Gen 45:9-13, 1Sa 2:8, Est 4:14, 10:3, Job 36:7, Luk 22:29-30, Rev 3:21 | TSK | STEP

Genesis 45:9-13

Thus saith.

come.

in the land.

Goshen.Goshen was the most eastern district of Lower Egypt, and the frontier of that country and Arabia, not far from the Arabian gulf, and lying next to Canaan; for Jacob went directly thither when he came into Egypt, from which it was about eighty miles distant, though Hebron was distant from the Egyptian capital about three hundred miles.

be near.

Joh 14:2,3; 17:24

47:6,12; Mt 15:5,6; Mr 7:9-12; 1Ti 5:4

your eyes.

42:23; Lu 24:39; Joh 20:27

my mouth.

Not as.

42:23

my glory.

Joh 17:24; 1Pe 1:10-12; Re 21:23

bring.

Ac 7:14

1 Samuel 2:8

the poor.

Job 2:8; 42:10-12; Ps 113:7,8; Da 4:17; Lu 1:51,52

set them.

15:17; Ge 41:14,40; 2Sa 7:8; Job 36:6,7; Ec 4:14; Da 2:48; 6:3

Jas 2:5; Re 1:6; 3:21; 5:10; 22:5

the pillars.

Job 38:4-6; Ps 24:2; 102:25; 104:5; Heb 1:3

Esther 4:14

then shall.

Ge 22:14; Nu 23:22-24; De 32:26,27,36; 1Sa 12:22; Isa 54:17

Jer 30:11; 33:24-26; 46:28; Am 9:8,9; Mt 16:18; 24:22

enlargement. Heb. respiration.

Ezr 9:9; Job 9:18

but thou.

2:7,15; Jud 14:15-18; 15:6

whether.

Ge 45:4-8; Isa 45:1-5; 49:23; Ac 7:20-25

for such a time.

1Sa 17:29; 2Ki 19:3; Ne 6:11The fact related in this verse was unquestionably the reason why Esther was raised to regal honours, by the overruling providence of God: she was therefore bound in gratitude to do this service for God, else she would not have answered the end of her elevation: and she need not fear the miscarriage of the enterprise, for if God designed her for it, he would surely bear her through and give success. It appeared by the event that Mordecai spoke prophetically, when he modestly conjectured that Esther came to the kingdom that she might be the instrument of the Jews' deliverance. Mordecai thoroughly believed that it was a cause which one way or other would certainly be carried, and which, therefore, she might safely venture upon. Instruments might fail, but God's covenant cannot. There is a wise design in all the providences of God, which is unknown to us till it is accomplished; but it will prove in the issue that all is intended for and centre in the good of those who trust in Him.

Esther 10:3

next unto king.

Ge 41:44; 1Sa 23:17; 2Ch 28:7; Da 5:16,29

accepted.

3:2; Ro 14:18

seeking.

Ne 2:10; Ps 122:6-9; Ro 9:2,3; 10:1 REMARKS ON THE BOOK OF ESTHER. This Book, which derives its name from the person whose history it chiefly relates, is termed in Hebrew, [megillâh 'Ectêr ,] megillath Esther, "the volume of Esther." Concerning its author there are various opinions: some attribute it to Ezra; some to Joachim, the son of Joshua the high priest; others to the men of the great synagogue; and others to Mordecai, which seems the most probable opinion. The events here related probably refer to the time of Artaxerxes Longimanus, who, according to Prideaux, was the Ahasuerus of Esther, agreeably to Josephus, (Ant. 1 xi. c. 6,) the Septuagint version, and the apocryphal additions to this book. The history, therefore, comes in between the sixth and seventh chapters of Ezra, commencing about A.M. 3540, and continuing through a period of twelve years: it relates the royal feast of Ahasuerus; the disgrace of Vashti, (ch. 1:;) the elevation of Esther to the Persian throne; the essential service rendered to the king by Mordecai, in detecting a plot against his life, (ch. 2:;) the promotion of Haman, and his purposed destruction of the Jews, (ch. 3:;) the consequent affliction of the Jews, and the measures pursued by them, (ch. 4:;) the defeat of Haman's plot, through the instrumentality of Esther, against Mordecai, (ch. 5:-7:;) and also the defeat of his general plot against the Jews, (ch. 8:; 9:1-15;) the institution of the feast of Purim to commemorate this deliverance, (ch. 9:16-32;) and the advancement of Mordecai, (ch. 10:;) and though some Christians have hesitated to receive this book into the sacred canon, yet it has always been received by the Jews, not only as perfectly authentic, but also as one of the most excellent of their sacred books. That it is a genuine and faithful description of a real fact, the observation of the feast of Purim, to the present day, is a sufficient evidence; since it is impossible, and in fact inconceivable, that a nation should institute, and afterwards continue to celebrate without interruption, through every generation of that people, in a long succession of ages, in whatever places they may have sojourned, this solemn annual festival, merely because one of their nation had written an agreeable fable or romance. It has been remarked, as an objection to this book, that the name of God no where occurs in it: His superintending providence, however, is frequently illustrated. It is shewn, indeed, in every part of the work; disconcerting evil designs, and producing great events, by means seemingly inadequate. It also presents an interesting description of mortified pride, and of malice baffled to the destruction of its possessors; and exhibits a very lively representation of the vexations and troubles, the anxieties, treachery, and dissimulation of a corrupt court.