CHAPTER I
ESTHER
JEHOVAH chose the children of Israel as and for his own peculiar people. He made a covenant with them and gave that people an opportunity to prove their faithfulness to him and to maintain their integrity toward him. For more than eighteen centuries Jehovah dealt with that people to the exclusion of all others. Because of their unfaithfulness to their covenant the Israelites, which are also called Jews, were carried away in captivity to the land of Babylon. A small number of the Jews were faithful to God and were permitted to return to their native land. These faithful ones the Scriptures describe as "the remnant".
Jehovah has caused the gospel of his kingdom to be preached to the people of certain nations over a period of more than eighteen centuries. Many of the people who have heard this message of truth have voluntarily entered into a covenant with God, agreeing to do his will. The greater number of such have been unfaithful to God and to their covenant and have fallen away to the world, which is under the control of Satan the Devil and which the Scriptures desig-
nate under the term "Babylon", or Satan's organization. A comparatively small number of those who made a covenant to do God's will have maintained their integrity toward Jehovah and remained faithful to him. These faithful ones are permitted to escape from Babylon, which is Satan's organization, and to be brought into Jehovah's organization. These faithful ones the Scriptures designate as "the remnant" now on the earth. These who go to make up the remnant company are also called by the Lord the "faithful and wise servant" and are by the grace of Jehovah appointed to be and designated as Jehovah's witnesses. (Isa. 43:10-12) Because these of the remnant obey God and deliver the testimony of Jesus Christ they incur the ill will and hatred of all the agents of Satan, that old . Dragon, the Devil. (Rev. 12:17) Jehovah has laid upon the remnant the obligation of delivering his message of truth to the people who desire to know and to understand his Word. Because the remnant love Jehovah they delight to obey his commandments, even though by so doing they are subjected to great persecution and danger. For the encouragement of those who love him Jehovah God says: "Ye lovers of Jehovah! be haters of wrong; he preserveth the lives of his men of loving-kindness, from the hand of the lawless will he rescue them." — Ps. 97:10, Roth.
At the present time Jehovah is causing his message of truth to be delivered to the people, particularly within the realms of "Christendom", in order that the people may have an op-
portunity to know who is the Supreme One and in order that the people may take their stand either on the side of the wicked one Satan or on the side of the great Jehovah God. That all may know what will be the final result Jehovah plainly sets forth in his Word his judgment: "The Lord preserveth all them that love him: but all the wicked will he destroy." — Ps. 145: 20.
Jehovah employs his own good way to conceal his purposes until his due time to make them known. Before that time no one can understand them. His purposes concerning man are set forth in his Word and are often stated in such cryptic language that no man can decipher them. In his due time Jehovah brings to pass events in fulfilment of these dark sayings and then permits those who love him to understand them.
Jehovah caused the Bible to be written by his holy men of old and they wrote as the spirit of God moved them to write. The Bible is therefore his Word of truth. Since Jehovah supervised the writing of the Scriptures, it must be conceded that he also supervised the placing in the Bible the books that properly belong there. The fact that the Bible has successfully withstood all assaults of its enemies is corroborative proof that what it contains is there by the will of God for the purpose of making known his course of action toward men.
The canonicity of the book of Esther is disputed by many critics. A book that is entitled to a place in the Bible is called canonical. A book not entitled to a place in the Bible is called uncanonical. Title to a place in the Bible is
canonicity. The Old Testament canon contains the book of Esther, and there is much proof that the arrangement of that canon was made in the time of Ezra and Nehemiah, both of whom were God's holy prophets. The book of Esther is a part of the Bible; and just as certainly as it was placed there by the will of God, just that certainly it is authentically a part of the Bible.
Commentators who have professed to be followers of Christ and servants of God have called, into question the authenticity of the book of Esther; hence the matter is here noticed. Melito of Sardus and Gregory of Nazianzus omitted from their list of canonical books the book of Esther. Athanasius classed it with the non-canonical books, and Luther denounced it. These men were thought to be God's representatives on earth. Maybe they were not. Opposition to the canonicity of the book of Esther is based mainly on the fact that the name of God does not appear in it even once. Another author says concerning the book of Esther:
"The objections urged against the canonicity of the book of Esther resolve themselves principally into these three: (1) That it breathes a spirit of narrow, selfish, national pride and vindictiveness, very much akin to that displayed by the later Jews, but wholly alien from the spirit which pervades the acknowledged books of the Old Testament; (2) that its untheocratic character is manifested in the total omission in it of the name of God, and of any reference to the divine providence and care of Israel; and (3) that many parts of it are so incredible as to
give it the appearance rather of a fiction or romance than the character of a true history." — McClintock and Strong's Cycl.
Satan probably concluded that some day the book of Esther would be understood by people on the earth and that the correct understanding thereof would not look well for Satan and his ecclesiastical representatives and that he could use his clergy to a better advantage than anyone else to discredit the book and thus keep it out of the minds of the people. The original and fertile liar would therefore hypocritically put into the minds of such men to say that the. book does not even mention the name of God and therefore it must be mythological or legendary in its origin; and so they have said. For these men to call in question the book would afford and has afforded an opportunity for intellectual display of the mental capacity of men of world renown. No one could give a satisfactory explanation of the book; hence the critics seem to have the best of the argument.
But the book of Esther is in the Bible, and certainly there by the will of God. If we agree that it is properly in the Bible, then the purpose of its being put there must be determined from the Bible itself. The critical or hypocritical opinions expressed by men could have no weight as to its authenticity. One part of the inspired divine record reads: "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." — Rom. 15:4.
The most prominent figures mentioned in the book of Esther were Jews, or Israelites, and concerning the things that happened to that people it is written: "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." (1 Cor. 10:11) Furthermore it is written, in 2 Timothy 3:16,17, R.V.: "Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work."
From these scriptures and the facts now known to Christians also, we must conclude that the book of Esther is a part of God's Word; that it was written aforetime for the aid, comfort and encouragement of God's people now on earth because we are at the end of the world, and that which is contained therein is good and profitable for instruction to the people of God that such may be fully equipped to perform the duties that Jehovah has laid upon them. For these reasons the book of Esther will be considered somewhat in detail, and it is hoped that those who love the Lord may be aided and encouraged thereby.
It seems quite certain that the book of Esther is the divine record of a great drama or living picture arranged, supervised and directed by Jehovah God to particularly foreshadow the things that are now coming to pass at the end of the world. Knowing the end from the beginning Jehovah has held back the meaning of this
great drama until the time when his people on earth are much in need of aid and encouragement. The anointed are warned that at this very time Satan, who has been cast out of heaven, is very mad at the remnant and goes forth to make war against them to whom is committed the testimony of Jesus Christ. That testimony must now be delivered and those of the remnant delight to obey the commandments of the Most High in delivering it. (Rev. 12:17) This is further evidence that Jehovah will preserve all them that love him and that continue faithful to him, and he discloses the means employed, as shown by the facts set forth in the drama prepared long ago.
Jehovah makes known to man the meaning of his Word in his due time, and not according to the work or wisdom of man. It is Jehovah's gracious provision. He who looks for some human creature to make the Bible plain will not understand it. When God's people do receive an understanding of the Scriptures they should be glad to give all the glory and honor to Jehovah, where it properly belongs.
ESTHER AND MORDECAI
The Jews were carried away captive, in 606 B.C., to Babylon, which was then the world empire. Babylon was afterwards overthrown by the Medes and Persians, in 538 B.C. About two years later, in 536 B.C., Cyrus issued the memorable decree permitting the Jews to return to Jerusalem, or Zion, and to rebuild the temple of the Lord there. Afterwards, during the reign
of the Persian monarch Ahasuerus, and daring the period from 485 to 465 B.C., the events in the book of Esther occurred.
The empire under Ahasuerus' reign extended from India to Ethiopia, embracing one hundred and twenty-seven provinces, including Palestine. The Jews were scattered throughout these various provinces. Shushan was the royal city and the residence of Ahasuerus the king. It was at that place that Mordecai resided with his young cousin Esther. Vashti the queen refused to obey the commandment of the king to appear before him at his feast, and was thereafter by royal decree for ever debarred from her position as queen. The king then set in motion his organization to find within his realm some fair maiden to be made his queen. Mordecai the Jew began to groom his young cousin Esther for the place of first lady of the realm. At that time it was not known to the king or any of his . officers that either Mordecai or Esther was Jewish. Such is the general historical setting of the drama, all of which it now appears was arranged and directed by Jehovah through his duly constituted servants or angels.
This great drama, laid chiefly in the capital city and palace of the king of the Medo-Persian empire, involved both God's chosen people and those of Satan's organization. To aid the student in the examination thereof the names of the principal players are here first given with a brief statement of what the name of each one particularly represents or means and what each player foreshadowed or represented.
THE PLAYERS
Esther, the Jewish maiden, who became queen, pictured God's remnant now on earth from the standpoint of being those who are anointed and designated to the office of members of the bride of Christ.
Mordecai, a devout Jew and cousin and counselor of Esther, pictured the remnant of God's people now on earth from the viewpoint of being members of God's "faithful servant" class to whom is committed the testimony of Jesus Christ, or kingdom interests, and which was committed to this class when Jesus appeared at the temple, as shown in the parable of the talents. — Matt. 25:14-30.
Ahasuerus, the king of Persia, pictured royal or regal power and office in the abstract, and he played a double part or double role. Sometimes in the drama he pictured Satan the rebel god, and then again he pictured the Lord Jesus Christ who is earth's rightful King, and sometimes he pictured Jehovah. It is the royal office that must be kept in mind.
Vashti the first queen pictured that religious class including the Pharisees and those in modern days who were likewise once in line for the kingdom but who do not qualify for the kingdom because of insubordination or lawlessness.
Haman pictured modern Pharisees or the so-called "Christian" clergy, and the "evil servant" class, "the man of sin," "the son of perdition." — Matt. 24:48-51; 2 Thess. 2: 3-12.
The Jews scattered through the one hundred and twenty-seven provinces of the empire also
pictured God's people of the present time who are scattered throughout the whole earth. Esther and Mordecai were merely representative members of the Jewish people.
NAMES
Although considerable space is required to do so, it seems profitable to here give consideration to the meaning of the names of each of the principal players. It may always be observed that the name of a man or woman set forth in the Bible has a particular meaning which throws light upon the scriptures relating thereto. The great Creator reveals himself under different names, each one of which has a peculiar significance. The names and titles of the Lord Jesus Christ are very significant, and it is reasonable to expect that the meaning of names Jehovah has given to creatures, as set forth in the Bible, is also important in the examination of the text.
Critics of the book of Esther claim that Esther is the name of an Assyrian goddess; but this claim is worthy of nothing more than a passing notice. The word "As" is the eastern name for myrtle, and it is suggested by some, and with much reason, that the name Esther is the Jewish equivalent of "As-tur", being "fresh myrtle". Her Hebrew name, as given in the Bible, is Hadassah, and means "myrtle", or "joy". Had she been presented to the king under that name, that would have at once disclosed her as a Jewess and would doubtless have destroyed her chances of becoming the queen;
Mordecai, who was her cousin and her guardian by adoption, changed her name to its eastern equivalent "As-tur", or Esther, for the manifest purpose of concealing her identity until the proper time to reveal it. Mordecai resided in the capital city of the Persian empire, and with him was his young cousin Esther. Her father and mother were dead, and Mordecai had adopted Esther and given her a guardian's care. "And he brought up Hadassah, that is, Esther, his uncle's daughter; for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter." — Chapter 2:7.
Doubtless the angel of the Lord put it into the mind of Mordecai to conceal the identity of Esther for the time being that the purpose of Jehovah might be accomplished. (2:10) It seems certain, therefore, that Mordecai is the one who changed the name of Hadassah to. that of Esther. The name Hadassah, or Esther, meaning "myrtle", is significant. In the Scriptures the myrtle is connected with the harvest time, with restoration and joy, and with the mount of Olives.
The following texts are in support thereof: "And they found written in the law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: and that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and
myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim. And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness." — Neh. 8:14-17.
"I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together; that they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it." — Isa. 41:19, 20.
"I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white. Then said I, 0 my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be. And the man that stood among the myrtle trees answered and said, These are they whom the Lord hath sent to walk to and fro through the earth. And they answered the angel of the Lord that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, be-
hold, all the earth sitteth still, and is at rest." — Zech. 1:8-11.
It is the remnant that with joy now sing the praises of Jehovah's name. These have to do with the harvest and the restoration of the truth by joyfully declaring God's purposes in relation thereto, and it is this class that is in line for the high position of membership in the bride of Christ.
Hadassah, that is, Esther, was the daughter of Abihail, whose name means "father of strength". Jehovah's prophet, in Psalm 45:10, 13, describes a class as the "daughter" class of great beauty and which are children of Jehovah, in whom is "everlasting strength". (Isa. 26:4) During the absence of Jesus Christ in heaven those in line for membership in the bride were left as orphans, the holy spirit being sent to act as guardian and guide for such during that period. (John 14:18, margin) When the Lord Jesus returned he found a faithful class ministering to their brethren and looking after the kingdom interests. That class he approved, and the Lord constituted such collectively as the "faithful and wise servant" class to whom are committed his goods or kingdom interests. (Matt. 24:44-47) Now it was this "faithful servant" class, as the facts show, that the Lord used to minister to those coming to a knowledge of the truth from and after 1918 and who responded to the call for the kingdom and many of whom have been approved and brought into the temple and anointed as members of the bride of Christ.
Esther, therefore, seems to picture the faithful ones who responded to the call for the kingdom after the coming of the Lord to Jehovah's temple in 1918, who entered the royal service of the Lord and who proved worthy and are chosen and anointed for the kingdom. This class seems to be specially mentioned by the prophecy in Psalm forty-five, which says: "Hearken, 0 daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the King greatly desire thy beauty."
Since the coming of the Lord to his temple (Mal. 3:1-3) many have responded to the call for the kingdom and have joyfully entered the service. These were specially ministered to by others who were found faithful at the time of the coming of the Lord to Jehovah's temple. Those who responded to the call to the kingdom after 1922 entered the contest for membership as a part of the bride of Christ, but they quickly learned that "character development", as that had been understood, is not the required qualification, but that faithfulness and complete devotion to God and his service are required of those who qualify. As Mordecai was the guardian of Esther and looked after her interests, so those of the Lord's people who had been longer in the service of the Lord and had proven faithful up to the time of the coming of the Lord to his temple had. by the Lord's grace, some special care in aiding the ones who came to a knowledge of the truth and responded to the call after 1922.
Esther being a cousin of Mordecai, it is certain that she was of the tribe of Benjamin. (See chapter 2:5.) When Solomon died there was a great falling away amongst the Israelites and all forsook the tribe of Judah except the tribe of Benjamin. Judah was the kingdom tribe, and the tribe of Benjamin stood faithfully by Judah. About the time of the Lord's coming to his temple in 1918 there began a great falling away of those who had entered into the covenant with Jehovah through Christ, and at that time the "man of sin" began to be made manifest. Esther properly pictures a part of the remnant class that, has steadfastly resisted the influence of those who have fallen away and who appear as opposers. As the tribe of Benjamin stood by and faithfully supported the tribe of Judah, so Esther, a Benjamite, pictures those coming into the covenant after 1922 who showed complete devotion to the kingdom of God and its interests and a determination to hold fast "through thick and thin".
Mordecai was a great-grandson of Kish, who had been carried away from Jerusalem with the captivity of Jehoiachin the king of Judah by Nebuchadnezzar the king of Babylon in the year 617 B.C. (2 Ki. 24: 8-16) It has been contended that Mordecai was carried away in that captivity; but that could not have been true, because that would have made him too old for the time of the events recorded in the book of Esther. Mordecai manifestly was a vigorous and active man of keen intellect at that time, as the facts show. He must have been in the
royal service at the palace and fully equipped to perform the duties imposed upon him.
The record is: "Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away." (2: 5, 6) The very language of the text, particularly as appears in the Hebrew grammar, shows that it was Kish that was mentioned as being carried away in the captivity and that Kish was the grandfather of Mordecai. Although Mordecai was a Benjamite he is called in the text a Judean. Probably this is due to the fact that his grandfather was carried away with the Judean king and that the members of the family, including Mordecai, had been faithful to the tribe of Judah, and he was therefore classed as a Judean or Jew.
Again the critics make another mistake in claiming that the name Mordecai means "dedicated to Mars or Merodach", a name that is limited to the Devil's organization. Such claim is both unreasonable and inconsistent. A faithful Jew or Benjamite would hardly bear the name of one of the Devil's organization. Others claim that the name Mordecai is from the Hebrew word Mor meaning "myrrh" and therefore that Mordecai means "like pure myrrh or bruised myrrh". This claim seems to be both reasonable and consistent with what God used Mordecai to do. Myrrh was one of the ingredients of the
holy anointing oil. (See Exodus 30: 23-25.) The garments of God's anointed King smelled of myrrh and aloes and cassia. (Ps. 45:8) Oil of myrrh was used in the purification of Esther to make her ready that she might be qualified for presentation to the king. — 2: 3,12.
The word "Smyrna", as used in The Revelation and applied to one of the congregations, means the same as "myrrh". The message of the Lord addressed to the church at Smyrna contained not one word of reproof or rebuke. (Rev. 2:8-11) Therefore when the Lord came to his temple and took an account with those who are in the covenant he approved Smyrna and constituted that class his "faithful and wise servant" class, to whom he committed all the kingdom interests on earth, represented by "his goods". (Matt. 24:47) Those who go to make up this class endure much opposition and tribulation, yet always remain true and steadfast to the Lord. Mordecai's name therefore seems peculiarly significant as meaning "like pure myrrh or bruised myrrh". That further suggests that he pictured in the drama the Lord's "faithful and wise servant" class approved at the time of the Lord's coming to his temple and which class has suffered much opposition, the joyful bearing of which is pleasing to the Lord.
The fact that Mordecai was a Benjamite shows that he was devoted to and was true to the kingdom tribe of Judah, which foreshadows God's real kingdom under Christ. He was called a "Jew", which means that he was one who gives
praise to Jehovah God. He was employed at the royal palace before the happening of the events recorded in this drama, and therefore before his cousin Hadassah, that is, Esther, received an invitation to enter the contest for the exalted place of queen to the mighty ruler.
Mordecai had adopted, cared for, taught and brought up Esther, and without a doubt had fully instructed her concerning her relationship to Jehovah God, because such was the duty of the parent in every Hebrew home. The names of his father and grandfathers are put in the divine record manifestly for a purpose. His father's name was Jair, meaning "my light; who diffuses light, or who is enlightened". His grandfather's name was Shimei, meaning that one "who hears or obeys or has heard; my name or fame". His great-grandfather was named Kish, meaning "hard, difficult". The significance of these names seems to say of Mordecai that he was enlightened by Jehovah and diffused that light and joy to others; that he heard and obeyed Jehovah and was zealous for the name and fame of the Most High; and for this cause he endured much hardness and many difficulties. In so doing he was, as his name signifies, like "bruised myrrh" or sweet perfume. This suggests that he was a sweet savor unto the Lord. This is another reason why he seems to fully picture the "good and faithful servant" (Matt. 25:21), who faithfully cared for the kingdom interests of the Lord; and the "faithful and wise servant" class, which also aids, nourishes and comforts those who respond to the kingdom
call and who have thus responded since the coming of the great Judge to the temple of Jehovah.
Mordecai was the guardian of Esther in looking after her interests before her call by the emperor. When she responded to that call and began to prepare for the high position of queen, from that time forward the life interests of both Mordecai and Esther were identical and they were closely and inseparably bound together. Mark how well this corresponds to the relationship of those found faithful at the time of the coming of the Lord to his temple and those who responded to the call thereafter. Hence after 1918, and particularly after 1922, Esther and Mordecai pictured or foreshadowed one and the same class, to wit, God's remnant. The distinction between them is this, that Esther pictured the remnant from the viewpoint of being those who were called and anointed as members of the bride of Christ after the Lord comes to his temple, while Mordecai pictured those of the remnant from the viewpoint of being members of God's "faithful servant" class to whom are committed the kingdom interests. — Isa. 42:1-6; Matt. 24:47.
It should here be noted that the prophetic acts recorded in the book of Esther took place after Babylon had fallen and after the edict of Cyrus for the rebuilding of Jehovah's temple at Zion. (Ezra 1:1-5) Hence it was after Jehovah returned his people from the captivity of Babylon and began the building up of Zion that the prophetic picture began to be fulfilled. The physical facts in fulfilment of the prophetic
picture therefore show that the new King, Christ, was placed upon the throne by Jehovah in 1914; that Babylon (Satan's organization in heaven) fell to earth by Satan and his angels' being cast out of heaven; and that then the Lord comes to the temple and begins to build up Zion, appears in his glory to the temple class, and discloses the glory of Jehovah, and those of the temple greatly rejoice. (Ps. 102:16) Babylon fell between 1914 and some time prior to 1918, and it was about that time that the Lord's people were released from the captivity of Babylon. — Ps. 126:1-3.
Therefore it was after Christ, "the messenger of the covenant," came to God's temple that the picture of Esther began to be fulfilled. (Mal. 3:1) That is the real reason why it could not be understood sooner. Now the Lord at once makes known to his people an understanding of some of these things. He permits his remnant to see some part of the fulfilment of the picture and now there are other portions of this prophetic picture to be fulfilled. Hence says the Lord: "Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them." — Isa. 42: 9.
The dramatic picture in Esther is corroborative proof that Satan's great and final attempt to destroy God's true people will take place after the casting of Satan out of heaven and after the coming of the Lord to his temple. As the Jews were scattered throughout one hundred and twenty-seven provinces of the Persian empire, which included Palestine, so the Lord's
true people are today scattered throughout the whole world.
THE KING
Both the Scriptures and the historical facts clearly prove that the king Ahasuerus was Xerxes who began to reign at the age of thirty-four in the year 485 B.C. and who died in 465 B.C. Xerxes is understood to mean "lion king". His empire was "great" because he "reigned from India even unto Ethiopia", having one hundred and twenty-seven provinces. (1:1,20) He was the chief servant of Satan in the fourth world empire and was therefore a direct representative of the Devil himself.
In the first part of the drama the king is shown as unwittingly being employed as a deadly enemy of God's chosen people, the Jews. In another part he is shown as the friend and promoter of the life interests of the Jews. He therefore played a double role. When he leaned to the suggestions and influences of Haman and acted thereupon he represented the Devil; when he heard the plea of Esther or Mordecai and acted in harmony therewith he represented the Lord. Hence the conclusion is that Ahasuerus the king pictured regal or royal power in the abstract. This suggests that the rulers of the evil world are not knowingly and willingly acting for the Devil but that they are induced so to do by influence brought to bear on them and that under certain conditions the Lord might use such rulers even in behalf of his own people.
Ahasuerus was the successor of Cyrus who overthrew Babylon and released the Jews from captivity and provided for the rebuilding of the temple. He made the faithful Jewess his queen and raised a Jew to the premiership of his empire. In these and other matters, therefore, the king pictured royal power and office, foreshadowing Christ, earth's rightful king. Ahasuerus was attended and served by seven chamberlains and by seven wise men of princes. When he was playing the role of Satan these seem to represent seven heads of the beast which came up out of the sea, and the seven heads of the great red dragon. (Rev. 12:3; 13:1, 2) When he was playing the role of righteousness, these seven servants seem to picture the seven stars in the right hand of the Lord Jesus Christ, which are his angels. (Rev. 1:16, 20) Shushan, the name of the palace, to the Jews meant "lily, rose or joy". Since the return of the Lord and the gathering together unto himself of his people, his palace is seen to be the capitol of Jehovah's universal organization, and to God's people it is now a place of joy and is likened unto a beautiful lily and the sweet rose.
VASHTI
The name of the queen, Vashti, means "beautiful woman". She had the royal crown and, had she pursued a lawful course, could have held fast her crown. Because of her selfishness and insistence upon her supposed rights, and because of her refusal to be subject to the king, she lost her crown and her place in the kingdom.
Therefore Vashti pictures that class of persons who were once in line for the kingdom and lose it.
Such was true of the Pharisees when Jesus was on earth (Matt. 21:43), and is particularly true at the end of the world when the Lord is taking out the last members of his kingdom, and when he comes to his temple for examination. Jehovah was gracious to all such and gave them the truth. They were called to the kingdom and were in line for a place in the kingdom, and had the opportunity of forever wearing the heavenly crown. They claimed to be members of the body of Christ and therefore the bride or queen. But instead of being obedient they insisted upon their own rights to be free and untrammeled in the way they should go. They refused to get in line and put on the wedding garments. (Matt. 22:11,12) They refused to do the work of the Lord in his appointed way and insisted they would do it in their own way. They responded to the call for the kingdom, but with a selfish motive. They refused to be 'subject to the powers that be' in God's organization, even claiming that the Scriptural reference thereto means the earthly rulers. (Rom. 13:1; Rev. 19: 9) Because they held not fast that which they had, their crown was taken away. (Rev. 3:11) Vashti, therefore, clearly represents the spirit-begotten and called ones who do not qualify for the kingdom, because of lawlessness, insubordination, selfishness, 'failing to hold the Head,' becoming offended, and who because thereof are gathered out and do not receive the anointing. — Matt. 13:41.
HAMAN
The name Haman, according to the Hebrew, means "noise, tumult, or him that prepares". He is called the son of Hammedatha, meaning "he that troubles the law". (3:1) He was a trouble-maker. He is called the "Agagite", such being the title of all the Amalekite kings. (Num. 24:7; 1 Sam. 15:8,9) Being an Amalekite he was therefore a descendant of Esau by a heathen woman. (Gen. 36:10-12) Because of the ill treatment of the Jews by the Amalekites when the Jews were marching out of Egypt, God pronounced a curse upon the Amalekites and swore that he would have war with them from generation to generation. (Ex. 17:8-16; 1 Sam. 15: 2, 3) Necessarily Haman was included under that curse.
Haman was proud and boastful. He boasted of his glory and of his riches and the multitude of his children, which included, of course, his ten sons. (9: 7-10) He had his own "wise men" and considered himself a special favorite of the king and thereby expressed the spirit of the false Christ. (6:13) He exalted himself against God's people the Jews and conspired to have their blood shed and them destroyed. Haman, therefore, clearly pictures the modern Pharisees, the so-called "Christian" clergy, including the "evil servant" class, "the man of sin," "the son of perdition," who, like the Amalekites and Judas, are given over to death and destruction and perdition as God's enemies. As the Amalekites opposed the march of God's people out of Egypt, so the clergy and the "evil servant" class,
"the man of sin," join in a concerted action or assault upon God's people in this day, while they are marching out of 'spiritual Egypt' to the kingdom of God. Haman was evidently in the service of the king before Esther was called to the throne. It was after she was chosen that he was advanced by the king. This may mean that the "man of sin" joins forces with the clergy in an active assault upon the people of God after the remnant class is anointed and actively engage in the service of the Lord.
THE JEWS
Haman sneeringly referred to the Jews as 'a certain people scattered abroad and dispersed among the peoples of all the provinces of the kingdom, whose laws were different and who kept not the king's law and therefore should not be permitted to live'. (3: 8) The Jews, therefore, also pictured God's remnant as did Esther and Mordecai, who were really representatives of the entire company. Haman considered them all as one and 'scorned to lay hands on Mordecai alone' after he learned that Mordecai was a Jew. He wanted the blood of them all. Mordecai considered both Esther and the Jews as one; hence he urged her to act. (4:13) The Jews, therefore, pictured the remnant of God's people now on earth from the viewpoint of being a peculiar people scattered throughout the world amidst Satan's organization but who are no part of it. The Devil's ecclesiastical element (and which element renders him such willing
service) now seeks the lifeblood of God's people on earth.
The statements here made are general. The subject matter is of such importance that a careful examination of the entire book of Esther is deemed proper.
