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.