Matthew Henry’s Complete Commentary

on the Whole Bible

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Matthew Henry Commentary on the Whole Bible (1708)

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E S T H E R

CHAP. X.

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This is but a part of a chapter; the rest of it, beginning at

v. 4,

with six chapters more, being found only in the Greek, is rejected as

apocryphal. In these three verses we have only some short hints,

I. Concerning Ahasuerus in the throne, what a mighty prince he was,

ver. 1, 2.

II. Concerning Mordecai his favourite, what a distinguished blessing he

was to his people,

ver. 2, 3.

The Glory of Mordecai.	B. C. 495.

     

1 And the king Ahasuerus laid a tribute upon the land, and

upon the isles of the sea.

  2 And all the acts of his power and of his might, and the

declaration of the greatness of Mordecai, whereunto the king

advanced him, are they not written in the book of the

chronicles of the kings of Media and Persia?

  3 For Mordecai the Jew was next unto king Ahasuerus, and

great among the Jews, and accepted of the multitude of his

brethren, seeking the wealth of his people, and speaking peace to

all his seed.

     

We are here told,

     

I. How great and powerful king Ahasuerus was. He had a vast dominion,

both in the continent and among the islands, from which he raised a

vast revenue. Besides the usual customs which the kings of Persia

exacted

(Ezra iv. 13),

he laid an additional tribute upon his subjects, to serve for some

great occasion he had for money

(v. 1):

The king laid a tribute. Happy is our island, that pays no

tribute but what is laid upon it by its representatives, and those of

its own choosing, and is not squeezed or oppressed by an arbitrary

power, as some of the neighbouring nations are. Besides this instance

of the grandeur of Ahasuerus, many more might be given, that were

acts of his power and of his might. These however are not

thought fit to be recorded here in the sacred story, which is confined

to the Jews, and relates the affairs of other nations only as they fell

in with their affairs; but they are written in the Persian

chronicles

(v. 2),

which are long since lost and buried in oblivion, while the sacred

writings live, live in honour, and will live till time shall be no

more. When the kingdoms of men, monarchs and monarchies, are

destroyed, and their memorial has perished with them

(Ps. ix. 6),

the kingdom of God among men, and the records of that kingdom, shall

remain and be as the days of heaven,
Dan. ii. 44.

     

II. How great and good Mordecai was.

     

1. He was great; and it does one good to see virtue and piety thus in

honour.

(1.) He was great with the king, next to him, as one he most delighted

and confided in. Long had Mordecai sat contentedly in the king’s gate,

and now at length he is advanced to the head of his council-board. Men

of merit may for a time seem buried alive; but often, by some means or

other, they are discovered and preferred at last. The declaration of

the greatness to which the king advanced Mordecai was written in the

chronicles of the kingdom, as very memorable, and contributing to

the great achievements of the king. He never did such acts of power as

he did when Mordecai was his right hand.

(2.) He was great among the Jews

(v. 3),

not only great above them, more honourable than any of them, but great

with them, dear to them, familiar with them, and much respected by

them. So far were they from envying his preferment that they rejoiced

in it, and added to it by giving him a commanding interest among them

and submitting all their affairs to his direction.

     

2. He was good, very good, for he did good. This goodness made him

truly great, and then his greatness gave him an opportunity of doing so

much the more good. When the king advanced him,

(1.) He did not disown his people the Jews, nor was he ashamed of his

relation to them, though they were strangers and captives, dispersed

and despised. Still he wrote himself Mordecai the Jew, and

therefore no doubt adhered to the Jews’ religion, by the observances of

which he distinguished himself, and yet it was no hindrance to his

preferment, nor looked upon as a blemish to him.

(2.) He did not seek his own wealth, or the raising of an estate for

himself and his family, which is the chief thing most aim at when they

get into great places at court; but he consulted the welfare of his

people, and made it his business to advance that. His power, his

wealth, and all his interest in the king and queen, he improved for the

public good.

(3.) He not only did good, but he did it in a humble condescending way,

was easy of access, courteous and affable in his behaviour, and spoke

peace to all that made their application to him. Doing good works is

the best and chief thing expected from those that have wealth and

power; but giving good words is also commendable, and makes the good

deed the more acceptable.

(4.) He did not side with any one party of his people against another,

nor make some his favourites, while the rest were neglected and

crushed; but, whatever differences there were among them, he was a

common father to them all, recommended himself to the multitude of

his brethren, not despising the crowd, and spoke peace to all

their seed, without distinction. Thus making himself acceptable by

humility and beneficence, he was universally accepted, and gained the

good word of all his brethren. Thanks be to God, such a government as

this we are blessed with, which seeks the welfare of our people,

speaking peace to all their seed. God continue it long, very long,

and grant us, under the happy protection and influence of it, to

live quiet and peaceable lives, in godliness, honesty, and

charity!

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Matthew Henry Commentary on the Whole Bible (1708)

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