The book of Nehemiah has shown us the people reinstated in the land, but deprived of the presence of God, except as to general blessing. They were unacknowledged by God as His people; so that, whatever time may elapse, this condition leads us morally up to the moment when the Messiah should be presented to seal up prophecy, to finish the transgression, and to bring in everlasting righteousness (see Dan. 9:2424Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. (Daniel 9:24)). That book of Daniel gave us the last word (until the coming of Christ) of the history of Israel; and that, in grace and patience on God's part.
God’s Grace
The book of Esther shows us the position of Israel, or, to speak more accurately, the position of the Jews out of their own land, and looked at as under the hand of God, and as the objects of His care. That He still cared for them (which this book proves to us) when they no longer held any position owned of God, and had lost all title to His protection, is an extremely touching and important fact in the dealings of God. If, when His people are in such a state as this, God cannot reveal Himself to them, He yet continues to think of them. God reveals to us here, not an open interposition on His part in favor of His people, which could no longer take place, but that providential care which secured their existence and their preservation in the midst of their enemies. Those who were in danger were of the captivity of Judah (Esther 2:5-65Now 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; 6Who 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. (Esther 2:5‑6)), and of those who had not returned to the land of Canaan. If this betrays a want of faith and energy on their part, and of affection for the house and city of God, we must see in it so much the greater proof of the absolute and sovereign goodness and faithfulness of God Himself.
No Recognition of God
We see, then, in this history, the secret and providential care that God takes of the Jews, when, although maintaining their position as Jews, they have entirely fallen from all outward relation to Him, are deprived of all the rights of God's people, and are stripped of the promises; in the fulfillment of which, as offered them by the mercy of God, at that time in Jerusalem, they take no interest. Even in this condition, God watches over and takes care of them; a people beloved and blessed in spite of all their unfaithfulness; for the gifts and calling of God are without repentance.
It has been often remarked that the name of God is not found in the book of Esther. This is characteristic. God does not show Himself. But behind the power and the mistakes of that throne to which the government of the world had fallen, God holds the reins by His providence; He watches over the accomplishment of His purposes and over everything necessary to their fulfillment; and He cares for His people, whatever may be their condition or the power of their enemies.
It is to be noticed that faith in the protection of God, and an acknowledgment of it, are to be found even when the dealings of God, with respect to His promises, are not owned. We are speaking of God's government and not of salvation. Salvation is not the question here. The Gentile reigns and does according to his will, taking, at his pleasure, one of the daughters of Benjamin for his wife. Sad condition, indeed, for the people of God! A position contrary to all divine law, to all faithfulness under other circumstances, but here not leading even to expostulation. The people of Israel are lost here, as to themselves. But God acts in His sovereignty, and makes use of this sorrowful evidence of their position, to preserve them from the destruction with which they were threatened.
God’s Sovereign Protection
Nehemiah unfolds the last relationship of God with the people before the coming of the Messiah; a relation of long-suffering, in which God does not own them as His people; a provisional and imperfect relation. Esther teaches us that God watches in sovereignty over the dispersed Jews, and preserves them even without any relation; and that without revoking any part of the judgment passed upon them, God shelters them without displaying Himself, and consequently by hidden means.
It was this that, as a matter of history, had yet to be made known before the public interposition of God at the end, in the person of Messiah, which prophecy alone could reveal.
This interposition appears to me to be pointed out in the circumstances of this history; vaguely, indeed, yet clearly enough for one who has traced the ways of God as revealed in the word. We see the Gentile wife set aside on account of her disobedience, and her having failed in displaying her beauty to the world; and she is succeeded by a Jewish wife who possesses the king's affections. We see the audacious power of Haman, the Gentile, the oppressor of the Jews, destroyed; and the Jew, formerly despised and disgraced, raised to glory and honor in place of the Gentile. All this, be it remembered, is in connection with the earth.
Providential Means
Finally, in the details of this book, there is a very interesting point, namely, the providential means which God employed, the opportuneness of the moment at which everything happens—even to the king's wakefulness; showing, in the most interesting manner, how the hidden hand of God prepares and directs everything, and how those who seek His will may rely upon Him at all times and under all circumstances, even when deliverance appears impossible, and in spite of all the machinations of the enemy and their apparent success.
The close of the book presents, historically, the great characteristic fact of the dominion of the Gentiles; but one can hardly fail to see in it typically, in the position of Mordecai, the Lord Himself as head of the Jews, in closest connection with the throne that rules over all.
Adapted from the Present Testimony