The Book of Esther

Chapter 3:2, 5

2 And all the king’s servants that were at the king’s gate, bowed their knees, and reverenced Haman: for the king had so commanded concerning him: but Mordecai bowed not the knee, neither did reverence.

5 And when Haman saw that Mordecai bowed not the knee unto him, nor did reverence unto him, then Haman was full of wrath.

Brethren:

While it is right and meet to respect those in which we've placed in authority, it is God that deserves all honor, and only God. Therefore respect those that deserve the respect, but they are not gods that one needs to bow down before them.

Study notes from the GNV

“The Persians’ manner was to kneel down and reverence their kings, and such as he appointed in chief authority, which Mordecai would not do to this ambitious and proud man."

“Probably the worship required was not only civil, but Divine: which as the kings of Persia arrogated to themselves, so they did sometimes impart this honour to some of their chief favourites, that they should be adored in like manner. And that it was so here, seems more than probable, because it was superfluous, to give an express command to all the kings servants, to pay a civil respect to so great a prince, which of course they used, and therefore a Divine honour must be here intended. And that a Jew should deny this honour, is not strange, seeing the wise Grecians did positively refuse to give this honour to the kings of Persia themselves, even when they were to make their addresses to them: and one Timocrates was put to death by the Athenians for worshipping Darius in that manner.” - John Wesley - Theologian

The Book of Esther

Chapter 2:15, 17

15 Now when the course of Esther the daughter of Abihail the uncle of Mordecai (which had taken her as his own daughter) came, that she should go in to the king, she desired nothing, but what Hege the king’s eunuch the keeper of the women aid: and Esther found favor in the sight of all them that looked upon her

17 And the King loved Esther above all the women, and she found grace and favor in his sight more than all the virgins: so that he set the crown of the kingdom upon her head, and made her Queen instead of Vashti.

Brethren:

We read in verse fifteen of how she found favour in all that looked upon her. Not because of her beauty as she was already beautiful, but more for her modesty, and humbleness of spirit. The inward beauty, outshines the outward beauty. If one might be so bold as to conjecture, she no doubt was very wise as well.

“Esther’s humble wisdom was shown in the way that she allowed the custodian of the women to assist her preparations. This was because of both Esther’s godliness and beauty. Beauty often gains people favor with others. This is a fact that Christians must accept, wisely teaching their children what really matters, and refusing to rely too much on beauty for our judgment of people. Because of the great favor that she obtained with the king, Esther was selected to be the queen to king Ahasuerus. It wasn’t just because of luck or fortune or Esther’s good looks or sparkling personality. God had a plan, and Esther is part of it. As [is written]; 'For exaltation comes neither from the east nor from the west nor from the south. But God is the Judge': He puts down one, and exalts another.” (Read Psalm 75:6-7)

Source – Enduring Word Bible Commentary

The Book of Esther

Chapter 1:17-18, 20, 22

Today Brethren, we start a new study.

Overview

This is taken from its principal character, a Jewish maiden became queen of a Persian King. To explain the origin of the feast of Purim work of providence for God's people. The events narrated are thought to have occurred about 56 years after the first return of Zerubbabel in 536 B. C. The King then would be Xerxes the Great, and the drunken feast may have been preparatory to the invasion of Greece in the third year of his reign.Connection with Other Books. There is no connection between Esther and the other books of the Bible. While it is a story of the time when the Jews were returning to Jerusalem, and very likely should come between the first and second return, and, therefore, between the sixth and seventh chapters of Ezra, the incident stands alone. Without it we would lose much of our knowledge of that period.

17 For the act of the Queen shall come abroad unto all women, so that they shall despise their husbands in their own eyes, and shall say, The King Ahasuerus commanded Vashti the Queen to be brought in before him, but she came not.
18 So shall the Princesses of Persia and Media this day say unto all the King’s Princes, when they hear of the act of the Queen: thus shall there be much despitefulness and wrath.

20 And when the decree of the King which shall be made, shall be published throughout all his kingdom (though it be great) all the women shall give their husbands honor, both great and small.

22 For he sent letters into all the provinces of the King, into every province according to the writing thereof, and to every people after their language, that every man should [a]bear rule in his own house, and that he should publish it in the language of that same people.

Related Scripture

Verse 17 – Ephesians 5:33
Verse 20 – 1 Peter 3:1
Verse 22 – Ephesians 5:22-24, 1 Timothy 2:12
“The decree was not unnecessary. The undue influence of women in domestic, and even in public, matters is a feature of the ancient Persian monarchy. Atossa completely ruled Darius. Xerxes himself was, in his later years, shamefully subject to Amestris. The example of the court would naturally infect the people. The decree therefore would be a protest, even if [it were], ineffectual.” Albert Barnes Commentary of the Bible

The Gospel According to Mark

Chapter 16:15-16, 20

15 And he said unto them, Go ye into all the world, and preach the Gospel to every creature.
16 He that shall believe and be baptized, shall be saved: but he that will not believe, shall be damned.

20 And they went forth, and preached everywhere. And the Lord wrought with them, and confirmed the word with signs that followed. Amen.

Commentary

The Apostles are appointed, and their office is limited unto them, which is to preach that which they heard of him, and to minister the Sacraments, which Christ hath instituted, having besides power to do miracles. Not to the Jews only, nor in Judea only, but to all men, and everywhere: and so must all the Apostles do. To wit, the doctrine: therefore doctrine must go before, and signs must follow after.

Source - GNV Translation Ed. 1599 – Study notes

“An army chaplain once said to the Duke of Wellington, ‘Do you think that it is of any use our taking the gospel to the hill tribes in India? Will they ever receive it?’ The duke replied, ‘What are your marching orders?’ That was the only answer he gave. Stern disciplinarian as that great soldier was, he only wanted marching orders, and he obeyed; and he meant that every soldier of the cross must obey the marching orders of Christ, his great Commander. I do want you all to feel that it is not the end, though it may be the beginning, of Christian life to come and hear sermons. Scatter as widely as ever you can the blessing which you get for yourself; the moment you find the light, and realize that the world is in the dark, run away with your match, and lend somebody else a light” - Spurgeon

This ends our study of the Gospel According to Mark Chapters one through sixteen.

The Gospel According to Mark

Chapter 16:9-14

9 And when Jesus was risen again, early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils:
10 And she went and told them that had been with him, which mourned and wept.
11 And when they heard that he was alive, and had appeared to her, they believed it not.
12 ¶ After that, he appeared unto two of them in another form, as they walked and went into the country.
13 And they went and told it to the remnant, neither believed they them.
14 Finally, he appeared unto the eleven as they sat together, and reproached them for their unbelief and hardness of heart, because they believed not them which had seen him, being risen up again.

Brethren:
 
Perhaps it is not so amazing that they did not at first believe. Place yourselves in their shoes at the time. Even though they themselves, had witness the raising of the dead on a few occasions, (the most notable being Lazarus), they could not bring their faith to believe that He that raised others, would Himself be raised.

Verse 9 - Christ himself appeareth to Mary Magdalene to upbraid the disciples’ incredulity.
Verse 12 - Christ appeareth to two other disciples, and at length to the eleven.
Verse 14 - The Evangelist considered not the order of the time, but the course of his history, which he divided into three parts: The first showeth how he appeared to the women, the second, to his Disciples, the third, to his Apostles, and therefore he saith, Finally.

“Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to comfort disciples that are mourners, by telling them whatever we have seen of Christ. It was a wise providence that the proofs of Christ's resurrection were given gradually, and admitted cautiously, that the assurance with which the apostles preached this doctrine afterwards might the more satisfy. Yet how slowly do we admit the consolations which the word of God holds forth! Therefore while Christ comforts his people, he often sees it needful to rebuke and correct them for hardness of heart in distrusting his promise, as well as in not obeying his holy precepts.” - Matthew Henry Theologian

The Gospel According to Mark

Chapter 15:33-47

33 Now when the sixth hour was come, darkness arose over all the land until the ninth hour.
34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama-sabachthani? which is by interpretation, My God, my God, why hast thou forsaken me?
35 And some of them that stood by, when they heard it, said, Behold, he calleth Elijah.
36 And one ran, and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let him alone: let us see if Elijah will come, and take him down.
37 And Jesus cried with a loud voice, and gave up the ghost.
38 And the veil of the Temple was rent in twain, from the top to the bottom.
39 Now when the Centurion, which stood over against him, saw that he thus crying gave up the ghost, he said, Truly this man was the Son of God.
40 There were also women which beheld afar off, among whom was Mary Magdalene, and Mary the mother of James the less, and of Joses, and Salome,
41 Which also when he was in Galilee, followed him, and ministered unto him, and many other women which came up with him unto Jerusalem.
42 And now when the night was come (because it was the day of the preparation that is before the Sabbath)
43 Joseph of Arimathea, an honorable counselor, which also looked for the kingdom of God, came, and went in boldly unto Pilate, and asked the body of Jesus.
44 And Pilate marveled, if he were already dead, and called unto him the Centurion, and asked of him whether he had been any while dead.
45 And when he knew the truth of the Centurion, he gave the body to Joseph:
46 Who bought a linen cloth, and took him down, and wrapped him in the linen cloth, and laid him in a tomb that was hewn out of a rock, and rolled a stone unto the door of the sepulcher:
47 And Mary Magdalene, and Mary Joses’ mother, beheld where he should be laid.


Verse 33 - The strangeness of the wonder, is so much the more set forth in that, that at the feast of the Passover, and in the full moon, when the Sun shined over all the rest of the world and at midday that corner of the world, wherein so wicked an act was committed, was overcovered with most gross darkness.
Verse 38 - By renting of the veil of the Temple, and by the testimony wrung out of them which murdered him, he showeth evidently unto the rest of his enemies which are as yet obstinate, and mock at him, that he shall be known out of hand to be conqueror and Lord of all. (a)


'This rending of the veil signified that the whole of the Jewish dispensation, with its rites and ceremonies, was now unfolded by Christ; and that thenceforth the middle wall of partition was broken down, so that now, not the Jews only, but the Gentiles also might draw nigh by the blood of Christ. It further signified that the way to heaven was laid open by our Lord's death. 'When thou hadst overcome the sharpness of death, thou didst open the kingdom of heaven to all believers.'The veil signified that heaven was closed to all, until Christ by his death rent this veil in twain, and laid open the way.
Pulpit Commentary


“At the same instant that Jesus died, the veil of the temple was rent from the top to the bottom. This spake terror to the unbelieving Jews, and was a sign of the destruction of their church and nation. It speaks comfort to all believing Christians, for it signified the laying open a new and living way into the holiest by the blood of Jesus. The confidence with which Christ had openly addressed God as his Father, and committed his soul into his hands, seems greatly to have affected the centurion. Right views of Christ crucified will reconcile the believer to the thought of death; he longs to behold, love, and praise, as he ought, that Saviour who was wounded and pierced to save him from the wrath to come.”
Matthew Henry - Theologian


(a) – One might also say, that this likewise was significant in that the veil separated the temple into to portions. The people, and the priests. It was known as the Holy of Holies. Thus when torn, the people, were now able to approach God Himself, instead of having a human intercessor, they now had a high priest in Christ. (Read Hebrews 2:17, 3:1, 4:14-15, 7:27, 9:11) “Having laid the foundation, that is to say, declared and proved both the natures of one selfsame Christ, he giveth him three offices, to wit, the office of a Prophet, king, and Priest, of the doctrine of the Gospel which we profess.” - GNV Notes

A Discourse On Meekness and Quietness of Spirit

  Abridged from the Rev. Matthew Henry

Edited by R.P. Woitowitz Sr.

A meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:4

Published by the American Tract Society

THE EXCELLENCY OF MEEKNESS

There is in it the credit of beauty. The beauty of a thing consists in the symmetry, harmony, and agreeableness of all the parts: now what is meekness but the soul's agreement with itself? It is the joint concurrence of all the affections to the universal peace and quiet of the soul, every one regularly acting in its own place and order, and so contributing to the common good. Next to the beauty of holiness, which is the soul's agreement with God, is the beauty of meekness, which is the soul's agreement with itself. "Behold how good and how pleasant a thing it is" for the powers of the soul thus to "dwell together in unity;" the reason knowing how to rule, and the affections at the same time knowing how to obey. Exorbitant passion is a discord in the soul; it is like a tumor in the face which spoils the beauty of it: meekness scatters the humor, binds down the swelling, and so prevents the deformity and preserves the beauty. This is one instance of the comeliness of grace, "through my comeliness," says God to Israel, "which I had put upon thee." [Read Ezekiel 16:14]. It puts a charming loveliness and amiableness upon the soul, which renders it acceptable to all who know what true worth and beauty is. He that in righteousness and peace and joy in the Holy Ghost, that is, in Christian meekness and quietness of spirit, "serveth Christ, is acceptable to God and approved of men." [Read Romans 14:18]. And to whom else can we wish to recommend ourselves.

Solomon, a very competent judge of beauty, has determined that it is "a man's wisdom" that "makes his face to shine;" [Read Ecclesiastes 8:1], and doubtless the meekness of wisdom contributes as much as any one branch of it to this lustre. We read in Scripture of three whose faces shone remarkably, and they were all eminent for meekness. The face of Moses shone, and he was the meekest of all the men on earth. The face of Stephen shone, and he it was who, in the midst of a shower of stones, so meekly submitted, and prayed for his persecutors. The face of our Lord Jesus shone in his transfiguration, and he was the great pattern of meekness. It is a sweet and pleasing air which this grace puts upon the countenance, while it keeps the soul in tune, and frees it from those jarring discords which are the certain effect of an ungoverned passion.

There is in it the credit of an ornament. The apostle speaks of it as "an adorning" [Read 1 Peter 3:4], much more excellent and valuable than gold, pearls, or the most costly array. It is an adorning to the soul, the principal, the immortal part of the man. That outward adorning does but deck and beautify the body, which at the best is but a sister to the worms, and will ere long be a feast for them; but this is the ornament of the soul, by which we are allied to the invisible world: it is an adorning that recommends us to God, which is in his sight "of great price." Ornaments go by estimation: now we may be sure the judgment of God is right and unerring. Every thing is indeed as it is with God: those are righteous indeed, that are righteous before God; and that is an ornament indeed, which he calls and counts so. It is an ornament of God's own making. Is the soul thus decked? It is he that has decked it. By his Spirit he hath garnished the heavens, and by the same Spirit has he garnished the meek and quiet soul. It is an ornament of his accepting; it must needs be so, if it be of his own working; for to him who has this ornament, more adorning shall be given. He has promised that he will "beautify the meek with salvation;" [Read Psalm 149:4], and if the garments of salvation will not beautify, what will? The robes of glory will be the everlasting ornaments of meek and quiet spirits. This meekness is an ornament that, like the Israelites' clothes in the wilderness, never waxes old, nor will ever go out of fashion while right reason and religion have place in the world: all the wise and good will reckon those best dressed that put on the Lord Jesus Christ, and walk with him in the white of meekness and innocency. Solomon in all his glory was not arrayed like one of these lilies of the vallies, though lilies among thorns.[Read Matthew 6:29; Luke 12:27].

The same ornament which is recommended to wives, is by the same apostle recommended to us all. "Yea, all of you be subject one to another:" that explains what meekness is; it is that mutual yielding which we owe one to another, for edification and in the fear of God. This seems to be a hard saying; how shall we digest it? an impracticable duty; how shall we conquer it? Why, it follows, "Be clothed with humility." Which implies, [first], the fixedness of this grace: we must gird it fast to us, and not leave it to hang loose, so as to be snatched away by every temptation: watchfulness and resolution in the strength of Christ must tie the knot upon our graces, and make them as the girdle that cleaves to a man's loins. [Second], the comeliness and ornament of it; put it on as a knot of ribbons, as an ornament to the soul: such is the meekness of wisdom; it gives to the head an ornament of grace, and, which is more, a crown of glory. (See Proverbs 1:9; 6:9).