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Esther Chapter
Five
Esther 5
Chapter Contents
Esther's application received. (1-8) Haman prepares to
hang Mordecai. (9-14)
Commentary on Esther 5:1-8
(Read Esther 5:1-8)
Esther having had power with God
and prevailing
like
Jacob
had power with men too. He that will lose his life for God
shall save
it
or find it in a better life. The king encouraged her. Let us from this be
encouraged to pray always to our God
and not to faint. Esther came to a proud
imperious man; but we come to the God of love and grace. She was not called
but we are; the Spirit says
Come
and the Bride says
Come. She had a law
against her
we have a promise
many a promise
in favour of us; Ask
and it
shall be given you. She had no friend to go with her
or to plead for her; on
the contrary
he that was then the king's favourite
was her enemy; but we have
an Advocate with the Father
in whom he is well pleased. Let us therefore come
boldly to the throne of grace. God put it into Esther's heart to delay her
petition a day longer; she knew not
but God did
what was to happen in that
very night.
Commentary on Esther 5:9-14
(Read Esther 5:9-14)
This account of Haman is a comment upon Proverbs 21:24. Self-admirers and
self-flatterers are really self-deceivers. Haman
the higher he is lifted up
the more impatient he is of contempt
and the more enraged at it. The affront
from Mordecai spoiled all. A slight affront
which a humble man would scarcely
notice
will torment a proud man
even to madness
and will mar all his
comforts. Those disposed to be uneasy
will never want something to be uneasy
at. Such are proud men; though they have much to their mind
if they have not
all to their mind
it is as nothing to them. Many call the proud happy
who
display pomp and make a show; but this is a mistaken thought. Many poor
cottagers feel far less uneasiness than the rich
with all their fancied
advantages around them. The man who knows not Christ
is poor though he be rich
because he is utterly destitute of that which alone is true riches.
── Matthew Henry《Concise Commentary on Esther》
Esther 5
Verse 2
[2] And it was so
when the king saw Esther the queen
standing in the court
that she obtained favour in his sight: and the king held
out to Esther the golden sceptre that was in his hand. So Esther drew near
and
touched the top of the sceptre.
Held out — In testimony that he pardoned her presumption
and was
ready to grant her petition.
Touched — In token of her thankful acceptance of the king's
favour
and of her reverence and submission.
Verse 3
[3] Then said the king unto her
What wilt thou
queen
Esther? and what is thy request? it shall be even given thee to the half of the
kingdom.
It shall be given — God in his providence
often prevents the fears and outdoes the hopes of his servants.
To the half of the kingdom — A proverbial
expression: that is
nothing in reason shall be denied.
Verse 4
[4] And Esther answered
If it seem good unto the king
let
the king and Haman come this day unto the banquet that I have prepared for him.
Haman — Whom she invited
that by shewing such respect to the
king's great favourite
she might insinuate herself the more into the king's
affection; and
that if she saw fit
she might then present her request to the
king.
Verse 6
[6] And the king said unto Esther at the banquet of wine
What is thy petition? and it shall be granted thee: and what is thy request?
even to the half of the kingdom it shall be performed.
Of wine — So called
because it consisted not of meats
which
probably the king had plentifully eaten before
but of fruits and wines; which
banquets were very frequent among the Persians.
Verse 8
[8] If I have found favour in the sight of the king
and if
it please the king to grant my petition
and to perform my request
let the
king and Haman come to the banquet that I shall prepare for them
and I will do
to morrow as the king hath said.
Tomorrow — I will acquaint thee with my humble request. She did
not present her petition at this time
but delayed it 'till the next meeting;
either because she was a little daunted with the king's presence
or
because
she would farther engage the king's affection to her
and would also intimate
to him that her petition was of a more than ordinary nature: but principally by
direction of Divine providence
which took away her courage of utterance for
this time
that she might have a better opportunity for it the next time
by
that great accident which happened before it.
Verse 9
[9] Then went Haman forth that day joyful and with a glad
heart: but when Haman saw Mordecai in the king's gate
that he stood not up
nor moved for him
he was full of indignation against Mordecai.
Nor moved — To shew how little he feared him
and that he had a firm confidence in his God
that he would deliver him and his
people in this great exigency.
Verse 10
[10] Nevertheless Haman refrained himself: and when he came
home
he sent and called for his friends
and Zeresh his wife.
Refrained — From taking present vengeance
upon Mordecai
which he might easily have effected
either by his own
or any
of his servants hands
without any fear of inconveniency to himself. But herein
God's wise and powerful providence appeared
in disposing Haman's heart
contrary to his own inclination
and making him
as it were
to put fetters
upon his own hands.
Verse 12
[12] Haman said moreover
Yea
Esther the queen did let no
man come in with the king unto the banquet that she had prepared but myself;
and to morrow am I invited unto her also with the king.
Am I — Thus he makes that matter of glorying which was the
occasion of his utter ruin. So ignorant are the wisest men
and subject to
fatal mistakes
rejoicing when they have most cause of fear
and sorrowing for
those things which tend to joy and comfort.
Verse 13
[13] Yet all this availeth me nothing
so long as I see
Mordecai the Jew sitting at the king's gate.
Availeth — Gives me no content. Such torment did his envy and
malice bring upon him.
Sitting — Enjoying that honour and privilege without
disturbance
and denying me the worship due to me by the king's command. Thus
tho' proud men have much to their mind
if they have not all to their mind
it
is nothing. The thousandth part of what Haman had
would give a modest
humble
man
as much happiness as he expects to receive from anything under the sun. And
Haman as passionately complains
as if he was in the lowest depth of poverty!
Verse 14
[14] Then said Zeresh his wife and all his friends unto him
Let a gallows be made of fifty cubits high
and to morrow speak thou unto the
king that Mordecai may be hanged thereon: then go thou in merrily with the king
unto the banquet. And the thing pleased Haman; and he caused the gallows to be
made.
Fifty cubits — That it may be more conspicuous
to all
and thereby be more disgraceful to Mordecai
and strike all Haman's
enemies with a greater dread of despising or opposing him.
── John Wesley《Explanatory Notes on
Esther》
How to Approach the Throne
(v.1~4)
1.
Esther—Arrayed in Royal Robes (v.1)
The Believer—Covered with the robe
of righteousness (Isa. 61:10)
2.
Esther—Standing in full view of the One on the throne (v.2)
The Believer—All things opened to
the eyes of Him (Heb. 4:13)
3.
Esther—Expecting the king’s favour (v.2)
The Believer—Access into this grace
wherein we stand (Rom. 5:2)
4.
Esther—Waiting for the royal scepter to be extended (v.2)
The believer—All the authority of
Heaven at his disposal (Matt. 28:18
20)
5.
Esther—Ready to touch the golden scepter (v.2)
The Believer—Claiming the exercise
of power on his behalf (Eph. 3:14~16)
6.
Esther—Listening for the king’s voice (v.3)
The Believer—If any hear my
voice—communion (Rev. 3:20)
7.
Esther—Relying on the king’s promise (v.3~4)
The Believer—obtaining mercy and
grace for seasonable help (Heb. 4:16)
05 Chapter 5
Verses 1-14
Now it came to pass on the third day
that Esther put on her royal
apparel
There is nothing stationary
“Now it came to pass.
” These words call for special notice in a book which strikingly illustrates
the providence of God both in regard to nations and individuals. They remind us
that there is nothing stationary--that what comes is moving on. Seasons of
trial and perplexity would be overwhelming if they had the character of
fixedness. It is happily
not so. As you have stood gazing on a mountain
bathed in sunlight
you may
sometimes have observed a dark shadow creeping along the side of it
as though
hastening to accomplish its mission
and quickly gliding away out of sight
leaving the landscape all the more beautiful because of your remembrance of it.
So is it with what is painful and sad in providence. Events of this kind have
come at intervals
but it was only to pass--not to abide--like the floating of
little clouds between us and the sun
and when past
giving to human life
as
to nature
a greater richness and variety. Biographies are but commentaries on
these familiar words. Indeed
men themselves but come to pass. (T. McEwan.)
Performance must follow resolve
Esther was not one of those who resolve and promise well
but do
not perform. (G. Lawson.)
Crisis help
I. We have here an
illustration of the fact that when the crisis comes God gives his people grace
to meet it. Doubtless Esther looked forward with much trepidation to the moment
of her entering in before the king. When the time came she found that the way
was clear. This is far from being an uncommon experience with the children of
God. That which in the prospect is most formidable turns out to be in the reality
most simple. The women at the sepulchre. When God asks us to perform some
dangerous duty
we may rely that the way up to the duty will be made open to
us
and that strength will be given to us for its discharge. “I will make
darkness light before them
and crooked things straight.” “As thy days so shall
thy strength be.” “My grace is sufficient for thee.”’ How often have these
promises been made good to Christians in these days. It is a time of extremity; the
enemies of truth are bitterly assailing the very citadel of the faith
and now
a stand has to be made which shall determine the issue for years. The eyes of
all humble Christians are turned to one singularly gifted man; all are saying
that
like Esther
he has come to the kingdom for such a time as this. But he
is full of anxiety and trepidation. At length he consents to lift the standard
and enter on the conflict
and when the time comes he is carried away out of
himself
and so sensibly helped by the Spirit of God that he sweeps everything
before him on the resistless torrent of his eloquence. Or there is a terrible
disease invading the frame; it cannot be cured
and if let alone it will issue
in a lingering illness and painful death. There is nothing for it but a
critical surgical operation
and yet from that the patient shrinks. At length
however
the consent is given. It is to be performed on a certain day and at a
certain hour. The meanwhile is given to prayer
and all the friends and
relatives are requested
each in his own closet
to join in the supplication.
Then when the hour strikes the diseased one walks with a strength that is not
her own into the room
and gives herself into the hands of the surgeons
saying
“Living or dying
I am the Lord’s.” The shrinking is gone
the fear is
subdued
and there is nothing but a calm heroism
which is the gift of God for
the occasion. Or
yet again
a difficult duty is to be performed--a brother to
be expostulated with for some serious sin
or to be warned of some insidious
danger. But we do not know how he will take it
and the question comes to be
whether our effort to save him may not aggravate the danger to which he is
exposed. Who will undertake the task? There is one who
of all others
seems to
be the fittest; but the very idea of it fills him with anxiety. How shall he
proceed? There is nothing for it but prayer; and in the faith that God will
answer he goes forward. He finds the way marvellously opened. He has a most
satisfactory interview. All his fears are dispelled--he has saved his brother.
II. When the heart
is not right with god a little matter will make a great misery. Happiness does
not consist in the bearing of others towards us
but in the relation of our own
souls to God. A self-centred heart cannot avoid misery. The one thing needful to
happiness is a new heart.
III. When a little
matter makes a great misery
that is an evidence that the heart is not right
with God.
IV. It is a great
misfortune when a man’s worst counsellors are in his own house. A good wife
would have turned his thoughts in another direction. Here
then
is a beacon of
warning for all wedded wives. Let them beware of adding fuel to a fire already
burning far too strongly in their husbands’ hearts
as Zeresh did here. When
they see those whom they love best going in the way of envy or passion or
revenge
let them exert themselves wisely
yet firmly
to alter their
determination. And let those husbands who have wives that are wise enough to
see when they are going astray
and brave enough to endeavour to keep them from
doing that which is wrong
thank God for them as for the richest blessings of
their lives. A wife who is merely the echo of her husband
or who
as in the
instance before us
only seconds and supports that which she sees he is
determined upon
is no helpmeet for any man. (W. M. Taylor
D. D.)
The glory of intercession
I. The bowed form
of the suppliant queen. To bend the knees for others is the noblest attitude
possible for the children of men. What shall be said of the selfish pietist who
prays
“Forgive us our trespasses
” and gives no heed to the multitudes who lie
in darkness and the shadow of death? What shall be said of those Christians who
“don’t believe in missions”? When the ship Algona went down and the
captain made off with one of the boats
leaving forty-eight passengers to
drown
the whole world stood in horror of him. It is far better to sing “Rescue
the perishing” than to make too much of “When I can read my title clear.” A
glorious award awaits those who in self-forgetfulness have adventured all in
behalf of their fellow-men.
II. The
outstretched sceptre. It means to us that the great King is ever ready to hear
intercessory prayer. In the rabbinical legend of Sandalphon an angel is
represented as standing at the uttermost gates of heaven
one foot on a ladder
of light. He is listening for a mother’s appeal
the sob of a burdened heart
the cry “God be merciful to him!” On hearing these voices of intercession he
bears them aloft
and they turn to garlands as he lays them before the feet of
God. It stands in the nature of the case that God should be most willing to
hear unselfish prayers.
III. The sequel. The
Jews were saved and the Feast of Purim instituted in recognition of this
deliverance. The world waits to be won by Christian intercession. When General
Grant was languishing on his bed of pain
no message of sympathy touched him
more than that from an aged quaker: “Friend Grant
I am a stranger to thee. I would not
intrude upon thy suffering
but I am anxious for thy soul. Trust in Jesus; He
will not fail thee.” The abundant entrance into heaven is for those who by
prayer and its supplementary effort have wrought deliverance for others. At the
close of the American Civil War
when Lincoln went down to Richmond
the
freedmen loosed the horses from his carriage and dragged it through the
streets
shouting
“God bless Massa Lincoln!” He had broken their chains
and
this was a slight expression of their gratitude. In the apportionment of the
honours of heaven there is nothing comparable with this
“He hath saved a soul
from death!” (D. J. Burrell
D. D.)
The royalty of faith
I. Royal apparel
may cover a sad heart.
II. The royalty of
faith sustains in sadness. Faith possesses the true alchemy which can transmute
the base metal of sadness into the celestial gold of abiding gladness. The sick
saint; the imprisoned martyr; the lonely missionary bereft of wife and child on
a foreign shore; the pastor labouring amongst an unresponsive people--all
acknowledge the sustaining power of faith.
III. The royaly of
faith leads to daring ventures. Abraham was ready to offer up his only-begotten
son; Esther was ready to offer up herself. Hers was a Divinely inspired faith
worthy of a place among those celebrated in Hebrews.
IV. The royalty of
faith is greater than the royalty of mere circumstantials. The Caesars and the
Neros do not now rule--the Pauls and the Peters do. Faith is better and
mightier than weapons of war
words of wisdom
or the gilded trappings of
earthly royalty.
V. The royalty of
faith commands success.
VI. The royalty of
faith sways the golden sceptre. (W. Burrows
B. A.)
A conquest by feminine beauty
One of the most stirring passages in history with which I am
acquainted tells us how Cleopatra
the exiled Queen of Egypt
won the sympathy
of Julius Caesar
the conqueror
until he became the bridegroom and she the
bride. Driven from her throne
she sailed away on the Mediterranean Sea in a
storm
and when the large ship anchored she put out with one womanly friend in
a small boat until she arrived at Alexandria
where was Caesar
the great
general. Knowing that she would not be permitted to land or pass the guards on
the way to Caesar’s palace
she laid upon the bottom of the boat some shawls
and scarfs and richly dyed upholstery
and then lay down upon them
and her friend wrapped her in
them and she was admitted ashore in this wrapping of goods
which was announced
as a present for Caesar. This bundle was permitted to pass the guards of the
gates of the palace
and was put down at the feet of the Roman general. When
the bundle was unrolled there rose before Caesar one whose courage and beauty
and brilliancy are the astonishment of the ages. This exiled Queen of Egypt
told the story of her sorrows
and he promised her that she should get back her
throne in Egypt and take the throne of wifely dominion in his own heart. (T.
De Witt Talmage.)
A queen on the vanity of jewellery
Among the treasures most coveted are jewels
but in the “Diary” of
Madame D’Arblay
whose maiden name was Burney
and who was lady-in-waiting on
Queen Charlotte
consort of George III.
we read: “The queen told ms how well at first she
had liked her jewels and ornaments. ‘But how soon
’ cried she
‘was that over!
Believe me
Miss Burney
it is a pleasure of a week--a fortnight at most. The trouble
of putting them on
the care they require
and the fear of losing them
made me
in a fortnight’s time long for my own earlier dress
and wish never to see them
more.’”
Esther’s nobleness
The splendour of Esther’s career is seen in the fact that she does
not succumb to the luxury of her surroundings. The royal harem among the
lily-beds of Shushan is like a palace in the land of the lotus-eaters “where it
is always afternoon
” and its inmates in the dreamy indolence are tempted to
forget all the obligations and interests beyond the obligations to please the
king and their own interests in securing every comfort wealth can lavish upon
them. We do not look for a Boadicea in such a hot-house of narcotics. And when
we find there a strong
unselfish woman such as Esther conquering almost
insuperable temptations to a life of ease
and choosing a course of terrible
danger to herself for the sake of her oppressed people
we can echo the
admiration of the Jews for their national heroine. (W. F. Adeney
M. A.)
The sight of a face
It is a constant fact in nature that the sight of a face do what
nothing else can do in the way of awakening love
touching sympathy
securing
trust
evoking help
or
it may be
in the way of provoking and stimulating
feelings of a very opposite description. If a purpose be very important and
very good
generally it will be better promoted by a personal appearance than
by any kind of representation. If I am seeking a good thing
my face ought to
be better than the face of another for the getting of it; better
too
than my
own letter asking it. If the poor widow had sent letters to the unjust judge
he probably would not have been much discomposed
but by her continual coming
she wearied him
and won her quest. When the king saw Esther she obtained
favour. (A. Raleigh
D. D.)
And the king held out to
Esther the golden sceptre that was in his hand.
God grants requests
Did this haughty monarch hold out the sceptre
and say
“What wilt
thou
and what is thy request?” and shall not God hear His own elect--His
chosen spouse--crying to Him day and night? Esther had to go into the presence
of a proud imperious man
we to go into the presence of a God of love and
condescension. She was not called; we are invited. She went in against the law;
we have both precept and promise in our favour--yea
precept upon precept
and
promise upon promise. “Ask
and it shall be given you; seek
and ye shall find;
knock
and it shall be opened unto you.” She had no friend at court on whom she
could rely
and the great favourite was the accuser of her brethren
the mortal
foe of her name and race; we
even when we have sinned
and sinned after light
and pardon
have an Advocate with the Father
His beloved Son in whom He is
well pleased
who also is the propitiation for our sins. Esther was encouraged
to ask to the extent of the half of the kingdom of Persia; we are encouraged to
ask to the whole of the kingdom of heaven
with a life-rent on earth of all
that is needful for us. Ought we not then to “come boldly to the throne of
grace”? (T. McCrie.)
The gifts of the heavenly King
1. Ahasuerus held out the sceptre to his queen
who had never
offended him
nor been unfaithful to him; but Jehovah holds out His sceptre to
the unfaithful.
2. But the king not only bade the queen to his presence
but made her
a bountiful offer. “What is thy request? It shall be given thee to the half of
my kingdom.” This offer he makes three times over. Surely the Lord wrought
marvellously herein
and in His goodness to His people
exceeded their largest
expectations. God grants a kingdom to His people
and that an everlasting
kingdom--their crowns fade not away
their purses wax not old. Their riches
cannot be corrupted by moth and rust
and thieves cannot deprive them of their
treasures. Their joy no one taketh from them
and their pleasures are those
which are at God’s right hand for evermore. Oh! let us approach the heavenly
King in the all-powerful name of the one Mediator
and fervently pray for these
imperishable blessings. (J. Hughes.)
Confidence in prayer
The Church is “the Lamb’s wife.” She has free access to the throne
of the King of kings. Oh! how timidly and doubtfully do believers sometimes
draw near to Him! It is as though they feared His royal sceptre
forgetting
that it is the sceptre of mercy; as though they were apprehensive that He had
taken away His love from them
forgetting that “having loved His own who were
in the world
He loves them unto the end.” He has no half-measures--no
half-kingdoms to offer. He promises you the kingdom--wholly
willing
unreservedly--and even chides you for having hitherto asked nothing in His
name
and encourages you to “ask
and ye shall receive
that your joy may be
full.” King Ahasuerus could not anticipate the request of Esther; after his own
carnal heart he thought that it must be some additional temporal good. But our
King knows all beforehand
and has provided for
and is ready to bestow upon us
all that we can need upon the earth
and all that we can desire to prepare us
for heaven. And surely
if we require to be stirred to earnestness and
importunity by the presence of a great cause
we all have it in the condition
of our own hearts
the souls of others
and the salvation of the world. (T.
McEwan.)
The golden sceptre
In reverence
in submission
and for safety
she touched the top
of the sceptre
and then all the power of the empire was between her and harm.
We cannot assert that this was meant to be a symbolical act; but certainly it
does express in a striking way the method and the result of our coming as
sinners to God. The golden sceptre of grace is ever in the King’s hand. Never
does He cast one wrathful glance upon any who approach unto Him; He is on the
throne of grace
that He may be gracious. When we touch the sceptre we yield
submission; we are reconciled
accepted
and protected by all the forces of the
universe
and by all the perfections of God. (A. Raleigh
D. D.)
Touching the sceptre
I. The sceptre in
the hands of Christ. We read that He is “head over all things
” and more than
this
“head over all things to the Church.” He holds that sceptre for them--for
their protection--for their highest and best interests. Christ is on the
throne! The steps which lead to that throne ought to assure us what He is
now
that He is there. The Cross best explains Christ. His character in all its
transparency and purity
its glory and beauty
fitted Him to reign over all.
But we want more than a righteous King; more than a true King! Love must be on
the throne which is to sway the hearts of men
and “herein is love.”
II. In all appeals
to him we touch that sceptre.
1. When we touch that sceptre
we prove that we believe His Word. It
is certain that actions bespeak faith more than words. Do we believe in
Christ’s purposes of mercy? Do we believe that all the vice
misery
wrong
around us
Christ desires to do away with? that it grieves His heart more than
it ever can ours? We must believe this in the light of His Incarnation
coming
into this world as He did to seek and to save that which was lost. When we
touch His sceptre
we proclaim our belief in His mercy
we come to the King as
those who know that He is the same Saviour that walked this world
and went
about doing good
and preached deliverance to the captives everywhere.
2. When we touch that sceptre
we bespeak its aid; we imply
confidence in its power. We manifest cur consciousness that there is a greater
power than that of evil:
that Jesus must and will reign. It were sad to live were it otherwise. We who
know Christ for ourselves
have confidence in His ability to realise the ideal
of the Inspired Word
“Godliness is profitable for all things: having the promise of
the life that now is
and of that which is to come.”
3. When we touch that sceptre
we imply our oneness of spirit with
Him. Many would like to touch other sceptres
and turn their purposes of
success into golden achievements. See how men wait on others. But Christ’s
purposes are moral and spiritual purposes. His kingdom is not meat and drink
but righteousness
peace
and joy in the Holy Ghost; and we say by our touch of
His sceptre
“Master
we do desire this end; deliver our people from slavery
from the plots of our Hamans
from the desires which would destroy their peace
of mind
hinder their happiness
and harm their souls hereafter. Oh! King
Jesus
we are one with Thee!”
4. When we touch that sceptre
we imply that Christ loves us. We love
Him
and He loves us. We know that the fact of His love to us will make our
petitions powerful before Him.
III. The sceptre may
be touched by the humblest hand. Yes; and it often is. Poor and humble saints
weak and afflicted saints
that can do little else
can pray. Not through
door-keepers
and past stately sentinels
do we reach the Royal Pavilion! No!
Esther goes straight in to the king. So may we! The privilege of prayer itself
is not more wonderful than the freeness of it. The Heavenly Royalty needs no
poor pageantry of outward state. You can touch that sceptre. You can come in
and be face to face with the King.
IV. This sceptre is
not swayed by us
but touched by us. Esther touched it! And then the king said
unto her
“What wilt thou
Esther?” And thus it is with us. It pleased the king
to grant her widest request. But still it was the king’s will. And so it is
with us. I would ask this question: Who would dare to touch the sceptre
if the
touch was to turn to swaying it? Not I! Not you! No; you know enough of life to
wish at all events its government taken out of your hands. We touch the
sceptre
but we do not take it. No. That moment an awful consciousness would
come over us
and we should flee from mountain to city
to be absolved from the
responsibility. We might seem to benefit ourselves
but whom might we not harm?
We might seem to gain a transitory good
but what beneficent laws of the
universe
working for the common good
might we not endanger? It is a
comfortable thing to be able to cast all our care upon Christ.
V. In swaying that
sceptre Christ can overcome all the designs of our enemies. The danger seemed
great to the company of Jews in the Persian empire
but in one brief hour the
darkening cloud had disappeared
and Esther had “come to the kingdom for such a
time as this.” (W. M. Statham.)
What wilt thou
queen
Esther? and what is thy request?--
Prayer should be definite
To make prayer of any value
there must be definite objects for
which to plead. We often ramble in our prayers after this
that
and the other
and we get nothing
because in each we do not really desire anything. We
chatter about many subjects
but the soul does not concentrate itself upon any
object. Do you not sometimes fall on your knees without thinking beforehand
what you mean to ask God for? You do
as a matter of habit
without any motion
of your heart. You are like a man who would go to a shop and not know what
articles he would procure. He may
perhaps
make a happy purchase when he is
there
but certainly it is not a wise plan to adopt. And so the Christian in
prayer may afterwards attain to a real desire
and get his end; but how much
better would he speed if
having prepared his soul by consideration and
self-examination
he came to God for an object at which he was about to arrive
with a real request. Did we ask an audience at her Majesty’s court
we should
not be expected to go into the presence of royalty and then to think of some
petition after we came there. Even so with the child of God. He should be able
to answer the great question
“What is thy petition? and what is thy request?
and it shall be done unto thee.” Imagine an archer shooting with his bow
and
not knowing where the mark is! Would he be likely to have success? Conceive a
ship
on a voyage of discovery
putting to sea without the captain having any
idea of what he was looking for! Would you expect that he would come back
heavily laden either with the discoveries of science or with treasures of gold?
In everything else you have a plan. You do not go to work without knowing that
there is something that you designed to make; how is it that you go to God
without knowing what blessing you design to have? (C. H. Spurgeon.)
Large offers
1. With respect to the largeness of the offer. “Even to the half of
my kingdom
” the king said
“will thy request be granted.” “All things are
yours
” it is said to believers; and it may well be said
since Jehovah gives
Himself to them as their God
and Christ is theirs
and the Spirit dwells in
them.
2. But then as Esther was afraid all at once to ask what she most
desired
so God’s people are often slow or afraid to avail themselves to the
full of their privilege of asking. Many are contented to live from year to year
with little more to uphold them than an indistinct hope that they shall reach
heaven at last
when
if they would but take home God’s promises in all their
freeness and richness
they might be able to rejoice in Him as their portion.
But perhaps it may be that as Esther did not feel herself in a condition all at
once to close with the king’s most liberal offer
so some among us
for other
reasons than the feeling that it would be presumptuous
may be exercised in the
same way with respect to spiritual privileges. (A. B. Davidson
D. D.)
Directions for prayer
I. There must be
method in prayer. “What is thy petition?” Self-examination is especially
beneficial as we are about to approach God. Prayer with too many is too much
like the hurried salute given to a passing friend; or it is like the quick
march of an army past the royal standard. It is often little better than
counting beads strung on a cord; or as one turning a praying wheel. More
strength in prayer would be obtained by more method in prayer.
II. There must be
assurance in prayer. Not merely the assurance that God is ready to hear prayer
but the assurance that we “have found favour in the sight of the King.” Esther
desired to feel her ground sure here. How shall we know if our heavenly King is
favourable to us? By looking to the unspeakable gift. “God commendeth His love
toward us
in that
while we were yet sinners
Christ died for the ungodly.”
The gift of Christ implies the gift of all things needful.
III. There may be
hesitancy in prayer. Not the hesitancy of doubt
but of deliberation. That is
sometimes the truest prayer
when the heart is too full for utterance.
IV. There must be
SUBMISSION to the Divine will in prayer. “I will do to-morrow as the king hath
said.” (W. Burrows
B. A.)
Verse 8
Let the king and Haman come to the banquet that I shall prepare
for them
and I will do to-morrow as the king hath said.
Do not hasten providence
The very persons are here before whom it will be told
to-morrow--the king
the queen
Haman! Then why delay? Nine people out of ten
would have said
if consulted beforehand
“All
she is losing her case
through
fear or through finesse
or by some evil counsel. She is losing the ripe and
favourable hour
which will never return. Tomorrow! O Queen
why not to-night?”
And so
oftentimes
we would hasten providence in our own affairs
fretting
against His wise delays
and laying our poor shoulders to the great wheels of
God
as though He were not moving them fast enough
when
in fact
they are
going as evenly as the sun
as sublimely as time itself. “The king is here; why
not speak?” Yes
he is here
and he is not here. He is not here as he will be
to-morrow night. To-night he will be sleepless. To-night he will be reminded
through his sleeplessness
of an act of loyal faithfulness on the part of
Mordecai
which has been hitherto unrewarded. To-night the order will be given
for the preparation of a gallows. In a word
when the same three meet at
to-morrow’s banquet
they will be the same
and yet not the same. They will be
really in different relations to each other
and to many beyond. So the banquet
is ended
as if by the utterance of the word “wait.” “He that believeth shall
not make haste.” (A. Raleigh
D. D.)
Wisdom to act in critical situations
When persons are placed in critical situations
and endeavour to
act singly and honestly
wisdom is granted to them to direct their course.
Though she had met with a reception equal to her most sanguine expectations
Esther did not immediately present the request which was nearest her heart
but
contented herself with begging that the king
accompanied with Haman
would
“come to the banquet of wine which she had prepared.” By this she testified her
disinterestedness. She was afraid of precipitating the decision
and sought to
avail herself of every prudent method for ensuring success. (T. McCrie.)
Verses 9-14
Verse 9
Then went Haman forth that day joyful
The superficial man
I.
Haman’s
gladness. It arose--
1. From a false estimation of himself.
2. From a false estimate of his position.
II. Haman’s use of
his eyes. He saw
but not correctly. Pride casts a film over the mental vision.
Prejudice lessens the power of vision. Green-eyed jealousy cannot see
correctly. He could not see that stubbornness rightly read meant integrity of
purpose.
III. Haman’s consequent
change of state. A false use of the eyes has its penalties. No faculty can be
perverted without bringing retribution.
IV. Haman’s power
of self-control. The power of self-control is not to be despised
but the power
of self-conquest is a nobler achievement.
V. Haman’s
resource in trouble. It is observable how many bad men have attached themselves
to wives who have stuck to them in all circumstances. (W. Burrows
B. A.)
Joy from meagre sources
There is much joy among the children of men which arises from very
meagre sources
much joy the loss of which would be better than its possession.
(J. Hughes.)
Short-lived gladness
That day was the last of his gladness; next morning’s sun should
not set before all his glory was laid in the dust. Nay
that very day
and that
very moment when it was most buoyant
his joy was destined to suffer a dash
from which it would never completely recover. (T. McCrie.)
The last tomorrow
Be not so cruel as speak to him of to-morrow! Let the wicked enjoy
their bright to-day--it is the only bright to-day which they will ever have.
Yes
to-morrow! Let worldly men fear and prepare for their last to.morrow! “He
that being often reproved hardeneth his neck shall suddenly be destroyed and
that without remedy. (T. McEwan.)
Verse 10
Nevertheless Haman refrained himself.
Self-restraint possible
Haman refrained himself. It is a circumstance not unworthy of
notice
that even those persons who are habitually self-willed
and destitute
of the power of self-government
can nevertheless
when occasion requires it
exercise a wonderful control over both their speech and their passions. Thus
for example
a man who is
addicted to the sin of profane swearing will be found to put such guard upon
his words in the presence of a superior who detests that sin
that not one oath
will escape from his lips. A man who has no command of his temper at ordinary
times will appear smooth and unruffled in his intercourse with those on whom he
is dependent
or whose good opinion he desires to gain. A man given to excess
in the indulgence of his appetites will be careful not to transgress in company
where it would be accounted shameful. Now there is an important principle
involved in all this
deeply affecting the moral responsibility of such men for
all their conduct. For if they can lay themselves under such restraint--when it
serves their purpose--that long-formed habits can be checked and mastered
then
we think that even they themselves must admit that they are deprived of all
excuse when they suffer themselves to be usually governed by these habits. And
if regard for the opinions and feelings of their fellow-men exerts a power over
them which the law of God does not possess
then manifestly they are chargeable
with the guilt of standing more in awe of men than of God. (A. B. Davidson
D. D.)
And when he came home.
Home with a bad man
It is not pleasant to go home with Haman; but God thinks it good
for us to see the inside of a bad man’s heart. We shall understand the irony of
His providence the better. (T. McCrie.)
Verses 11-13
And Haman told them of the glory of hie riches
and the multitude
of his children.
The discontented man as a reckoner
The discontented man is--
I. A good
reckoner
up to a certain point. Look at Haman’s statement:
Riches--children--position--honour. These represent the ideal of happiness to a
large majority of men. The whole is stated correctly
but the result is false.
II. A bad reckoner
because--
1. He places too high an estimate on the mere material.
2. He does not take into account the unknown quantity.
3. He over-estimates his own deserts.
4. He is bad at subtraction. He enumerates his blessings as four
and
his drawback as one. He subtracts one from four
and makes nothing the strange result.
5. He is defective in multiplication.
Haman made more of Mordecai’s refusal to render him homage than it
deserved. Discontent is always an unreliable multiplication. It makes evils
where there are none
and more of existing evils than it ought to do.
III. The
discontented man unknowingly makes a good computation.” All is vanity and
vexation of spirit” is the statement of those who have taken their fill of this
world’s good things
and have forgotten God their maker. (W. Burrows
B. A.)
.
Verse 13
Yet all this availeth me nothing
so long as I see Mordecai the
Jew sitting at the king’s gate.
Outward prosperity and an evil heart
Haman’s misery sprung from his most prominent vice. The avenger
did not so much track his path
like an independent retributive messenger
as
that it was secreted in his very sin. It is often so in providence. God does
not need to stretch forth His hand against the sinner. It is enough that He
allows the working of his sin to overtake him. Had there been no pride in
Haman’s heart he could never have been subjected to this soul-torture because of a harmless
affront by an inferior in rank; but forasmuch as he had nursed and cherished
his pride to an ungovernable extent
the pain and anguish which he had to
endure when it was thwarted and injured was crucifying to all his prosperity
and joy. He became his own tormentor. The law is universal
giving to all sin
its entail of evil. The sinner may suppose that his sin is not known
and
because not known
that it will escape punishment; but the sin will itself find
out the man
and the punishment will grow out of it as a poisonous plant from a
hidden seed. Sceptics may theoretically deny the Divine government
but
practically it is beyond dispute. By an inexorable law “evil pursueth sinners
but to the righteous good shall be repaid.” Intimately connected with this
thought there is another of equal importance--that we are not in a position to
judge of the relative amount of happiness or unhappiness in the lot of man upon
the earth. Surveyed from without there might not appear to be a more enviable
man than Haman. If earthly good could make happiness there was no element
awanting in his case. There was ostensibly no comparison between his lot and
that of some contented poor man
who
besides meanness and obscurity
has to
bear the burden of bodily suffering. Nevertheless you might never get from the
poor sufferer under the influence of religion the same confession of wasted
happiness and blighted peace that we have from this lordly great man in the
high day of his abounding prosperity. Let the outward condition be what it may
his spirit--the real man--rises superior so it
and is not touched by it. But
in the other case it was the spirit which was diseased
and which
like the
scorpion when surrounded by fire
turned its sting in upon itself. So that
before we could estimate relative individual happiness or unhappiness
we would
require to go below the surface of things and look upon the heart. Moreover
we
cannot fail to notice that outward prosperity in an unsanctified heart renders
the man more susceptible to trifling annoyances. He becomes so accustomed to
what is highly pleasing that a very small thing occasions great uneasiness.
While he looks at his good things through the large end of the telescope
he
beholds what is troublesome and vexatious through the small. The world’s broad
way is crowded with eager seekers after happiness. “It is here
” cries one
and
there is a rush in that direction
only to be followed by disappointed looks
and longing hearts. “It is there
” cries another
and there is anxious toiling
and plodding for its attainment; but the cisterns are found at last to he
broken and empty. In the midst of this thirsting
moiling
weary world
Jesus
has caused His voice to be heard
pleading and saying: “If any man thirst
let him come unto Me
and drink.” (T. McEwan.)
Vain properity
The servants of God may be sometimes so foolish as to envy the
prosperity of the wicked. But a sure result is before the wicked
and in due
time their sin finds them out. They are set in slippery places. We see here the
most crafty and accomplished wickedness caught in its own snare
and made the
instrument of its own punishment. All its schemes of evil are overruled; all
its revengeful and hostile purposes are made to bless those against whom they
have been prepared.
1. We see every possible advantage of condition and power conceded to
him. God allows the cause opposed to Him to have all the means of apparent
triumph and success
so that if such opposition may ever prevail
it shall have
the fullest opportunity. When He would show us the vanity of the world He
allows it to heap up every possible means of gratification and pleasure. When
He would show us the security of piety He permits every possible difficulty and
objection to be in its way. Haman shall complain of no want on his side of any
instrument which might render his triumph certain. And then
in defiance of all
his power and his craft
God will overturn all his schemes. Could the
wickedness of man ever succeed
it must in circumstances like his. He was rich;
unlimited wealth seemed to be in his control. For a single grant of power he
offered the king ten thousand talents of silver
nearly twenty millions of
dollars. Not only rich
he was highly exalted in station. No subject of the
monarch equalled him in rank or in the influence which his station gave. Rich
and exalted
he was powerful also. The king had given him his own ring. All the
powers of government in the kingdom were thus placed in the hands of Haman. In
this high condition he was flattered and honoured by universal homage. “All the
king’s servants that were in the king’s gate bowed
” etc. And as we survey his
condition we exclaim
“What gratitude such a man must owe to God! What
blessings he might bestow upon his fellow-men.” But Haman had no heart for
gratitude
no love for mankind. He was an enemy to God
to His people
and to
His truth. The controlling spirit of his wicked heart was selfishness. “Though
hand join in hand the wicked shall not go unpunished.”
2. We see the small amount of Haman’s alleged deficiencies. “Mordecai
bowed not nor did him reverence.” What an illustration of the prosperity of
this world. It is impossible that any earthly portion should be free from every
cause of complaint. The decay and sorrow which human sin produces must
everywhere in some shape be found. It is left as a token of God’s authority
as
a test of man’s submission
as a teacher of contentment and humility in the
midst of occasions for pride and self-indulgence. There is to every man a Mordecai
in the gate
an unbending and unsubmissive difficulty of some kind in human
life
to guard the children of God from the ruin which prosperity would bring
and to awaken the sinful to a consciousness of the insufficiency of an earthly
portion
and the importance of something higher and something better than earth
can give. Less than Haman’s sorrow no living man can have. But this fact of
trial in human condition is always a constantly recurring one. It was so here.
Day by day Haman must pass the gate
and Mordecai could not be avoided. The
sorrow is small
but it is ever present
like a broken tooth
or a missing step
in the stairs on which we must habitually pass. It can never be forgotten. A
submissive mind receives it as a call for acknowledgment and humility. A
rebellious mind makes it an occasion of complaint
and the same annoyance
hardens the heart in rebellion and impiety. Let us make a friend and teacher of
every Mordecai in our way. We shall never he without him.
3. This leads us to mark the effect of this one exception upon
Haman’s feelings and mind. This single deficiency completely destroyed all his
enjoyment and peace. To make a man happy whose heart is astray from God is
impossible. Whatever of earthly bounties may be given
there is the secret
feeling of remorse and consciousness of guilt which nothing can silence or
dismiss. The mind is in rebellion against the only power which can give it
peace.
4. All these circumstances in Haman’s condition showed how small was
his temptation to crime. Haman had no reasonable excuse
no motive but in his
own wicked heart
for the course of crime on which he was to enter. It was
simply the working of malicious wickedness
his own fretful
hateful temper.
Mordecai did him no injury
diminished none of his real advantages or
possessions. Such is the process of yielding to the suggestions and claims of a
sinful temper. It leads us from one step to another in the course of sin
until
the sinner is ensnared in unexpected guilt
and entangled in crimes hideous in their
aspect and beyond his power to escape. It may be the appetite for gain
the
haste to be rich
which pushes him on to every sacrifice of duty
and through
every species of fraud and every scheme of attempted concealment
till God
suddenly reveals the whole plot and the man is ruined beyond recovery. Let no
young man feel that he is safe from temptation to the worst of crimes in
allowing the power for a moment of such a spirit. Watch against its first
encroachment. Cultivate
as the rule of life
high and pure motives
habits of
self-control
refusal to receive affronts or to take offence at the errors or
neglect of others. (S. H. Tyng
D. D.)
Poisoned pleasures
Give a whole world of pleasure to a man who loves the world and
the things of it
he will soon find that something is wanted
though perhaps he
does not know
so well as Haman thought he did
what it is. He finds some gall
and wormwood that spread poison over his pleasures. All his abundance cannot
compensate for the loss of some one thing or other that he deems essential to
his happiness. The fact is that the world cannot give a right constitution to
his disordered soul
or be a substitute for that Divine favour in which lies
the life of our souls. (G. Lawson.)
On the disorders of the passions
These are the words of one who
though high in station and power
confessed himself to be miserable. His whole soul was shaken with a storm of
passion. Wrath
pride
and desire of revenge rose into fury. With difficulty he
restrained himself in public; but as soon as he came to his own house he was
forced to disclose the agony of his mind.
I. How miserable
is vice when one guilty passion is capable of creating so much torment! We
might reason from the constitution of the rational frame
where the
understanding is appointed to be supreme and the passions to be subordinate
and where
if this due arrangement of its parts be overthrown
misery as
necessarily ensues as pain is consequent in the animal frame upon the
distortion of its members. Had this been a soliloquy of Haman’s within himself
it would have been a sufficient discovery of his misery. But when we consider
it as a confession which he makes to others
it is a proof that his misery was
become insupportable. For such agitations of the mind every man strives to
conceal
because he knows they dishonour him. Other griefs and sorrows he can
with freedom pour out to a confidant. When he suffers from the injustice or
malice of the world he is not ashamed to acknowledge. But when his suffering
arises from the bad dispositions of his own heart; when
in the height of
prosperity
he is rendered miserable solely by disappointed pride
every
ordinary motive for communication ceases. Nothing but the violence of anguish
can drive him to confess a passion which renders him odious
and a weakness
which renders him despicable. To what extremity in particular must he be
reduced before he can disclose to his own family the infamous secret of his
misery! In the eye of his family every man wishes to appear respectable
and to
cover from their knowledge whatever may vilify or degrade him. Attacked or
reproached abroad
he consoles himself with his importance at home; and in
domestic attachment and respect seeks for some compensation for the injustice
of the world. Judge
then
of the degree of torment which Haman endured by its
breaking through all these restraints and forcing him to publish his shame
before those from whom all men seek most to hide it. How severe must have been
the conflict. Assemble all the evils which poverty
disease
or violence can
inflict
and their stings will be found by far less pungent than those which
such guilty passions dart into the heart. Amidst the ordinary calamities of the world the
mind can exert its powers and suggest relief. And the mind is properly the man;
the sufferer and his sufferings can be distinguished. But those disorders of
passion
by seizing directly on the mind
attack human nature in its
stronghold
and cut off its last resource. They penetrate to the very seat of
sensation
and convert all the powers of thought into instruments of torture.
1. Let us remark
in the event that is now before us
the awful hand
of God
and admire His justice in thus making the sinner’s own wickedness to
reprove him
and his backslidings to correct him. Sceptics reason in vain
against the reality of Divine government. It is not a subject of dispute It is
a fact which carries the evidence of sense and displays itself before our eyes.
We see the Almighty manifestly pursuing the sinner with evil.
2. Let us remark also
from this example
how imperfectly we can
judge
from external appearances
concerning real happiness or misery. All
Persia
it is probable
envied Haman as the happiest person in the empire;
while yet
at the moment of which we now treat
there was not
within its
bounds
one more thoroughly wretched. Think not
when you behold a pageant of
grandeur displayed to public view
that you discern the ensign of certain
happiness. In order to form any just conclusion you must follow the great man in
the retired apartment
where he lays aside his disguise; you must not only be
able to penetrate into the interior of families
but you must have a faculty by
which you can look into the inside of hearts.
3. Unjust are our complaints of the promiscuous distribution made by
providence of its favours among men. From superficial views such complaints
arise. The distribution of the goods of fortune
indeed
may often be
promiscuous; that is
disproportioned to the moral characters of men: but the allotment of
real happiness is never so. For to the wicked there is no peace. They are like
the troubled sea when it cannot rest. They travail with pain all their days.
Trouble and anguish prevail against them. Terrors make them afraid on every
side.
II. How unavailing
worldly prosperity is
since
in the midst of it
a single disappointment is
sufficient to embitter all its pleasures. We might at first imagine that the
natural effect of prosperity would be to diffuse over the mind a prevailing
satisfaction which the lesser evils of life could not ruffle or disturb. We
might expect that as one in the full glow of health despises the inclemency of
the weather
so one in possession of all the advantages of high power and
station should disregard slight injuries
and
at perfect ease with himself
should view in the most favourable light the behaviour of others around him.
Such effects would indeed follow if worldly prosperity contained in itself the
true principles of human felicity. But as it possesses them not
the very reverse
of those consequences generally obtains. Prosperity debilitates instead of
strengthening the mind. Its most common effect is to create an extreme
sensibility to the slightest wound. It foments impatient desires
and raises
expectations which no success can satisfy. It fosters a false delicacy
which
sickens in the midst of indulgence. By repeated gratification it blunts the
feelings of men to what is pleasing
and leaves them unhappily acute to
whatever is uneasy. Hence the gale
which another would scarcely feel
is to
the prosperous a rude tempest. Hence the rose-leaf doubled below them on the
couch
as it is told of the effeminate Sybarite
breaks their rest. Hence the
disrespect shown by Mordecai preyed with such violence on the heart of Haman.
Upon no principle of reason can we assign a sufficient cause for all the
distress which this incident occasioned to him. The cause lay not in the
external incident--it lays within himself; it arose from a mind distempered by
prosperity. Let this example correct that blind eagerness with which we rush to
the chase of worldly greatness and honours. Let the memorable fate of Haman
suggest to us also how often
besides corrupting the mind and engendering
internal misery
they lead us among precipices and betray us into ruin. At the
moment when fortune seemed to smile upon him with the most serene and settled
aspect she was digging in secret the pit for his fail. Prosperity was weaving
around his head the web of destruction. Success inflamed his pride; pride
increased his thirst of revenge; the revenge which
for the sake of one man
he
sought to execute on a whole nation
incensed the queen; and he is doomed to
suffer the same death which he had prepared for Mordecai. An extensive
contemplation of human affairs will lead us to this conclusion
that among the
different conditions and ranks of men the balance of happiness is preserved in
a great measure equal; and that the high and the low
the rich and the poor
approach
in point of real enjoyment
much nearer to each other than is
commonly imagined. In the lot of man mutual compensations
both of pleasure and
of pain
universally take place. Providence never intended that any state here
should be either completely happy or entirely miserable. If the feelings of
pleasure are more numerous and more lively in the higher departments of life
such also are those of pain. If greatness flatters our vanity
it multiplies
our dangers. Ii opulence increases our gratifications
it increases
in the
same proportion
our desires and demands. If the poor are confined to a more
narrow circle
yet within that circle lie most of those natural satisfactions
which
after all the refinements of art
are found to be the most genuine and
true.
III. How weak human
nature is which
in the absence of real
is thus prone to create to itself
imaginary woes. Let it not be thought that troubles of this kind are incident
only to the great and the mighty. Though they
perhaps
from the intemperance
of their passions
are peculiarly exposed to them
yet the disease itself
belongs to human nature
and spreads through all ranks. In the humble and
seemingly quiet shade of private life
discontent broods over its imaginary
sorrows
preys upon the citizen no less than upon the courtier
and often
nourishes passions equally malignant in the cottage and in the palace. Having
once seized the mind
it spreads its own gloom over every surrounding object;
it everywhere searches out materials for itself
and in no direction more
frequently employs its unhappy activity than in creating divisions amongst
mankind and in magnifying slight provocations into mortal injuries. Those
self-created miseries
imaginary in the cause but real in the suffering
will
be found to form a proportion of human evils not inferior
either in severity
or in number
to all that we endure from the unavoidable calamities of life. In
situations where much comfort might be enjoyed
this man’s superiority
and
that man’s neglect
our jealousy of a friend
our hatred of a rival
an
imagined affront
or a mistaken point of honour
allow us no repose. Hence
discords in families
animosities among friends
and wars among nations. Hence
Haman miserable in the midst of all that greatness could bestow. Hence
multitudes in the most obscure stations for whom providence seemed to have
prepared a quiet life
no less eager in their petty broils
nor less tormented
by their passions
than if princely honours were the prize for which they
contended. From this train of observation which the text has suggested
can we
avoid reflecting upon the disorder in which human nature plainly appears at
present to lie? Amidst this wreck of human nature
traces still remain which
indicate its Author. Those high powers of conscience and reason
that capacity
for happiness
that ardour of enterprise
that glow of affection
which often
break through the gloom of human vanity and guilt
are like the scattered
columns
the broken arches
and defaced sculptures of some fallen temple
whose
ancient splendour appears amidst its ruins. In this view let us with reverence
look up to that Divine Personage
who descended into this world on purpose to
be the light and the life of men; who came in the fulness of grace and truth to
repair the desolation of many generations
to restore order among the works of
God
and to raise up a new earth and new heavens
wherein righteousness shall
dwell for ever. Under His tuition let us put ourselves; and amidst the storms
of passion to which we are here exposed
and the slippery paths which we are
left to tread
never trust presumptuously to our own understanding. Thankful
that a heavenly Conductor vouchsafes His aid
let us earnestly pray that from
Him may descend Divine light to guide our steps
and Divine strength to fortify
our minds. Fix
then
this conclusion in your minds
that the destruction of
your virtue is the destruction of your peace. At your first setting out in
life
especially when yet unacquainted with the world and its snares
when
every pleasure enchants with its smile
and every object shines with the gloss
of novelty
beware of the seducing appearances which surround you
and
recollect what others have suffered from the power of headstrong desire. If you
allow any passion
even though it be esteemed innocent
to acquire an absolute
ascendant
your inward peace will be impaired. From the first to the last of
man’s abode on earth
the discipline must never be relaxed of guarding the
heart from the dominion of passion. Eager passions and violent desires were not
made for man. They exceed his sphere. They find no adequate objects on earth
and of course can be productive of nothing but misery. (H. Blair
D. D.)
The mission and the curse of jealousy
In the formation of character
as in the makeup of the
world
nothing is ever lost or misplaced. The heat of the tropics in the belt
of the equator makes trade-wind currents
and trade-wind currents make
northerly gales
and northerly gales bring hail and snow
and the rivers
swollen from the mountain streams flow again into the ocean. There are scavengers
on land and sea which consume the world’s refuse; there are processes at work
in the economy of nature by which the refuse of the barn-yard and the dry bones
of the slaughter-house become restorers of the soil and fertilisers of Mother
Earth robbed yearly of her life-giving qualities. And in the economy of
character we see this same endless chain of results. God does not work at right
angles to His guiding principles. When a great law or tendency is boldly thrown
out in the material world
we shall be sure
if we look closely enough
to find
a corresponding principle in the mental and moral world. Just as there are
sharks in the ocean and crocodiles in the jungle
and lizards and snakes and a
world of crawling things about us; just as there are fevers and poisons and
dreadful illnesses stored up in certain lovely-looking regions
so there are
dreadful passions and instincts
revenges and jealousies
stored away in
nature
which look as charming but are as deceitful as Brazilian wild meadow
land. All these things have their use. Consider the mission and curse of
jealousy.
I. Its mission.
Have you ever felt in a yacht that the masts and the sails could not stand the
strain of wind much longer? But the skipper at the helm laughs down your fears
for he knows how much lead is on the keel
or how much centre-board is down.
Bulk is planted in that boat somewhere on purpose to steady it when the wind
draws on for a blow. In some such way has jealousy been planted in human nature
to steady the character when flaws of temptation or gusty currents of animalism
strike us. In its existence we find the reason for monogamy and marriage
faithfulness and domestic happiness and concord. Why should we be jealous if
the Christian view of marriage is false? God has placed this Cerberus-like
attribute
this watch-dog instinct
chained but barking
at the door of
domestic happiness on purpose to guard the honour and sanctity of those within.
II. Its curse. Any
force perverted becomes an evil
and when jealousy steps an inch beyond its
lawful limits
then it becomes the direst curse. It is just like the mission or
the curse of any strong drug or medicine. Any instinct or attribute which
becomes inflamed or enlarged and assumes an undue prominence
causes trouble in
the character
in the same way in which any enlarged or congested organ asserts
itself with pain and irritation in the physical system. And when jealousy
passes beyond its proper sphere and rankles in the nature like some smouldering
back-log
it lights up every new object which is thrown upon it. It is like a
secret fever
which burns and keeps one hot amid all sorts of cool
surroundings
as when Haman said
“Yet all this availeth me nothing so long as
I see Mordecai the Jew sitting at the king’s gate.” It assumes many varying
forms. It appears as tribe jealousy with its clannish smallness; it appears in
the countless bickerings of society
in the pride of caste
and in that vulgar
pride which rejoices in trampling upon caste; it is the great motive power of
ambitious and scheming women; it gives the cud of reflection to innumerable
artists
painters
musicians
and business men. It is with the physician in
consultation with his fellow physician as they finger the pulse of their dying
patient. It is with the warring lawyers
in strife over the sentence upon the
accused murderer; it defiles the sacred chancel
it defiles the pulpit steps;
it makes us think hard things of our brethren. In all these instances it is a
moral malaria within the soul. It is the sight of the hated Mordecai sitting at
the gate. The old Goth Alaric was called the scourge of God
as he came
thundering down the plains of Lombardy. But jealousy is a greater scourge than
the old Goth. It is the root of all our domestic troubles. Jealousy means
pride; it means selfishness; it means inordinate self-conceit; it means being
first all the time; it means a blighted life and a miserable old age. If you
want to please yourself you can count up what you save and all you have got
as
Haman did
and yet all this will avail you nothing every time you see the one
you are jealous of sitting where you want to be. But if you cast these demons
out--jealousy
selfishness
self-conceit--if you sink yourself and throw
overboard for ever this thought of always being first
a whole new world of
life and honour will be before you. (W. Wilberforce Newton.)
The festering thorn that poisons the body
It does not take much to spoil a man’s life. One little thing may
mar his usefulness and the veriest trifle may destroy his peace. The record of
lost men will be a record of apparent trifles. “One thing lacking” will be the
keynote of the wail of hell
as it is the cry of those who have slipped down
when they have reached the topmost rung but one of the ladder of life’s
ambition. This man would have been the greatest of senators but for one
infirmity. He has brilliance
power
eloquence
wisdom
but he has no
stability. That man would have been the greatest soldier. He has courage
knowledge
skill
self-denial
but he has an unbridled temper. And so it is in
every grade of life. In Haman we have a notable example of a worldly life
and
a potent instance of the working of sin
sending its poisonous influence
through a man’s character until it works out its own deadly end. “Sin
when it
is finished
bringeth forth death.” We have the history of sin in the world
exemplified in this individual man.
I. The poison
latent. There is not a thing on earth but is poisoned. We attain learning
and
while attaining it we swallow the poison with which it is infected. We derive
honour
but at the same time we lay hold of the seeds of misery which accompany
it. Heavy is the head that wears a crown. The baton of power is a symbol of
weariness. The seat of honour is a seat of persecution. There is a great system
of compensation in life which makes men much more nearly equal than they appear
to be.
II. Notice the sore
festering. This festering grievance was nothing but a sentimental fancy. And
such are most of our festering sores. Mental
moral
or bodily maladies are
soon got rid of
but visionary troubles--never. A man will recover after
small-pox or fever; he will revive after bereavement or sorrow; he will be
cheerful after the loss of a leg or the ruin of his pecuniary affairs. But once
let him get a sentimental grievance
and he is never the same again.
III. Notice the sore
working. Death. (J. J. S. Bird.)
The ruinous nature of discontent
In treating upon these words I shall endeavour to show--
I. That the
discontent they express is common with persons in every possible condition of
life.
II. Its evil and
ruinous nature.
III. Its contrariety
to the christian temper. (W. Richardson.)
Human limitations
Is there not a gnawing worm in the heart of every joy? Is there
not a Mordecai in the way of every ambitious man? We cannot have all things
exactly our own way; there is one nail we cannot extract
one lock we cannot
undo
one gate we cannot open
one claim we cannot pacify. In every path there
would seem to be a deep
gaping grave which even mountains cannot fill up. How
near are some men
to perfect bliss! If but one thorn could be extracted
then the men themselves
would be safe in heaven; but that one thorn abides to remind them of their
limitations
and to sting them with a useful sense of disappointment. (J. Parker
D. D.)
Haman’s confession
This confession is calculated to impress two things upon
us.
I. That material
things cannot make us happy.
II. That human
happiness is all too easily destroyed. The work of destruction is
in general
easy. What is a flower worth after you roughly plant your foot upon it? What
damage is done to a fair picture by throwing a bottle of ink against it! A
servant can by mistake burn in a few minutes a MS. on which years of study were
expended by her master. A succession of strokes with a hammer soon disfigure
the most skilful and costly piece of furniture that ever was made; and it
cannot have escaped the notice of any thoughtful man that human happiness is a
flower of amazing delicacy. It takes but little to lay it low. A headache or
the scratch of a pin unfits us for enjoying ourselves. An unkind remark renders
us miserable for days. A disappointment does the same; and so with scores of
other things. Mordecai’s want of respect was in itself a small matter; but it
sadly interfered with Haman’s enjoyment. It had the effect of neutralising
and
more than neutralising
all the felicities of his office and condition. He may
be compared to the owner of s mansion sitting at a blind window seeing nothing
and all the while there are windows in every room from which excellent views of
the surrounding scenery can be obtained if he would only place himself at them
and look through them. Haman made the mistake--
1. Of thinking too much about Mordecai’s refusal to pay him the
honour to which he considered he was entitled.
2. Of setting too high a value on the respect of Mordecai. (Homilist.)
Things that ought to be unnecessary for happiness
A forcible writer of our day has some remarks to the point
which will well bear quotation--a few words only being altered. He is speaking
of the great Lord Bacon. After describing the chancellor’s strenuous efforts
within his library
where his rare powers were guided by an enlarged
philanthropy and a sincere love of truth
this writer observes: “Far different was
the situation of the great philosopher when he Came forth from his study and
laboratory to mingle with the crowd which filled the galleries of Whitehall. In
all that crowd there was no man equally qualified to render great and lasting
services to mankind. But in all that crowd there was not a heart more set on
things which no man ought to suffer to be necessary to his happiness--on things
which can often be obtained only by the sacrifice of integrity and honour. To
be the leader of the human race in the career of improvement . . . to be
revered by the latest generations as the most illustrious among the benefactors
of mankind--all this was within his reach. But all this availed him nothing
while some quibbling special pleader was promoted before him to the bench
while some obscure commoner took precedence of him by virtue of a purchased
coronet . . . while some buffoon
versed in all the latest scandal of the
court
could draw a louder laugh from the king.” This illustration shows how
the profoundest intellect may be enslaved by a puerile self-conceit. It shows
that refined mental power
together with exalted rank
immense reputation
European greatness (in fact or in tendency)
may yet be coupled with a
wretched
drivelling idolatry of toys and follies. And the difference is soon
reached; we see that the soul of man is too capacious to be filled by the
largest gifts of earth
and that time will not satisfy the cravings of a spirit
made for eternity.
Wealth not happiness
Haman’s wealth
honour
power
palace
friends
etc.
failed to
satisfy and make him happy. “There be as many miseries beyond riches
as on
this side of them.” “Pleasure is like lightning
a flash and away. The world is
like an artichoke--nine parts of it are unprofitable leaves; about it there is
a little picking meat
and
in the midst
there is a core enough to choke them
that devour it.” It may be said of the world
as of Athens
“It is a fine place
to pass through
for there is much to be learned there; but it is a bad place
to live at
there are so many dangers in it.” The pleasures of sin are
momentary and unsatisfying; its punishment is eternal and terrible. Adrian
a
pope of Rome
said
“I had great hardships and troubles in early life
but none
gave me such misery as the papal crown.” Diocletian
a Roman emperor
gave up
his sovereignty
and retired to private life for comfort and happiness. It
would be very foolish to pay genuine golden sovereigns for base counterfeit
farthings. It is incredible that an angel should come from heaven to seek
enjoyment with a baby’s toys. And the soul should seek satisfaction and
blessing from God. (H. Burton.)
Unsatisfied
In the deserts of Central Australia there grows a plant
called the Nardoo plant
which although it satisfies hunger
is said to be
destitute of nutritious elements
and a party of English explorers once
perished of starvation while feeding daily upon it. It is so in the experience
of those who find their portion in earthly things. Their desires are crowned
but they are actually perishing of want. (Hugh Macmillan
D. D.)
The black ewe
Some time ago
as a gentleman was passing over one of the
extensive downs in the West of England
about mid-day
where a large flock of
sheep was feeding
and observing the shepherd sitting by the roadside preparing
to eat his dinner
he stopped his horse
and entered rote” conversation with
him to this effect:
Well
shepherd
you look cheerful and contented
and I daresay you have few
cares to vex you. I
who am a man of pretty large property
cannot but look at
such men as you with a kind of envy.” “Why
sir
” replied the shepherd
“‘tis
true I have no troubles like yours; and I could do well enough was it not for
that black owe that you see yonder amongst my flock. I have often begged my
master to kill or sell her; but he won’t
though she is the plague of my life
for no sooner do I sit down to look at my book
or take up my wallet to get my
dinner
but away she sets off over the down
and the rest follow her
so that I
have many a weary step after them. There
you see
she’s off
and they are all
after her.” “Ah
friend
” said the gentleman
“I see every man has a black ewe
in his flock to plague him as well as I.”
Small things annoy the greatest
How small things may annoy the greatest! Even a mouse troubles an
elephant
a gnat a lion
a very ties may disquiet a giant. What weapon can be
nearer to nothing than the sting of this wasp? Yet what a painful wound hath it
given me! That scarce visible point
how it envenoms
and rankles
and swells
up the flesh. The tenderness of the part adds much to the grief. If I be thus
vexed with the touch of an angry fly
how shall I be able to endure the sting
of a tormenting conscience. (Bp. Hall.)
Worldly possessions cannot give full satisfaction
Who that looked upon Haman as he rode forth in all the
glory of purple and gold
or as he lounged on his divan in the midst of his
friends
would have supposed that he had anything to cause him so much
annoyance? And yet is it not always so? There is a skeleton in every house
the
worm in every rose
sorrow in every heart. Look into that stately mansion. See
how richly it is furnished with finely carved chairs
luxurious lounges
marble-topped tables
and bookcases with rows of costly books. Pictures of the
choicest character deck the walls. Busts and antiques are here and there. The
velvety carpets feel like a mossy bank beneath the feet. Ask the occupants of
the mansion if they are content
and perhaps the owner will tell you
“All this
availeth me nothing” so long as my neighbour on the hill has a house larger and
better furnished. The wife will perhaps tell you that “all availeth nothing” so
long as a certain family is accounted as higher in the social scale than hers;
or because at a dinner-party she noticed with annoyance that some one had taken
precedence of herself; or because she had not been invited to some great
gathering where certain of the elite were expected. The absurdities and
vexations of the weak-minded and exclusive are more than equal to those of the
excluded. The petty social fanciful annoyances oft make all comforts and
possessions to “avail nothing” in the production of real happiness. Enter the
shop of that tradesman. What a large business he carries on! Yet he in his soul
is not happy. He is envious. He will confess to himself
if not to you
“All
this availeth me nothing” so long as a certain competitor in the same business
can buy cheaper or make money more rapidly than myself. Go along a country
road
and note some pretty homestead nestling among the trees;. surely that
must be the abode of content and peace! You approach it
and meeting the
occupant thereof
you congratulate him on the beauty of his dwelling-place and
charm of the surrounding hills; he
haggard and worn
only replies
“All this
availeth me nothing.” Look at my neighbour’s barn
how much larger
and his
crops how much finer than mine! So the warrior or statesman
the preacher and
the potentate
are alike discontented. Dissatisfied
successful men! The
blessings and privileges they possess are nothing; the trifling lack or
annoyance is everything. Their state is as sinful as it is miserable. They are
lineal descendants of Haman the Agagite. It is not in the nature of worldly
possessions or position to give full satisfaction. If they could
the results
would have been injurious to man’s moral nature. No thoughts of higher things
entering man’s mind
he would soon have been degraded to the level of the brute
creation. (F. Hastings.)
Verse 14
Then said Zeresh his wife and all his friends.
Bad advice
If a proud man make his complaint to you of his unhappiness
you
but make him more unhappy if you advise him to gratify his pride by
unreasonable and sinful means. You might as well advise a man dying of a dropsy
to pour into his throat large quantities of water. Advise him to mortify his
pride
and to learn of Him who was meek
and lowly of heart; to deny himself
to prepare himself for bearing the cross
to take upon himself the yoke of
Christ
which is easy. The humble man is always happy. The proud man can never
be happy till he is effectually humbled. It is not consistent with the nature
of things
nor with the will of the High and Lofty One
who abhors the proud
that the gratifications which pride requires should ever give pure or lasting
pleasure to the soul. (G. Lawson.)
Women best and worst
The truth is women are the best and the worst. Because they can be
the best
they can be the worst. Because they can rise to the highest in moral
grandeur
in self-sacrificing love
in the things which bring human nature
nearest to the angelic mood
therefore they can sink to the lowest
and when
“past feeling” can be most like the angels fallen. Thank God that your best
friends would renounce your society rather than stand by you in anything
revengeful or mean. (A. Raleigh
D. D.)
──《The Biblical Illustrator》