Scripture Lesson.—Esther.
By Uriah Smith
PETER speaks of being "established in the present truth." 2 Peter 1:12. Every age which has been marked by a special work of God, has had its present truth relating to that special work. It was so in the days of Noah. The most terrible judgment that has ever fallen upon the wicked race of man, came in the days of Noah; the most terrible, because it was universal. It reached the whole race, Noah and his family alone excepted. And he escaped only by paying heed to the special message given for that time, and doing the special work which that message required. To Noah it must have been a work of crosses and trials. It is not pleasant to human nature to stand alone against the multitude—against the whole world,—and to take a position which assumes, if it is not distinctly so stated, that all the world is wrong and he alone is right. Noah did thus condemn the world; and this condemnation must have affected both their consciences and their feelings. But somebody had to act the part assigned to Noah, and it was fortunate for him that he accepted the position, and did not shrink from the heavy cross which it involved. And most unfortunate for those who stood in the strength of the majority, and refused to accept his warning and to join in his work. There was condemnation on both sides; the whole world condemned Noah during the progress of his work, and the whole world was condemned by his work when the providence of God fulfilled the threatening which he had proclaimed. There was this important difference; the condemnation which was put upon him was only crossing; it ended in no serious results; while the condemnation which he threw upon them ended in their final ruin. It was one versus millions, and the one obtained the victory, because the truth of God was with him. Let those who delight in statistics, and point to majorities, take warning. And this is the exact truth in the case of Lot, except that the judgment which came in his day was not of the same extent. He, as Noah, had a present truth to proclaim, and life and death depended upon the issue. In both cases—yes, in all such cases—it belongs to the time in which it is or is to be given, and will not apply to any other age. Moses had a present truth to proclaim and to carry out, and his case stands before us as both an example and a warning. Moses—he who developed into the bold and intrepid Moses—was a meek man, as the Scripture says, and so far shrank from the very thought of meeting the face of his fellow man that he lost part of the honor which primarily belonged to his position and his work, and came dangerously near to losing his position entirely. But the meek—the naturally meek—are not out of the reach of temptation and of danger when the responsibility of position is assumed. When Moses filled the office from which he shrank with so much timidity, he took a glory to himself which belonged to God alone, and thereby lost somewhat of the glory which belonged to the position which he occupied. The experience of Moses is full of lessons for the people of God in these days. It is not necessary to specify further cases, as the remarks here made apply alike to all. Luther occupied a position not to be envied, as viewed from any worldly stand-point. It was not alone on the occasion of his entering Worms that prudence and policy would have indicated the propriety of a retreat, or, at least, the taking of more conciliatory ground than that which seemed to be in the line of duty, and which God in his providence honored with success. The case of Esther, though not often considered as one intimately connected with this subject, is of great interest, and presents important lessons for our times. 1. It was a time of great earthly danger to God's people. Their enemies had all the power of the kingdom in their favor, and appeared to have the victory just within their reach. They had fortified themselves with reasons which were considered sufficiently strong and urgent to justify their course, even to the extermination of that people whose "laws are diverse from all people." This diversity was owing to their holding to the commandments of God, from which "all people" beside them had departed. 2. Mordecai's instruction to Esther was impressive as bearing on her responsibility. "Who knoweth whether thou art come to the kingdom for such a time as this?" It is even so. In every time of danger to his people God provides a means of deliverance—some person or persons to stand in the breach, through whom He can give a needed warning, or a call to duty, such as may be necessary to provide a way of escape for the righteous, and leave the rebellious without excuse. 3. Neglect of duty on the part of such will not frustrate the purposes of God's grace. Said Mordecai to Esther: "If thou altogether holdest thy peace at this time, then shall enlargement and deliverance arise to the Jews from another place." Had Noah refused to give the warning or to build the ark, his refusal would not have prevented the work, or stayed the flood from coming. Both the work and the event were certain; their accomplishment did not depend upon the individual called to the work. Moses might have continued to make excuses and finally refused to meet the wrath of the king; but the time for deliverance had come; God's word was pledged to Abraham that it should be accomplished, and he would have provided the means necessary to its final success. God's purposes are not at all dependent on man's acquiescence. 4. But a refusal to do the work will prove disastrous to the person or persons called to it. In case of Esther's refusal, Mordecai said deliverance should come otherwise, "but thou and thy father's house shall be destroyed." 5. Esther's position was both crossing and dangerous. She believed the warning of her pious uncle, and was resolved to do her duty. But, it might be death to go in before the king uninvited, as she was obliged to do. She had not been called to appear in the king's presence for thirty days, and the enemy of her people was busy, having received favor of the king, preparing for the utter destruction of her people. In this extremity she spent a time in fasting and prayer, and went forward, and God gave her favor with the king, and through her, deliverance to herself and her people. 6. In the eyes of those who had no part in the work, or no special faith in its accomplishment, the course of Esther might have appeared to be presumptuous. Wait, they would say, until the king invites you into his presence; let Providence prepare a favorable opening, and then improve it. Wait; the time is not a propitious one. The mind of the king is poisoned against your people. Haman is busy, and the people are just now excited by an order which the king has made at his instigation. Under her circumstances it would have been a great relief to Esther if she could have received, and been permitted to follow, such advice. But it would have been fatal to her, and perhaps to many of her people. Deliverance must come then. The crisis was upon them; the enemy was doing his work successfully, and it was time that the work of the Lord in behalf of his people should also be done. The "sure word of prophecy" indicates that the greater crisis than this world has ever seen is approaching. It comes with full and sufficient warning. Christ and all the prophets have spoken of it, warned in reference to it, and threatened for neglect of it. Jesus gave signs whereby we may know when it is near. Daniel traced the course of events in their succession so that we can to a certainty mark its approach. John took up this line of events, amplified upon the approaching close of the dispensation, and put on record three messages to the world which are to be followed by the appearing of the Son of man to reap the harvest of the earth. The third and last of these messages is now being given. It is contained in Rev. 14:9–12, and is couched in terms the most terrible found in all the word of God. It is a warning against the worship of the beast—the papacy; and his image—Church and State in this (professedly) Protestant land; and his mark—the counterfeit Sabbath, Sunday, erected by the Papacy, and maintained by its professedly Protestant followers. We have no hesitancy in openly declaring these facts. "The Scriptures cannot be broken." If we are in error, let "the wise, the reverend heads" rise up and correct us. We must know what these things mean, for we cannot afford to let that day come upon us unawares. Jesus commands us to know when it is near, even at the doors. It is in reference to this very time, and the reform now called for in regard to the Sabbath of the Most High that the prophet is instructed to say, "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression." Isa. 58:1; see verses 13, 14. "Do not be so positive," say our opposers; "we, also, are the people of the Lord—the servants of the Most High." We do not dispute it; but it is the Lord's people whose transgression must be exposed and rebuked. It is the Lord's servant who says: "My Lord delayeth his coming." The Lord also acknowledged Israel in Egypt as his, even his first-born; yet they fell in the desert for their presumption and transgression. And a day more terrible than that is coming. Jesus will not always plead for the violators of the divine law. He will come "taking vengeance;" the great day of "the wrath of the Lamb" will come, and in that day "who shall be able to stand?" 2 Thess. 1:7, 8; Rev. 6:12–17. Brethren, friends, we dare not hold our peace; that day is surely hastening; as in old time, they who are called to be the people of the Lord are fulfilling the prophecy against themselves. If we fail to give the warning, then "deliverance will arise from another place," but we shall be put to shame. We love the approbation of our fellow-men—we cannot deny it; but we love the favor of God far more. Seeing these things approaching,—having "a dispensation of the gospel committed to us," we dare not risk the consequences of withholding our testimony. We dare not apologize for proclaiming the Third Angel's Message (Rev. 14:9–12), even though it may sound unpleasant in the ears of those who choose not to heed it. It is the word of the Lord, and we dare neither to withhold it nor modify it. We would that the Message might be heeded more generally than it is, or is like to be. But the consequences are not ours. The Lord commands to sound the alarm "whether they will hear, or whether they will forbear." May God help those who are appointed to proclaim it, and have mercy upon those who hear it.