Holy Bible

Now it came to pass on the third day, that Esther put on her royal apparel Esther 5 There is nothing stationary T. McEwan. "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 G. Lawson. Esther was not one of those who resolve and promise well, but do not perform. ( G. Lawson. ) Crisis help W. M. Taylor, D. D. 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 pro. ceed? 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 D. J. Burrell, D. D. 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 Master 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 W. Burrows, B. A. 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 T. De Witt Talmage. 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 W. F. Adeney, M. A. 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 A. Raleigh, D. D. 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 T. McCrie. 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 J. Hughes. 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 T. McEwan. 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 A. Raleigh, D. D. 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 W. M. Statham. 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 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 A. B. Davidson, D. D. 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 W. Burrows, B. A. 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. ) 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. Esther 5:8 Do not hasten providence A. Raleigh, D. D. 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 T. McCrie. 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. ) Then went Haman forth that day joyful Esther 5:9 The superficial man W. Burrows, B. A. 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 J. Hughes. 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 T. McCrie. 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 T. McEwan. : — 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. ) Nevertheless Haman refrained himself. Esther 5:10 Self-restraint possible A. B. Davidson, D. D. 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 them. selves 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 T. McCrie. 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. ) And Haman told them of the glory of hie riches, and the multitude of his children. Esther 5:11-13 The discontented man as a reckoner W. Burrows, B. A. 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. ). Yet all this avalleth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. Esther 5:13 Outward prosperity and an

Benson Commentary Esther 5:1 Now it came to pass on the third day, that Esther put on her royal apparel , and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. Esther 5:1-2 . It came to pass on the third day — Of which see the notes on Esther 4:16 . Esther put on her royal apparel — That she might render herself as amiable in the king’s eyes as she could, and so obtain her request. The king sat upon his royal throne, over against the gate, &c. — So that he could see every one that came into the court. And the king held out to Esther the golden sceptre — In testimony that he pardoned her presumption, and was ready to grant her request, and therefore inviting her to approach. So Esther drew near and touched the top of the sceptre — In token of her thankful acceptance of the king’s favour, and of her reverence and submission: for, as the sceptre was the ensign of the highest and most absolute authority in the king, so the queen’s touching it, or, as some say, kissing it, was a token of her subjection and thankfulness for his favour. Esther 5:2 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. Esther 5:3 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. Esther 5:3 . What is thy request? &c. — So far was the king from accounting her an offender, that he was glad to see her, and desirous to oblige her. Thus God, in his providence, often prevents the fears, and outdoes the hopes of his people. It shall be given thee to the half of the kingdom — A usual form of speech among kings, when their hearts are enlarged and overflow with affection to others, or when they give persons the freest liberty to ask what they please. The meaning is, Nothing in reason shall be denied thee. Esther 5:4 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. Esther 5:4 . Let the king and Haman come this day unto the banquet — She thought it prudent not to open her mind to him immediately, but first to try how he stood affected to her, and endeavour to endear herself more to him, that he might be the better disposed to grant her request. To accomplish which purpose still more effectually, she desired to entertain him at her banquet a second time, Esther 5:8 . And she, each time, invited Haman, that by showing 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. Esther 5:5 Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. Esther 5:6 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. Esther 5:6 . The banquet 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, after they had done eating; for they did not drink wine, but water, with their victuals. Esther 5:7 Then answered Esther, and said, My petition and my request is ; Esther 5:8 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. Esther 5:8 . I will do to-morrow as the king hath said — 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, and had not yet courage to propose it; or, because she would further engage the king’s affection to her, by a second entertainment, and would also intimate to him, that her petition was of a more than ordinary nature: but principally by direction of the divine providence, which took away her courage of utterance for this time, that she might have a better opportunity to present her request the next time, by that great accident which happened before it. For the high honour which the king bestowed on Mordecai the next day made way for her petition, which came in very seasonably at the banquet of wine. Esther 5:9 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. Esther 5:9 . That he stood not up, nor moved to him — To show 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. Esther 5:10 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. Esther 5:10 . Nevertheless, Haman refrained himself — 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 inconvenience 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. Esther 5:11 And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Esther 5:11-12 . Haman told them of the glory of his riches — Partly to gratify his own vain-glorious humour, and partly to aggravate Mordecai’s impudence in denying him reverence, and to alleviate his own vexation caused by it. And to-morrow am I invited unto her also with the king — 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. Esther 5:12 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. Esther 5:13 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. Esther 5:13 . Yet this availeth me nothing — It gives me no content. Such torment did his envy and malice bring upon him. So long as I see Mordecai sitting at the king’s gate — Enjoying that honour and privilege without disturbance, and denying me the worship due to me by the king’s command. Thus though proud men have much to their mind, if they have not all, 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 any thing under the sun. And Haman as passionately complains as if he was in the lowest depth of poverty. Esther 5:14 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. Esther 5:14 . Then said Zeresh his wife and all his friends — They saw how gladly he would dispense with his own resolution, of deferring the slaughter till the time determined by the lot, and therefore advise him to take an earnest of the satisfaction he then expected, in the speedy execution of Mordecai: Let a gallows be made — They advise him to have one made ready, that, as soon as he could get the warrant signed, there might be no delay of the execution, and to cause it to be made fifty cubits high, that it might be more conspicuous to all, and thereby be more disgraceful to Mordecai, and might strike all Haman’s enemies with the greater dread of despising or opposing him. And to-morrow speak thou unto the king — They advise him to go early in the morning to get an order from the king for hanging Mordecai, which they doubted not would be readily granted to one that was so much the king’s favourite, and who had so easily obtained an edict for the destruction of the whole nation of the Jews. Then go thou in merrily with the king unto the banquet — Having thus triumphed over thy implacable enemy, and got rid of all that vexes thee and imbitters thy prosperity and glory. And the thing pleased Haman — He approved of their advice, and caused the gallows to be erected accordingly. “And now,” says Henry, “we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.” Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Esther 5:1 Now it came to pass on the third day, that Esther put on her royal apparel , and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. Esther 5:9 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. HAMAN Esther 3:1-6 ; Esther 5:9-14 ; Esther 7:5-10 HAMAN is the Judas of Israel. Not that his conduct or his place in history would bring him into comparison with the traitor apostle, for he was an open foe and a foreigner. But he is treated by popular Judaism as the Arch-Enemy, just as Judas is treated by popular Christianity. Like Judas, he has assigned to him a solitary pre-eminence in wickedness, which is almost inhuman. As in the case of Judas, there is thought to be no call for charity or mercy in judging Haman. He shares with Judas the curse of Cain. Boundless execration is heaped on his head. Horror and hatred have almost transformed him into Satan. He is called "The Agagite," an obscure title which is best explained as a later Jewish nickname derived from a reference to the king of Amalek who was hewn in pieces before the Lord. In the Septuagint he is surnamed "The Macedonian," because when that version was made the enemies of Israel were the representatives of the empire of Alexander and his successors. During the dramatic reading of the Book of Esther in a Jewish synagogue at the Feast of Purim, the congregation may be found taking the part of a chorus and exclaiming at every mention of the name of Haman, "May his name be blotted out," "Let the name of the ungodly perish," while boys with mallets will pound stones and bits of wood on which the odious name is written. This frantic extravagance would be unaccountable but for the fact that the people whose "badge is sufferance" has summed up under the name of the Persian official the malignity of their enemies in all ages. Very often this name has served to veil a dangerous reference to some contemporary foe, or to heighten the rage felt against an exceptionally, odious person by its accumulation of traditional hatred, just as in England on the fifth of November the "Guy" may represent some unpopular person of the day. When we turn from this unamiable indulgence of spiteful passion to the story that lies behind it, we have enough that is odious without the conception of a sheer monster of wickedness, a very demon. Such a being would stand outside the range of human motives, and we could contemplate him with unconcern and detachment of mind, just as we contemplate the destructive forces of nature. There is a common temptation to clear ourselves of all semblance to the guilt of very bad people by making it out to be inhuman. It is more humiliating to discover that they act from quite human motives-nay, that those very motives may be detected, though with other bearings, even in our own conduct. For see what were the influences that stirred in the heart of Haman. He manifests by his behaviour the intimate connection between vanity and cruelty. The first trait in his character to reveal itself is vanity, a most inordinate vanity. Haman is introduced at the moment when he has been exalted to the highest position under the king of Persia; he has just been made grand vizier. The tremendous honour turns his brain. In the consciousness of it he swells out with vanity. As a necessary consequence he is bitterly chagrined when a porter does not do homage to him as to the king. His elation is equally extravagant when he discovers that he is to be the only subject invited to meet Ahasuerus at Esther’s banquet. When the king inquires how exceptional honour is to be shown to some one whose name is not yet revealed, this infatuated man jumps to the conclusion that it can be for nobody but himself. In all his behaviour we see that he is just possessed by an absorbing spirit of vanity. Then at the first check he suffers an annoyance proportionate to the boundlessness of his previous elation. He cannot endure the sight of indifference or independence in the meanest subject. The slender fault of Mordecai is magnified into a capital offence. This again is so huge that it must be laid to the charge of the whole race to which the offender belongs. The rage which it excites in Haman is so violent that it will be satisfied with nothing short of a wholesale massacre of men, women, and children. "Behold how great a matter a little fire kindleth"-when it is fanned by the breath of vanity. The cruelty of the vain man is as limitless as his vanity. Thus the story of Haman illustrates the close juxtaposition of these two vices, vanity and cruelty; it helps us to see by a series of lurid pictures how fearfully provocative the one is of the other. As we follow the incidents, we can discover the links of connection between the cause and its dire effects. In the first place, it is clear that vanity is a form of magnified egotism. The vain man thinks supremely of himself, not so much in the way of self-interest, but more especially for the sake of self-glorification. When he looks out on the world, it is always through the medium of his own vastly magnified shadow. Like the Brocken Ghost, this shadow becomes a haunting presence standing out before him in huge proportions. He has no other standard of measurement. Everything must be judged according, as it is related to himself. The good is what gives him pleasure; evil is what is noxious to him. This self-centred attitude, with the distortion of vision that it induces, has a double effect, as we may see in the case of Haman. Egotism utilises the sufferings of others for its own ends. No doubt cruelty is often a consequence of sheer callousness. The man who has no perception of the pain he is causing or no sympathy with the sufferers will trample them under foot on the least provocation. He feels supremely indifferent to their agonies when they are writhing beneath him, and therefore he will never consider it incumbent on him to adjust his conduct with the least reference to the pain he gives. That is an entirely irrelevant consideration. The least inconvenience to himself outweighs the greatest distress of other people, for the simple reason that that distress counts as nothing in his calculation of motives. In Haman’s case, however, we do not meet with this attitude of simple indifference. The grand vizier is irritated, and he vents his annoyance in a vast explosion of malignity that must take account of the agony it produces, for in that agony its own thirst for vengeance is to be slaked. But this only shows the predominant selfishness to be all the greater. It is so great that it reverses the engines that drive society along the line of mutual helpfulness, and thwarts and frustrates any amount of human life and happiness for the sole purpose of gratifying its own desires. Then the selfishness of vanity promotes cruelty still further by another of its effects. It destroys the sense of proportion. Self is not only regarded as the centre of the universe; like the sun surrounded by the planets, it is taken to be the greatest object, and everything else is insignificant when compared to it. What is the slaughter of a few thousand Jews to so great a man as Haman, grand vizier of Persia? It is no more than the destruction of as many flies in a forest fire that the settler has kindled to clear his ground. The same self-magnification is visibly presented by the Egyptian bas-reliefs, on which the victorious Pharaohs appear as tremendous giants driving back hordes of enemies or dragging pigmy kings by their heads. It is but a step from this condition to insanity, which is the apotheosis of vanity. The chief characteristic of insanity is a diseased enlargement of self. If he is elated the madman regards himself as a person of supreme importance-as a prince, as a king, even as God. If he is depressed he thinks that he is the victim of exceptional malignity. In that case he is beset by watchers of evil intent, the world is conspiring against him, everything that happens is part of a plot to do him harm. Hence his suspiciousness, hence his homicidal proclivities. He is not so mad in his inferences and conclusions. These may be rational and just, on the ground of his premisses. It is in the fixed ideas of these premisses that the root of his insanity may be detected. His awful fate is a warning to all who venture to indulge in the vice of excessive egotism. In the second place, vanity leads to cruelty through the entire dependence of the vain person on the good opinion of others, and this we may see clearly in the career of Haman. Vanity is differentiated from pride in one important particular-by its outward reference. The proud man is satisfied with himself, hut the vain man is always looking outside himself with feverish eagerness to secure all the honours that the world can bestow upon him. Thus Mordecai may have been proud in his refusal to bow before the upstart premier, if so his pride would not need to court admiration; it would be self-contained and self-sufficient. But Haman was possessed by an insatiable thirst for homage. If a single obscure individual refused him this honour, a shadow rested on everything. He could not enjoy the queen’s banquet for the slight offered him by the Jew at the palace gate, so that he exclaimed, "Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate." { Esther 5:13 } A selfish man in this condition can have no rest if anything in the world outside him fails to minister to his honour. While a proud man in an exalted position scarcely deigns to notice the "dim common people," the vain man betrays his vulgarity by caring supremely for popular adulation. Therefore, while the haughty person can afford to pass over a slight with contempt, the vain creature who lives on the breath of applause is mortally offended by it and roused to avenge the insult with corresponding rage. Selfishness and dependence on the external, these attributes of vanity inevitably develop into cruelty wherever the aims of vanity are opposed. And yet the vice that contains so much evil is rarely visited with a becoming severity of condemnation. Usually it is smiled at as a trivial frailty. In the case of Haman it threatened the extermination of a nation, and the reaction from its menace issued in a terrific slaughter of another section of society. History records war after war that has been fought on the ground of vanity. In military affairs this vice wears the name of glory, but its nature is unaltered. For what is the meaning of a war that is waged for "l a gloire " but one that is designed in order to minister to the vanity of the people who undertake it? A more fearful wickedness has never blackened the pages of history. The very frivolity of the occasion heightens the guilt of those who plunge nations into misery on such a paltry pretext. It is vanity that urges a savage warrior to collect skulls to adorn the walls of his hut with the ghastly trophies, it is vanity that impels a restless conqueror to march to his own triumph through a sea of blood, it is vanity that rouses a nation to fling itself on its neighbour in order to exalt its fame by a great victory. Ambition at its best is fired by the pride of power, but in its meaner forms ambition is nothing but an uprising of vanity clamouring for wider recognition. The famous invasion of Greece by Xerxes was evidently little better than a huge exhibition of regal vanity. The childish fatuity of the king could seek for no exalted ends. His assemblage of swarms of men of all races in an ill-disciplined army too big for practical warfare showed that the thirst for display occupied the principal place in his mind, to the neglect of the more sober aims of a really great conqueror. And if the vanity that lives on the world’s admiration is so fruitful in evil when it is allowed to deploy on a large scale, its essential character will not be improved by the limitation of its scope in humbler spheres of life. It is always mean and cruel. Two other features in the character of Haman may be noticed. First, he shows energy and determination. He bribes the king to obtain the royal consent to his deadly design, bribes with an enormous present equal to the revenue of a kingdom, though Ahasuerus permits him to recoup himself by seizing the property of the proscribed nation. Then the murderous mandate goes forth, it is translated into every language of the subject peoples, it is carried to the remotest parts of the kingdom by the posts, the excellent organisation of which, under the Persian government, has become famous. Thus far everything is on a large scale, betokening a mind of resource and daring. But now turn to the sequel. "And the king and Haman sat down to drink." { Esther 3:15 } It is a horrible picture-the king of Persia and his grand vizier at this crisis deliberately abandoning themselves to their national vice. The decree is out, it cannot be recalled-let it go and do its fell work. As for its authors they are drowning all thought of its effect on public opinion in the wine-cup; they are boozing together in a disgusting companionship of debauchery on the eve of a scene of wholesale bloodshed. This is what the glory of the Great King has come to. This is the anticlimax of his minister’s vanity at the moment of supreme success. After such an exhibition we need not be surprised at the abject humiliation, the terror of cowardice, the frantic effort to extort pity from a woman of the very race whose extermination he had plotted, manifested by Haman in the hour of his exposure at Esther’s banquet. Beneath all his braggart energy he is a weak man. In most cases self-indulgent, vain, and cruel people are essentially weak at heart. Looking at the story of Haman from another point of view, we see how well it illustrates the confounding of evil devices and the punishment of their author in the drama of history. It is one of the most striking instances of what is called "poetic justice," the justice depicted by the poets, but not always seen in prosaic lives, the justice that is itself a poem because it makes a harmony of events. Haman is the typical example of the schemer who "falls into his own pit," of the villain who is "hoist on his own petard." Three times the same process occurs, to impress its lesson with threefold emphasis. We have it first in the most moderate form when Haman is forced to assist in bestowing on Mordecai the honours he has been coveting for himself, by leading the horse of the hated Jew in his triumphant procession through the city. The same lesson is impressed with tragic force when the grand vizier is condemned to be impaled on the stake erected by him in readiness for the man whom he has been compelled to honour. Lastly, the design of murdering the whole race to which Mordecai belongs is frustrated by the slaughter of those who sympathise with Haman’s attitude towards Israel-the "Hamanites," as they have been called. We rarely meet with such a complete reversal of fate, such a climax of vengeance. In considering the course of events here set forth we must distinguish between the old Jewish view of it and the significance of the process itself. The Jews were taught to look on all this with fierce, vindictive glee, and to see in it the prophecy of the like fate that was treasured up for their enemies in later times. This rage of the oppressed against their oppressors, this almost fiendish delight in the complete overthrow of the enemies of Israel, this total extinction of any sentiment of pity even for the helpless and innocent sufferers who are to share the fate of their guilty relatives-in a word, this utterly un-Christlike spirit of revenge, must be odious in our eyes. We cannot understand how good men could stand by with folded arms while they saw women and children tossed into the seething cauldron of vengeance, still less how they could themselves perpetrate the dreadful deed. But then we cannot understand that tragedy of history, the oppression of the Jews, and its deteriorating influence on its victims, nor the hard, cruel spirit of blank indifference to the sufferings of others that prevailed almost everywhere before Christ came to teach the world pity. When we turn to the events themselves we must take another view of the situation. Here was a rough and sweeping, but still a complete and striking punishment of cruel wrong. The Jews expected this too frequently on earth. We have learnt that it is more often reserved for another world and a future state of existence. Yet sometimes we are startled to see how apt it can be even in this present life. The cruel man breeds foes by his very cruelty, he rouses his own executioners by the rage that he provokes in them. It is the same with respect to many other forms of evil. Thus vanity is punished by the humiliation it receives from those people who are irritated at its pretensions, it is the last failing that the world will readily forgive, partly perhaps because it offends the similar failing in other people. Then we see meanness chastised by the odium it excites, lying by the distrust it provokes, cowardice by the attacks it invites, coldness of heart by a corresponding indifference on the side of other people. The result is not always so neatly effected nor so visibly demonstrated as in the case of Haman, but the tendency is always present, because there is a Power that makes for righteousness presiding over society and inherent in the very constitution of nature. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.