READINGS ON THE BOOK OF ESTHER (3)
[p. 146] READINGS ON THE BOOK OF ESTHER (3)
Esther 4:1 - 17; Esther 5:1 - 14
LES Would you say a word as to what we have had already to link up the subject?
JT Well, we spoke on the first chapter at some length to show the principle of the displacement of the first by the second. The principle is seen in the book of Job but in relation to a family whereas here it is in relation to a king. Vashti proves herself unfit for the great place of queen and Esther proves herself fit to have it and obtains it. “And when the turn of Esther the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, came to go in to the king, she required nothing but what Hegai the king’s chamberlain, keeper of the women, appointed. And Esther obtained grace in the sight of all them that saw her” (Esther 2:15). And so she was taken in to the king. “And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins, and he set the royal crown upon her head, and made her queen instead of Vashti. And the king made a great feast to all his princes and his servants, Esther’s feast; and he made a release to the provinces, and gave presents according to the king’s bounty”. Well, we enlarged on chapter 2 in that respect to show how Esther commended herself in a womanly fashion. It was pointed out the idea of woman’s place in relation to man begins in Genesis 1 and comes down — it is seen in Abraham’s house and Isaac’s house and Jacob’s house and then Israel had its day — had its place as the spouse of Jehovah. And now it is seen in the four monarchies — the Gentile monarchies which God appointed while hiding His face from the house of Jacob. And it comes out in a marked way in the [p. 147] second monarchy, which is before us, the Persian monarchy. It comes out in a very evident way so that we cannot but see the inspiration of God in the book — the setting of the acts as including and involving the principles governing man and woman — first in relation to Israel and then in relation to the Gentile monarchies and finally in relation to Christ and the assembly. Now in these two chapters before us, especially the fourth, we see there is correspondence to Christ in suffering. Esther is called to the position and to the requirements of the position in the sense of suffering. The enemy coming in as in Haman in chapter 3 forces the crisis and no doubt corresponds to conditions now. It is a question of whether the brethren are meeting the crisis in the spirit of suffering.
RH It begins with sackcloth and ashes.
JT Quite so. Suitable attire — the man leads the way in that. No doubt the principle runs down from the start of the suffering into the feminine side but it begins with Christ. Mordecai is taking the lead in the suffering but Esther is brought into it. It is a great matter that there should be leadership — a lead given for all. It is a pretty critical time just now and suffering seems to be the appointed way and may it be according to God.
RH Would Peter’s epistles help in that relation — suffering because of conscience in relation to the authorities?
JT I think that is good. Perhaps we should read it. “Beloved, take not as strange the fire of persecution which has taken place amongst you for your trial, as if a strange thing was happening to you; but as ye have share in the sufferings of Christ, rejoice, that in the revelation of his glory also ye may rejoice with exultation. If ye are reproached in the name of Christ, blessed are ye; for the Spirit of glory and the Spirit of God rests upon you”
([p. 148] 1 Peter 4:12 - 14). There are other epistles, no doubt, having in mind the same line, but this is a striking one. The suggestion is that we are not to think it strange. We are to expect it.
RH The thought of suffering is suggested thirteen times in Peter’s epistles and the thought of glory is mentioned thirteen times, I think.
JG Paul was shown what great things he must suffer.
JT Yes, what great things in suffering for the Lord — “for my name”.
LES Have you in mind that as Esther was called into the matter she was rather beneath the position of Mordecai?
JT Well, that is the matter before us now. It is clearly stated in the chapter — the position of suffering — and we are called to it. It comes right down to ourselves. It should not be thought a strange matter. Christians normally should see that suffering is attached to our position. It is given us by God not only to believe on Him but to suffer for Him.
JD What would be the application of Mordecai going out into the city? Is it the character of suffering publicly? “And when Mordecai knew all that was done, Mordecai rent his garments, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry, and came even before the king’s gate”. Is the idea that suffering is not only enduring the guilt but known as such?
JT It is an open matter. Moses esteemed the reproach of Christ greater riches than the treasures of Egypt; that is it was reproach openly, that he identified himself with his suffering brethren and that is what Mordecai is doing here. Esther was not equal to the position just as Moses had not been. Thus the later saints are referred to the Pentateuch [p. 149] for example in things. Moses set the example — he was afraid of the king — but he won out eventually. The Spirit of God credits him with the reproach of Christ in Hebrews, perhaps he never used that term himself — but it was really the reproach of Christ that he suffered. It was there and he took it on.
RH What is the significance of the link between Mordecai and the king’s gate? The assassination is connected with that. And Haman could not tolerate Mordecai in the gate.
JT The allusion to the king’s gate here is, “And came even before the king’s gate; for none might enter into the king’s gate clothed with sackcloth”. Really it was an insult to the king to come in that attire. We should not want to be in the king’s gate in that attire. The king’s gate should be favourable to the people. There should not be any cause for sackcloth and a loud and bitter cry. That is the idea of the gate of the king. The gate of the king involves what he would regard as righteous administration but it was broken down. The third chapter shows that righteousness had fled. He and Haman had sat down to drink in a murderous attitude and the city had been in consternation. Where was the gate? Why was there consternation?
AP Is there a voice or sense of intelligence connected with the reference to the clothes?
JT Well, it is a comment made in the scripture and raises a query as to what brings forth this attitude. The king is not in this attitude. The gate has broken down, that is the import of the matter. And there is a reason for Mordecai’s attitude. Although he had a place in the gate there is a reason for coming before it in this attitude. There is a good reason for it. And it was of the king to find it out and know that there was a good reason for it. The question is to be simple. Is the gate broken down today and are we suffering [p. 150] accordingly?
PB What would the king represent in our times?
JT The idea is the administration of the kingdom.
PB Why should Mordecai suffer and be found at the king’s gate?
JT He is not ashamed to identify himself with the cause. David says, Is there not a cause? And is there not a cause in the recent sufferings?
CHH We get the protest of the king in Nehemiah, as Nehemiah comes before him with sadness of countenance. And the king is not without sympathy.
JT As we have been having it — the queen sitting by him, the queen referring to a benign influence. But where is it here? Where is it now? Where is it in Shushan the fortress — the king’s gate where righteousness was to be administered? Has righteousness broken down? In the world generally it has. The sackcloth and ashes shows there is a cause. David says, Is there not a cause? And there is cause for real suffering today. Mordecai is facing the matter single-handed — the divine spearhead in the conflict with the devil in Haman.
LES “The kingdom of the heavens is taken by violence, and the violent seize on it” (Matthew 11:12). I was thinking in this case that Haman should have represented the rights of the throne and the whole matter was being wrongly represented and Mordecai was using violence — doing violence to his own feelings — and taking the kingdom by force — bringing in a right representation of God.
JT That is right. The issue now is whether righteousness will prevail. Mordecai is proceeding in suffering. It does not say he prayed to God; it does not even mention God’s name, but it does say there was fasting. So that is the first thing to be noted in this matter.
RH Mordecai is giving a lead and the lead is being taken on by the Jews, “There was great mourning among the Jews, [p. 151] and fasting, and weeping,
and wailing: many lay in sackcloth and ashes”.
JT It was a right lead. That is a thing to notice and it is so now, where there is a right lead in these matters. Because there is so much confusion especially in Canada — a great deal of confusion in the minds of the brethren — there has not been a clear lead in the matter. I believe we can learn something from this passage. It is Mordecai alone — none with him so far. “And when Mordecai knew all that was done, Mordecai rent his garments, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry, and came even before the king’s gate”. And then we are told further, “for none might enter into the king’s gate clothed with sackcloth”. That is added by the Spirit of God to show us that Mordecai was not evading the dangers. It is with a loud and bitter cry, that is there was no uncertainty in the issue in which Mordecai gives a lead. It is a matter of great importance that we have a right lead so that people may know what to do.
JG “And there was found in it a poor wise man, who by his wisdom delivered the city” (Ecclesiastes 9:15).
JT Quite so. Yes, by his wisdom.
RH Would what you are saying fit in with Peter’s reference to the leaders being models for the flock?
JT Just so.
Ques What would Mordecai’s loud and bitter cry suggest?
JT Well, it is a painful experience. Loud and bitter. The Lord cried with a loud voice. The matter is heard by the universe — it is a real issue — it is the cross, you know. The Lord faced it. Here it is not God but man. The Psalms are filled with this — the sufferings of Christ in adverse circumstances.
CB Would Mordecai’s movements represent the right way of bringing things before the authorities?
[p. 152] JT Just so. The king must be brought into it because it is the king’s edict. He has committed himself to murder by the dark counsel of this man, Haman, the Jews’ enemy — it is a real drawn conflict! This is forced by this man Haman and he is called the Jews’ enemy. Satan is with him, as we know. The Amalekite — sin in the flesh. This man has great power and has the support of the king now — Satan has a real champion in the issue. But there is going to be a way made in David. There must be a David — it is really Christ. It is Christ going forth to meet the devil.
LES “I am weary with my crying, my throat is parched; mine eyes fail while I wait for my God. They that hate me without a cause are more than the hairs of my head; they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away” (Psalm 69:3,4).
JT That helps. The psalms are full of that spirit, the spirit of Christ, so that it is suffering for Christ and the glory that follows. This book as we will see is filled with the testimony of God in suffering and glory. Here Mordecai is holding the position manfully. And he has the whole Persian empire against him. That is the position.
CB Mordecai’s answers to Esther indicate that everyone must do or die.
JT The first paragraph is Mordecai’s lead and what is involved in that lead — facing the matter in suffering, in an outward way. And God is not outwardly acknowledging the thing. It is remarkable! And he is not evading the dangers for the Spirit of God says, “for none might enter into the king’s gate clothed with sackcloth”. And then Esther re-echoes this. “And Esther spoke to Hatach, and gave him commandment unto Mordecai: All the king’s servants and the people of the king’s provinces do know that whoever, whether man or woman, shall [p. 153] come to the king into the inner court, who is not called, there is one law, to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live; and I have not been called to come in unto the king these thirty days”. Well, now there she is re-echoing this to Mordecai. He was taking his life in his hands — laying down his life for his brethren. That is what is in mind. Esther makes it known it is a question of her brethren, her people, openly identifying herself with her people and Mordecai was openly identified with the people. They are taking their lives in their hands. “Hereby we have known love, because he has laid down his life for us; and we ought for the brethren to lay down our lives” (1 John 3:16). That is what is in mind in current circumstances that we may lay down our lives for the brethren. We must obey God rather than men.
FR In the first instance here Esther is not prepared to go the whole way.
JT She wanted to alleviate the position. It was not that she was so much against it, but it was feeling for her benefactor, she knew what he was exposed to and thought that perhaps he did not need to be so public about it. She perhaps thought it unnecessary to go to the gate of the king in that kind of attire in garments of sackcloth. While you cannot say she was against the thing she clearly wanted to alleviate the position.
DR Is it something like Peter when the Lord p rebuked him saying, Get thee behind me, Satan? He would seek to evade the suffering of the position.
JT As if he thought the Lord was going too far. Why expose yourself like that?
RH “Arm yourselves with the same mind” (1 Peter 4:1).
JT Very good. Well, Mordecai was armed with the preparedness to suffer — seen in the sackcloth and [p. 154] ashes. And he gives a lead and Esther comes under that lead. She tries to alleviate the matter, as already remarked. Esther commands — notice that. “And the queen was exceedingly grieved: and she sent raiment to clothe Mordecai, and to take away his sackcloth from him; but he received it not”. He was thoroughly proof against that. There is to be no modification in this matter. The Lord did not receive the vinegar as He suffered on the cross. “Then Esther called for Hatach, one of the king’s chamberlains, whom he had appointed to wait upon her, and gave him a commandment to Mordecai, to know what it was, and why it was”. She is now queenly. But as suffering comes on we want womanhood uppermost in the test, womanly qualities to go the whole way in suffering and identification with a right cause. So it is said that she gave him a commandment. The word ‘commandment’ raises the exercise of queenly qualities, but are they any good? Mordecai goes on without heeding them. “And Mordecai told him of all that had happened to him, and of the sum of money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them”. Mordecai is careful to say that he had promised. “And he gave him a copy of the writing of the decree that had been given at Shushan to destroy them, to shew it to Esther, and to declare it to her, and to charge her that she should go in unto the king, to make supplication to him, and to make request before him, for her people”. That is he is teaching her the thing as it is. Her people as well as his. He is already in suffering and she is to come in. The whole idea of a true leader is that he is not only in the thing himself but others are to come forward into the same position.
JD He is encouraging Esther in the first features of femininity; that is subjection.
JT And love for the people. Why should she [p. 155] not be a lover of the people? The principle of Christianity is to be a lover.
CB Definite committal as with Ruth — “Thy people shall be my people” (Ruth 1:16).
JT The Spirit of God is telling what happened very exactly and it is encouraging to see that Esther does not draw back. If we get right leadership God will be in the matter. The next thing is, “And Hatach came and told Esther the words of Mordecai”. No misleading on their side, the matter is plainly, clearly told. It was not wilfulness. “And Esther spoke to Hatach, and gave him commandment unto Mordecai”. This is the second commandment as if she is taking up that attitude purposely. That is all very well, but what is needed now is the spirit of suffering, not authority but suffering. “All the king’s servants and the people of the king’s provinces do know that whoever, whether man or woman, shall come to the king into the inner court, who is not called, there is one law, to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live”. Well, did Mordecai not know the law better than she did? This is her cause, but she is certainly holding to the position of avoidance of suffering. Why should you go so far and to such an extreme? Modification is a lie of the devil. Peter would modify the Lord’s position. But Mordecai is standing his ground. Not only against the possibility of being put to death, but he is standing his ground against this idea of authority in the queen so that there should be real deep feeling for her people as well as for him. So it says, “There is one law, to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live”. She is telling Mordecai the rules of the empire — well, I expect he knew more than she did about that. “And I have not been called to come in unto the king these thirty days”. And this is what he says, “And [p. 156] Mordecai bade to answer Esther: Imagine not in thy heart that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there arise relief and deliverance to the Jews from another place; but thou and thy father’s house shall perish. And who knows whether thou art not come to the kingdom for such a time as this?” Is not that a very fine speech? Full of wisdom and force. Who can stand against such wisdom and courage in a leader? She was protecting herself by what he knew as well as she. But he tells her that she will perish and her father’s house — and who knows but perhaps you have come to the kingdom for this very thing. What an opportunity for you. If you do not take this up your queenly position will not save you — truly you will perish with the rest of us. And it is beautiful to see how she takes up the position and is prepared to live and die for the brethren.
LES It should be a challenge to us whether our lives are fully committed to the suffering of the testimony.
JT There is a lesson here. It is a real challenge!
HL Take thy share in suffering.
JT Quite so. This is her share.
JC Do you think that Mordecai started the leadership in a very simple way by refusing to bow to Haman and as he comes on to this there is more courage and wisdom shown?
JT Quite so. He had already taken his life in his hands.
JC He would imperil his life and the Jews would take account of that.
JT The enemy is to be faced. It is against the devil. He was the power and the king was with him.
DR Why does it say, “who knows whether thou art not come to the kingdom for such a time as this”? Whereas actually Esther came to the kingdom to take the place of Vashti.
JT Well, the lawless queen will not come into suffering. There is no love with her. Will the Romish system suffer for the truth? Her very position makes the saints suffer. “I sit a queen and am no widow” (Revelation 18:7). That is her position. No doubt the carrying forward of the idea of Vashti has that result in the natural feminine thought. The natural mind will not accept suffering. Whereas — Mary — the word means suffering. The Marys are representative of suffering. It is Marah. The principle belongs to those who love Christ and the brethren.
JD Mordecai’s leadership really began in chapter 2:20. “Esther, as Mordecai had charged her, had not yet made known her birth nor her people”. Under the governmental ways of God Mordecai was looking for a certain moment and training the woman for her place in it.
JT Well, look at her now. She is using the word ‘command’. It is protection for herself. But suffering is the order of the day now. Is she going to join in it? So it is given to us not only to believe on Him but to suffer for Him. So that “the marriage of the Lamb is come, and his wife has made herself ready” (Revelation 19:7). She was the wife of the Sufferer — of the Lamb. That is the idea here. Mordecai is now a type of Christ. He is the sufferer, will she join him?
J.D. It is a challenge!
AP Is it answered in Esther’s request to Mordecai to fast with all the people?
JT Yes. It is remarkable to see that as enlarging on this book. The people of God are disowned outwardly, but nevertheless cared for by God and gradually but surely drawn into the sufferings of Christ — for that is the divine way. Suffering first and glory afterwards. And so she is in keeping with that position. Who knows? “Who knows whether thou art not come to the kingdom for such a time as this?” As much as to say, God will help us either by you or someone, but this is your opportunity. It is a real positive argument — for something will be done — if she does not do it someone will.
JF Would it be the side of teaching with a leader — the part that Mordecai takes here?
JT Why have we got the position we have if we are not come into it for some purpose? The Lord has something in it. It is a wonderful history of grace — the testimony of God in Christianity. We are sure of how the matter is going to go. The question is, Are we in it?
JG In it to preserve life.
LES In connection with the suffering in Revelation 11 there are two witnesses, two olive trees — a testimony to their suffering.
JT Very good.
GM Does the crisis bring out this spirit of suffering as seen in Christ?
JT We know that we are in the fellowship not only for protection but the Lord has matters to attend to with us and He needs us. In the crisis are we to be counted upon to go the whole way?
LES “Which is called spiritually Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8).
JT That is it. We are to suffer for Christ — to be crucified with Him.
JD “These are the two olive trees and the two lamps which stand before the Lord of the earth; and if any one wills to injure them, fire goes out of their mouth, and devours their enemies” (Revelation 11:5). As if there is power in the testimony of God itself.
JT And then after they have lain three days and a half in the street of the great city they are taken into heaven. What a result! What a great and [p. 159] glorious end to suffering! And this is given you. So you see from the incident in Revelation 11 that it is worth while to stand — not modifying the position but going the whole way with the truth.
CHH So the apostle says, “So that death works in us, but life in you” (2 Corinthians 4:12). That is the situation.
JT He says, “For I think that God has set us the apostles for the last, as appointed to death. For we have become a spectacle to the world, both to angels and men”. “To the present hour” that is going on. Well, it means suffering and Paul is drawing the Corinthians into it. He was a leader. Mordecai is the leader here. Leadership will not suggest to the young men to avoid suffering to protect themselves, but will urge them to go the whole way in suffering and reproach for the name of Christ and for conscience sake.
RH Let them that are wise instruct the many.
AH Esther had not been called in to the king — she will have to take the matter in hand to come into Mordecai’s suffering.
JT All implying as Mordecai had said that she would not save herself. Her position would not save her.
AH There may be a danger with us of feeling the position all right and yet not taking our share in the suffering.
JT Moses esteemed the reproach greater riches. Well, now to proceed with Esther. She is coming to it now, thank God. Our thought is that all should come to it, to be out and out with the issue whatever it is and accept the consequences of it. “And Esther bade to answer Mordecai: Go, gather together all the Jews that are found in Shushan, and fast for me and neither eat nor drink three days, night or day: I also and my maidens will fast likewise, and so will I go in unto the king, which is not according to the law;
and if I perish, I perish”. She is coming to the true feminine attitude. She has her maidens — there will be reproach — fasting in the king’s palace. What is the king going to say to that? But she is showing now that she is moving with the current of God. She is not asking them to pray for her. There is no prayer — God is not recognised in that way. Instead of prayer there is fasting. Prayer is quite acceptable. It is common, too, even with the heathen. But fasting is self-denial. Prayer does not cause that. But fasting comes in here. She would not do well for herself — it is self-denial. She will not do well for herself but will come under reproach. And then this is what she will do. “And so will I go in unto the king, which is not according to the law; and if I perish, I perish”.
RH She is not now evading.
JT Out and out for God now.
RH She can now command Mordecai.
JT Well, quite so. “And Mordecai went his way, and did according to all that Esther had commanded him”. He bows to her command when she is going the right way. She now has moral power that he will recognise.
JD She has calculated judgment — If I perish, I perish.
JT It was really a very serious matter because circumstances were ninety-nine per cent, against them. Haman in such power and the king with him. What can you expect of this? They are really taking their lives in their hands. It is a real thing. God is looking for that in His people.
RH Where thou diest I will die.
JT It is real womanhood.
JF The three Hebrew children went that way.
JT Also Daniel when he heard the decree of the king went and prayed as usual, towards Jerusalem — but they do not pray here — God is hiding His face [p. 161] from them. He is telling us now to fast. The issue is real men and women who are able to go all the way in suffering.
LES “I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, that I have great grief and uninterrupted pain in my heart, for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh” (Romans 9:1 - 3).
JT Just so. Think of a man saying that! He does say that he had wished — not necessarily now — but he had wished himself a curse from the Christ.
FR What would these three days of fasting involve? Would it be a full witness to the position?
JT It is a period of exercise. We have the seven and three here — full testimony to something. Really pointing to the death of Christ — three days and three nights in the heart of the earth. The Spirit of God has written this book that the lovers of Christ might see the call for suffering for Him.
PB Would Esther here represent the mind and feelings of the brethren when they arrive at and accept the mind of Christ prophetically?
JT Esther calls others into it. She suggests that all the Jews in Shushan be brought into it. “Gather together all the Jews that are found in Shushan, and fast for me, and neither eat nor drink three days, night or day”. So now the thing is started. You can see God is working. And so it goes on, “And it came to pass on the third day, that Esther put on royal apparel, and stood in the inner court of the king’s house”. She is going to handle a big matter now — the king, the king’s house — the rights of the throne. “And it was so, when the king saw the queen Esther standing in the court, that she obtained grace in his sight”. It is the work of God. The third chapter is the work of the devil and also Ahasuerus is brought into it. But now the king [p. 162] is favourable. God is doing it. We look for that.
CHH God turns the heart of the king and we can count on Him to do it.
RH Why is there not sackcloth with Esther here?
JT She is a wise woman, too. After the suffering is gone through we must look for wisdom. Christ is the wisdom of God and the power of God. It is no place for sackcloth now. The king would be provoked if the queen came before him in sackcloth. She has suitable attire for the king’s presence.
CB How would this work out with our young men as appearing before tribunals, etc.?
JT Well, it is a question of being wise in our attitude. The account of the spirit of the young in Canada is to be curt, unmannerly and disrespectful; it is a well-known thing. In the midst of evil as we stand unmovable we have to suffer and it requires that we judge ourselves and disallow our feelings and act wisely before the authorities, not antagonising them.
JF Would that come out in being prepared to take the words that the Government uses in relation to us?
JT You mean to call ourselves brethren number four in the way that they call sect. It is not a sect — it is the assembly of God. But it is the way they call sect. Paul says, “But this I avow to thee, that in the way which they call sect, so I serve my fathers’ God” (Acts 24:14).
LES Do we see the right spirit as Paul stands before Felix, Festus and Agrippa?
JT How very courteous and subject his manner was. He knew more than they did and yet he credits the king with knowing all. He addresses Festus as most noble Festus.
RH The truth is to be presented attractively.
JT The young brothers who will be [p. 163] wise and suffer for the sake of wisdom will not antagonise unnecessarily.
AH Having concern in the suffering that the authorities may take account of us rightly.
JT We do not want to go so much into details but in certain places those in high places in Great Britain have used the most encouraging terms regarding the Lord’s people because of the right spirit being manifested, of their subjection and respectfulness — that they will suffer — they have plenty of greatness inwardly. Well, the fifth chapter is just a continuation of the fourth. “When the king saw queen Esther standing in the court, that she obtained grace in his sight”. Well, the tide is turning — the devil is defeated through her wisdom, undoubtedly through the fasting. God has respect to that.
Rem A right lead is given by Mordecai and the brethren are unified in following it up.
JT If there is a right lead it should be followed up. It only confuses the authorities when So-and-so has a different view from you. And why have a different view from the brethren because the truth is the truth, and if a lead is given follow it.
Rem Right conditions have been brought about and Mordecai now turns around and submits himself to Esther.
JT Because when the truth comes out in the commands of the queen, he loves to do them.
TD It is the decision that she arrived at — If I perish, I perish, which gives her courage to move forward, to die for the brethren if necessary.
JT Attaching herself to the leader given of God.
JG And bringing all the Jews into the matter.
JT The voice from the altar in Revelation 6:10 says, “How long, O sovereign Ruler, holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth?”. This is from the souls under the altar who had been slain for the [p. 164] testimony of God. And they are told to wait for the others, their companions in suffering. And so they obtain a better resurrection.
FR Paul says, I die daily.
JT Well, you expect that. It is nothing new. Peter says, Do not regard it as new. So it goes on to say, “And the king said to Esther, What wilt thou, queen Esther?” Queen — that is her position. She is queenly and womanly now — a sufferer. God is evidently honouring her. So the king says, “And what is thy request? it shall be given thee even to the half of the kingdom”. All this means a way out. God has now come in and the king is completely in favour of what is right.
Rem Would God make a way of escape now?
JT Well, it may be that we have not fasted. If we fasted more, we would get more. Maybe this idea of fasting is what we need.
JD Would Philippians 2:17, “But if also I am poured out as a libation on the sacrifice and ministration of your faith, I rejoice”, be somewhat akin to Esther’s word, “If I perish, I perish”?
JT “Poured out as a libation”, that is a beautiful thought. That is the offering of oneself for a libation. Paul would fully complete the thought of going the whole way in suffering. The three mighty men broke through to get the water for David. David says, I will not drink but offer it as a libation to God. They risked their lives — he could not drink that water. We shall have to take up the subject, God willing, tomorrow, from chapter 5:4.