By: Obed Pineda
Edgar A. Guest was an American poet that was given the moniker “the People’s Poet,” because of how relatable his poetry was to everyday life. In one of his most popular poems titled Sermons We See, Guest eloquently voices how actions have a greater value over words alone. The very first stanza of his piece states, “I’d rather see a sermon than hear one any day,” undoubtedly echoes the thoughts of many when they are in the presence of someone who always talks, but never backs his or her words up with action. People like this are known to live by the “do as I say, and not as I do” philosophy of which the Pharisees were infamous for during the Lord’s earthly tenure (cf. Matthew 23:1-4). This manner of lifestyle navigates around appearances and hypocrisy that causes an immense amount of harm to the cause of Christ. The apostle Paul reminded the Christians who had come out from Judaism, but continued to boast in the Law, how the prophets Isaiah and Ezekiel lamented, “the name of God is blasphemed among the Gentiles because of you” (Romans 2:24, cf. Isaiah 52:5, Ezekiel 36:20-23). John, the beloved apostle, adds his voice against this conduct as well by urging, “My little children, let us not love in word or in tongue, but in deed and in truth” (1st John 3:18). Guest continues to say in his lyric, “The eye’s a better pupil and more willing than the ear, fine counsel is confusing, but example’s always clear.” Verily, the People’s Poet hit the proverbial bullseye by illustrating the vital impact an inaudible sermon will have in the life of those observing us. This stanza of his poem in a way mirrors the Hebrew penman’s reminder that, “since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us” (Hebrews 12:1). It is valuable to bring to mind that the Hebrew amanuensis wrote this pericope after having provided a great multitude of extraordinary examples of godly men and women whose faith had been triumphant over all obstacles (cf. Hebrews 11). Peter, too, encouraged our brethren who were enduring a brutal persecution to “sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. For it is better, if it is the will of God, to suffer for doing good than for doing evil” (1st Peter 3:15-17). Living a life of holiness is already regarded by the ungodly as unamusing and strange because we do not take part in their unfruitful works (cf. 1st Peter 4:3-4), but laying down one’s life and choosing to suffer torture for refusing to deny Jesus as Lord was viewed by them as madness. This is the type of example that Cephas refers to that would be criticized by nonbelievers. Even today, it escapes their understanding why a Christian is willing to give up enjoying a licentious lifestyle for one of self-discipline and order. Yet, observe that their curiosity and conscience is awakened by the chaste and godly example displayed by “your good conduct.” Hence the sage council of James, “lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves.” (James 1:21-22). Furthermore, James identifies that “pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:27). It is unquestionable that to see a person doing these things daily, preaches the greatest sermon never spoken. Mordecai is irrefutable proof of this truth. During the reign of King Ahasuerus (identified by history as Xerxes I), the southern kingdom of Judah was under the rule of the empire of Persia and Media, which is the time period that Esther focuses on. Mordecai is first introduced by the Holy Spirit as a Jew dwelling in Shushan, the Mede-Persian capitol. It is valuable to note that during their seventy-year captivity away from Jerusalem, practicing Judaism was constantly faced with difficult challenges presented by royal edicts that required Jews to violate Jehovah God’s commandments (cf. Daniel 3:1-25, 6:1-28, Esther 3:15). Thus to be acknowledged as a Jew during this turbulent time period was similar to confessing Jesus as Lord during Nero’s and Vespasian’s reign as Cesar in Rome. It is fascinating that the inspired penmen introduces Mordecai by identifying him as a Jew, especially when he reveals that “Mordecai had brought up Hadassah, that is, Esther, his uncle’s daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter” (Esther 2:5-7). Mordecai’s religious values are manifested to be pure when it is brought to memory that God had established laws that commanded them to provide for the Levites, strangers, widows, and fatherless (cf. Deuteronomy 14:28-29, 26:11-15). Mordecai obeyed Jehovah God’s command by adopting his uncle’s daughter and watching after her, even when she was taken to the king as a candidate to be queen (cf. Esther 2:10-11, 20). Mordecai’s inaudible sermon continues to prove the truth of his godly submission with his actions after discovering that the king’s life was in peril (cf. Esther 2:21-23). There is little doubt that a carnally minded man living as a captive in a foreign land would have used this information as an opportunity to gain his coveted freedom. However, Mordecai once more proves that he was a spiritually minded man who remembered the commandment “You shall not revile God, nor curse a ruler of your people” (Exodus 22:28). Mordecai kept himself unspotted by notifying Queen Esther to save the king’s life, never considering the possibility of the king’s death opening a window for his freedom. He relied on God and submitted to His will, accepting that it was He who had placed them under Ahasuerus’ rule (cf. Romans 13:1-2). Perhaps one of the greatest lessons preached by Mordecai’s conduct is when he would not bow to Haman, risking his life by defying a royal edict (cf. Esther 3:1-5). The Bible states that “they spoke to him daily and he would not listen to them, that they told it to Haman, to see whether Mordecai’s words would stand; for Mordecai had told them that he was a Jew” (Esther 3:4). Mordecai’s mighty hold of his holy integrity illustrates the boldness every Christian must have before adversaries. As a foreigner and a captive far away from home, anyone would have opted for compliance as the safest option. Yet, Mordecai was not afraid of being punished for following God’s commandments before man’s law, similar to Paul (cf. Acts 21:10-14). Therefore, Mordecai proves that there is no need to stand behind a pulpit to preach, for as Guest correctly states, “right living speaks a language which to every one is clear.”