LAYING DOWN OUR LIVES FOR THE BRETHREN
[p. 250] LAYING DOWN OUR LIVES FOR THE BRETHREN
1 John 3: 16; Esther 2: 5 - 8; Esther 3: 8 - 10; Esther 4: 1 - 16; Esther 9: 29 - 32
I have read somewhat lengthily, but it is necessary in order to bring forward certain thoughts with reference to the brethren, as to whether they are regarded as worth while laying down our lives for. Their worth is obviously to be established, and John’s epistle sets out the intrinsic value of the brethren: that is, they are born of God and so partakers of the divine nature; so much so that the writer of the epistle says that if one does not love his brother whom he has seen, how can he love God, whom he has not seen — a simple statement, but of immense import as to the value of the brethren. They are products of the divine nature, and if one does not love that in a brother, he will not love it in God. So that a brother-hater is a God-hater.
That is what should be kept in mind in reading John’s epistle. He is not dealing with externals, but with intrinsic worth, going so far as to say, “Even as he is, we also are in this world”. The saints are thus peculiarly precious to God. In the midst of this world, marked as it is by hideous corruption, the saints, as manifesting His holy nature, are like refreshing green in His eye. There may be those who are merely called brethren, but that is another matter. There are those who cast stones at the real ones. And so the idea of the Jew enters into this, and I desire to work out that thought in Esther, linking it with the significance of the name of Jew as seen in the New Testament.
If we take the gospel of John, it is a term that denotes religious opposition. But then the apostle Paul has clarified the name, so that it has real worth. He says, “he is not a Jew who is one outwardly, ... but he is a Jew who is so inwardly; and circumcision, of the heart,
[p. 251] in spirit, not in letter; whose praise is not of men, but of God”, Romans 2: 28, 29. I am not speaking of literal Jews but rather of professed christians. For the Lord, in addressing Philadelphia, Revelation 3, speaks of them as such, “Who say that they are Jews, and are not, but lie”.
Well, what I have said indicates the idea of the Jew in the mind of God and I wish to work it out through the book of Esther. It is exemplified in Mordecai, that is, one who lays down his life for the brethren; indeed, in this he is a leader. There are many senses in which we may be leaders, and Mordecai is a leader in laying down his life for the brethren. In a striking way he leads another; I refer to Esther, who, being a woman, represents more than herself; she represents the subjective principle, that is, the capability of being led; and led on to actual surrender of herself for the brethren. The youngest here can enter into this, for Hadassah is a young person as she is introduced to us, and one capable of being influenced by another in the right direction. We are all capable of being influenced in the wrong direction; it is a thing to be watched, even by older ones, that we may not come under influences that are inimical to fellowship, the peace of the brethren and the progress of our own souls; that we see to it that our companionship is wholesome, for if I company with a person who is stronger minded, and he or she has unwholesome proclivities, I shall certainly be damaged, for “evil communications corrupt good manners”, 1 Corinthians 15: 33.
Now, Mordecai was a Jew. That is how he is introduced to us; and, so that there should be no mistake as to his genuineness, we get his pedigree. Pedigree has a great place in Scripture. It has a considerable place among men, too, but in Scripture it has a spiritual significance; it means that I establish my genuineness as a believer. I must do that, or the brethren are sure to be chary of me. It is extremely difficult to determine some,
[p. 252] and so the apostle Peter stands out in Acts 8 in his discernment, which is one of the scarcest things among the people of God; the discerning of good and evil is rare, and especially when we have to do with persons of ‘education’; they may elude our sensibility unless we are much with God in prayer. Simon was detected by Peter, who says, “Thou hast neither part nor lot in this matter”. What those who seek to keep the Lord’s commandments are going on with is very great, whatever the opinion of men may be. Nehemiah said, “I am doing a great work”, and it is a sorrowful thing if anyone is found with neither part nor lot in it.
And so the Holy Spirit gives us the genealogy of this man: he is a real Jew, and would measure up with the apostle’s requirements. He was a Jew inwardly, and the first feature is that he looks after his relative, a cousin. Not that our brethren who are not walking with us are only our cousins; although in a practical way, many among them are such and removed even five or six times! Esther was Mordecai’s near cousin, and her father and mother had died. It refers to spiritual condition: a person bereft of protection. She was left fatherless and motherless, but she had a cousin, and he proved to be “a brother ... born for adversity”, Proverbs 17: 17. He behaves himself towards this relative becomingly, which is an important matter, indeed it is a feature of the book of Esther, that all things are done in a seemly way. The book teaches us spiritual seemliness, so that we may know how to behave ourselves in certain circumstances. External circumstances are constantly varying, so we must know how to act.
The name of God is not mentioned in this book, indicating that certain conditions among the people of God necessitate that He cannot openly identify Himself with them. As we shall see, Mordecai and Esther recognise this and behave accordingly. Things are to be done in a seemly way, as determined by the attitude [p. 253] of God toward His people. Mordecai is all the time the brother, and he has in view that which signifies that he is ready to lay down his life for the brethren. It is well to inquire as to how we regard our spiritual relations. This passage puts us under obligations to all our brethren. That is our position. How are we acting toward them? Mordecai brought Esther up as his own daughter, and looked after her with tenderness. This is a very practical matter, if we qualify here, we begin with the establishment of our identity as Jews, that is, as genuine christians. And then the affections that become us flow, as God gives us opportunity in relation to all those that are His.
I want now to shew how the brethren are regarded in this world. It is seen in Haman’s representation to the king. Such a man as Haman, of course, will only say what suits himself. He is an aspiring politician, and will go to any length to get this hated people out of the way. He is representative of the devil and hates the name of the people of God. His ire is raised by the faithfulness of Mordecai, the leader in this great principle of laying down our lives for the brethren, “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”. Mordecai is moving in the lead the Lord has given, and he is leading another in it, as we shall see. To aspire to leadership in this sense is right, therefore; not that it gives me prominence, but it helps others. As seen here it is a reflection of Jesus: He laid down His life. It is a question of love, and it is portrayed in Mordecai, under the most distressing circumstances.
Let us just picture ourselves in Haman’s speech. It is humbling and hence sobering to see ourselves thus; but how different to see ourselves as God sees us! To get a real view, as in John’s epistle, of the saints viewed as born of Him. But it is a wholesome thing to hear what the enemy says about us, about those who are real Jews;
[p. 254] who are not simply saying that they are real, but are circumcised in the heart and spirit, whose praise is of God. How great a thing it is to be praised of God! God may not praise us. Paul says, “I do not praise”. The real Jews are praised of God. Haman says, “There is a people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people, and they keep not the king’s laws; and it is not for the king’s profit to suffer them. If it please the king, let it be written that they may be destroyed”, Esther 3: 8. How the enemy regards us is a heart-searching matter, and it comes out in one way or another. I may be a mouthpiece of the enemy in this respect, speaking against the Lord’s people, speaking of them rashly and loosely, speaking of their conduct with unmeasured terms. Let us be fair with the brethren; let us not be their accusers characteristically, or we shall be on the side of Satan. If we have to deal with their sins, let us, as the Lord says, “judge righteous judgment”.
Although this speech of Haman’s was in the main false, it was sufficient to influence the king, and all such false accusations are damaging. They are sure to damage the minds of certain persons, even some who are not disposed against the brethren. It is a terrible thing to influence others against the people of God. That is what Haman did; to the end, indeed, that the king ordered a decree to go forth that they should be destroyed. Haman had ten sons, and he and his sons were hanged. The government of God goes on. It may take days or weeks or years; but the government of God will overtake its object; and as surely as the sun rose. Haman was hanged on his own gallows, also his ten sons. Let us be on our guard not to be on the side of false accusations. Every matter that has to be adjudicated among the people of God has to be done rightly. Is it true or only partially true? It is our salvation that this spirit of judgment should be amongst us, otherwise the position would [p. 255] become so that the Lord would not go with us, and that is what the enemy is aiming at.
We are told here that Mordecai knew all that was done. A terrible position had come about for the brethren, scattered throughout one hundred and twenty-seven provinces. The king and Haman were careless, sitting down to drink, but the city was in consternation. God was moving. God always moves at the right time, although He may not shew His face. The consternation of the city of Shushan was due to Him! I am thinking of Mordecai. What will he do now? Will he continue to be a true brother? Jesus said, “If therefore ye seek me, let these go away”. He stood out: ready to lay down His life for His own. It is for us to perceive the love and let it have its reflection in us. Mordecai is equal to this: he comes into the public position, clothed in sackcloth. He is a true Jew and he is not concealing it: he is identifying himself with his brethren, as appointed to destruction.
But then, what will Esther do? That is the next question. What will you young people here do? Will you shrink backward or will you take your place openly with the brethren, as in affliction? You need grace to be definite, especially if you have any little status in this world. Esther had a great position, she was the queen. The influence of a wife or a son or daughter may modify one’s stand with the brethren. If we are not to be influenced by our wives, or sons, or daughters, we must take a firm stand and keep on the sackcloth. She sent other raiment to Mordecai, as if to modify the position, but he directs Hatach to go to Esther and tell her that it is imperative that she should intercede with the king. The salvation of the brethren hinges on it. He sent her word in effect ‘Do not think that you will escape if the enemy gets the advantage. You and your father’s house will suffer, too. We are bound up together. The Jews are proscribed, and although you are in the palace, you will not escape’.
[p. 256] So he influenced Esther to take her stand with the brethren. It is a triumph indeed to influence a brother or sister, young or old, who is disposed to go in the wrong direction, to take a stand for what is of God. To deliver souls we must stand firmly. Mordecai brought Esther round. She says, ‘Let us fast!’ In the book of Daniel it would be, ‘Let us pray!’ Daniel and the three with him prayed to God and God heard them. It was prayer; Daniel is marked by that. But here God is hiding His face, and so Esther and Mordecai are acting in a comely manner. So she says, “Fast for me, ... I also and my maidens will fast likewise”. We need this if we are going to stand in a crisis. And when I say a crisis, I mean that a position in the testimony of God is a crisis from beginning to end. Issues constantly arise. It is constant conflict. How are we going to stand? By fasting.
Esther says, “If I perish, I perish”. That is a fine speech, but Mordecai brought her to it. She is brought to it by leadership. The Lord is calling for leaders, those who will go before and expose themselves, like Mordecai, in the open and like Esther in the king’s palace. She has her life in her hands, as had Mordecai, but victory was granted them. The story of Esther is well known, but this is the point, “If I perish, I perish”. Satan said of Job, “Skin for skin, yea, all that a man hath will he give for his life”. But the Lord Jesus gave His life. He laid it down. So we are to lay down our lives for the brethren — this scattered and feeble people, whose very name is a reproach. As the name “Hebrew” in the days of Moses, so the name “Jew” was a reproach in the days of Mordecai. But he and Esther regard the Jews as their brethren, and they take their lives in their hands, to lay them down for them. God will honour the spirit of laying down our lives for the brethren.
The closing verses are to show how persons who lead in this way are epoch makers, landmark makers. The feast of Purim became a fixed one, as if to honour the devotedness [p. 257] of these two persons. And I believe everyone in the history of the church who has in like manner come forward as a leader has this distinction in some sense. We are not to move the landmarks our fathers have set up. These verses indicate that Esther and Mordecai would be regarded as landmark makers, “And queen Esther the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim. And he sent letters to all the Jews ... words of peace and truth, to confirm these days of Purim in their fixed times, ... and as they had decreed for themselves and for their seed ... And the decree of Esther confirmed these matters of Purim: and it was written in the book”. Heaven is interested in the doings of the saints. Accounts are kept of the exploits of the saints, as were the exploits of David’s mighty men, and amongst them will be those landmark makers who have turned the tide in the favour of the people of God. The divine stamp was on their work. Through these two, the people are overwhelmingly delivered, the victory over their enemies being great. This may come about with any of us who resolves to take his life in his hands on behalf of the brethren. Mordecai and Esther taking this ground, the victory was secured, the feast established, and the landmark made.
May God lay these things on our hearts! God speaks to us and puts things upon us. These scriptures have a voice to us: “for the brethren to lay down their lives”. They are worth dying for!