Job 15

Job 15:1

Haman’s Plan

After Haman has cast the lot and determined the day of the extermination of the Jews, he goes to King Ahasuerus (Esther 3:8). His intention is to get permission for his plan. Cunning as he is, Haman does not mention the name of the people. He wants to portray the people as a nation that is dangerous to the state. It is an anonymous people that has spread its cancer cells like a cancerous tumor throughout the entire kingdom of the king.

He first points out that there is a people that lives “scattered and dispersed” among all other peoples. They are everywhere. Also because of their laws they are different from other nations (cf. Deuteronomy 4:8; Psalms 147:19-20). Finally, the situation with these people is so bad that none of them “observe the king’s laws”. His conclusion is that it does not suit the king to leave them alone. If the king does leave them alone, this people will cause great difficulties in his kingdom and it will be over with the peace in his kingdom.

He has a good solution and that is to kill the people (Esther 3:9). If the king gives a written order for this now, it will be all right. The king doesn’t have to worry about the costs either. Haman declares himself willing to make a substantial deposit in the king’s treasury. With that money the hands of those who have to do the dirty work can be filled. In any case, it does not have to be at the king’s expense.

What Haman says to Ahasuerus in Esther 3:8, he means to discredit the people, but in fact it is a great compliment. It is a people of whom God has said that they dwell apart (Numbers 23:9b). The world should be able to say the same of Christians today. Through salvation, God has separated His people, the church, from all other nations. To salvation belongs separation or sanctification. Separation is the result of salvation (1 Corinthians 6:11). He who is saved is sanctified. This means that he belongs to God and no longer to the world. God led Abraham out of Ur and His people out of Egypt and us out of the world (cf. Galatians 1:4).

Haman’s plan shows us the deeply depraved thoughts of satan. The people of God are not charged with any crime, something that makes them punishable. There is also no condition that they must meet in order to save their lives. No, they must die, die without mercy, just because they are Jews. Thus, the enemies of the church have always called for “the blood of the witnesses of Jesus” (Revelation 17:6). Those enemies are like the leech that cries: “Give, give” (Proverbs 30:15).

Job 15:2

Command to Annihilate All the Jews

The king gives Haman the free hand to carry out his plan, and gives him his signet ring as proof of the power of attorney to do it (Esther 3:10). Of Haman is said again from whom he descends and what he is. He is in his nature “the Agagite”, the eternal enemy, and in his work “the enemy of the Jews”.

What Ahasuerus does is also what God does in the history of Job. He gives satan the free hand to strike Job in all things in which He allows satan to do (Job 1:12; Job 2:6). God also does this here with His people. In the surrender of the people of the Jews into the hand of Haman, we see a picture of God surrendering His people to their enemies (Psalms 44:12-13).

Ahasuerus does not allow himself to be bribed by Haman (Esther 3:11). Likewise, the stake of God’s people is not a matter of agreement between God and satan. What He will bring upon His people has to be brought upon them, for He cannot bring His people into proper relationship with Himself in any other way. For this He uses satan. We should also remember that the order is issued because of Mordecai. That shows us that the remnant will suffer because of their connection with the Lord Jesus.

We know from the course of history the final decision of Ahasuerus about both the destiny of God’s people and the destiny of Haman. What we have seen so far is the preparation for what Ahasuerus will eventually do. This shows us that Ahasuerus is after all a picture of God, Who is the Highest above all other high placed people.

We see that aptly at the death of the Lord Jesus. Peter says of this that He was “nailed to a cross by the hands of godless men and put … to death” (Acts 2:23b). He says, however, and even precedes it, that the Lord Jesus was “delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a). Here we see, on the one hand, the counsel of God and, on the other hand, the responsibility of man. Only God can combine these two sides in a way that completely does justice to both.

The scribes of the king are called (Esther 3:12). This happens on the thirteenth day of the first month, the day of the preparation of the Passover which is held the next day (Leviticus 23:5). On the day when God’s people are to prepare to celebrate the deliverance, preparations are made here for the extermination of God’s people. We also see this in the deliberations to kill the Lord Jesus (Luke 22:1-2).

Everything that Haman commands is written down. The writing is addressed to all dignitaries throughout the kingdom of Ahasuerus. The commandment is published in each language separately. Everyone receives ‘the honor’ to cooperate in the execution of the order, not to hurt anyone and thus to antagonize themselves. The name of Ahasuerus is mentioned under each individual letter.

Then the letters are sent to the one hundred and twenty-seven regions by couriers (Esther 3:13). Once again the emphasis is placed on the content of the letter. It is about nothing less than “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day”. An additional exhortation to implement the law concerning the Jews is the permission to “to seize their possessions as plunder”. These couriers have a dark and therefore completely different message than the Lord Jesus, who through His ‘couriers’ preaches the gospel to invite people to the King’s wedding.

How hopeless the situation is for the Jews is made clear by Esther 3:14. The whole world is ordered by law to turn against them. Anyone can make preparations to be ready to strike on the day determined by Haman. However, God is not out of control of these events. We see the counterpart when it is said later in the same words that a letter is enacted as law, stating that the Jews “would be ready for this day to avenge themselves on their enemies” (Esther 8:13).

God is in control. He raises up someone like Haman and makes him great to bring all the distress upon the Jews, with the ultimate goal of giving them the blessing He has promised them. That blessing is connected with the Messiah, the Lord Jesus, Who will be born of this people. He is the source of all blessing.

The couriers go on their way, with extra urgency to hurry, by the king’s command (Esther 3:15). While the king and Haman are drinking, the city of Susa becomes confused. Not only the Jews are in turmoil, but the entire city of Susa. This is circumstantial evidence of the good testimony the Jews have there.

In this verse we see a contradiction between the peace at the place where the decisions come from (the palace) and the confusion at the place where the decision applies (the city). God is not confused about what He has planned for Himself, even if satan plays a certain role in it, and even thinks that he has done well with his plan to annihilate God’s people.

The Hebrew word for “confusion”, except in Joel 1 (Joel 1:18), remarkably only occurs in the history of the deliverance of Israel out of Egypt. God puts this word in the mouth of Pharaoh. Pharaoh uses this word to describe the situation of God’s redeemed people when they are in the wilderness on their way to the Red Sea: “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly [lit: confused] in the land; the wilderness has shut them in’” (Exodus 14:3). Here, too, we see how God looks at the matter and how it is experienced by people. God is never embarrassed about situations of which we are confused or panic about.

Job 15:3

Command to Annihilate All the Jews

The king gives Haman the free hand to carry out his plan, and gives him his signet ring as proof of the power of attorney to do it (Esther 3:10). Of Haman is said again from whom he descends and what he is. He is in his nature “the Agagite”, the eternal enemy, and in his work “the enemy of the Jews”.

What Ahasuerus does is also what God does in the history of Job. He gives satan the free hand to strike Job in all things in which He allows satan to do (Job 1:12; Job 2:6). God also does this here with His people. In the surrender of the people of the Jews into the hand of Haman, we see a picture of God surrendering His people to their enemies (Psalms 44:12-13).

Ahasuerus does not allow himself to be bribed by Haman (Esther 3:11). Likewise, the stake of God’s people is not a matter of agreement between God and satan. What He will bring upon His people has to be brought upon them, for He cannot bring His people into proper relationship with Himself in any other way. For this He uses satan. We should also remember that the order is issued because of Mordecai. That shows us that the remnant will suffer because of their connection with the Lord Jesus.

We know from the course of history the final decision of Ahasuerus about both the destiny of God’s people and the destiny of Haman. What we have seen so far is the preparation for what Ahasuerus will eventually do. This shows us that Ahasuerus is after all a picture of God, Who is the Highest above all other high placed people.

We see that aptly at the death of the Lord Jesus. Peter says of this that He was “nailed to a cross by the hands of godless men and put … to death” (Acts 2:23b). He says, however, and even precedes it, that the Lord Jesus was “delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a). Here we see, on the one hand, the counsel of God and, on the other hand, the responsibility of man. Only God can combine these two sides in a way that completely does justice to both.

The scribes of the king are called (Esther 3:12). This happens on the thirteenth day of the first month, the day of the preparation of the Passover which is held the next day (Leviticus 23:5). On the day when God’s people are to prepare to celebrate the deliverance, preparations are made here for the extermination of God’s people. We also see this in the deliberations to kill the Lord Jesus (Luke 22:1-2).

Everything that Haman commands is written down. The writing is addressed to all dignitaries throughout the kingdom of Ahasuerus. The commandment is published in each language separately. Everyone receives ‘the honor’ to cooperate in the execution of the order, not to hurt anyone and thus to antagonize themselves. The name of Ahasuerus is mentioned under each individual letter.

Then the letters are sent to the one hundred and twenty-seven regions by couriers (Esther 3:13). Once again the emphasis is placed on the content of the letter. It is about nothing less than “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day”. An additional exhortation to implement the law concerning the Jews is the permission to “to seize their possessions as plunder”. These couriers have a dark and therefore completely different message than the Lord Jesus, who through His ‘couriers’ preaches the gospel to invite people to the King’s wedding.

How hopeless the situation is for the Jews is made clear by Esther 3:14. The whole world is ordered by law to turn against them. Anyone can make preparations to be ready to strike on the day determined by Haman. However, God is not out of control of these events. We see the counterpart when it is said later in the same words that a letter is enacted as law, stating that the Jews “would be ready for this day to avenge themselves on their enemies” (Esther 8:13).

God is in control. He raises up someone like Haman and makes him great to bring all the distress upon the Jews, with the ultimate goal of giving them the blessing He has promised them. That blessing is connected with the Messiah, the Lord Jesus, Who will be born of this people. He is the source of all blessing.

The couriers go on their way, with extra urgency to hurry, by the king’s command (Esther 3:15). While the king and Haman are drinking, the city of Susa becomes confused. Not only the Jews are in turmoil, but the entire city of Susa. This is circumstantial evidence of the good testimony the Jews have there.

In this verse we see a contradiction between the peace at the place where the decisions come from (the palace) and the confusion at the place where the decision applies (the city). God is not confused about what He has planned for Himself, even if satan plays a certain role in it, and even thinks that he has done well with his plan to annihilate God’s people.

The Hebrew word for “confusion”, except in Joel 1 (Joel 1:18), remarkably only occurs in the history of the deliverance of Israel out of Egypt. God puts this word in the mouth of Pharaoh. Pharaoh uses this word to describe the situation of God’s redeemed people when they are in the wilderness on their way to the Red Sea: “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly [lit: confused] in the land; the wilderness has shut them in’” (Exodus 14:3). Here, too, we see how God looks at the matter and how it is experienced by people. God is never embarrassed about situations of which we are confused or panic about.

Job 15:4

Command to Annihilate All the Jews

The king gives Haman the free hand to carry out his plan, and gives him his signet ring as proof of the power of attorney to do it (Esther 3:10). Of Haman is said again from whom he descends and what he is. He is in his nature “the Agagite”, the eternal enemy, and in his work “the enemy of the Jews”.

What Ahasuerus does is also what God does in the history of Job. He gives satan the free hand to strike Job in all things in which He allows satan to do (Job 1:12; Job 2:6). God also does this here with His people. In the surrender of the people of the Jews into the hand of Haman, we see a picture of God surrendering His people to their enemies (Psalms 44:12-13).

Ahasuerus does not allow himself to be bribed by Haman (Esther 3:11). Likewise, the stake of God’s people is not a matter of agreement between God and satan. What He will bring upon His people has to be brought upon them, for He cannot bring His people into proper relationship with Himself in any other way. For this He uses satan. We should also remember that the order is issued because of Mordecai. That shows us that the remnant will suffer because of their connection with the Lord Jesus.

We know from the course of history the final decision of Ahasuerus about both the destiny of God’s people and the destiny of Haman. What we have seen so far is the preparation for what Ahasuerus will eventually do. This shows us that Ahasuerus is after all a picture of God, Who is the Highest above all other high placed people.

We see that aptly at the death of the Lord Jesus. Peter says of this that He was “nailed to a cross by the hands of godless men and put … to death” (Acts 2:23b). He says, however, and even precedes it, that the Lord Jesus was “delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a). Here we see, on the one hand, the counsel of God and, on the other hand, the responsibility of man. Only God can combine these two sides in a way that completely does justice to both.

The scribes of the king are called (Esther 3:12). This happens on the thirteenth day of the first month, the day of the preparation of the Passover which is held the next day (Leviticus 23:5). On the day when God’s people are to prepare to celebrate the deliverance, preparations are made here for the extermination of God’s people. We also see this in the deliberations to kill the Lord Jesus (Luke 22:1-2).

Everything that Haman commands is written down. The writing is addressed to all dignitaries throughout the kingdom of Ahasuerus. The commandment is published in each language separately. Everyone receives ‘the honor’ to cooperate in the execution of the order, not to hurt anyone and thus to antagonize themselves. The name of Ahasuerus is mentioned under each individual letter.

Then the letters are sent to the one hundred and twenty-seven regions by couriers (Esther 3:13). Once again the emphasis is placed on the content of the letter. It is about nothing less than “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day”. An additional exhortation to implement the law concerning the Jews is the permission to “to seize their possessions as plunder”. These couriers have a dark and therefore completely different message than the Lord Jesus, who through His ‘couriers’ preaches the gospel to invite people to the King’s wedding.

How hopeless the situation is for the Jews is made clear by Esther 3:14. The whole world is ordered by law to turn against them. Anyone can make preparations to be ready to strike on the day determined by Haman. However, God is not out of control of these events. We see the counterpart when it is said later in the same words that a letter is enacted as law, stating that the Jews “would be ready for this day to avenge themselves on their enemies” (Esther 8:13).

God is in control. He raises up someone like Haman and makes him great to bring all the distress upon the Jews, with the ultimate goal of giving them the blessing He has promised them. That blessing is connected with the Messiah, the Lord Jesus, Who will be born of this people. He is the source of all blessing.

The couriers go on their way, with extra urgency to hurry, by the king’s command (Esther 3:15). While the king and Haman are drinking, the city of Susa becomes confused. Not only the Jews are in turmoil, but the entire city of Susa. This is circumstantial evidence of the good testimony the Jews have there.

In this verse we see a contradiction between the peace at the place where the decisions come from (the palace) and the confusion at the place where the decision applies (the city). God is not confused about what He has planned for Himself, even if satan plays a certain role in it, and even thinks that he has done well with his plan to annihilate God’s people.

The Hebrew word for “confusion”, except in Joel 1 (Joel 1:18), remarkably only occurs in the history of the deliverance of Israel out of Egypt. God puts this word in the mouth of Pharaoh. Pharaoh uses this word to describe the situation of God’s redeemed people when they are in the wilderness on their way to the Red Sea: “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly [lit: confused] in the land; the wilderness has shut them in’” (Exodus 14:3). Here, too, we see how God looks at the matter and how it is experienced by people. God is never embarrassed about situations of which we are confused or panic about.

Job 15:5

Command to Annihilate All the Jews

The king gives Haman the free hand to carry out his plan, and gives him his signet ring as proof of the power of attorney to do it (Esther 3:10). Of Haman is said again from whom he descends and what he is. He is in his nature “the Agagite”, the eternal enemy, and in his work “the enemy of the Jews”.

What Ahasuerus does is also what God does in the history of Job. He gives satan the free hand to strike Job in all things in which He allows satan to do (Job 1:12; Job 2:6). God also does this here with His people. In the surrender of the people of the Jews into the hand of Haman, we see a picture of God surrendering His people to their enemies (Psalms 44:12-13).

Ahasuerus does not allow himself to be bribed by Haman (Esther 3:11). Likewise, the stake of God’s people is not a matter of agreement between God and satan. What He will bring upon His people has to be brought upon them, for He cannot bring His people into proper relationship with Himself in any other way. For this He uses satan. We should also remember that the order is issued because of Mordecai. That shows us that the remnant will suffer because of their connection with the Lord Jesus.

We know from the course of history the final decision of Ahasuerus about both the destiny of God’s people and the destiny of Haman. What we have seen so far is the preparation for what Ahasuerus will eventually do. This shows us that Ahasuerus is after all a picture of God, Who is the Highest above all other high placed people.

We see that aptly at the death of the Lord Jesus. Peter says of this that He was “nailed to a cross by the hands of godless men and put … to death” (Acts 2:23b). He says, however, and even precedes it, that the Lord Jesus was “delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a). Here we see, on the one hand, the counsel of God and, on the other hand, the responsibility of man. Only God can combine these two sides in a way that completely does justice to both.

The scribes of the king are called (Esther 3:12). This happens on the thirteenth day of the first month, the day of the preparation of the Passover which is held the next day (Leviticus 23:5). On the day when God’s people are to prepare to celebrate the deliverance, preparations are made here for the extermination of God’s people. We also see this in the deliberations to kill the Lord Jesus (Luke 22:1-2).

Everything that Haman commands is written down. The writing is addressed to all dignitaries throughout the kingdom of Ahasuerus. The commandment is published in each language separately. Everyone receives ‘the honor’ to cooperate in the execution of the order, not to hurt anyone and thus to antagonize themselves. The name of Ahasuerus is mentioned under each individual letter.

Then the letters are sent to the one hundred and twenty-seven regions by couriers (Esther 3:13). Once again the emphasis is placed on the content of the letter. It is about nothing less than “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day”. An additional exhortation to implement the law concerning the Jews is the permission to “to seize their possessions as plunder”. These couriers have a dark and therefore completely different message than the Lord Jesus, who through His ‘couriers’ preaches the gospel to invite people to the King’s wedding.

How hopeless the situation is for the Jews is made clear by Esther 3:14. The whole world is ordered by law to turn against them. Anyone can make preparations to be ready to strike on the day determined by Haman. However, God is not out of control of these events. We see the counterpart when it is said later in the same words that a letter is enacted as law, stating that the Jews “would be ready for this day to avenge themselves on their enemies” (Esther 8:13).

God is in control. He raises up someone like Haman and makes him great to bring all the distress upon the Jews, with the ultimate goal of giving them the blessing He has promised them. That blessing is connected with the Messiah, the Lord Jesus, Who will be born of this people. He is the source of all blessing.

The couriers go on their way, with extra urgency to hurry, by the king’s command (Esther 3:15). While the king and Haman are drinking, the city of Susa becomes confused. Not only the Jews are in turmoil, but the entire city of Susa. This is circumstantial evidence of the good testimony the Jews have there.

In this verse we see a contradiction between the peace at the place where the decisions come from (the palace) and the confusion at the place where the decision applies (the city). God is not confused about what He has planned for Himself, even if satan plays a certain role in it, and even thinks that he has done well with his plan to annihilate God’s people.

The Hebrew word for “confusion”, except in Joel 1 (Joel 1:18), remarkably only occurs in the history of the deliverance of Israel out of Egypt. God puts this word in the mouth of Pharaoh. Pharaoh uses this word to describe the situation of God’s redeemed people when they are in the wilderness on their way to the Red Sea: “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly [lit: confused] in the land; the wilderness has shut them in’” (Exodus 14:3). Here, too, we see how God looks at the matter and how it is experienced by people. God is never embarrassed about situations of which we are confused or panic about.

Job 15:6

Command to Annihilate All the Jews

The king gives Haman the free hand to carry out his plan, and gives him his signet ring as proof of the power of attorney to do it (Esther 3:10). Of Haman is said again from whom he descends and what he is. He is in his nature “the Agagite”, the eternal enemy, and in his work “the enemy of the Jews”.

What Ahasuerus does is also what God does in the history of Job. He gives satan the free hand to strike Job in all things in which He allows satan to do (Job 1:12; Job 2:6). God also does this here with His people. In the surrender of the people of the Jews into the hand of Haman, we see a picture of God surrendering His people to their enemies (Psalms 44:12-13).

Ahasuerus does not allow himself to be bribed by Haman (Esther 3:11). Likewise, the stake of God’s people is not a matter of agreement between God and satan. What He will bring upon His people has to be brought upon them, for He cannot bring His people into proper relationship with Himself in any other way. For this He uses satan. We should also remember that the order is issued because of Mordecai. That shows us that the remnant will suffer because of their connection with the Lord Jesus.

We know from the course of history the final decision of Ahasuerus about both the destiny of God’s people and the destiny of Haman. What we have seen so far is the preparation for what Ahasuerus will eventually do. This shows us that Ahasuerus is after all a picture of God, Who is the Highest above all other high placed people.

We see that aptly at the death of the Lord Jesus. Peter says of this that He was “nailed to a cross by the hands of godless men and put … to death” (Acts 2:23b). He says, however, and even precedes it, that the Lord Jesus was “delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a). Here we see, on the one hand, the counsel of God and, on the other hand, the responsibility of man. Only God can combine these two sides in a way that completely does justice to both.

The scribes of the king are called (Esther 3:12). This happens on the thirteenth day of the first month, the day of the preparation of the Passover which is held the next day (Leviticus 23:5). On the day when God’s people are to prepare to celebrate the deliverance, preparations are made here for the extermination of God’s people. We also see this in the deliberations to kill the Lord Jesus (Luke 22:1-2).

Everything that Haman commands is written down. The writing is addressed to all dignitaries throughout the kingdom of Ahasuerus. The commandment is published in each language separately. Everyone receives ‘the honor’ to cooperate in the execution of the order, not to hurt anyone and thus to antagonize themselves. The name of Ahasuerus is mentioned under each individual letter.

Then the letters are sent to the one hundred and twenty-seven regions by couriers (Esther 3:13). Once again the emphasis is placed on the content of the letter. It is about nothing less than “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day”. An additional exhortation to implement the law concerning the Jews is the permission to “to seize their possessions as plunder”. These couriers have a dark and therefore completely different message than the Lord Jesus, who through His ‘couriers’ preaches the gospel to invite people to the King’s wedding.

How hopeless the situation is for the Jews is made clear by Esther 3:14. The whole world is ordered by law to turn against them. Anyone can make preparations to be ready to strike on the day determined by Haman. However, God is not out of control of these events. We see the counterpart when it is said later in the same words that a letter is enacted as law, stating that the Jews “would be ready for this day to avenge themselves on their enemies” (Esther 8:13).

God is in control. He raises up someone like Haman and makes him great to bring all the distress upon the Jews, with the ultimate goal of giving them the blessing He has promised them. That blessing is connected with the Messiah, the Lord Jesus, Who will be born of this people. He is the source of all blessing.

The couriers go on their way, with extra urgency to hurry, by the king’s command (Esther 3:15). While the king and Haman are drinking, the city of Susa becomes confused. Not only the Jews are in turmoil, but the entire city of Susa. This is circumstantial evidence of the good testimony the Jews have there.

In this verse we see a contradiction between the peace at the place where the decisions come from (the palace) and the confusion at the place where the decision applies (the city). God is not confused about what He has planned for Himself, even if satan plays a certain role in it, and even thinks that he has done well with his plan to annihilate God’s people.

The Hebrew word for “confusion”, except in Joel 1 (Joel 1:18), remarkably only occurs in the history of the deliverance of Israel out of Egypt. God puts this word in the mouth of Pharaoh. Pharaoh uses this word to describe the situation of God’s redeemed people when they are in the wilderness on their way to the Red Sea: “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly [lit: confused] in the land; the wilderness has shut them in’” (Exodus 14:3). Here, too, we see how God looks at the matter and how it is experienced by people. God is never embarrassed about situations of which we are confused or panic about.

Job 15:7

Command to Annihilate All the Jews

The king gives Haman the free hand to carry out his plan, and gives him his signet ring as proof of the power of attorney to do it (Esther 3:10). Of Haman is said again from whom he descends and what he is. He is in his nature “the Agagite”, the eternal enemy, and in his work “the enemy of the Jews”.

What Ahasuerus does is also what God does in the history of Job. He gives satan the free hand to strike Job in all things in which He allows satan to do (Job 1:12; Job 2:6). God also does this here with His people. In the surrender of the people of the Jews into the hand of Haman, we see a picture of God surrendering His people to their enemies (Psalms 44:12-13).

Ahasuerus does not allow himself to be bribed by Haman (Esther 3:11). Likewise, the stake of God’s people is not a matter of agreement between God and satan. What He will bring upon His people has to be brought upon them, for He cannot bring His people into proper relationship with Himself in any other way. For this He uses satan. We should also remember that the order is issued because of Mordecai. That shows us that the remnant will suffer because of their connection with the Lord Jesus.

We know from the course of history the final decision of Ahasuerus about both the destiny of God’s people and the destiny of Haman. What we have seen so far is the preparation for what Ahasuerus will eventually do. This shows us that Ahasuerus is after all a picture of God, Who is the Highest above all other high placed people.

We see that aptly at the death of the Lord Jesus. Peter says of this that He was “nailed to a cross by the hands of godless men and put … to death” (Acts 2:23b). He says, however, and even precedes it, that the Lord Jesus was “delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a). Here we see, on the one hand, the counsel of God and, on the other hand, the responsibility of man. Only God can combine these two sides in a way that completely does justice to both.

The scribes of the king are called (Esther 3:12). This happens on the thirteenth day of the first month, the day of the preparation of the Passover which is held the next day (Leviticus 23:5). On the day when God’s people are to prepare to celebrate the deliverance, preparations are made here for the extermination of God’s people. We also see this in the deliberations to kill the Lord Jesus (Luke 22:1-2).

Everything that Haman commands is written down. The writing is addressed to all dignitaries throughout the kingdom of Ahasuerus. The commandment is published in each language separately. Everyone receives ‘the honor’ to cooperate in the execution of the order, not to hurt anyone and thus to antagonize themselves. The name of Ahasuerus is mentioned under each individual letter.

Then the letters are sent to the one hundred and twenty-seven regions by couriers (Esther 3:13). Once again the emphasis is placed on the content of the letter. It is about nothing less than “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day”. An additional exhortation to implement the law concerning the Jews is the permission to “to seize their possessions as plunder”. These couriers have a dark and therefore completely different message than the Lord Jesus, who through His ‘couriers’ preaches the gospel to invite people to the King’s wedding.

How hopeless the situation is for the Jews is made clear by Esther 3:14. The whole world is ordered by law to turn against them. Anyone can make preparations to be ready to strike on the day determined by Haman. However, God is not out of control of these events. We see the counterpart when it is said later in the same words that a letter is enacted as law, stating that the Jews “would be ready for this day to avenge themselves on their enemies” (Esther 8:13).

God is in control. He raises up someone like Haman and makes him great to bring all the distress upon the Jews, with the ultimate goal of giving them the blessing He has promised them. That blessing is connected with the Messiah, the Lord Jesus, Who will be born of this people. He is the source of all blessing.

The couriers go on their way, with extra urgency to hurry, by the king’s command (Esther 3:15). While the king and Haman are drinking, the city of Susa becomes confused. Not only the Jews are in turmoil, but the entire city of Susa. This is circumstantial evidence of the good testimony the Jews have there.

In this verse we see a contradiction between the peace at the place where the decisions come from (the palace) and the confusion at the place where the decision applies (the city). God is not confused about what He has planned for Himself, even if satan plays a certain role in it, and even thinks that he has done well with his plan to annihilate God’s people.

The Hebrew word for “confusion”, except in Joel 1 (Joel 1:18), remarkably only occurs in the history of the deliverance of Israel out of Egypt. God puts this word in the mouth of Pharaoh. Pharaoh uses this word to describe the situation of God’s redeemed people when they are in the wilderness on their way to the Red Sea: “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly [lit: confused] in the land; the wilderness has shut them in’” (Exodus 14:3). Here, too, we see how God looks at the matter and how it is experienced by people. God is never embarrassed about situations of which we are confused or panic about.

Job 15:9

Introduction

The chapter begins and ends with a performance by Mordecai. In between there is contact between Mordecai and Esther through intermediaries. The content of the contact is consultation in order to come to an aversion to the announced annihilation of the Jews.

Mordecai and the Jews in Mourning

Mordecai was deeply affected when he “learned all that had been done” (Esther 4:1). What he knows concerns not only the contents of the letter sent around, but also the events that gave rise to it and what followed on from it. How he found out everything is not mentioned. That is also not necessary for the story. That he knows everything is necessary in order to fully inform Esther (Esther 4:7).

He expresses his deep suffering by tearing his clothes and enveloping himself in sackcloth and ashes. He does not mourn in secret, but loudly and bitterly wails “into the midst of the city”. He openly expresses his grief, possibly partly through the realization that he is the cause of this terrible intention.

In the expression of his sorrow he goes as far as possible in the direction of the king (Esther 4:2). He approaches the gate. He is not allowed to go any further because he is dressed in a robe of mourning. Mordecai is not alone in the expressions of mourning. There is great mourning among the Jews everywhere in the whole realm where the king’s command and his law have arrived (Esther 4:3). Here we see the close connection between all the Jews throughout the empire and Mordecai in Susa. The mourning is described in many different ways in order to convey its extent and depth to the reader as poignantly as possible. There are five elements: great mourning, fasting, weeping, wailing and sackcloth and ashes.

Mordecai’s mourning at the gate is necessary to draw the attention of Esther’s maidens to himself (Esther 4:4). Mordecai achieves his goal. Esther’s maidens and her eunuchs tell her. When Esther hears what is going on, she is tremendously frightened, she “writhed in great anguish”. Then she wants to take away Mordecai’s mourning clothes and let him put on ordinary clothes. She wants to heal, so to speak, “the brokenness … superficially” (Jeremiah 8:11). She does not want to face the cause of the grief, but to cover it with a beautiful appearance. Mordecai, however, does not want that. The anguish of imminent annihilation is undiminished and cannot be camouflaged by the appearance of beautiful clothes.

Mordecai does not want to give up the connection with his grieving people. There is an enormous threat hanging over their heads. Changing their clothes does not take away the threat. Mordecai doesn’t like the ostrich attitude, with its head in the sand. He’s facing the real problem.

Prophetically, Mordecai’s complaint is that of the Lord Jesus, Who “in the days of His flesh, … offered up both prayers and supplications with loud crying and tears to the One able to save Him from death” (Hebrews 5:7). The Lord Jesus does not complain because of the enemy, but because of what God is going to do to Him when He will be made sin. The command of ‘the king’ is against Him. No one grieves with Him. When, in view of that suffering, He prays in Gethsemane to beg His Father there, He asks His disciples to keep watch with Him. However, they are unable to do so and fall asleep. They do not understand what awaits Him (Mark 14:32-42).

Job 15:10

Introduction

The chapter begins and ends with a performance by Mordecai. In between there is contact between Mordecai and Esther through intermediaries. The content of the contact is consultation in order to come to an aversion to the announced annihilation of the Jews.

Mordecai and the Jews in Mourning

Mordecai was deeply affected when he “learned all that had been done” (Esther 4:1). What he knows concerns not only the contents of the letter sent around, but also the events that gave rise to it and what followed on from it. How he found out everything is not mentioned. That is also not necessary for the story. That he knows everything is necessary in order to fully inform Esther (Esther 4:7).

He expresses his deep suffering by tearing his clothes and enveloping himself in sackcloth and ashes. He does not mourn in secret, but loudly and bitterly wails “into the midst of the city”. He openly expresses his grief, possibly partly through the realization that he is the cause of this terrible intention.

In the expression of his sorrow he goes as far as possible in the direction of the king (Esther 4:2). He approaches the gate. He is not allowed to go any further because he is dressed in a robe of mourning. Mordecai is not alone in the expressions of mourning. There is great mourning among the Jews everywhere in the whole realm where the king’s command and his law have arrived (Esther 4:3). Here we see the close connection between all the Jews throughout the empire and Mordecai in Susa. The mourning is described in many different ways in order to convey its extent and depth to the reader as poignantly as possible. There are five elements: great mourning, fasting, weeping, wailing and sackcloth and ashes.

Mordecai’s mourning at the gate is necessary to draw the attention of Esther’s maidens to himself (Esther 4:4). Mordecai achieves his goal. Esther’s maidens and her eunuchs tell her. When Esther hears what is going on, she is tremendously frightened, she “writhed in great anguish”. Then she wants to take away Mordecai’s mourning clothes and let him put on ordinary clothes. She wants to heal, so to speak, “the brokenness … superficially” (Jeremiah 8:11). She does not want to face the cause of the grief, but to cover it with a beautiful appearance. Mordecai, however, does not want that. The anguish of imminent annihilation is undiminished and cannot be camouflaged by the appearance of beautiful clothes.

Mordecai does not want to give up the connection with his grieving people. There is an enormous threat hanging over their heads. Changing their clothes does not take away the threat. Mordecai doesn’t like the ostrich attitude, with its head in the sand. He’s facing the real problem.

Prophetically, Mordecai’s complaint is that of the Lord Jesus, Who “in the days of His flesh, … offered up both prayers and supplications with loud crying and tears to the One able to save Him from death” (Hebrews 5:7). The Lord Jesus does not complain because of the enemy, but because of what God is going to do to Him when He will be made sin. The command of ‘the king’ is against Him. No one grieves with Him. When, in view of that suffering, He prays in Gethsemane to beg His Father there, He asks His disciples to keep watch with Him. However, they are unable to do so and fall asleep. They do not understand what awaits Him (Mark 14:32-42).

Job 15:11

Introduction

The chapter begins and ends with a performance by Mordecai. In between there is contact between Mordecai and Esther through intermediaries. The content of the contact is consultation in order to come to an aversion to the announced annihilation of the Jews.

Mordecai and the Jews in Mourning

Mordecai was deeply affected when he “learned all that had been done” (Esther 4:1). What he knows concerns not only the contents of the letter sent around, but also the events that gave rise to it and what followed on from it. How he found out everything is not mentioned. That is also not necessary for the story. That he knows everything is necessary in order to fully inform Esther (Esther 4:7).

He expresses his deep suffering by tearing his clothes and enveloping himself in sackcloth and ashes. He does not mourn in secret, but loudly and bitterly wails “into the midst of the city”. He openly expresses his grief, possibly partly through the realization that he is the cause of this terrible intention.

In the expression of his sorrow he goes as far as possible in the direction of the king (Esther 4:2). He approaches the gate. He is not allowed to go any further because he is dressed in a robe of mourning. Mordecai is not alone in the expressions of mourning. There is great mourning among the Jews everywhere in the whole realm where the king’s command and his law have arrived (Esther 4:3). Here we see the close connection between all the Jews throughout the empire and Mordecai in Susa. The mourning is described in many different ways in order to convey its extent and depth to the reader as poignantly as possible. There are five elements: great mourning, fasting, weeping, wailing and sackcloth and ashes.

Mordecai’s mourning at the gate is necessary to draw the attention of Esther’s maidens to himself (Esther 4:4). Mordecai achieves his goal. Esther’s maidens and her eunuchs tell her. When Esther hears what is going on, she is tremendously frightened, she “writhed in great anguish”. Then she wants to take away Mordecai’s mourning clothes and let him put on ordinary clothes. She wants to heal, so to speak, “the brokenness … superficially” (Jeremiah 8:11). She does not want to face the cause of the grief, but to cover it with a beautiful appearance. Mordecai, however, does not want that. The anguish of imminent annihilation is undiminished and cannot be camouflaged by the appearance of beautiful clothes.

Mordecai does not want to give up the connection with his grieving people. There is an enormous threat hanging over their heads. Changing their clothes does not take away the threat. Mordecai doesn’t like the ostrich attitude, with its head in the sand. He’s facing the real problem.

Prophetically, Mordecai’s complaint is that of the Lord Jesus, Who “in the days of His flesh, … offered up both prayers and supplications with loud crying and tears to the One able to save Him from death” (Hebrews 5:7). The Lord Jesus does not complain because of the enemy, but because of what God is going to do to Him when He will be made sin. The command of ‘the king’ is against Him. No one grieves with Him. When, in view of that suffering, He prays in Gethsemane to beg His Father there, He asks His disciples to keep watch with Him. However, they are unable to do so and fall asleep. They do not understand what awaits Him (Mark 14:32-42).

Job 15:12

Introduction

The chapter begins and ends with a performance by Mordecai. In between there is contact between Mordecai and Esther through intermediaries. The content of the contact is consultation in order to come to an aversion to the announced annihilation of the Jews.

Mordecai and the Jews in Mourning

Mordecai was deeply affected when he “learned all that had been done” (Esther 4:1). What he knows concerns not only the contents of the letter sent around, but also the events that gave rise to it and what followed on from it. How he found out everything is not mentioned. That is also not necessary for the story. That he knows everything is necessary in order to fully inform Esther (Esther 4:7).

He expresses his deep suffering by tearing his clothes and enveloping himself in sackcloth and ashes. He does not mourn in secret, but loudly and bitterly wails “into the midst of the city”. He openly expresses his grief, possibly partly through the realization that he is the cause of this terrible intention.

In the expression of his sorrow he goes as far as possible in the direction of the king (Esther 4:2). He approaches the gate. He is not allowed to go any further because he is dressed in a robe of mourning. Mordecai is not alone in the expressions of mourning. There is great mourning among the Jews everywhere in the whole realm where the king’s command and his law have arrived (Esther 4:3). Here we see the close connection between all the Jews throughout the empire and Mordecai in Susa. The mourning is described in many different ways in order to convey its extent and depth to the reader as poignantly as possible. There are five elements: great mourning, fasting, weeping, wailing and sackcloth and ashes.

Mordecai’s mourning at the gate is necessary to draw the attention of Esther’s maidens to himself (Esther 4:4). Mordecai achieves his goal. Esther’s maidens and her eunuchs tell her. When Esther hears what is going on, she is tremendously frightened, she “writhed in great anguish”. Then she wants to take away Mordecai’s mourning clothes and let him put on ordinary clothes. She wants to heal, so to speak, “the brokenness … superficially” (Jeremiah 8:11). She does not want to face the cause of the grief, but to cover it with a beautiful appearance. Mordecai, however, does not want that. The anguish of imminent annihilation is undiminished and cannot be camouflaged by the appearance of beautiful clothes.

Mordecai does not want to give up the connection with his grieving people. There is an enormous threat hanging over their heads. Changing their clothes does not take away the threat. Mordecai doesn’t like the ostrich attitude, with its head in the sand. He’s facing the real problem.

Prophetically, Mordecai’s complaint is that of the Lord Jesus, Who “in the days of His flesh, … offered up both prayers and supplications with loud crying and tears to the One able to save Him from death” (Hebrews 5:7). The Lord Jesus does not complain because of the enemy, but because of what God is going to do to Him when He will be made sin. The command of ‘the king’ is against Him. No one grieves with Him. When, in view of that suffering, He prays in Gethsemane to beg His Father there, He asks His disciples to keep watch with Him. However, they are unable to do so and fall asleep. They do not understand what awaits Him (Mark 14:32-42).

Job 15:13

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:14

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:15

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:16

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:17

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:18

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:19

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:20

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:21

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:22

Mordecai Tells Esther What to Do

Esther wants to know what is going on and why Mordecai is doing this (Esther 4:5). That’s why she sends Hathach to ask him. Hathach goes openly to Mordecai. Mordecai tells Hathach in detail everything that has happened (Esther 4:6-7). He gives Hathach a copy of the written law and in this way he informs Esther of what is about to happen (Esther 4:8). Nothing impresses as much as the text itself. She doesn’t have to make any illusions anymore. The decision is made.

Mordecai concludes his communication by giving an order – it is not just a request – for Esther to Hathach. Esther is familiar with the fact that he gives her orders and also to listen to them (Esther 2:10; 20). This time she must 1. go in to the king 2. implore his favor and 3. plead with him for her people.

We’re seeing an ascent in the orders here: 1. The first is general, addressed to the person of the king; 2. the second is meant for the heart of the king; 3. the third is the concrete question for her people.

With this, Mordecai revokes his earlier instruction to Esther to keep silent about her ancestry. Now she must speak; she must make it clear which people she belongs to. This is the wisdom that knows when to keep silent and when to speak (Ecclesiastes 3:1; 7b).

Hathach is a faithful eunuch and relates to Esther “Mordecai’s words” (Esther 4:9). He passes on verbatim what Mordecai said, without adding or subtracting anything from it. Such a servant is valuable. They are not just words spoken by some stranger. They are the words of Mordecai. That is what makes the words so meaningful.

Esther understands the weight of the words Mordecai has given her. She understands what he expects of her. To this end, she sends Hathach back to Mordecai with a message (Esther 4:10). In her message she tells Mordecai what his question means to her (Esther 4:11). It means that she can be killed if she goes to the king while he has not summoned her. This is a contrast with Vashti who was summoned by the king but refused to come (Esther 1:12).

Esther seems to blame Mordecai slightly for asking for something that puts her life in great danger. Everyone knows that there is a law that states that no one may go to the king uninvited. If everyone knows that, then Mordecai must know that for sure. Then he also knows that whoever does so will pass his own sentence and be killed. The only way to escape this verdict is if the king holds out the golden scepter to such a person.

There doesn’t seem to be much hope that she will be handed the golden scepter, because she hasn’t been called to the king in thirty days. To go to him uninvited, becomes a very precarious undertaking. It looks bad. On top of that she has to confess her origins. What Esther has to learn is that escaping can only be done by dying, that the way to life is through death.

Esther must learn to ask for mercy, because according to the law there is no salvation possible, but only death can be expected. In order to get this far, a soul goes through deep exercises. The law keeps someone out of the presence of God (Galatians 3:11-12). Only when grace is counted upon can one come into the presence of God (Romans 5:1-2; Ephesians 2:18; Hebrews 10:19-22).

We see the same thing in the end times, when the faithful remnant of Israel is brought to appeal to grace by the Spirit of Christ. Silence does not bring salvation, an open appeal to grace does. If Esther goes to Ahasuerus contrary to the commandment, it is not moderation, but the true workings of grace.

It is the true workings of grace that the faithful remnant will experience in the end time when the anguish will drive them out to God. The law is not the solution to their need. They will have to learn to call to God for grace. To this end they are brought by Christ through the action of His Spirit, for He will pour out on them “the Spirit of grace and of supplication” (Zechariah 12:10). The Spirit of Christ will instruct them and teach them that they can only live by grace. We see this here in the picture that Mordecai, through Hathach, urges Esther to beg for the king’s grace (Esther 4:8).

“Esther’s words” are related to Mordecai (Esther 4:12). Again, we see the weight the author attaches to conveying exactly what Esther said. Mordecai’s answer contains an admonition (Esther 4:13-14). By the way, in this answer we hear Mordecai speak directly the only time in this book. He tells her not to imagine that she will be the only one of all the Jews to escape because she thinks that her stay in the king’s house will save her from a sure death (Esther 4:13). Mordecai presents the case to her as it is.

So far, her safety has been in keeping her ancestry secret. Continued silence, however, will lead to the disclosure of her identity and to the loss of her life (Esther 4:14). Now is the time to speak up and make her ancestry known, for therein lies the only chance of salvation for her and her people. How this announcement is to be made is not yet mentioned. Mordecai only points out the consequences for Esther if she remains silent.

For Mordecai himself, not everything depends on Esther’s silence or speech. He is convinced that it does not depend on her, but on a higher power. Here we see in veiled terms the faith of Mordecai, a faith that overcomes the world (1 John 5:4b). He is certain of the salvation of himself and his people.

He reminds Esther of the responsibility she has in her position to plead for her people. She has not been given that position for nothing. He even assumes that in view of the situation that has now arisen, she has been given this high place. Esther is reminded of her responsibility, but also of the fact that God is not dependent on her.

Each of us must consider and examine the purpose for which God has placed us in the place we occupy. We must then devote ourselves to meeting that goal. If a special opportunity presents itself to us to serve God and our generation, we must take care not to let it pass by. Indeed, we are given this opportunity to use it as a blessing for God’s people and for the glory of the Lord.

Job 15:23

Esther’s Answer

Esther is convinced of the importance of Mordecai’s command. She recognizes its necessity and answers Mordecai (Esther 4:15). Now she takes the initiative and instructs Mordecai to do something (Esther 4:16). He has to gather all the Jews in Susa and call for a fast for her. She does not call for games and entertainment to be organized to forget the danger. That is what the people of the world do.

They have to fast for three days, night or day. This means that they fast during the time of the Passover, for it is the thirteenth day of the first month (Esther 3:12). The Passover is eaten at night (Exodus 12:8-10), which may explain why Esther speaks of fasting night or day. The feast of the exodus is therefore celebrated in this twelfth year of Ahasuerus in a way that is contrary to the way it is prescribed. Instead of eating and drinking, there is no eating and no drinking.

She will also fast herself, with her maidens, to prepare for the crucial meeting with the king. Once again she says that her passage to the king is “not according to the law”. Vashti has been disobedient by not coming; Esther is disobedient by coming uninvited. However, Esther’s disobedience is related to the appeal to grace. Grace is always above the law.

There has been talk of fasting before in this chapter (Esther 4:3). There it is a spontaneous fast as a direct reaction to the announcement of the annihilation of all Jews. The fasting that Esther proclaims here is a command. What we miss is the mentioning of the prayer. In several Scriptures where fasting is spoken of, we see that fasting goes hand in hand with prayer (1 Samuel 7:6; Jeremiah 14:12; Joel 1:14; Ezra 8:21; 23). Fasting is not an end in itself, but is meant to be completely dedicated to a particular cause in prayer, without thinking of bodily needs. The lack of mention of prayer is consistent with God’s hidden place in this book.

Mordecai told her that she would die if she remained in deep silence. This leads her to consider that she may stay alive and then save the lives of her people if she goes into the presence of the king. She takes the risk of a sure death and speaks the proverbial words: “If I perish, I perish.” She says this not in despair or passion, but in a holy, firm intention to do her duty.

The consideration is that doing nothing will certainty bring death. Then it is better to risk it, for there is nothing to lose. This means that she delivers herself to mercy. Death she deserves, grace she can receive. She dares to go, not on the basis of the law, but on the basis of grace alone.

This is also the reasoning of the four lepers when the city of Samaria is besieged and starving. Those four men, because of their leprosy, have death in their bodies and because of the encirclement by the enemy also starvation in mind. The only possibility they see for survival is to go to the enemy. If he kills them, their lives are finished, but if he is merciful, they can continue to live (cf. 2 Kings 7:3-4).

In the same way, we have nothing to lose. If we want to keep our life, we will lose it. But if we lose our life for the sake of the Lord Jesus, that is, if we deliver ourselves to Him and give up every right to it, we will keep it (Luke 9:24). We will lose our lives anyway. Then it is better to voluntarily lose it now, so that we can stay alive.

Just as Esther obeyed Mordecai (Esther 2:10; 20), so Mordecai obeys Esther and does what she commanded him to do (Esther 4:17). Mordecai does what Esther says, because Esther does what he has said. The Lord Jesus will also do what we ask if we do what He asks of us.

Job 15:24

Esther’s Answer

Esther is convinced of the importance of Mordecai’s command. She recognizes its necessity and answers Mordecai (Esther 4:15). Now she takes the initiative and instructs Mordecai to do something (Esther 4:16). He has to gather all the Jews in Susa and call for a fast for her. She does not call for games and entertainment to be organized to forget the danger. That is what the people of the world do.

They have to fast for three days, night or day. This means that they fast during the time of the Passover, for it is the thirteenth day of the first month (Esther 3:12). The Passover is eaten at night (Exodus 12:8-10), which may explain why Esther speaks of fasting night or day. The feast of the exodus is therefore celebrated in this twelfth year of Ahasuerus in a way that is contrary to the way it is prescribed. Instead of eating and drinking, there is no eating and no drinking.

She will also fast herself, with her maidens, to prepare for the crucial meeting with the king. Once again she says that her passage to the king is “not according to the law”. Vashti has been disobedient by not coming; Esther is disobedient by coming uninvited. However, Esther’s disobedience is related to the appeal to grace. Grace is always above the law.

There has been talk of fasting before in this chapter (Esther 4:3). There it is a spontaneous fast as a direct reaction to the announcement of the annihilation of all Jews. The fasting that Esther proclaims here is a command. What we miss is the mentioning of the prayer. In several Scriptures where fasting is spoken of, we see that fasting goes hand in hand with prayer (1 Samuel 7:6; Jeremiah 14:12; Joel 1:14; Ezra 8:21; 23). Fasting is not an end in itself, but is meant to be completely dedicated to a particular cause in prayer, without thinking of bodily needs. The lack of mention of prayer is consistent with God’s hidden place in this book.

Mordecai told her that she would die if she remained in deep silence. This leads her to consider that she may stay alive and then save the lives of her people if she goes into the presence of the king. She takes the risk of a sure death and speaks the proverbial words: “If I perish, I perish.” She says this not in despair or passion, but in a holy, firm intention to do her duty.

The consideration is that doing nothing will certainty bring death. Then it is better to risk it, for there is nothing to lose. This means that she delivers herself to mercy. Death she deserves, grace she can receive. She dares to go, not on the basis of the law, but on the basis of grace alone.

This is also the reasoning of the four lepers when the city of Samaria is besieged and starving. Those four men, because of their leprosy, have death in their bodies and because of the encirclement by the enemy also starvation in mind. The only possibility they see for survival is to go to the enemy. If he kills them, their lives are finished, but if he is merciful, they can continue to live (cf. 2 Kings 7:3-4).

In the same way, we have nothing to lose. If we want to keep our life, we will lose it. But if we lose our life for the sake of the Lord Jesus, that is, if we deliver ourselves to Him and give up every right to it, we will keep it (Luke 9:24). We will lose our lives anyway. Then it is better to voluntarily lose it now, so that we can stay alive.

Just as Esther obeyed Mordecai (Esther 2:10; 20), so Mordecai obeys Esther and does what she commanded him to do (Esther 4:17). Mordecai does what Esther says, because Esther does what he has said. The Lord Jesus will also do what we ask if we do what He asks of us.

Job 15:25

Esther’s Answer

Esther is convinced of the importance of Mordecai’s command. She recognizes its necessity and answers Mordecai (Esther 4:15). Now she takes the initiative and instructs Mordecai to do something (Esther 4:16). He has to gather all the Jews in Susa and call for a fast for her. She does not call for games and entertainment to be organized to forget the danger. That is what the people of the world do.

They have to fast for three days, night or day. This means that they fast during the time of the Passover, for it is the thirteenth day of the first month (Esther 3:12). The Passover is eaten at night (Exodus 12:8-10), which may explain why Esther speaks of fasting night or day. The feast of the exodus is therefore celebrated in this twelfth year of Ahasuerus in a way that is contrary to the way it is prescribed. Instead of eating and drinking, there is no eating and no drinking.

She will also fast herself, with her maidens, to prepare for the crucial meeting with the king. Once again she says that her passage to the king is “not according to the law”. Vashti has been disobedient by not coming; Esther is disobedient by coming uninvited. However, Esther’s disobedience is related to the appeal to grace. Grace is always above the law.

There has been talk of fasting before in this chapter (Esther 4:3). There it is a spontaneous fast as a direct reaction to the announcement of the annihilation of all Jews. The fasting that Esther proclaims here is a command. What we miss is the mentioning of the prayer. In several Scriptures where fasting is spoken of, we see that fasting goes hand in hand with prayer (1 Samuel 7:6; Jeremiah 14:12; Joel 1:14; Ezra 8:21; 23). Fasting is not an end in itself, but is meant to be completely dedicated to a particular cause in prayer, without thinking of bodily needs. The lack of mention of prayer is consistent with God’s hidden place in this book.

Mordecai told her that she would die if she remained in deep silence. This leads her to consider that she may stay alive and then save the lives of her people if she goes into the presence of the king. She takes the risk of a sure death and speaks the proverbial words: “If I perish, I perish.” She says this not in despair or passion, but in a holy, firm intention to do her duty.

The consideration is that doing nothing will certainty bring death. Then it is better to risk it, for there is nothing to lose. This means that she delivers herself to mercy. Death she deserves, grace she can receive. She dares to go, not on the basis of the law, but on the basis of grace alone.

This is also the reasoning of the four lepers when the city of Samaria is besieged and starving. Those four men, because of their leprosy, have death in their bodies and because of the encirclement by the enemy also starvation in mind. The only possibility they see for survival is to go to the enemy. If he kills them, their lives are finished, but if he is merciful, they can continue to live (cf. 2 Kings 7:3-4).

In the same way, we have nothing to lose. If we want to keep our life, we will lose it. But if we lose our life for the sake of the Lord Jesus, that is, if we deliver ourselves to Him and give up every right to it, we will keep it (Luke 9:24). We will lose our lives anyway. Then it is better to voluntarily lose it now, so that we can stay alive.

Just as Esther obeyed Mordecai (Esther 2:10; 20), so Mordecai obeys Esther and does what she commanded him to do (Esther 4:17). Mordecai does what Esther says, because Esther does what he has said. The Lord Jesus will also do what we ask if we do what He asks of us.

Job 15:27

The Golden Scepter

On the third day, after three days of fasting, Esther goes to the king. How will she be received by him? “As the heavens for height and the earth for depth,

So the heart of kings is unsearchable” (Proverbs 25:3). But God turns the heart of a king “wherever He wishes” (Proverbs 21:1). Life is not fatalism. God wants His own to cooperate in the execution of His purpose. They can do so by giving their lives in His hand, so that He can control it.

“The third day” in Scripture refers to the day of Christ’s resurrection (Matthew 16:21; Luke 24:46; 1 Corinthians 15:3-4; 1 Peter 1:21). Christ was resurrected on the third day and we can approach God only on the basis of His resurrection (Romans 4:24-25; Romans 5:1-2). We see this in picture with Esther. She does not go in her own clothing, but in “a royal robe”, that is, a robe that the king has given her. She goes, in picture, not in her own merit, but in the merit of God’s work in Christ.

The place where she is going to stand is described in detail. The whole description is impressive. It draws an atmosphere of royal dignity and government, in which someone can only enter in a way that is appropriate for that purpose. Esther has the appropriate clothing. She is, in picture, “clothed … with garments of salvation”, “wrapped … with a robe of righteousness” (Isaiah 61:10). She is wearing “the best robe” (Luke 15:22), making her fit to appear in the presence of the king. The question now is how the king will react. This hardly seems to be a question anymore, because everything, including Esther, answers to his majesty.

The king sees Esther standing in the court (Esther 5:2). Remarkable is that we read that he sees “Esther the queen” standing there. This makes it clear once again that she not only has the appropriate clothing, but also the appropriate position. For the king, and for us, it is therefore no longer a question whether he will accept Esther. For Esther, that question is still there at that moment. The tension is already broken for us when we read that “she obtained favor in his sight”. That shows the king’s disposition. From that disposition the king then extends the golden scepter to Esther, breaking the tension for Esther as well.

What now remains to be done is for Esther to accept the grace offered to her. She does this by coming forward and touching the top of the scepter. We see here in picture that someone who comes to God, not on the basis of the law, but on the basis of the finished work of Christ, can only be accepted by God in grace. Esther knows that she is dependent on grace, but now she is experiencing that grace because she actually went to the king and touched the scepter.

Job 15:28

The Golden Scepter

On the third day, after three days of fasting, Esther goes to the king. How will she be received by him? “As the heavens for height and the earth for depth,

So the heart of kings is unsearchable” (Proverbs 25:3). But God turns the heart of a king “wherever He wishes” (Proverbs 21:1). Life is not fatalism. God wants His own to cooperate in the execution of His purpose. They can do so by giving their lives in His hand, so that He can control it.

“The third day” in Scripture refers to the day of Christ’s resurrection (Matthew 16:21; Luke 24:46; 1 Corinthians 15:3-4; 1 Peter 1:21). Christ was resurrected on the third day and we can approach God only on the basis of His resurrection (Romans 4:24-25; Romans 5:1-2). We see this in picture with Esther. She does not go in her own clothing, but in “a royal robe”, that is, a robe that the king has given her. She goes, in picture, not in her own merit, but in the merit of God’s work in Christ.

The place where she is going to stand is described in detail. The whole description is impressive. It draws an atmosphere of royal dignity and government, in which someone can only enter in a way that is appropriate for that purpose. Esther has the appropriate clothing. She is, in picture, “clothed … with garments of salvation”, “wrapped … with a robe of righteousness” (Isaiah 61:10). She is wearing “the best robe” (Luke 15:22), making her fit to appear in the presence of the king. The question now is how the king will react. This hardly seems to be a question anymore, because everything, including Esther, answers to his majesty.

The king sees Esther standing in the court (Esther 5:2). Remarkable is that we read that he sees “Esther the queen” standing there. This makes it clear once again that she not only has the appropriate clothing, but also the appropriate position. For the king, and for us, it is therefore no longer a question whether he will accept Esther. For Esther, that question is still there at that moment. The tension is already broken for us when we read that “she obtained favor in his sight”. That shows the king’s disposition. From that disposition the king then extends the golden scepter to Esther, breaking the tension for Esther as well.

What now remains to be done is for Esther to accept the grace offered to her. She does this by coming forward and touching the top of the scepter. We see here in picture that someone who comes to God, not on the basis of the law, but on the basis of the finished work of Christ, can only be accepted by God in grace. Esther knows that she is dependent on grace, but now she is experiencing that grace because she actually went to the king and touched the scepter.

Job 15:29

Esther’s First Request

Now a series of dialogues are beginning between Esther and the king, with the tension rising to the top. Esther’s handling of this tension is a testimony of great wisdom. She knows how to appreciate and use grace properly. From the moment she is accepted by the king in grace, she knows how to behave.

The king’s first words to her are encouraging. The king speaks to her by title and name. The king has accepted Esther in grace. He makes her feel even more at ease by asking her two questions related to her desires (Esther 5:3). He realizes that she wants to ask something. In the same way, God invites His children to come to Him with their questions and desires with boldness. God is the giving God Who loves to give an answer to our prayers. He will even give us all things with Christ (Romans 8:32).

This is the opportunity for Esther to make her request in favor of the Jews. She does not. She still keeps that request to herself. In her answer, after the grace shown and accepted, she points tactfully first to the king’s discretion (Esther 5:4). In doing so, she appeals to his kindness towards her. She wants to further stimulate this mind in the king through the meal she has prepared for him. She also wants Haman to be there, because it is about unmasking him.

We see that she did not sit still during the fast, but was busy with this meeting and prepared for it. She is acting according to a plan she came up with during fast time. It also reveals that she has taken into account a benevolent reception by the king and a favorable response to her request to come to the meal she prepared.

Job 15:30

Esther’s First Request

Now a series of dialogues are beginning between Esther and the king, with the tension rising to the top. Esther’s handling of this tension is a testimony of great wisdom. She knows how to appreciate and use grace properly. From the moment she is accepted by the king in grace, she knows how to behave.

The king’s first words to her are encouraging. The king speaks to her by title and name. The king has accepted Esther in grace. He makes her feel even more at ease by asking her two questions related to her desires (Esther 5:3). He realizes that she wants to ask something. In the same way, God invites His children to come to Him with their questions and desires with boldness. God is the giving God Who loves to give an answer to our prayers. He will even give us all things with Christ (Romans 8:32).

This is the opportunity for Esther to make her request in favor of the Jews. She does not. She still keeps that request to herself. In her answer, after the grace shown and accepted, she points tactfully first to the king’s discretion (Esther 5:4). In doing so, she appeals to his kindness towards her. She wants to further stimulate this mind in the king through the meal she has prepared for him. She also wants Haman to be there, because it is about unmasking him.

We see that she did not sit still during the fast, but was busy with this meeting and prepared for it. She is acting according to a plan she came up with during fast time. It also reveals that she has taken into account a benevolent reception by the king and a favorable response to her request to come to the meal she prepared.

Job 15:31

Esther’s Second Request

The king agrees to Esther’s request and even makes the matter urgent (Esther 5:5). He wants Haman to come as soon as possible. Without any further announcements about messengers who are going to fetch Haman or where the meal will take place, we are taken directly to the meal that Esther has prepared. What the meal consists of is of no importance. What is important is what concerns the king about Esther and what concerns Esther about her people.

The king comes, with Haman, to the meal. When drinking the wine, the king asks again what Esther wishes (Esther 5:6; Esther 5:3). He even asks his question twice, using the word “petition” first and the word “request” the second time. He commits himself irrevocably to give her what she asks or to grant her request. The expression “even to half of the kingdom” indicates his unlimited generosity.

Here again, Ahasuerus is a picture of God. God urges us to ask of Him by telling us that we may ask Him for anything. We may do so in the confidence that He can do it. He has the ends of the earth in His possession and at His disposal. He gives them to whom He wills. It is His pleasure to give His ‘little flock’ the kingdom, not just half (Luke 12:32). The king’s offer – for us: from God – is a blank check. The Almighty says, ‘What is your request?’, and to faith He says: “It shall be done to you according to your faith” (Matthew 9:29).

On Esther rests an enormous burden. The fate of the whole people depends on her. What will she say? She acts wisely, with a wisdom she must have received from God. In her answer, Esther adopts the king’s words and says, “My petition and my request is: …” (Esther 5:7). We would expect her to then ask for the salvation of her life and the life of her people, but she does not. Her response to the king’s first offer is already astonishing (Esther 5:4); the answer she gives now is even more astonishing: she invites the king and Haman to a new meal which she will prepare for that purpose (Esther 5:8). There she wants to disclose the evil of Haman.

Because of this action there seems to be a delay for the salvation of the people. The situation becomes dire for Mordecai and his people. Even before the next meal Haman will have Mordecai hanged. However, God is above and behind all this. The wickedness of Haman must come to its apogee. That coincides with that special night we will read about in the next chapter.

Job 15:32

Esther’s Second Request

The king agrees to Esther’s request and even makes the matter urgent (Esther 5:5). He wants Haman to come as soon as possible. Without any further announcements about messengers who are going to fetch Haman or where the meal will take place, we are taken directly to the meal that Esther has prepared. What the meal consists of is of no importance. What is important is what concerns the king about Esther and what concerns Esther about her people.

The king comes, with Haman, to the meal. When drinking the wine, the king asks again what Esther wishes (Esther 5:6; Esther 5:3). He even asks his question twice, using the word “petition” first and the word “request” the second time. He commits himself irrevocably to give her what she asks or to grant her request. The expression “even to half of the kingdom” indicates his unlimited generosity.

Here again, Ahasuerus is a picture of God. God urges us to ask of Him by telling us that we may ask Him for anything. We may do so in the confidence that He can do it. He has the ends of the earth in His possession and at His disposal. He gives them to whom He wills. It is His pleasure to give His ‘little flock’ the kingdom, not just half (Luke 12:32). The king’s offer – for us: from God – is a blank check. The Almighty says, ‘What is your request?’, and to faith He says: “It shall be done to you according to your faith” (Matthew 9:29).

On Esther rests an enormous burden. The fate of the whole people depends on her. What will she say? She acts wisely, with a wisdom she must have received from God. In her answer, Esther adopts the king’s words and says, “My petition and my request is: …” (Esther 5:7). We would expect her to then ask for the salvation of her life and the life of her people, but she does not. Her response to the king’s first offer is already astonishing (Esther 5:4); the answer she gives now is even more astonishing: she invites the king and Haman to a new meal which she will prepare for that purpose (Esther 5:8). There she wants to disclose the evil of Haman.

Because of this action there seems to be a delay for the salvation of the people. The situation becomes dire for Mordecai and his people. Even before the next meal Haman will have Mordecai hanged. However, God is above and behind all this. The wickedness of Haman must come to its apogee. That coincides with that special night we will read about in the next chapter.

Job 15:33

Esther’s Second Request

The king agrees to Esther’s request and even makes the matter urgent (Esther 5:5). He wants Haman to come as soon as possible. Without any further announcements about messengers who are going to fetch Haman or where the meal will take place, we are taken directly to the meal that Esther has prepared. What the meal consists of is of no importance. What is important is what concerns the king about Esther and what concerns Esther about her people.

The king comes, with Haman, to the meal. When drinking the wine, the king asks again what Esther wishes (Esther 5:6; Esther 5:3). He even asks his question twice, using the word “petition” first and the word “request” the second time. He commits himself irrevocably to give her what she asks or to grant her request. The expression “even to half of the kingdom” indicates his unlimited generosity.

Here again, Ahasuerus is a picture of God. God urges us to ask of Him by telling us that we may ask Him for anything. We may do so in the confidence that He can do it. He has the ends of the earth in His possession and at His disposal. He gives them to whom He wills. It is His pleasure to give His ‘little flock’ the kingdom, not just half (Luke 12:32). The king’s offer – for us: from God – is a blank check. The Almighty says, ‘What is your request?’, and to faith He says: “It shall be done to you according to your faith” (Matthew 9:29).

On Esther rests an enormous burden. The fate of the whole people depends on her. What will she say? She acts wisely, with a wisdom she must have received from God. In her answer, Esther adopts the king’s words and says, “My petition and my request is: …” (Esther 5:7). We would expect her to then ask for the salvation of her life and the life of her people, but she does not. Her response to the king’s first offer is already astonishing (Esther 5:4); the answer she gives now is even more astonishing: she invites the king and Haman to a new meal which she will prepare for that purpose (Esther 5:8). There she wants to disclose the evil of Haman.

Because of this action there seems to be a delay for the salvation of the people. The situation becomes dire for Mordecai and his people. Even before the next meal Haman will have Mordecai hanged. However, God is above and behind all this. The wickedness of Haman must come to its apogee. That coincides with that special night we will read about in the next chapter.

Job 15:34

Esther’s Second Request

The king agrees to Esther’s request and even makes the matter urgent (Esther 5:5). He wants Haman to come as soon as possible. Without any further announcements about messengers who are going to fetch Haman or where the meal will take place, we are taken directly to the meal that Esther has prepared. What the meal consists of is of no importance. What is important is what concerns the king about Esther and what concerns Esther about her people.

The king comes, with Haman, to the meal. When drinking the wine, the king asks again what Esther wishes (Esther 5:6; Esther 5:3). He even asks his question twice, using the word “petition” first and the word “request” the second time. He commits himself irrevocably to give her what she asks or to grant her request. The expression “even to half of the kingdom” indicates his unlimited generosity.

Here again, Ahasuerus is a picture of God. God urges us to ask of Him by telling us that we may ask Him for anything. We may do so in the confidence that He can do it. He has the ends of the earth in His possession and at His disposal. He gives them to whom He wills. It is His pleasure to give His ‘little flock’ the kingdom, not just half (Luke 12:32). The king’s offer – for us: from God – is a blank check. The Almighty says, ‘What is your request?’, and to faith He says: “It shall be done to you according to your faith” (Matthew 9:29).

On Esther rests an enormous burden. The fate of the whole people depends on her. What will she say? She acts wisely, with a wisdom she must have received from God. In her answer, Esther adopts the king’s words and says, “My petition and my request is: …” (Esther 5:7). We would expect her to then ask for the salvation of her life and the life of her people, but she does not. Her response to the king’s first offer is already astonishing (Esther 5:4); the answer she gives now is even more astonishing: she invites the king and Haman to a new meal which she will prepare for that purpose (Esther 5:8). There she wants to disclose the evil of Haman.

Because of this action there seems to be a delay for the salvation of the people. The situation becomes dire for Mordecai and his people. Even before the next meal Haman will have Mordecai hanged. However, God is above and behind all this. The wickedness of Haman must come to its apogee. That coincides with that special night we will read about in the next chapter.

Job 15:35

Haman’s Boast

Immediately after the meal Haman leaves (Esther 5:9). He is in a very good mood, completely in the clouds, both by his participation in the meal that has just been held and by the invitation to the next meal. He is blown up. His character becomes public. God allows evil to mature in some people, so that His judgment may prove completely justified.

However, Haman’s good mood turns to anger as soon as he sees Mordecai in the gate. This time he does not need to be reminded of Mordecai (Esther 3:4), but immediately notices that he does not receive the obligatory tribute. This Jew has become a stumbling block for him. He will fall over it because of his pride. Thus, the Lord Jesus, of whom Mordecai is a picture, is to apostate Israel and his captain the Antichrist, of whom Haman is a picture, “a stone of stumbling and a rock of offense” (1 Peter 2:7; Romans 9:31-33).

Haman does not perceive any respect or awe in Mordecai, to him, the great Haman. Mordecai remains unmoved, without any expression of fear of him. He just ignores him. It brings Haman’s anger to its boiling point. As for Mordecai, we see in his fearless attitude a confirmation of his conviction (faith) that salvation will come (Esther 4:14).

Although Haman is furious, he does nothing yet (Esther 5:10). He controls himself out of pride and arrogance and piles up his anger, laying the foundation for his coming downfall and fall (Proverbs 16:18). After all, his haughty plan is to exterminate not only Mordecai, but all the Jews. When he has come home, he calls his friends and his wife with him to boast to them with his nose in the height of how big he is (Esther 5:11). Like an overconfident fool he measures his greatness widely by speaking about his wealth, his many children and the high position the king has given him. What he lists here in his megalomania, he will soon lose all (Esther 8:2; 7; Esther 9:7-10).

After this boasting, he proudly points out that he is the only one who was allowed to take part in Esther’s banquet together with the king (Esther 5:12). Then he raises his voice high from the invitation for the next day. He is the fool whose own lips praise him (Proverbs 27:2). He is the fool who thinks he can dispose of “tomorrow”, while he is blind to the calamity that will strike him the next day (Proverbs 27:1; cf. Luke 12:20-21). This is always the case with people who boast in their pride. Such glory is evil (cf. James 4:13-16).

Because we know the story, we know that it will soon end dramatically with Haman. But that is not how it looks in the story now. It seems that Haman is very much on a roll, even though he is a wicked and ruthless man. It raises the question why the wicked are often successful, while the God-fearing often have to suffer. Why does God let evil do its work and not intervene? An adequate answer is difficult to give. There are, however, a few thoughts we find in this section that help us think about this question.

1. The wicked must become great in order to promote the welfare of God’s people. David is formed by the persecution of Saul so that he can later exercise justice. Haman must become a prince to give honor to Mordecai, which makes Mordecai’s greatness all the greater.

2. The wicked people must become great in order to be revealed in their full wickedness. God does not judge because He has the greatest power, but because the wicked man deserves it.

Asaph also struggled with that problem of the prosperity of the wicked and the misfortune of the righteous. He reflects his struggle in Psalms 73. He has thought about it and comes to the conclusion that the solution can be found in the sanctuary of God: “When I pondered to understand this, It was troublesome in my sight Until I came into the sanctuary of God; [Then] I perceived their end” (Psalms 73:16-17).