. Had she come, while it was evident that she did it in pure obedience, it would have been no reflection upon her modesty, nor a bad example. The thing was not in itself sinful.
Even though the king sent by Chamberlains again, as the Targum; and so says Josephus; which might not purely arise from pride in her, and contempt of him. But because she might conclude he was drunk, and knew not well what he did; and therefore had she come at his command, when he was himself and sober. He might blame her for coming, use her ill for it, and especially if she was to come naked, as say the Jews. Besides, it was contrary to the law of the Persians, as not only Josephus, but also Plutarch observes, which suffered not women to be seen in public. And particularly did not allow their wives to be with them at feasts, only their concubines and harlots, with whom they could behave with more indecency. As for their wives, they were kept out of sight, at home; and therefore Vashti might think it an indignity to be treated as a harlot or concubine.
He that had ruled over 127 provinces had no rule over his own spirit, but his anger burned in him. He would have consulted his own comfort and credit more if he had stifled his resentment, had passed by the affront his wife gave him, and turned it off with a jest.
Astrologers, that knew the fit time for doing anything; or that had knowledge of ancient times, historians, well read in history, and knew things that had happened similar to this.
These were probably the magi, without whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever; and the persons named in were the "seven counselors" who formed the state ministry. The combined wisdom of all, it seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to imagine the astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring affront. Alarm for the consequences that might ensue to each of them in his own household next seized on their minds; and the sounds of bacchanalian revelry were hushed into deep and anxious consultation what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counselors were too intoxicated or obsequious to oppose the courtly advice of Memucan was unanimously resolved, with a wise regard to the public interests of the nation that the punishment of Vashti could be nothing short of degradation from her royal dignity. The doom was accordingly pronounced and made known in all parts of the empire. Josephus says that, on the contrary, he had a strong affection for Vashti, and would not have put her away for this offence if he could legally have passed it by; and then we must suppose Memucan, in his advice, to have had a sincere regard to justice and the public good. by setting a bad example to their wives, as after explained; it is an exaggeration of her crime, and made with a design to incense the king the more against her.
Other wife’s would make light of their authority, refuse subjection to them, slight their commands, and neglect to yield obedience to them, and so not give them the honor that is due unto them. They did not want the other women to not obey their husbands. This was a case of ‘male control’!
On recovering from the violent excitement of his revelry and rage, the king was pierced with emotional regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored to being queen.
Whether it was the passion or the policy of the king that was served by this edict, G-d’s providence served its own purpose by it, which was to make way for Hadassah to the crown
Introduction to Esther.
The word Esther means in Hebrew Hadassah means Mertal tree and in Persian it means star that was hidden. Her mother died at birth, and she was one of the seven prophetesses.
This book was written my Mordecai and covers approximately 10 years and chronologically fits between chapters 6-7 of Ezra.
The key words are: King 195 times, Jews 53 times, and Queen 27 times.
The eleven-fold purpose of the book of Esther:
1. G-d care for and protected Jews in excel.
2. G-d’s hand is working for those serve Him.
3. Those who try to destroy G-d’s people will be destroyed.
4. G-d does big things with little people.
5. Women used her beauty and influence for G-d.
6. We can remain loyal in success.
7. Can remain G-dly in foreran situation.
8. G-d can use one to save others (deliver).
9. Not to spiritual to do what was needed to be done.
10. G-d sends one to wait until time needed.
11. To tell the details of the Feast of Purim.
During Purim they use dice to make decisions, and it is not a toy the children play with.
The events of the life of Hadassah took place at the Palace of Susa or Shushan 200 miles from Babylon. This was the winter residence of Persian kings. In 1884 a French archaeologist found several artifacts relating to this palace.
She becomes queen four years after the events of chapter 1:3. She was the last famous woman to be mentioned in the O.C. Esther is one of two books named after women: Ruth and Esther.
Haman the Agagite was one of the last descendants of Agite a Melikite.
The book is one of five Scrolls read at Jewish feasts. Esther is read at Purim, where you send gifts to the poor.
The Apocrypha has an addition to the book of Esther.
It is the only book in Scripture that omits the mention of G-d.
Hadassah was a displaced, orphaned Jewess, who had been reared by Mordecai, her older relative. Who had entered her into a beauty contest for virgins, that’s when her name changed to stay uncovered, and she was chosen solely on the basis of her beauty and appeal to the king.
Mordecai helped Ezra with the reconstruction of Jerusalem, Ezra 2:2.
The three feast in Esther: Passover, Pentecost, and Day of Atonement.
Divine guidance directed Esther’s thoughts, words and actions. She won the respect and the ear of her royal husband. To every woman she is a reminder of G-d’s sovereignty. G-d used her beauty, her intelligence, and her respectful attitude toward her husband, her fearless faith to accomplish His will. Through her obedience, Esther became a true “star” which is the meaning of her Persian name in the kingdom.
This book was written my Mordecai and covers approximately 10 years and chronologically fits between chapters 6-7 of Ezra.
The key words are: King 195 times, Jews 53 times, and Queen 27 times.
The eleven-fold purpose of the book of Esther:
1. G-d care for and protected Jews in excel.
2. G-d’s hand is working for those serve Him.
3. Those who try to destroy G-d’s people will be destroyed.
4. G-d does big things with little people.
5. Women used her beauty and influence for G-d.
6. We can remain loyal in success.
7. Can remain G-dly in foreran situation.
8. G-d can use one to save others (deliver).
9. Not to spiritual to do what was needed to be done.
10. G-d sends one to wait until time needed.
11. To tell the details of the Feast of Purim.
During Purim they use dice to make decisions, and it is not a toy the children play with.
The events of the life of Hadassah took place at the Palace of Susa or Shushan 200 miles from Babylon. This was the winter residence of Persian kings. In 1884 a French archaeologist found several artifacts relating to this palace.
She becomes queen four years after the events of chapter 1:3. She was the last famous woman to be mentioned in the O.C. Esther is one of two books named after women: Ruth and Esther.
Haman the Agagite was one of the last descendants of Agite a Melikite.
The book is one of five Scrolls read at Jewish feasts. Esther is read at Purim, where you send gifts to the poor.
The Apocrypha has an addition to the book of Esther.
It is the only book in Scripture that omits the mention of G-d.
Hadassah was a displaced, orphaned Jewess, who had been reared by Mordecai, her older relative. Who had entered her into a beauty contest for virgins, that’s when her name changed to stay uncovered, and she was chosen solely on the basis of her beauty and appeal to the king.
Mordecai helped Ezra with the reconstruction of Jerusalem, Ezra 2:2.
The three feast in Esther: Passover, Pentecost, and Day of Atonement.
Divine guidance directed Esther’s thoughts, words and actions. She won the respect and the ear of her royal husband. To every woman she is a reminder of G-d’s sovereignty. G-d used her beauty, her intelligence, and her respectful attitude toward her husband, her fearless faith to accomplish His will. Through her obedience, Esther became a true “star” which is the meaning of her Persian name in the kingdom.
Borrowed Money
Borrowed money or as today ‘print more money’.
[Neh. 5:4] There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
The dearth (lack ) which might happen, from the multitude of the people in their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.
To survive means borrowing money, but in order to secure the loan one must offer one’s property for collateral.
The times they lived in were hard as it is in every generation. There was a dearth of corn, probably for want of rain, with which G-d had chastised their neglect of His house (Hag. 1:9-11) and the non-payment of their tithes-dues, Malachi 3:9, 10. Thus foolish sinful men bring G-d's judgments upon themselves and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be G-d for the mercy, and G-d deliver us from the sin, of fullness of bread, Ez. 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many.
As corn was dear, so the taxes were high; the king's tribute must be paid. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. The straits of poor housekeepers, who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power is in a capacity to help them.
The clamors of the poor are not always just, while we sit down and look:
1. With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succors those that are burdened, as burdened with them.
2. With a gracious indignation at the oppressors, and hatred of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy.
Liken onto our ‘Uncle Sam’ today for seniors and disable victims. Uncle Sam is compelled to sell them for their subsistence.
For those who are very poor, the collateral had to be their children.
[Neh. 5:4] There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
The dearth (lack ) which might happen, from the multitude of the people in their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them.
To survive means borrowing money, but in order to secure the loan one must offer one’s property for collateral.
The times they lived in were hard as it is in every generation. There was a dearth of corn, probably for want of rain, with which G-d had chastised their neglect of His house (Hag. 1:9-11) and the non-payment of their tithes-dues, Malachi 3:9, 10. Thus foolish sinful men bring G-d's judgments upon themselves and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be G-d for the mercy, and G-d deliver us from the sin, of fullness of bread, Ez. 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many.
As corn was dear, so the taxes were high; the king's tribute must be paid. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. The straits of poor housekeepers, who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power is in a capacity to help them.
The clamors of the poor are not always just, while we sit down and look:
1. With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succors those that are burdened, as burdened with them.
2. With a gracious indignation at the oppressors, and hatred of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy.
Liken onto our ‘Uncle Sam’ today for seniors and disable victims. Uncle Sam is compelled to sell them for their subsistence.
For those who are very poor, the collateral had to be their children.
Watch & Pray
[Neh. 4:14] And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.
1. He looked up, engaged G-d for him, and put himself and his cause under the divine protection. We made our prayer unto our G-d. That was the way of this good man, and should be our way; all his cares, all his grief’s, all his fears, he spread before G-d, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to G-d, for with him we must always begin.
2. He looked about him. Having prayed, he set a watch against them. The instructions Y’Shua has given us in our spiritual warfare agree with this example, Matthew 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt G-d; if by watchfulness, without prayer, we are proud and slight G-d; and, either way, we forfeit his protection.
He endeavors to silence their fears. "Come," says he, "be not afraid of them, but behave yourselves valiantly, considering,
1. Whom you fight under. You cannot have a better captain: Remember the L-rd, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with G-d, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them." Those that with an eye of faith see the church's G-d to be great and terrible will see the Believer's enemies to be mean and despicable. The reigning fear of G-d is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the L-rd his Maker, Isaiah 51:12, 13.
2. "Whom you fight for. You cannot have a better cause; you fight for your brethren (Psalms 122:8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly."
G-d with us is so substitute for being watchful and strong in the face of danger. In this time of crisis, Nehemiah reminds the Jews that their G-d is great and terrible – one who will fight for us. They are words that inspire courage to fight for your brethren, your sons, your daughters, your wives, and your homes.
You think your enemies are great and terrible. But what are they in comparison of G-d? Especially in opposition to Him?
Believers must do their work, with so much the more cheerfulness because they can see plainly that G-d owned it and owned them in the doing of it.
G-d's care of our safety should engage and encourage us to go on with vigor in our duty. As soon as ever a danger is over let us return to our work, and trust G-d another time.
The workmen may labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other. The word of G-d is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labors and in our conflicts as Believers.
Believers would be at all times ready for His service which takes precedence over anything else.
Good work is likely to go on successfully when those that labor in it make a business and discipline to do it.
1. He looked up, engaged G-d for him, and put himself and his cause under the divine protection. We made our prayer unto our G-d. That was the way of this good man, and should be our way; all his cares, all his grief’s, all his fears, he spread before G-d, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to G-d, for with him we must always begin.
2. He looked about him. Having prayed, he set a watch against them. The instructions Y’Shua has given us in our spiritual warfare agree with this example, Matthew 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt G-d; if by watchfulness, without prayer, we are proud and slight G-d; and, either way, we forfeit his protection.
He endeavors to silence their fears. "Come," says he, "be not afraid of them, but behave yourselves valiantly, considering,
1. Whom you fight under. You cannot have a better captain: Remember the L-rd, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with G-d, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them." Those that with an eye of faith see the church's G-d to be great and terrible will see the Believer's enemies to be mean and despicable. The reigning fear of G-d is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the L-rd his Maker, Isaiah 51:12, 13.
2. "Whom you fight for. You cannot have a better cause; you fight for your brethren (Psalms 122:8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly."
G-d with us is so substitute for being watchful and strong in the face of danger. In this time of crisis, Nehemiah reminds the Jews that their G-d is great and terrible – one who will fight for us. They are words that inspire courage to fight for your brethren, your sons, your daughters, your wives, and your homes.
You think your enemies are great and terrible. But what are they in comparison of G-d? Especially in opposition to Him?
Believers must do their work, with so much the more cheerfulness because they can see plainly that G-d owned it and owned them in the doing of it.
G-d's care of our safety should engage and encourage us to go on with vigor in our duty. As soon as ever a danger is over let us return to our work, and trust G-d another time.
The workmen may labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other. The word of G-d is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labors and in our conflicts as Believers.
Believers would be at all times ready for His service which takes precedence over anything else.
Good work is likely to go on successfully when those that labor in it make a business and discipline to do it.
Gates
In the Old Testament alone the words “gate” or “gates” appear about 400 times.
Beautiful gate: the name of one of the gates of the Temple (Act 3:2). It is supposed to have been the door that led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass. Gate Beautiful was of elegant workmanship, forty cubits wide, it was the grand entrance to the Court of the Women, which was the general place of public worship at the time of the sacrifices. It received its name, not because it was exclusively appropriated to the women, but because the women were not allowed to go beyond it. There were smaller courts in the four corners of this; and on the north, east, and west sides were galleries supported by columns. In front of these columns were distributed the eleven treasure chests of the Temple, in addition to the two at the gate Beautiful, for the half-shekel tax.
Dung-gate: (Neh 2:13), a gate of ancient Jerusalem, on the southwest quarter. "The gate outside of which lay the piles of sweepings and off scouring of the streets," in the valley of Tophet. The Dung gate was a large drain running round the S.W. angle of the Hsaram, to its exit at the extreme S. point of “the city of David” (Zion). This drain indicates the position of the “main-drainage system” of the Temple area, and the adjacent royal buildings, from the time of Solomon and onwards. It was for the disposal of the blood of the sacrificial animal and the water of the ceremonial cleansing, in addition to the sewage from the Levitical quarters, taking all this sewage matter to the lower levels and outside the city.
East gate: (Jer 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom. East of the Temple and connected with it.
Ephraim, Gate of: one of the gates of Jerusalem (2Ki 14:13; 2Ch 25:23), on the side of the city looking toward Ephraim, the north side.
Fish gate 2Ch 33:14; Neh 3:3; Zep. 1:10
Gate: (1.) Of cities, as of Jerusalem (Jer 37:13; Neh 1:3; 2:3; 3:3), of Sodom (Gen 19:1), of Gaza (Judg 16:3).
(2.) Of royal palaces ( Neh 2:8).
(3.) Of the temple of Solomon (1Ki 6:34,35; 2Ki 18:16); of the Holy Place ( 1Ki 6:31,32; Ez 41:23,24); of the outer courts of the Temple, the beautiful gate ( Act 3:2).
(4.) Tombs ( Mat 27:60).
(5.) Prisons ( Act 12:10; 16:27).
(6.) Caverns (1Ki 19:13).
(7.) Camps (Ex 32:26,27; Heb 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps 107:16; Isa 45:2; Act 12:10).
(2.) Stones and pearls (Isa 54:12; Rev 21:21).
(3.) Wood ( Judg 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6,7, etc.). At the gates prophets also frequently delivered their messages (Pro 1:21; 8:3; Isa 29:21; Jer 17:19,20; 26:10). Criminals were punished without the gates (1Ki 21:13; Act 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps.118:19). "The gates of hell" (R.V., "gates of Hades") Mat 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Messiah shall never die.
Horse-gate: a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the Temple (Neh 3:28; Jer 31:40).
Old gate: one of the gates in the north wall of Jerusalem so called because built by the Jebusites (Neh. 3:6; 12:39).
Shallecheth, "the gate of casting out," hence supposed to be the refuse gate; one of the gates of the house of the L-rd, "by the causeway of the going up" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheese makers ( 1Ch 26:16).
Sheep gate, an ancient gate of Jerusalem - Neh 3:1, 32; 12:39; Jn. 5:2.
Sheep Gate, Sheep Market: an adjective, used in the grammatically feminine form, in Jn 5:2, "a gate," understood, RV, "sheep gate" (not with agora, "a market," AV, "sheep market"). In the Sept., Neh 3:1,32; 12:39. This "sheep gate" was near the Temple; the sacrifices for the Temple probably entered by it.
Sheep-gate: one of the gates of Jerusalem mentioned by Nehemiah (Neh 3:1,32; 12:39). It was in the eastern wall of the city.
Strait gate: The narrow path toward righteousness, Mat 7:13,14; Lk 13:24
The gate sections of the city walls were essentially watchtowers, as well as entryways, and they were considerably greater in height than the sections of wall between them. The gates were actually towers embracing two walls and two sets of doorways - an outer wall with its huge doors as well as an inner one with its own set of doors. The gateway was actually a room within the wall, within the inner and outer gates in the form of heavy swinging doors. The gates of these cities were usually ornate and beautiful and were quite often associated with the “glory” of the city.
The actual gateway opening was in the form of a gracefully contoured arch. Beside and above the arch were panels of beautiful mosaic work done in a variety of attractive colors. The swinging doors were usually made of thick, heavy wood such as cedar, cypress or even acacia. As a rule, these were beautifully carved and brilliantly painted in a variety of colors. Sometimes they were overlaid with decorative bronze plating for greater strength and protection against fire. Attacking armies might shoot burning darts at the city gates, and if the outside gates were constructed only of wood, they would catch fire.
The huge doors, always hung in pairs arranged to swing inward, turned on great stone fittings. These are the “hinges” referred to in Proverbs 26:14. These gigantic doors were so constructed that strong wooden or metal bars could be fitted into clamps on the inside to firmly unite the two and securely “lock” them shut for protection each night or whenever there was a threat of enemy attack. To “possess the gate” (Gen. 24:60) meant to possess the city.
Immediately inside the city gate there were often beautiful cloisters. These extended along the inside wall in both directions from the exit, and here various civic activities were carried on. The area in front of the gate, inside the wall, provided a large place for public assembly and/or the marketing of food and other merchandise.
Gates of biblical cities were related to all sorts of public affairs and legal and civil transactions; it was a natural meeting place. The city gate was also the obvious place to hold large assemblies. It was symbolic of the nation’s strength and military prowess.
In this wide-open area, markets were held, tribunals were conducted, prophets and teachers proclaimed their messages, and the riffraff of the town gathered. Scribes were also available in their alcove offices along the wall to read and write important or legal documents for those who were unable to do this for themselves.
Since so many important assemblages and activities were conducted in the gates of a city, a seat among the elders in the gates was a high honor. Oppression in the gates was a synonym for corruption and the miscarriage of justice. And kings held public audiences in the open area immediately inside the gates.
Yeshua likened Himself to the gate of the kingdom of G-d, saying, “I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (Jn. 10:9)
The gate or door is the only means of entrance: only through Yeshua can men come into the presence of the Father or enter into His kingdom.
Beautiful gate: the name of one of the gates of the Temple (Act 3:2). It is supposed to have been the door that led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass. Gate Beautiful was of elegant workmanship, forty cubits wide, it was the grand entrance to the Court of the Women, which was the general place of public worship at the time of the sacrifices. It received its name, not because it was exclusively appropriated to the women, but because the women were not allowed to go beyond it. There were smaller courts in the four corners of this; and on the north, east, and west sides were galleries supported by columns. In front of these columns were distributed the eleven treasure chests of the Temple, in addition to the two at the gate Beautiful, for the half-shekel tax.
Dung-gate: (Neh 2:13), a gate of ancient Jerusalem, on the southwest quarter. "The gate outside of which lay the piles of sweepings and off scouring of the streets," in the valley of Tophet. The Dung gate was a large drain running round the S.W. angle of the Hsaram, to its exit at the extreme S. point of “the city of David” (Zion). This drain indicates the position of the “main-drainage system” of the Temple area, and the adjacent royal buildings, from the time of Solomon and onwards. It was for the disposal of the blood of the sacrificial animal and the water of the ceremonial cleansing, in addition to the sewage from the Levitical quarters, taking all this sewage matter to the lower levels and outside the city.
East gate: (Jer 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom. East of the Temple and connected with it.
Ephraim, Gate of: one of the gates of Jerusalem (2Ki 14:13; 2Ch 25:23), on the side of the city looking toward Ephraim, the north side.
Fish gate 2Ch 33:14; Neh 3:3; Zep. 1:10
Gate: (1.) Of cities, as of Jerusalem (Jer 37:13; Neh 1:3; 2:3; 3:3), of Sodom (Gen 19:1), of Gaza (Judg 16:3).
(2.) Of royal palaces ( Neh 2:8).
(3.) Of the temple of Solomon (1Ki 6:34,35; 2Ki 18:16); of the Holy Place ( 1Ki 6:31,32; Ez 41:23,24); of the outer courts of the Temple, the beautiful gate ( Act 3:2).
(4.) Tombs ( Mat 27:60).
(5.) Prisons ( Act 12:10; 16:27).
(6.) Caverns (1Ki 19:13).
(7.) Camps (Ex 32:26,27; Heb 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps 107:16; Isa 45:2; Act 12:10).
(2.) Stones and pearls (Isa 54:12; Rev 21:21).
(3.) Wood ( Judg 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6,7, etc.). At the gates prophets also frequently delivered their messages (Pro 1:21; 8:3; Isa 29:21; Jer 17:19,20; 26:10). Criminals were punished without the gates (1Ki 21:13; Act 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps.118:19). "The gates of hell" (R.V., "gates of Hades") Mat 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Messiah shall never die.
Horse-gate: a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the Temple (Neh 3:28; Jer 31:40).
Old gate: one of the gates in the north wall of Jerusalem so called because built by the Jebusites (Neh. 3:6; 12:39).
Shallecheth, "the gate of casting out," hence supposed to be the refuse gate; one of the gates of the house of the L-rd, "by the causeway of the going up" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheese makers ( 1Ch 26:16).
Sheep gate, an ancient gate of Jerusalem - Neh 3:1, 32; 12:39; Jn. 5:2.
Sheep Gate, Sheep Market: an adjective, used in the grammatically feminine form, in Jn 5:2, "a gate," understood, RV, "sheep gate" (not with agora, "a market," AV, "sheep market"). In the Sept., Neh 3:1,32; 12:39. This "sheep gate" was near the Temple; the sacrifices for the Temple probably entered by it.
Sheep-gate: one of the gates of Jerusalem mentioned by Nehemiah (Neh 3:1,32; 12:39). It was in the eastern wall of the city.
Strait gate: The narrow path toward righteousness, Mat 7:13,14; Lk 13:24
The gate sections of the city walls were essentially watchtowers, as well as entryways, and they were considerably greater in height than the sections of wall between them. The gates were actually towers embracing two walls and two sets of doorways - an outer wall with its huge doors as well as an inner one with its own set of doors. The gateway was actually a room within the wall, within the inner and outer gates in the form of heavy swinging doors. The gates of these cities were usually ornate and beautiful and were quite often associated with the “glory” of the city.
The actual gateway opening was in the form of a gracefully contoured arch. Beside and above the arch were panels of beautiful mosaic work done in a variety of attractive colors. The swinging doors were usually made of thick, heavy wood such as cedar, cypress or even acacia. As a rule, these were beautifully carved and brilliantly painted in a variety of colors. Sometimes they were overlaid with decorative bronze plating for greater strength and protection against fire. Attacking armies might shoot burning darts at the city gates, and if the outside gates were constructed only of wood, they would catch fire.
The huge doors, always hung in pairs arranged to swing inward, turned on great stone fittings. These are the “hinges” referred to in Proverbs 26:14. These gigantic doors were so constructed that strong wooden or metal bars could be fitted into clamps on the inside to firmly unite the two and securely “lock” them shut for protection each night or whenever there was a threat of enemy attack. To “possess the gate” (Gen. 24:60) meant to possess the city.
Immediately inside the city gate there were often beautiful cloisters. These extended along the inside wall in both directions from the exit, and here various civic activities were carried on. The area in front of the gate, inside the wall, provided a large place for public assembly and/or the marketing of food and other merchandise.
Gates of biblical cities were related to all sorts of public affairs and legal and civil transactions; it was a natural meeting place. The city gate was also the obvious place to hold large assemblies. It was symbolic of the nation’s strength and military prowess.
In this wide-open area, markets were held, tribunals were conducted, prophets and teachers proclaimed their messages, and the riffraff of the town gathered. Scribes were also available in their alcove offices along the wall to read and write important or legal documents for those who were unable to do this for themselves.
Since so many important assemblages and activities were conducted in the gates of a city, a seat among the elders in the gates was a high honor. Oppression in the gates was a synonym for corruption and the miscarriage of justice. And kings held public audiences in the open area immediately inside the gates.
Yeshua likened Himself to the gate of the kingdom of G-d, saying, “I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (Jn. 10:9)
The gate or door is the only means of entrance: only through Yeshua can men come into the presence of the Father or enter into His kingdom.
Watch Your Countenance
[Neh. 2:2] Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,
Nehemiah always pleasant and cheerful, so that the sadness of his countenance was the more taken notice of, though he was a stranger, a captive, he was easy and pleasant.
Good people should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things (Ecc. 3:4).
It was deemed highly unbecoming to appear in the royal presence with any weeds or signs of sorrow (Ezra 4:2). Hence it was no wonder that the king was struck with the dejected air of his cupbearer, while that attendant, on his part, felt his confrontation increased by his deep anxiety about the issue of the conversation so abruptly begun.
1. We ought, from a principle of Believers sympathy, to concern ourselves in the sorrows and sadness of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' grieves, but desire to make them easy. The great G-d is not pleased with the dejections and disquietedness of His people, but would have them both serve Him with gladness and eat their bread with joy.
2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven.
3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of G-d's People, may well sadden the countenance, without sickness.
Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should reproach themselves for, and scold themselves out of, their unjust and unreasonable grieves and fears.
Countenance is referred to 53 times in the Scriptures. The word means: your face. One should beware of their facial expressions for it will show what is really going on inside of you.
One can show sadness, happiness, disgust, honor, dislike, afraid, shock, ect.
With the deaf people who read body language find that hearing people say one thing but their face says another.
The Hebrew say if you embarrass a person or anger one or do anything that cause the blood to rush to the face you have sin for mistreating your fellow brethren and contributed to their lost of control of their countenances.
Life is in the blood and it aught to be treated with respect.
Nehemiah always pleasant and cheerful, so that the sadness of his countenance was the more taken notice of, though he was a stranger, a captive, he was easy and pleasant.
Good people should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things (Ecc. 3:4).
It was deemed highly unbecoming to appear in the royal presence with any weeds or signs of sorrow (Ezra 4:2). Hence it was no wonder that the king was struck with the dejected air of his cupbearer, while that attendant, on his part, felt his confrontation increased by his deep anxiety about the issue of the conversation so abruptly begun.
1. We ought, from a principle of Believers sympathy, to concern ourselves in the sorrows and sadness of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' grieves, but desire to make them easy. The great G-d is not pleased with the dejections and disquietedness of His people, but would have them both serve Him with gladness and eat their bread with joy.
2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven.
3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of G-d's People, may well sadden the countenance, without sickness.
Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should reproach themselves for, and scold themselves out of, their unjust and unreasonable grieves and fears.
Countenance is referred to 53 times in the Scriptures. The word means: your face. One should beware of their facial expressions for it will show what is really going on inside of you.
One can show sadness, happiness, disgust, honor, dislike, afraid, shock, ect.
With the deaf people who read body language find that hearing people say one thing but their face says another.
The Hebrew say if you embarrass a person or anger one or do anything that cause the blood to rush to the face you have sin for mistreating your fellow brethren and contributed to their lost of control of their countenances.
Life is in the blood and it aught to be treated with respect.
King's Cup-bearer
[Neh. 1;1] The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,
Although he is a layperson, he stands with the great prophets in interceding for his people and in calling then to be faithful to the Sinai covenant. He is never included among the prophets in the Hebrew Bible, but his call has a ‘prophetic character’ to it.
This extremely pious and patriotic Jew is to be carefully distinguished from two other persons of the same name. One of whom is mentioned as helping to rebuild the walls of Jerusalem (3:16), and the other is noticed in the list of those who accompanied Zerubbabel in the first detachment of returning exiles (Ezra 2:2; Neh. 7:7). Though little is known of his genealogy, it is highly probable that he was a descendant of the tribe of Judah and the royal family of David. Who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in.
In the month Chisleu answering to the close of November and the larger part of December (the ninth month). “That you also might keep it, as the Feast of the Tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the Temple and the altar.'' (2 Maccabees 1:18)
In the twentieth year was not of Nehemiah's age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes
Shushan the palace was the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
A city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon; but others say it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month.
He would have the fairer opportunity of serving his country by his interest in the king and those about him. He is not forward to tell us what great promotion he had at court. It is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honor and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace.
We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of G-d concerning him we may observe, to our comfort;
1. That when G-d has work to do and He will never want instruments to do it.
2. That those whom G-d designs to employ in His service He will find out proper ways both to fit for it and to call to it.
3. That G-d has His remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace.
4. That G-d can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the Believers's cause.
In company with Nehemiah are those leaders in the community who are sincere in their desire to turn fully to Yahweh; they are the ones who now delight to fear (to love or to be loyal to) the name of Yahweh. Observe that he terms fear and love often have approximately the same meaning in the OT Deut. 10:12.
Grant him mercy which is divine favor. The right words, the right approach must be used; untactful speech or any alienating behavior could result in the king opposing Nehemiah’s plans and prays that G-d will give him success, that is, help him to make effective use of his resources. That he will be as skillful as possible in making his presentation before the king.
G-d is with the wise person, with those who give serious thought to action, who understand that words and actions have implications. Wisdom literature often contrasts the wise and the foolish. These terms have little to do with formal education; they relate to use one’s head, understanding how life runs. The wise person is one who gives careful thought to his speech. Proverbs 22:11, 10:14, and 14:16, 18:2 observes that the one who is pure in heart and whose speech is gracious will have the king as his friend. In contrast the fool gives no thought to his speech and actions; he babbles, and throws off restraint, takes no pleasure in understanding, and finally brings ruin upon himself. The Bible emphasizes that lasting success can never be had without the help of G-d, but it is equally insistent that people are not passive receptacles who are pushed around by G-d. G-d’s servants are expected to use all the resources they have to accomplish their service for Him. So Nehemiah has given careful thought to his plans.
This plea underscores the divine-human partnership. Nehemiah prays for success as he goes to speak to this man, saying that even though the king is the very powerful ruler of Persia, he is only a mortal man, G-d is stronger and wiser; He will prevail. Often we let the Goliaths of this world get by with their pretensions of being more than what they are: human beings. Belief in the G-d of Abraham and Moses does, at least, three things for us:
1. It prevents one from being drawn into acceptance of the divine pretensions of the powerful Joseph, and Nehemiah respect the foreign rulers yet keep their identity as people of G-d.
2. It keeps alive hope for the surprises of history because G-d’s plans often overrule those made by people – even kings.
3. It renews the inner vitality so that he weak becomes strong.
In the court of the Persian king, Nehemiah observed the royal courtesies if it pleases the king, and if your servant has found favor in your sight (2:5), but in reality, Nehemiah knows that this king stands under the kingship of G-d and is but flesh and blood – a creature created by G-d.
This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence. His title of cupbearer to the king, such a person was trusted and respected official – one who had close contact with the king and his family. Nehemiah could have continued living among the elite, but he left the good life to share the sufferings of the Jewish community. He who had it made in life did not forget his own people.
We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to G-d day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favor to Jerusalem. We may observe in this prayer;
I. His humble and reverent address to G-d, in which he prostrates himself before Him, and gives unto Him the glory due unto His name, 1:5. It is much the same with that of Daniel, 9:4. It teaches us to draw near to G-d.
2. With a holy awe of His majesty and glory, remembering that he is the G-d of heaven, infinitely above us, and sovereign L-rd over us. And that He is the great and terrible G-d, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings. He is a G-d to be worshipped with fear by all His people, and whose powerful wrath all His enemies have reason to be afraid of. Even the terrors of the L-rd are improvable for the comfort and encouragement of those that trust in Him.
3. With a holy confidence in His grace and truth, for He keepeth covenant and mercy for those that love Him, not only the mercy that is promised, but even more than He promised: nothing shall be thought too much to be done for those that love Him and keep His commandments.
The cup-bear performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, if there was any poison in it, the king might not be harmed.
Although he is a layperson, he stands with the great prophets in interceding for his people and in calling then to be faithful to the Sinai covenant. He is never included among the prophets in the Hebrew Bible, but his call has a ‘prophetic character’ to it.
This extremely pious and patriotic Jew is to be carefully distinguished from two other persons of the same name. One of whom is mentioned as helping to rebuild the walls of Jerusalem (3:16), and the other is noticed in the list of those who accompanied Zerubbabel in the first detachment of returning exiles (Ezra 2:2; Neh. 7:7). Though little is known of his genealogy, it is highly probable that he was a descendant of the tribe of Judah and the royal family of David. Who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in.
In the month Chisleu answering to the close of November and the larger part of December (the ninth month). “That you also might keep it, as the Feast of the Tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the Temple and the altar.'' (2 Maccabees 1:18)
In the twentieth year was not of Nehemiah's age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes
Shushan the palace was the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
A city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon; but others say it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month.
He would have the fairer opportunity of serving his country by his interest in the king and those about him. He is not forward to tell us what great promotion he had at court. It is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honor and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace.
We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of G-d concerning him we may observe, to our comfort;
1. That when G-d has work to do and He will never want instruments to do it.
2. That those whom G-d designs to employ in His service He will find out proper ways both to fit for it and to call to it.
3. That G-d has His remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace.
4. That G-d can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the Believers's cause.
In company with Nehemiah are those leaders in the community who are sincere in their desire to turn fully to Yahweh; they are the ones who now delight to fear (to love or to be loyal to) the name of Yahweh. Observe that he terms fear and love often have approximately the same meaning in the OT Deut. 10:12.
Grant him mercy which is divine favor. The right words, the right approach must be used; untactful speech or any alienating behavior could result in the king opposing Nehemiah’s plans and prays that G-d will give him success, that is, help him to make effective use of his resources. That he will be as skillful as possible in making his presentation before the king.
G-d is with the wise person, with those who give serious thought to action, who understand that words and actions have implications. Wisdom literature often contrasts the wise and the foolish. These terms have little to do with formal education; they relate to use one’s head, understanding how life runs. The wise person is one who gives careful thought to his speech. Proverbs 22:11, 10:14, and 14:16, 18:2 observes that the one who is pure in heart and whose speech is gracious will have the king as his friend. In contrast the fool gives no thought to his speech and actions; he babbles, and throws off restraint, takes no pleasure in understanding, and finally brings ruin upon himself. The Bible emphasizes that lasting success can never be had without the help of G-d, but it is equally insistent that people are not passive receptacles who are pushed around by G-d. G-d’s servants are expected to use all the resources they have to accomplish their service for Him. So Nehemiah has given careful thought to his plans.
This plea underscores the divine-human partnership. Nehemiah prays for success as he goes to speak to this man, saying that even though the king is the very powerful ruler of Persia, he is only a mortal man, G-d is stronger and wiser; He will prevail. Often we let the Goliaths of this world get by with their pretensions of being more than what they are: human beings. Belief in the G-d of Abraham and Moses does, at least, three things for us:
1. It prevents one from being drawn into acceptance of the divine pretensions of the powerful Joseph, and Nehemiah respect the foreign rulers yet keep their identity as people of G-d.
2. It keeps alive hope for the surprises of history because G-d’s plans often overrule those made by people – even kings.
3. It renews the inner vitality so that he weak becomes strong.
In the court of the Persian king, Nehemiah observed the royal courtesies if it pleases the king, and if your servant has found favor in your sight (2:5), but in reality, Nehemiah knows that this king stands under the kingship of G-d and is but flesh and blood – a creature created by G-d.
This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence. His title of cupbearer to the king, such a person was trusted and respected official – one who had close contact with the king and his family. Nehemiah could have continued living among the elite, but he left the good life to share the sufferings of the Jewish community. He who had it made in life did not forget his own people.
We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to G-d day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favor to Jerusalem. We may observe in this prayer;
I. His humble and reverent address to G-d, in which he prostrates himself before Him, and gives unto Him the glory due unto His name, 1:5. It is much the same with that of Daniel, 9:4. It teaches us to draw near to G-d.
2. With a holy awe of His majesty and glory, remembering that he is the G-d of heaven, infinitely above us, and sovereign L-rd over us. And that He is the great and terrible G-d, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings. He is a G-d to be worshipped with fear by all His people, and whose powerful wrath all His enemies have reason to be afraid of. Even the terrors of the L-rd are improvable for the comfort and encouragement of those that trust in Him.
3. With a holy confidence in His grace and truth, for He keepeth covenant and mercy for those that love Him, not only the mercy that is promised, but even more than He promised: nothing shall be thought too much to be done for those that love Him and keep His commandments.
The cup-bear performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, if there was any poison in it, the king might not be harmed.
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