Job 13

Job 13:1

A Banquet for the People

When the feast for the commanders of his army and the rulers of his provinces is over, the king arranges a new banquet (Esther 1:5). This time the guests are “all the people who were present at the citadel in Susa, from the greatest to the least”. The feast lasts seven days and is held “in the court of the garden of the king’s palace”. It is believed that Ahasuerus gives this feast to all the people of Susa as an expression of his joy over the permission to go to war.

The feast is decorated with the most precious rugs and fabrics “linen held by cords of fine purple linen on silver rings and marble columns” (Esther 1:6). Furthermore, there are “couches” which reminds one of coming to rest in the presence of the great ruler. The floor on which the resting beds stand consists of the most precious stones. It indicates that the rest enjoyed is attractive and steady or stable.

There is also plentiful “royal wine according to the king’s bounty”. The fact that it is “royal wine” perhaps means, apart from the fact that the king gives it, that it is wine that the king himself drinks and that he now also gives his subjects to drink. That it is wine “according to the king’s bounty” indicates the rich supply of wine. There need be no fear of lack.

The wine to be drunk is given “in golden vessels” which are all different from each other (Esther 1:7). This is reminiscent of another aspect of a feast organized by the king. Wine is a picture of joy (Psalms 104:15; Judges 9:13) that is experienced by each person in a different, unique way, which is represented by ‘vessels of various kinds’.

We can see Ahasuerus in this scene as a picture of God on His throne, surrounded by all the glory of the first creation. He gives His blessings generously to all, such as sun and rain and fruitful times, food and joy (Matthew 5:45b; Acts 14:17). Whoever acknowledges Him as the source of that blessing will find complete rest and true joy.

Nor has God ever forced people to make use of these blessings, for it is all according to the law “no compulsion” (Esther 1:8). However, God, Who can be known from creation, is not honored as God or given thanks by man (Romans 1:20-21). All the goodness that God grants man puts man to the test. Then it turns out that man abuses everything God has given.

Job 13:2

A Banquet for the People

When the feast for the commanders of his army and the rulers of his provinces is over, the king arranges a new banquet (Esther 1:5). This time the guests are “all the people who were present at the citadel in Susa, from the greatest to the least”. The feast lasts seven days and is held “in the court of the garden of the king’s palace”. It is believed that Ahasuerus gives this feast to all the people of Susa as an expression of his joy over the permission to go to war.

The feast is decorated with the most precious rugs and fabrics “linen held by cords of fine purple linen on silver rings and marble columns” (Esther 1:6). Furthermore, there are “couches” which reminds one of coming to rest in the presence of the great ruler. The floor on which the resting beds stand consists of the most precious stones. It indicates that the rest enjoyed is attractive and steady or stable.

There is also plentiful “royal wine according to the king’s bounty”. The fact that it is “royal wine” perhaps means, apart from the fact that the king gives it, that it is wine that the king himself drinks and that he now also gives his subjects to drink. That it is wine “according to the king’s bounty” indicates the rich supply of wine. There need be no fear of lack.

The wine to be drunk is given “in golden vessels” which are all different from each other (Esther 1:7). This is reminiscent of another aspect of a feast organized by the king. Wine is a picture of joy (Psalms 104:15; Judges 9:13) that is experienced by each person in a different, unique way, which is represented by ‘vessels of various kinds’.

We can see Ahasuerus in this scene as a picture of God on His throne, surrounded by all the glory of the first creation. He gives His blessings generously to all, such as sun and rain and fruitful times, food and joy (Matthew 5:45b; Acts 14:17). Whoever acknowledges Him as the source of that blessing will find complete rest and true joy.

Nor has God ever forced people to make use of these blessings, for it is all according to the law “no compulsion” (Esther 1:8). However, God, Who can be known from creation, is not honored as God or given thanks by man (Romans 1:20-21). All the goodness that God grants man puts man to the test. Then it turns out that man abuses everything God has given.

Job 13:3

A Banquet for the People

When the feast for the commanders of his army and the rulers of his provinces is over, the king arranges a new banquet (Esther 1:5). This time the guests are “all the people who were present at the citadel in Susa, from the greatest to the least”. The feast lasts seven days and is held “in the court of the garden of the king’s palace”. It is believed that Ahasuerus gives this feast to all the people of Susa as an expression of his joy over the permission to go to war.

The feast is decorated with the most precious rugs and fabrics “linen held by cords of fine purple linen on silver rings and marble columns” (Esther 1:6). Furthermore, there are “couches” which reminds one of coming to rest in the presence of the great ruler. The floor on which the resting beds stand consists of the most precious stones. It indicates that the rest enjoyed is attractive and steady or stable.

There is also plentiful “royal wine according to the king’s bounty”. The fact that it is “royal wine” perhaps means, apart from the fact that the king gives it, that it is wine that the king himself drinks and that he now also gives his subjects to drink. That it is wine “according to the king’s bounty” indicates the rich supply of wine. There need be no fear of lack.

The wine to be drunk is given “in golden vessels” which are all different from each other (Esther 1:7). This is reminiscent of another aspect of a feast organized by the king. Wine is a picture of joy (Psalms 104:15; Judges 9:13) that is experienced by each person in a different, unique way, which is represented by ‘vessels of various kinds’.

We can see Ahasuerus in this scene as a picture of God on His throne, surrounded by all the glory of the first creation. He gives His blessings generously to all, such as sun and rain and fruitful times, food and joy (Matthew 5:45b; Acts 14:17). Whoever acknowledges Him as the source of that blessing will find complete rest and true joy.

Nor has God ever forced people to make use of these blessings, for it is all according to the law “no compulsion” (Esther 1:8). However, God, Who can be known from creation, is not honored as God or given thanks by man (Romans 1:20-21). All the goodness that God grants man puts man to the test. Then it turns out that man abuses everything God has given.

Job 13:4

Queen Vashti

While Ahasuerus is keeping his meal, Queen Vashti is also addressing a meal (Esther 1:9). She addresses it “to the women in the royal house that belonged to King Ahasuerus”. It is a meal of her own and in the area that belongs to the king. Here we see an example that man uses for himself what has been made available to him by God.

Vashti gives a banquet without the king. It is reminiscent of the eldest son in the parable of the prodigal son. That son also wants to enjoy a meal, but only with his friends, without his father (Luke 15:29). This is how sin came into the world, because Eve wanted to enjoy something without God. Later we see that Esther does make a banquet for the king (Esther 5:4).

That Queen Vashti does not take her husband King Ahasuerus into account is shown by what follows. “On the seventh day” (Esther 1:10), the last day of the banquet, when the heart of Ahasuerus is happy because of the wine, he orders seven eunuchs to bring his wife to the banquet. These eunuchs “served in the presence of king Ahasuerus”. They are in his immediate vicinity to obey his command immediately. The fact that there are seven of them indicates their full ability to carry out the mission.

Their mission is to bring Queen Vashti to the king and to do so in a manner befitting the dignity of the king. Therefore, Vashti must come “with [her] royal crown” on her head. The crown will give her outer beauty even more shine. Ahasuerus sends this completely – seven servants – competent company with this command to Vashti because he wants to “in order to display her beauty to the people and the princes”.

Queen Vashti, however, refuses to come. She resists “the king’s command delivered by the eunuchs”. This refusal is, in the first place, disobedience to the king’s command. The command of the king means his authority. As the king’s consort, her refusal is also an outright insult to him. He justifiably becomes “very angry” and about this “his wrath burned within him”. What should have been a climax becomes an anticlimax.

In several commentaries the refusal of Vashti to comply with the king’s request is discussed in an understanding manner. Vashti would be the victim of a capricious, drunken king who would expose her to the abuse of a drunken company. Such a thought would then be sufficiently grounded by what one knows of the relationships and practices at that time. Sometimes background information is useful, but it is doubtful whether this kind of information helps to understand what is happening in this case. In any case, it does not say that Ahasuerus is drunk and surrounded by drunken people and in that state gives an excessive command.

In the prophetic and practical application, we can draw a parallel between Vashti on the one hand and Israel and Christianity on the other hand. Both Israel and Christianity have failed in their duty to reveal God’s glory. Israel has refused to acknowledge God’s authority and has not made His Name great with respect to the nations. That is why God finally had to reject His people.

The same, and perhaps even more so, applies to Christianity. The church has failed to show her glory, which is that of God, in the world. It has not stuck to the “simplicity … to Christ” (2 Corinthians 11:3), but has committed herself to the world. The church, or Christianity, has moderately glorified herself. We see this fully expressed in Babylon, in which we recognize the roman-catholic church. Babylon imagines that she “sits as a queen” (Revelation 18:7), by which she boasts of her own authority, without the recognition of God’s authority over her. She has enriched and praised herself and will be judged by God.

God knows how to use these events for His purpose: 1. By judging apostate Israel, He is paving the way for the true Israel, of whom Esther is a picture. 2. By judging the false bride, the apostate church, He opens the way for the true bride of the Lamb, that is the church.

Job 13:5

Queen Vashti

While Ahasuerus is keeping his meal, Queen Vashti is also addressing a meal (Esther 1:9). She addresses it “to the women in the royal house that belonged to King Ahasuerus”. It is a meal of her own and in the area that belongs to the king. Here we see an example that man uses for himself what has been made available to him by God.

Vashti gives a banquet without the king. It is reminiscent of the eldest son in the parable of the prodigal son. That son also wants to enjoy a meal, but only with his friends, without his father (Luke 15:29). This is how sin came into the world, because Eve wanted to enjoy something without God. Later we see that Esther does make a banquet for the king (Esther 5:4).

That Queen Vashti does not take her husband King Ahasuerus into account is shown by what follows. “On the seventh day” (Esther 1:10), the last day of the banquet, when the heart of Ahasuerus is happy because of the wine, he orders seven eunuchs to bring his wife to the banquet. These eunuchs “served in the presence of king Ahasuerus”. They are in his immediate vicinity to obey his command immediately. The fact that there are seven of them indicates their full ability to carry out the mission.

Their mission is to bring Queen Vashti to the king and to do so in a manner befitting the dignity of the king. Therefore, Vashti must come “with [her] royal crown” on her head. The crown will give her outer beauty even more shine. Ahasuerus sends this completely – seven servants – competent company with this command to Vashti because he wants to “in order to display her beauty to the people and the princes”.

Queen Vashti, however, refuses to come. She resists “the king’s command delivered by the eunuchs”. This refusal is, in the first place, disobedience to the king’s command. The command of the king means his authority. As the king’s consort, her refusal is also an outright insult to him. He justifiably becomes “very angry” and about this “his wrath burned within him”. What should have been a climax becomes an anticlimax.

In several commentaries the refusal of Vashti to comply with the king’s request is discussed in an understanding manner. Vashti would be the victim of a capricious, drunken king who would expose her to the abuse of a drunken company. Such a thought would then be sufficiently grounded by what one knows of the relationships and practices at that time. Sometimes background information is useful, but it is doubtful whether this kind of information helps to understand what is happening in this case. In any case, it does not say that Ahasuerus is drunk and surrounded by drunken people and in that state gives an excessive command.

In the prophetic and practical application, we can draw a parallel between Vashti on the one hand and Israel and Christianity on the other hand. Both Israel and Christianity have failed in their duty to reveal God’s glory. Israel has refused to acknowledge God’s authority and has not made His Name great with respect to the nations. That is why God finally had to reject His people.

The same, and perhaps even more so, applies to Christianity. The church has failed to show her glory, which is that of God, in the world. It has not stuck to the “simplicity … to Christ” (2 Corinthians 11:3), but has committed herself to the world. The church, or Christianity, has moderately glorified herself. We see this fully expressed in Babylon, in which we recognize the roman-catholic church. Babylon imagines that she “sits as a queen” (Revelation 18:7), by which she boasts of her own authority, without the recognition of God’s authority over her. She has enriched and praised herself and will be judged by God.

God knows how to use these events for His purpose: 1. By judging apostate Israel, He is paving the way for the true Israel, of whom Esther is a picture. 2. By judging the false bride, the apostate church, He opens the way for the true bride of the Lamb, that is the church.

Job 13:6

Queen Vashti

While Ahasuerus is keeping his meal, Queen Vashti is also addressing a meal (Esther 1:9). She addresses it “to the women in the royal house that belonged to King Ahasuerus”. It is a meal of her own and in the area that belongs to the king. Here we see an example that man uses for himself what has been made available to him by God.

Vashti gives a banquet without the king. It is reminiscent of the eldest son in the parable of the prodigal son. That son also wants to enjoy a meal, but only with his friends, without his father (Luke 15:29). This is how sin came into the world, because Eve wanted to enjoy something without God. Later we see that Esther does make a banquet for the king (Esther 5:4).

That Queen Vashti does not take her husband King Ahasuerus into account is shown by what follows. “On the seventh day” (Esther 1:10), the last day of the banquet, when the heart of Ahasuerus is happy because of the wine, he orders seven eunuchs to bring his wife to the banquet. These eunuchs “served in the presence of king Ahasuerus”. They are in his immediate vicinity to obey his command immediately. The fact that there are seven of them indicates their full ability to carry out the mission.

Their mission is to bring Queen Vashti to the king and to do so in a manner befitting the dignity of the king. Therefore, Vashti must come “with [her] royal crown” on her head. The crown will give her outer beauty even more shine. Ahasuerus sends this completely – seven servants – competent company with this command to Vashti because he wants to “in order to display her beauty to the people and the princes”.

Queen Vashti, however, refuses to come. She resists “the king’s command delivered by the eunuchs”. This refusal is, in the first place, disobedience to the king’s command. The command of the king means his authority. As the king’s consort, her refusal is also an outright insult to him. He justifiably becomes “very angry” and about this “his wrath burned within him”. What should have been a climax becomes an anticlimax.

In several commentaries the refusal of Vashti to comply with the king’s request is discussed in an understanding manner. Vashti would be the victim of a capricious, drunken king who would expose her to the abuse of a drunken company. Such a thought would then be sufficiently grounded by what one knows of the relationships and practices at that time. Sometimes background information is useful, but it is doubtful whether this kind of information helps to understand what is happening in this case. In any case, it does not say that Ahasuerus is drunk and surrounded by drunken people and in that state gives an excessive command.

In the prophetic and practical application, we can draw a parallel between Vashti on the one hand and Israel and Christianity on the other hand. Both Israel and Christianity have failed in their duty to reveal God’s glory. Israel has refused to acknowledge God’s authority and has not made His Name great with respect to the nations. That is why God finally had to reject His people.

The same, and perhaps even more so, applies to Christianity. The church has failed to show her glory, which is that of God, in the world. It has not stuck to the “simplicity … to Christ” (2 Corinthians 11:3), but has committed herself to the world. The church, or Christianity, has moderately glorified herself. We see this fully expressed in Babylon, in which we recognize the roman-catholic church. Babylon imagines that she “sits as a queen” (Revelation 18:7), by which she boasts of her own authority, without the recognition of God’s authority over her. She has enriched and praised herself and will be judged by God.

God knows how to use these events for His purpose: 1. By judging apostate Israel, He is paving the way for the true Israel, of whom Esther is a picture. 2. By judging the false bride, the apostate church, He opens the way for the true bride of the Lamb, that is the church.

Job 13:7

Queen Vashti

While Ahasuerus is keeping his meal, Queen Vashti is also addressing a meal (Esther 1:9). She addresses it “to the women in the royal house that belonged to King Ahasuerus”. It is a meal of her own and in the area that belongs to the king. Here we see an example that man uses for himself what has been made available to him by God.

Vashti gives a banquet without the king. It is reminiscent of the eldest son in the parable of the prodigal son. That son also wants to enjoy a meal, but only with his friends, without his father (Luke 15:29). This is how sin came into the world, because Eve wanted to enjoy something without God. Later we see that Esther does make a banquet for the king (Esther 5:4).

That Queen Vashti does not take her husband King Ahasuerus into account is shown by what follows. “On the seventh day” (Esther 1:10), the last day of the banquet, when the heart of Ahasuerus is happy because of the wine, he orders seven eunuchs to bring his wife to the banquet. These eunuchs “served in the presence of king Ahasuerus”. They are in his immediate vicinity to obey his command immediately. The fact that there are seven of them indicates their full ability to carry out the mission.

Their mission is to bring Queen Vashti to the king and to do so in a manner befitting the dignity of the king. Therefore, Vashti must come “with [her] royal crown” on her head. The crown will give her outer beauty even more shine. Ahasuerus sends this completely – seven servants – competent company with this command to Vashti because he wants to “in order to display her beauty to the people and the princes”.

Queen Vashti, however, refuses to come. She resists “the king’s command delivered by the eunuchs”. This refusal is, in the first place, disobedience to the king’s command. The command of the king means his authority. As the king’s consort, her refusal is also an outright insult to him. He justifiably becomes “very angry” and about this “his wrath burned within him”. What should have been a climax becomes an anticlimax.

In several commentaries the refusal of Vashti to comply with the king’s request is discussed in an understanding manner. Vashti would be the victim of a capricious, drunken king who would expose her to the abuse of a drunken company. Such a thought would then be sufficiently grounded by what one knows of the relationships and practices at that time. Sometimes background information is useful, but it is doubtful whether this kind of information helps to understand what is happening in this case. In any case, it does not say that Ahasuerus is drunk and surrounded by drunken people and in that state gives an excessive command.

In the prophetic and practical application, we can draw a parallel between Vashti on the one hand and Israel and Christianity on the other hand. Both Israel and Christianity have failed in their duty to reveal God’s glory. Israel has refused to acknowledge God’s authority and has not made His Name great with respect to the nations. That is why God finally had to reject His people.

The same, and perhaps even more so, applies to Christianity. The church has failed to show her glory, which is that of God, in the world. It has not stuck to the “simplicity … to Christ” (2 Corinthians 11:3), but has committed herself to the world. The church, or Christianity, has moderately glorified herself. We see this fully expressed in Babylon, in which we recognize the roman-catholic church. Babylon imagines that she “sits as a queen” (Revelation 18:7), by which she boasts of her own authority, without the recognition of God’s authority over her. She has enriched and praised herself and will be judged by God.

God knows how to use these events for His purpose: 1. By judging apostate Israel, He is paving the way for the true Israel, of whom Esther is a picture. 2. By judging the false bride, the apostate church, He opens the way for the true bride of the Lamb, that is the church.

Job 13:8

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:9

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:10

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:11

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:12

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:13

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:14

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:15

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:16

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:17

The Council of Memucan

That the king is not a plaything of his emotions, but knows what he is doing, is also shown by his reaction to the refusal of Vashti. In any case, he is not the capricious ruler here, who, also mired in drink, without any consultation, immediately passes judgment on Vashti. When later Haman is unmasked, we see that he, rightly so, immediately passes judgment (Esther 7:9-10).

The king presents the case to “the wise men” (Esther 1:13). They know “the times” and “the law and justice”. Asking for counsel has also been explained as an indication that Ahasuerus would have been a weak and manipulatable king. It may be so historically, but again this is not apparent from the biblical text here.

Knowing “the times” means having insight into the spirit of the times, the spiritual climate of the time in which the events take place. “The law” refers to the rules that apply to life in the kingdom. “Justice” means that they also have wisdom to apply the law correctly. They see to it that the right takes its course.

If we can still see Ahasuerus as a picture of God in these events, we see a divine attribute in his deliberations. God also deliberates (Genesis 18:20-21; 1 Kings 22:19-22).

Of the seven wise men it is said that they “who had access to the king’s presence and sat in the first place in the kingdom” (Esther 1:14). They have the position of confidants of the king. In this context we can see them as a picture of “the seven Spirits of God” (Revelation 4:5), which indicates the fullness of the Holy Spirit. God deliberates, as it were, with the seven Spirits before His throne in order to set aside the failing church. This Spirit is manifested in perfection in the Lord Jesus, God’s King (Isaiah 11:2-3).

The king’s question is what should happen to queen Vashti according to the law (Esther 1:15). He mentions what he accuses her of: “because she did not obey the command of King Ahasuerus [delivered] by the eunuchs”.

Both in Esther 1:12 and here in Esther 1:15 it is mentioned that “the eunuchs” convey this command. This is how God works now. He lets His Word be brought to people by His servants. The fact that He uses men does not change the authority of His Word. Everyone to whom His Word comes must obey (Acts 17:30-31). He who does not, will be judged.

When the king has asked his question, Memucan takes the word (Esther 1:16) and paints the state of affairs. Vashti has not only misbehaved against the king, but also against all the princes and all the peoples who are in all the provinces. The motivation is that all women will hear of the queen’s case, encouraging them to despise their own husbands (Esther 1:17). They will justify their contempt by referring to the disobedience of queen Vashti to King Ahasuerus.

What Vashti has done is “like letting out water” (Proverbs 17:14). The fence is off the dam if no action is taken against it. If no clear position is taken, a revolution will be unleashed in all houses. The king’s answer must put an end to the contempt and annoyance that already exist. These have been enough (Esther 1:18).

After Memucan has made it clear what the situation is like, he comes up with two proposals (Esther 1:19). The first proposal is that the king makes it clear to everyone that his relationship with Vashti is definitely broken. Vashti has misbehaved in such a way that there can be no question of recovery in her high position. This decision must be recorded in writing and as a law of Medes and Persians so that the decision cannot be repealed.

The second proposal is to provide for the vacant place of Queen. The “royal disposition” that Vashti has possessed but lost because of her willfulness must be given “to another” who is described by Memucan as someone “who is more worthy than she”.

In the final setting aside of Vashti we see the final setting aside of the unbelieving Israel as the wife of God. What happens to Vashti is similar to the curse the Lord Jesus pronounces on the barren fig tree which is a picture of the unbelieving Israel: “No longer shall there ever be [any] fruit from you” (Matthew 21:19). God has given this apostate woman a letter of divorce, through which she can no longer return to Him (Deuteronomy 24:1-4; Jeremiah 3:8).

The vacant place gives God the opportunity to establish a new relationship. This is provided by someone whose name is not yet mentioned, but whose quality is described as “more worthy than she”. It is noteworthy and beautiful that a similar expression occurs again, in connection with David for whom Saul, the king after the flesh, must clear the field.

Saul is disobedient – just like Vashti. He disobeys God’s command to exterminate the Amalekites. Samuel tells Saul that the kingship of Israel will be torn from him – similar to Vashti. Then he says it will be given to someone “who is better than you” (1 Samuel 15:28) – again just like with Vashti. No name is mentioned to Saul as to who it is. In both cases it is a position that makes someone unworthy and for which God has chosen someone, someone after His heart, to take that position.

We can therefore see this history from the providence of God. God’s purpose is the exaltation of Mordecai to bless His people through him. In this Mordecai is a picture of the Lord Jesus. God begins to prepare for this already in this first chapter. The deposition of Vashti also takes place with this in mind. God acts for a purpose that we know from Scripture. The way in which He acts is not always known to us. We only know it when He has reached that goal and we look back on the way He has gone.

Memucan concludes his plea by suggesting the blessed consequences if the king will issue this command. It is an order that he must issue for his entire kingdom, which is great. If all women in all ranks and positions have respect for their husbands (cf. Ephesians 5:33), it will promote peace in families. And if there is peace in families, there is also peace in the whole kingdom.

The king and the princes approve of Memucan’s proposal, and Ahasuerus acts accordingly. He sends letters to all the provinces of his kingdom. In doing so, he ensures that each province receives the letter according to its script and to every people according to their language. Everyone must be informed of the decision. In the letter “every man” is addressed as the responsible head of the family. His responsibility has two aspects. He must “be master in his own house”. This is reflected in his position of authority. He must also speak “in the language of his own people”. That concerns his behavior, his example.

The call to actually exercise the authority given by God is desperately needed today. The man is the head of the woman (1 Corinthians 11:3). This means that, following Christ’s example of caring for His church, he gives her everything she needs as head (Ephesians 5:29). He will also address the members of his family in the language of God’s people, which is the language of God’s Word (cf. Nehemiah 13:23). This ‘language’ is to be spoken throughout the kingdom of God, that is, in families, in society and in the church.

If the authority of God’s Word is acknowledged in families, this will also happen in society and in the church. In families this will be shown by the submissive attitude of the wife towards her husband and by the submissive attitude of the children towards their parents. The men have the main responsibility to take care of the right relationships in their families. The same applies to the relationships and behavior in the church.

Job 13:19

Proposal for a New Queen

Esther 2:1 connects to the previous section, without taking into account the time elapsed. Reference is made back to the anger of King Ahasuerus (Esther 1:12) which is now said to have subsided. Then we are told what is going on in his mind. In his mind there are three things that, like his anger, took place in the previous chapter and have been described there. He thinks 1. of Vashti, 2. of what she has done, and 3. of what’s been decided about her.

This again determines that a vacuum, a vacancy for a queen, has arisen. The story that follows is connected to that. Without any question from the king, the attendants come with an advice (Esther 2:2-4). That advice consists of three parts: 1. Let girls be searched for who are virgins and beautiful to behold. 2. Gather those girls and give them a beauty treatment. 3. The one girl out of all those girls that is pleasing in his eyes should become queen instead of Vashti.

In this advice we see an ascent. First a selection is made out of all the girls in his kingdom and from that selection comes the one girl who is chosen by Ahasuerus as queen.

The word for “attendants” literally means “youngsters”. That word highlights that there is a new generation, the beginning of a new situation, and a new queen. The attendants advise the king to take something new and more beautiful instead of what he has lost, in order to forget the past.

From a prophetic and typological point of view, we see in the king’s longing the longing of God for a people on earth that belongs to Him and that is entirely devoted to Him. When the church is taken away, He will find a new people after His heart on earth, born of Him. He will find these people in the future remnant of Israel. Esther is a type or example of this.

In the proposal to find a new queen some recommendations are made. For example, Ahasuerus is recommended by the attendants 1. to appoint overseers to gather the girls, 2. that those girls are entrusted to a caretaker and custodian, and 3. that the gathered girls receive a beauty treatment (Esther 2:3). Girls are selected with care from everywhere. The girls who possibly qualify to become queen, are chosen and treated with care.

In this we see God’s care in proclaiming the gospel to draw people from the world to Himself. People who have accepted the gospel are further cared for by gifts that the Lord Jesus has given, so that they will fulfill the purpose that He has with them: to please Him. We see this in the service of Paul and his fellow ministers: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving according to His power, which mightily works within me” (Colossians 1:28-29).

The efforts to please this king are an example to us. We are also prepared and used to please our Lord. Are we therefore as diligent as we have been in this history and as Paul? Do we bring the gospel and do we care for those who have accepted it?

Job 13:20

Proposal for a New Queen

Esther 2:1 connects to the previous section, without taking into account the time elapsed. Reference is made back to the anger of King Ahasuerus (Esther 1:12) which is now said to have subsided. Then we are told what is going on in his mind. In his mind there are three things that, like his anger, took place in the previous chapter and have been described there. He thinks 1. of Vashti, 2. of what she has done, and 3. of what’s been decided about her.

This again determines that a vacuum, a vacancy for a queen, has arisen. The story that follows is connected to that. Without any question from the king, the attendants come with an advice (Esther 2:2-4). That advice consists of three parts: 1. Let girls be searched for who are virgins and beautiful to behold. 2. Gather those girls and give them a beauty treatment. 3. The one girl out of all those girls that is pleasing in his eyes should become queen instead of Vashti.

In this advice we see an ascent. First a selection is made out of all the girls in his kingdom and from that selection comes the one girl who is chosen by Ahasuerus as queen.

The word for “attendants” literally means “youngsters”. That word highlights that there is a new generation, the beginning of a new situation, and a new queen. The attendants advise the king to take something new and more beautiful instead of what he has lost, in order to forget the past.

From a prophetic and typological point of view, we see in the king’s longing the longing of God for a people on earth that belongs to Him and that is entirely devoted to Him. When the church is taken away, He will find a new people after His heart on earth, born of Him. He will find these people in the future remnant of Israel. Esther is a type or example of this.

In the proposal to find a new queen some recommendations are made. For example, Ahasuerus is recommended by the attendants 1. to appoint overseers to gather the girls, 2. that those girls are entrusted to a caretaker and custodian, and 3. that the gathered girls receive a beauty treatment (Esther 2:3). Girls are selected with care from everywhere. The girls who possibly qualify to become queen, are chosen and treated with care.

In this we see God’s care in proclaiming the gospel to draw people from the world to Himself. People who have accepted the gospel are further cared for by gifts that the Lord Jesus has given, so that they will fulfill the purpose that He has with them: to please Him. We see this in the service of Paul and his fellow ministers: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving according to His power, which mightily works within me” (Colossians 1:28-29).

The efforts to please this king are an example to us. We are also prepared and used to please our Lord. Are we therefore as diligent as we have been in this history and as Paul? Do we bring the gospel and do we care for those who have accepted it?

Job 13:21

Proposal for a New Queen

Esther 2:1 connects to the previous section, without taking into account the time elapsed. Reference is made back to the anger of King Ahasuerus (Esther 1:12) which is now said to have subsided. Then we are told what is going on in his mind. In his mind there are three things that, like his anger, took place in the previous chapter and have been described there. He thinks 1. of Vashti, 2. of what she has done, and 3. of what’s been decided about her.

This again determines that a vacuum, a vacancy for a queen, has arisen. The story that follows is connected to that. Without any question from the king, the attendants come with an advice (Esther 2:2-4). That advice consists of three parts: 1. Let girls be searched for who are virgins and beautiful to behold. 2. Gather those girls and give them a beauty treatment. 3. The one girl out of all those girls that is pleasing in his eyes should become queen instead of Vashti.

In this advice we see an ascent. First a selection is made out of all the girls in his kingdom and from that selection comes the one girl who is chosen by Ahasuerus as queen.

The word for “attendants” literally means “youngsters”. That word highlights that there is a new generation, the beginning of a new situation, and a new queen. The attendants advise the king to take something new and more beautiful instead of what he has lost, in order to forget the past.

From a prophetic and typological point of view, we see in the king’s longing the longing of God for a people on earth that belongs to Him and that is entirely devoted to Him. When the church is taken away, He will find a new people after His heart on earth, born of Him. He will find these people in the future remnant of Israel. Esther is a type or example of this.

In the proposal to find a new queen some recommendations are made. For example, Ahasuerus is recommended by the attendants 1. to appoint overseers to gather the girls, 2. that those girls are entrusted to a caretaker and custodian, and 3. that the gathered girls receive a beauty treatment (Esther 2:3). Girls are selected with care from everywhere. The girls who possibly qualify to become queen, are chosen and treated with care.

In this we see God’s care in proclaiming the gospel to draw people from the world to Himself. People who have accepted the gospel are further cared for by gifts that the Lord Jesus has given, so that they will fulfill the purpose that He has with them: to please Him. We see this in the service of Paul and his fellow ministers: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving according to His power, which mightily works within me” (Colossians 1:28-29).

The efforts to please this king are an example to us. We are also prepared and used to please our Lord. Are we therefore as diligent as we have been in this history and as Paul? Do we bring the gospel and do we care for those who have accepted it?

Job 13:22

Proposal for a New Queen

Esther 2:1 connects to the previous section, without taking into account the time elapsed. Reference is made back to the anger of King Ahasuerus (Esther 1:12) which is now said to have subsided. Then we are told what is going on in his mind. In his mind there are three things that, like his anger, took place in the previous chapter and have been described there. He thinks 1. of Vashti, 2. of what she has done, and 3. of what’s been decided about her.

This again determines that a vacuum, a vacancy for a queen, has arisen. The story that follows is connected to that. Without any question from the king, the attendants come with an advice (Esther 2:2-4). That advice consists of three parts: 1. Let girls be searched for who are virgins and beautiful to behold. 2. Gather those girls and give them a beauty treatment. 3. The one girl out of all those girls that is pleasing in his eyes should become queen instead of Vashti.

In this advice we see an ascent. First a selection is made out of all the girls in his kingdom and from that selection comes the one girl who is chosen by Ahasuerus as queen.

The word for “attendants” literally means “youngsters”. That word highlights that there is a new generation, the beginning of a new situation, and a new queen. The attendants advise the king to take something new and more beautiful instead of what he has lost, in order to forget the past.

From a prophetic and typological point of view, we see in the king’s longing the longing of God for a people on earth that belongs to Him and that is entirely devoted to Him. When the church is taken away, He will find a new people after His heart on earth, born of Him. He will find these people in the future remnant of Israel. Esther is a type or example of this.

In the proposal to find a new queen some recommendations are made. For example, Ahasuerus is recommended by the attendants 1. to appoint overseers to gather the girls, 2. that those girls are entrusted to a caretaker and custodian, and 3. that the gathered girls receive a beauty treatment (Esther 2:3). Girls are selected with care from everywhere. The girls who possibly qualify to become queen, are chosen and treated with care.

In this we see God’s care in proclaiming the gospel to draw people from the world to Himself. People who have accepted the gospel are further cared for by gifts that the Lord Jesus has given, so that they will fulfill the purpose that He has with them: to please Him. We see this in the service of Paul and his fellow ministers: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving according to His power, which mightily works within me” (Colossians 1:28-29).

The efforts to please this king are an example to us. We are also prepared and used to please our Lord. Are we therefore as diligent as we have been in this history and as Paul? Do we bring the gospel and do we care for those who have accepted it?

Job 13:23

Mordecai and Esther

At this point in the story two new persons are portrayed in an intermediate part (Esther 2:5-7). This insertion shows us who God is about to put forward for the fulfilment of the advice of the attendants in the previous verses. They are Mordecai and Esther. Together with Ahasuerus they will play a leading role in the history of God’s people.

In Esther 2:5 Mordecai is first introduced to us. However, before his name is mentioned, it is first said that he is “a Jew”. This emphasizes him being a Jew. That Mordecai is a Jew is further shown by his genealogy. He is a Jew from the tribe of Benjamin who was brought by Nebuchadnezzar to Babylon with the exiles from Jerusalem with Jeconiah, the king of Judah (Esther 2:6).

The fact that he was taken away with Jeconiah makes it easy to say that he could not have been taken away personally from Jerusalem with the exiles. In that case he would have been about one hundred and twenty years old in the seventh year of Ahasuerus. This is very unlikely, also in view of the age of his young and attractive cousin Esther. However, he is so attached to his ancestors as a Jew that what happened to them is stated here as it happened to himself. Their history is his history, their pain of being taken away is his pain.

In Esther 2:7 the other new person, Esther, appears who will also play a leading role in this book, in close relationship with the just presented protagonist Mordecai. That close relationship is shown in the beginning of Est 2:7, where we read: “It was he who raised Hadassah, that is Esther, the daughter of his uncle”. She also emphasizes her Jewishness by first mentioning her Jewish name, Hadassah, and only then her Persian name, Esther. Her Jewish identity is also apparent from the mention of her family relationship with Mordecai. She is his cousin.

Halfway through Esther 2:7 the gaze is completely focused on Esther, on her beautiful stature and her handsome appearance. However, immediately after this, her close relationship with Mordecai is pointed out again, who “took her as his own daughter”, because “her father and her mother died”. Her past is dead, cut off. In this situation she is completely dependent on Mordecai’s mercy and care. In this way she has been accepted, albeit in secret, by the LORD (cf. Psalms 27:10).

God shows Himself in this care through Mordecai, behind the scenes, “a father of the fatherless” (Psalms 68:5). In Mordecai’s care for the education of Esther we see the care of the Lord Jesus, of whom Mordecai is a picture, for the faithful remnant, of whom Esther is a picture. Esther owes her life to him and therefore also her exaltation to queen.

Things that we say happen to us as misfortune are things that God controls and uses for our benefit. Circumstances related to our birth are not determined or chosen by us. We cannot choose our parents or the country or the date of our birth. Nor can we bring about our birth ourselves. What we can say is that God had our salvation in mind with the circumstances of our birth. For that we must thank Him.

Esther’s original name is Hadassah, which means ‘myrtle’. The myrtle tree occurs in connection with the Feast of Booths (Nehemiah 8:15-16), a feast that refers to the realm of peace under the rule of the Messiah (Isaiah 41:19; Isaiah 55:12-13). The fact that her parents gave her that name says something of their faith in the restoration of God’s people.

Job 13:24

Mordecai and Esther

At this point in the story two new persons are portrayed in an intermediate part (Esther 2:5-7). This insertion shows us who God is about to put forward for the fulfilment of the advice of the attendants in the previous verses. They are Mordecai and Esther. Together with Ahasuerus they will play a leading role in the history of God’s people.

In Esther 2:5 Mordecai is first introduced to us. However, before his name is mentioned, it is first said that he is “a Jew”. This emphasizes him being a Jew. That Mordecai is a Jew is further shown by his genealogy. He is a Jew from the tribe of Benjamin who was brought by Nebuchadnezzar to Babylon with the exiles from Jerusalem with Jeconiah, the king of Judah (Esther 2:6).

The fact that he was taken away with Jeconiah makes it easy to say that he could not have been taken away personally from Jerusalem with the exiles. In that case he would have been about one hundred and twenty years old in the seventh year of Ahasuerus. This is very unlikely, also in view of the age of his young and attractive cousin Esther. However, he is so attached to his ancestors as a Jew that what happened to them is stated here as it happened to himself. Their history is his history, their pain of being taken away is his pain.

In Esther 2:7 the other new person, Esther, appears who will also play a leading role in this book, in close relationship with the just presented protagonist Mordecai. That close relationship is shown in the beginning of Est 2:7, where we read: “It was he who raised Hadassah, that is Esther, the daughter of his uncle”. She also emphasizes her Jewishness by first mentioning her Jewish name, Hadassah, and only then her Persian name, Esther. Her Jewish identity is also apparent from the mention of her family relationship with Mordecai. She is his cousin.

Halfway through Esther 2:7 the gaze is completely focused on Esther, on her beautiful stature and her handsome appearance. However, immediately after this, her close relationship with Mordecai is pointed out again, who “took her as his own daughter”, because “her father and her mother died”. Her past is dead, cut off. In this situation she is completely dependent on Mordecai’s mercy and care. In this way she has been accepted, albeit in secret, by the LORD (cf. Psalms 27:10).

God shows Himself in this care through Mordecai, behind the scenes, “a father of the fatherless” (Psalms 68:5). In Mordecai’s care for the education of Esther we see the care of the Lord Jesus, of whom Mordecai is a picture, for the faithful remnant, of whom Esther is a picture. Esther owes her life to him and therefore also her exaltation to queen.

Things that we say happen to us as misfortune are things that God controls and uses for our benefit. Circumstances related to our birth are not determined or chosen by us. We cannot choose our parents or the country or the date of our birth. Nor can we bring about our birth ourselves. What we can say is that God had our salvation in mind with the circumstances of our birth. For that we must thank Him.

Esther’s original name is Hadassah, which means ‘myrtle’. The myrtle tree occurs in connection with the Feast of Booths (Nehemiah 8:15-16), a feast that refers to the realm of peace under the rule of the Messiah (Isaiah 41:19; Isaiah 55:12-13). The fact that her parents gave her that name says something of their faith in the restoration of God’s people.

Job 13:25

Mordecai and Esther

At this point in the story two new persons are portrayed in an intermediate part (Esther 2:5-7). This insertion shows us who God is about to put forward for the fulfilment of the advice of the attendants in the previous verses. They are Mordecai and Esther. Together with Ahasuerus they will play a leading role in the history of God’s people.

In Esther 2:5 Mordecai is first introduced to us. However, before his name is mentioned, it is first said that he is “a Jew”. This emphasizes him being a Jew. That Mordecai is a Jew is further shown by his genealogy. He is a Jew from the tribe of Benjamin who was brought by Nebuchadnezzar to Babylon with the exiles from Jerusalem with Jeconiah, the king of Judah (Esther 2:6).

The fact that he was taken away with Jeconiah makes it easy to say that he could not have been taken away personally from Jerusalem with the exiles. In that case he would have been about one hundred and twenty years old in the seventh year of Ahasuerus. This is very unlikely, also in view of the age of his young and attractive cousin Esther. However, he is so attached to his ancestors as a Jew that what happened to them is stated here as it happened to himself. Their history is his history, their pain of being taken away is his pain.

In Esther 2:7 the other new person, Esther, appears who will also play a leading role in this book, in close relationship with the just presented protagonist Mordecai. That close relationship is shown in the beginning of Est 2:7, where we read: “It was he who raised Hadassah, that is Esther, the daughter of his uncle”. She also emphasizes her Jewishness by first mentioning her Jewish name, Hadassah, and only then her Persian name, Esther. Her Jewish identity is also apparent from the mention of her family relationship with Mordecai. She is his cousin.

Halfway through Esther 2:7 the gaze is completely focused on Esther, on her beautiful stature and her handsome appearance. However, immediately after this, her close relationship with Mordecai is pointed out again, who “took her as his own daughter”, because “her father and her mother died”. Her past is dead, cut off. In this situation she is completely dependent on Mordecai’s mercy and care. In this way she has been accepted, albeit in secret, by the LORD (cf. Psalms 27:10).

God shows Himself in this care through Mordecai, behind the scenes, “a father of the fatherless” (Psalms 68:5). In Mordecai’s care for the education of Esther we see the care of the Lord Jesus, of whom Mordecai is a picture, for the faithful remnant, of whom Esther is a picture. Esther owes her life to him and therefore also her exaltation to queen.

Things that we say happen to us as misfortune are things that God controls and uses for our benefit. Circumstances related to our birth are not determined or chosen by us. We cannot choose our parents or the country or the date of our birth. Nor can we bring about our birth ourselves. What we can say is that God had our salvation in mind with the circumstances of our birth. For that we must thank Him.

Esther’s original name is Hadassah, which means ‘myrtle’. The myrtle tree occurs in connection with the Feast of Booths (Nehemiah 8:15-16), a feast that refers to the realm of peace under the rule of the Messiah (Isaiah 41:19; Isaiah 55:12-13). The fact that her parents gave her that name says something of their faith in the restoration of God’s people.

Job 13:26

Esther Under the Custody of Hegai

After the introduction of Mordecai and Esther, history continues with the execution of “the command and decree of the king” (Esther 2:8). Many girls are gathered to the citadel of Susa. They all come into the custody of Hegai. Among those girls is also Esther. Our attention will be focused on her in this section. She is, like all the other girls, in the citadel of Susa, but it is said of her that she is taken “to the king’s palace”.

Esther attracts the special attention of Hegai (Esther 2:9). She “pleased him and found favor with him”. Where that comes from is not told. He makes an effort, and does so in haste, to give her everything that can make her the king’s ‘favorite’. He gives her cosmetics for her external care and food for her internal care.

He also gives her “seven choice maids from the king’s palace” to get her used to the atmosphere of the king’s house, as it were. Together with her girls he transfers “her and her maids to the best place in the harem”, perhaps a kind of porch of the royal palace, with a view of the palace. Everything serves to bring her into the atmosphere of the palace and to prepare her for a stay in the palace with the king.

We can see Hegai as a picture of the Holy Spirit, Who continues to prepare the remnant, of which Esther is a picture, so that it can respond to the wishes of the heart of God. The Holy Spirit also does everything He can to bring us, who belong to the Lord Jesus and live in a world hostile to God, into harmony with Him Whose interest is constantly focused on us.

The acquisition of favor or grace in the eyes of hostile rulers standing above them is seen in Joseph (Genesis 39:2; 21) and Daniel (Daniel 1:9). With Joseph and Daniel and his friends it is said that it is God Who grants the favor. This is not the case with Esther for the known reason – the absence of the Name of God in this book. However, it is clear that God works this in her case. Another similarity between Esther and Joseph and Daniel (and his friends) is that they are all said to be handsome (Esther 2:7; Genesis 39:6; Daniel 1:4; 15).

If we are faithful in the circumstances in which we find ourselves, it will be visible in us. Faithful people show something of Christ, which gets the respect of the people around them. Faithful people are ‘handsome in stature’. Their way of life shows characteristics that arouse admiration, even among those who are hostile to them. Our surroundings can try anything to silence us, but they cannot ignore our way of life. It is the intention of the Spirit that “Christ is formed” (Galatians 4:19) in us. When that happens, real beauty will be seen in our lives and everyone will notice it.

Job 13:27

Esther Under the Custody of Hegai

After the introduction of Mordecai and Esther, history continues with the execution of “the command and decree of the king” (Esther 2:8). Many girls are gathered to the citadel of Susa. They all come into the custody of Hegai. Among those girls is also Esther. Our attention will be focused on her in this section. She is, like all the other girls, in the citadel of Susa, but it is said of her that she is taken “to the king’s palace”.

Esther attracts the special attention of Hegai (Esther 2:9). She “pleased him and found favor with him”. Where that comes from is not told. He makes an effort, and does so in haste, to give her everything that can make her the king’s ‘favorite’. He gives her cosmetics for her external care and food for her internal care.

He also gives her “seven choice maids from the king’s palace” to get her used to the atmosphere of the king’s house, as it were. Together with her girls he transfers “her and her maids to the best place in the harem”, perhaps a kind of porch of the royal palace, with a view of the palace. Everything serves to bring her into the atmosphere of the palace and to prepare her for a stay in the palace with the king.

We can see Hegai as a picture of the Holy Spirit, Who continues to prepare the remnant, of which Esther is a picture, so that it can respond to the wishes of the heart of God. The Holy Spirit also does everything He can to bring us, who belong to the Lord Jesus and live in a world hostile to God, into harmony with Him Whose interest is constantly focused on us.

The acquisition of favor or grace in the eyes of hostile rulers standing above them is seen in Joseph (Genesis 39:2; 21) and Daniel (Daniel 1:9). With Joseph and Daniel and his friends it is said that it is God Who grants the favor. This is not the case with Esther for the known reason – the absence of the Name of God in this book. However, it is clear that God works this in her case. Another similarity between Esther and Joseph and Daniel (and his friends) is that they are all said to be handsome (Esther 2:7; Genesis 39:6; Daniel 1:4; 15).

If we are faithful in the circumstances in which we find ourselves, it will be visible in us. Faithful people show something of Christ, which gets the respect of the people around them. Faithful people are ‘handsome in stature’. Their way of life shows characteristics that arouse admiration, even among those who are hostile to them. Our surroundings can try anything to silence us, but they cannot ignore our way of life. It is the intention of the Spirit that “Christ is formed” (Galatians 4:19) in us. When that happens, real beauty will be seen in our lives and everyone will notice it.

Job 13:28

Esther and Mordecai

These verses say a little more about the relationship between Esther and Mordecai. Esther hid her people and her lineage because Mordecai commanded her to do so (Esther 2:10). The emphasis is on Esther’s obedience to Mordecai. Here we see her mind toward Mordecai. Then in Esther 2:11 we see the opposite, the mind of Mordecai toward Esther. His concern is for her. His thoughts are with her. He wants to know how she is doing. He also wants to know what will happen to her. That he is a Jew is known (Esther 3:4); that she is a Jewess is not known.

Her ancestry must remain hidden. This secret fits completely in the history of this book. It should not be known that the woman who is nominated to become the new queen is a Jewess. Only when history reaches its climax, may and must this secret also be revealed. It is like the announcement of Joseph to his brothers that also only happens when the climax of the brothers’ exercises of faith is reached (Genesis 45:1-4).

The care in the background of Mordecai for Esther is a beautiful picture of what Christ does for His own who are brought up in the school of the Holy Spirit. Christ constantly thinks of His own and continually commits Himself to them, without acting openly on their behalf (Hebrews 7:25b). He wants us to grow and show spiritual beauty, that is, to show His features.

This is how it will be with the remnant in the last days. Although He still hides Himself, He does not abandon them, but is committed to them while they are in need. We see this beautifully illustrated in the storm on the lake: while the disciples are in need, He went up the mountain to pray (Matthew 14:23-24).