Pulpit Commentary - Esther 5:9 - 5:14

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Pulpit Commentary - Esther 5:9 - 5:14


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EXPOSITION

HAMAN, EXULTING AT THESE SIGNS OF ROYAL FAVOUR, IS THE MORE EXASPERATED AT MORDECAI'S CONTEMPT OF HIM. AT THE BIDDING OF HIS WIFE HE RESOLVES TO IMPALE MORDECAI, AND CAUSES A LOFTY CROSS TO BE ERECTED FOR THE PURPOSE (Est_5:9-14). The favour shown him by the king and queen in admitting him to the very close intimacy implied in their making him the sole companion of their private hours, produced in Haman a dangerous exaltation of spirit. He seemed to himself to have attained the pinnacle of a subject's greatness. Returning home in this frame of mind, and having to pass through the gate where Mordecai was on duty, he was more vexed than usual with that official's disrespect, which was more pointed and open than it had ever been before (Est_5:9). However, he took no immediate notice of the porter's conduct (Est_5:10), but proceeded to his own house, where he assembled his friends, and communicated to them, and at the same time to Zeresh his wife, the circumstances which had so greatly raised his spirits. The climax was that "Esther the queen had let no man come in with the king unto the banquet that she had prepared but himself; nay, more, he was again invited on the morrow to banquet with her and the king" (verse 12). He added, however, Mordecai's insult remaining fresh in his recollection, that all his glory, all his honours, availed him nothing—were as nothing in his eyes—so long as he was condemned to see Mordecai the Jew every time that he passed though the palace gate, and to be treated by him with contempt and contumely (verse 13). Upon this Zeresh made, and Haman's friends approved, a proposal that a lofty cross should be at once erected in the court of Haman's house, on which Mordecai should be impaled, with the king's consent, as soon as it was finished. Haman agreed to this, recovered his spirits, and gave orders for the cross to be made (verse 14).

Est_5:9

Mordecai … stood not up, nor moved for him. Originally Mordecai bad merely declined to prostrate himself before Haman on religious grounds. Now he looked upon Haman as his personal enemy, and would not even acknowledge his presence. There is nothing more galling than such utter contempt shown openly in the presence of others.

Est_5:10

Haman refrained himself. That is to say, so far as speech and act went. He said nothing; he did not strike his insulter; he did not order his servants to drag the fellow outside the gate and give him the bastinado. But he did not "refrain his heart." He allowed the affront that he had received to remain in his mind and rankle there. It poisoned his happiness, marred all his enjoyment, filled him with hatred and rage. When he came home, he sent and called for his friends. It was not so much to be partners in his joy that Haman called his friends around him as to be companions in his grief. It is true that his speech to them was chiefly occupied with boasts; but the true intention of the discourse is seen in its close—"All this availeth me nothing," etc.

Est_5:11

The multitude of his children. Literally, "of his sons." Of these we see by Est_9:7-10 that he had ten. To be the father of many sons was accounted highly honourable by the Persians (Herod; 1:136). How he had advanced him above the princes. See above, Est_3:1.

Est_5:13

All this availeth me nothing. The bitter drop in his cup deprived Haman's life of all sweetness. He had not learned the wisdom of setting pleasure against pain, joy against sorrow, satisfaction against annoyance. Much less had he taught himself to look upon the vexations and trials of life as blessings in disguise. His was a coarse and undisciplined nature, little better than that of a savage, albeit he was the chief minister of the first monarch in the world. So little proof is worldly greatness of either greatness or goodness of soul

Est_5:14

Let a gallows be made. Rather, "a pale" or "cross." The Persians did not hang men, as we do, but ordinarily executed them by impalement (see the comment on Est_2:23). Fifty cubits high. This is a very improbable height, and we may suspect a corruption of the number. It occurs, however, again in Est_7:9. Speak thou unto the king. Haman's wife and friends assume that so trifling a matter as the immediate execution of one Jew will be of course allowed at the request of the chief minister, who has already obtained an edict for the early destruction of the entire people. It certainly would seem to be highly probable that Xerxes would have granted Haman's petition but for the accident of his sleeplessness, as narrated in the next chapter.

HOMILETICS

Est_5:11, Est_5:12

Prosperity and self-gratulation.

In Oriental courts, where promotion depends upon the favour of the sovereign, it is sometimes as rapid as it is undeserved, and as insecure as it is rapid. So was it with the worthless, vain, arrogant Haman. His career is full of instruction, especially as an instance of the effects and perils of prosperity.

I. Observe THE ELEMENTS of worldly prosperity.

1. Riches. The minister's position gave him the opportunity of acquiring vast wealth, especially by means of extortion, and oppression, and bribes. And the king gave his favourite large sums of money, in that lavish and insane capriciousness which distinguished him.

2. Family. We are told that Haman had ten sons, and we know that a large number of sons was counted in Persia the highest blessing of fortune.

3. Promotion and power. What Haman's origin was we are not told, but that he was raised by royal favour to a station he could never have anticipated is clear enough. He was the first of subjects, and had the car of the king, who delegated to him his authority, handing him his signet to use as he thought fit.

4. Pre-eminence over rivals. This, to such a nature as Haman's, was no mean element in joy and self-gratulation. To pass others in the race, to see them behind him, to have them supplicating his favour and good word with the monarch, all this was very gratifying to the minister of state.

5. Favour with the queen. He only was invited to the banquet given by Esther. True, he misconstrued the motive of the invitation; but, at the time, to himself and to the courtiers this must have been regarded as a proof how high he stood in royal favour.

6. The companionship of the monarch. Haman was evidently admitted to frequent audiences; he had the ear of the king, and was not presuming when he deemed himself "the man whom the king delighted to honour."

II. Observe THE NATURAL EFFECTS Of prosperity. That Haman's "head was turned" by the giddy elevation to which he had climbed is clear enough.

1. Joy and elation.

2. Boasting and self-confidence. So convinced was he that he was secure of favour and power, that he vaunted of his greatness before his family and friends.

3. Contempt of those in adversity. This is ever a proof of a mean, a little mind. Remark, that the higher Haman rose, the more did he despise the lowly.

III. Observe THE DANGERS Of worldly prosperity.

1. There is danger lest men forget the vicissitudes of life. "In my prosperity I said, I shall never be moved." "Riches take to themselves wings and flee away." "Man that is in honour continueth not."

2. There is danger lest men forget the approach of death. How often has God said to the prosperous, the boastful, the self-confident, "Thou fool, this night shall thy soul be required of thee!"

3. There is danger lest men lose sympathy with those in obscurity or adversity.

4. There is danger lest men forget God. They say, like the great king, "Is not this great Babylon that I have built?" like Israel, "My power, and the might of my hand, hath gotten me this wealth." Let these considerations lead the prosperous to reflection, to trembling, to searching of heart.

Est_5:13

Happiness marred.

A little "screw loose" may spoil the working of a vast and powerful engine. A clot of blood upon the brain may suddenly deprive of life a man seemingly healthy and certainly powerful. A seeming trifle may spoil the content and embitter the life of a prince. And so mean a person as Mordecai, by so insignificant an act of disrespect as is here mentioned, may mar the happiness of a great minister of state like Haman, and may make even his prosperity miserable.

I. Consider THE UNSATISFACTORY NATURE OF ALL EARTHLY HAPPINESS.

1. It is at the mercy of circumstances. Ahab was a powerful and prosperous king; but whilst he could not have Naboth's vineyard for his own pleasure nothing gave him any satisfaction. Place your welfare in worldly good, set your heart upon an earthly object, and something will certainly occur to show you the vanity of such an aim and of such a trust. Whatever Haman gained, it was insufficient to make him happy. A poor Jew would not do him reverence; it was the fly in the apothecary's ointment

2. It is at the mercy of an evil heart. The same circumstances which spoil the pleasure of a worldling have no power to occasion a Christian one moment's distress or anxiety. If Haman had not been a bad, and selfish, and vain man he would never have troubled himself about the conduct of Mordecai. A good conscience and a quiet heart, with the habit of referring to God's judgment rather than to men's, will render you largely independent of common causes of solicitude and vexation.

II. This consideration should lead us to SEEK OUR HAPPINESS THERE WHERE EARTHLY TROUBLES WILL HAVE LITTLE POWER TO MAR IT. Not in outward prosperity, not in the approval or the applause of men, not in pre-eminence and authority, is true happiness to be found. But in the favour, the fellowship, and the approbation of him "who searcheth the heart and trieth the reins of the children of men." They who make this choice choose that good part which shall not be taken away from them.

Est_5:14

Malevolent purpose and pleasure.

This one verse contains the record of "a world of iniquity," and shows us to what lengths sinners may proceed in their evil plans. Happily the sequel shows us that there is One who says to the raging sea of human malevolence and impiety, "Hitherto shalt thou go, and no further; and here shall thy proud waves be stayed!" Follow the clauses of the verse, and behold the progress of atrocious crime.

I. WICKED COUNSELLORS. Wife and friends, instead of expostulating with Haman because of his folly, "fooled him to the top of his bent." They counselled him as they knew he would fain be counselled. It is too generally so with the families and companions of the great. Haman's responsibility was not diminished because his friends were partakers of his sin.

II. UNJUST PROPOSALS. What had Mordecai done that deserved hanging? His offence was trifling, and should have been altogether disregarded. It is a serious thing to take away the life even of a murderer; how much more of an innocent, unoffending man.

III. INFLUENCE ABUSED. The minister could not put the poor Jew to death by his own authority. The plan was to speak to the king, and to get his sanction for the detestable deed. It is well when a sovereign is reluctant to use his prerogative and order the execution of a capital sentence; as the Roman emperor, who in such a ease exclaimed, I would I could not write my name; or as Edward VI, who could hardly be persuaded to sign the order for burning one condemned. There was no apprehension of any difficulty with Artaxerxes; let him but be urged by his favourite, and the deed was done. An awful responsibility, to give such advice.

IV. THE HEART RELIEVED AND REJOICED BY AN UNJUST ACT. As Stephen Gardiner would not dine until the tidings reached him that the Protestant bishops were burnt at Oxford, so Haman could not enjoy the banquet until the order for Mordecai's impalement or crucifixion had been given by the king. They sleep not, except they do evil.

V. PLEASURE IN THE PROSPECT OF SIN. "The thing pleased Haman!" What a "thing!" and what a man to be pleased therewith!

VI. MISCHIEF ANTICIPATED. Already, before the project was sanctioned by the king, the order was given to rear the gallows, that the evil work might be accomplished. Little thought they whose body should be hanged thereon, ere many hours were passed.

Practical lesson:—The heinousness of sin; the need of a Divine remedy; the wisdom and grace of God in the gospel of Christ.

HOMILIES BY P.C. BARKER

Est_5:13

The bathos of confession.

After all necessary allowances and substitutions have been made, it may be very justly said that Shakespeare's Wolsey is essentially dwarfed by Scripture's Haman, and that not the finest of Shakespeare's five act plays—wonderful products of human genius as they are—but must yield to the ten briefer chapters, with their five chief characters, of our Book of Esther. The book is indeed a consummate epic of the human heart. Its photographs are vivid and accurate, but they are not the facsimile of a countenance alone, but of things revealed and laid bare, in the fallen type of man, by the most skilful anatomy. What an extraordinary proclamation it makes, at one and the same time, of the vanity of human greatness and of the greatness of human vanity. How forcibly does it remind us of that Scripture that saith not in vain, "The heart is deceitful above all things, and desperately wicked;" and there bids us hold our breath awhile. We can scarcely go on to say, Who can know it?" for we find it manifestly set forth as known by One at all events, whose finger guides us to the observation of it, and whose pencil limns it. Certainly the present passage lays bare such a heart to the core of it, and at the core it is bad. It is of an aggravated type. It reveals a miserable creature on his own showing, judged by his own standard, and at the confession of his own lips. We have no difficulty in understanding the description which Haman gives of himself. But the difficulty would lie in crediting the phenomenon of any man, knowing his own symptoms so well, being ready to speak them so frankly, where they are what they are here. Let us notice—

I. SOME STRIKING AND DISCREDITABLE FACTS WHICH HAMAN'S OWN LANGUAGE REVEALS ABOUT HIMSELF. Haman finds himself in trouble. He analyses it himself, and unhesitatingly publishes the results And in doing so he shows these two things about himself:—

1. He can confess without penitence, without shame. In confession one would have hoped to find a favourable symptom. But it aggravates the case if what in ten thousand other instances would have been some redeeming feature, is none here. His confession proves that his trouble is of the smallest kind, and of the smallest quantity. He is exalted with honour, he is laden with wealth, he is closely surrounded with a profusion of earthly blessings. It is the very point of his own representation that he had touched the summit of success. But there was a humble man, no competitor whatever of his, low down on the rungs of the ladder, nor seeking to climb higher. He did not cross Haman's path, but Haman sometimes crossed his. This man, not for whim, nor to affront, but for his religion's sake, did not make the obeisance which the rest around were making to this rising or risen sun. Haman did not know the loss by feeling it. He did not know it till some one, who owned to the gift of not being able to do anything so well as mischief, informed him of the fact. And on this omission, recurring at a critical moment of Haman's glory, it is that Haman confesses to himself, to his wife, to his friends specially called together, that all his wealth, glory, promotion are "nothing" to him while Mordecai withholds his obeisance. This is the confession he makes without one expression of penitence, without one sign of shame.

2. He is content to have self-knowledge without realising any of the benefits that might accompany it. It is not every one who knows his nature's and his own disease so well. There are few who could speak the plague of their own heart so plainly. There was also, apparently, freedom from that form of deception which in things of high moment must ever be the worst—self-deception. Yet if we want to commend Haman for all this, it is impossible. We have to take away more with our left hand than we give with the right. He is not ignorant of self, yet he has no idea of improving self. He is not self-deceived, yet he is not awake to the enormity of his danger. He describes his own loathsome symptoms, yet loathes them not. He speaks them, to boast them.

II. THE TERRIFIC FORCES OF EVIL WHICH UNDERLAY THOSE FACTS.

1. Immoderate ambition. From the moment that his lip made the confession which it did make, Haman should have seemed to hear it as charging him to come down and "avoid ambition." His confession should have sounded the knell of ambition, since, if not, it were certain to sound another knell.

2. The intense worship of self. Haman must be all, and have all. He cannot let an obscure exile in the land have a thought, a liberty, a conscience, a will of his own. He cannot tolerate the slightest infringement of his own rights.

3. The rankling of unforgivingness. A forgiving spirit would have saved Haman all the destruction that was about to descend upon his head. No wound of any sort whatsoever has such a determined bias towards a fatal result as the wound received and not forgiven. Do whatsoever else you will for that wound, this undone it is almost certain that, if in itself not fatal, it will become so.

4. A greed that had grown with getting, an appetite that increased with feeding, and which was now rapacious as the grave. Haman had everything except one thing which he would never have missed unless he had been told of it. The whole day was bright but one moment of it, and then it was only overcast. The whole sky was fair and shining except one little touch of it. The whole prospect was glorious except for one duller spot. Life was a luxurious banquet, immensely to his taste, and there were no fingers of a hand writing dread things on the wall to spoil, hut it was spoiled. Haman says it was utterly spoiled, profoundly unsatisfactory. One little diminution of dignity, one little drop of incense withheld, one little humble, harmless presence, fascinates him, as a basilisk would, nor releases him till he is lured to his ruin. "Dead flies cause the apothecaries' ointment to stink," says Solomon; and "the buzzing of an insect too near the ear may," says Pascal, "thwart a thought and put back a discovery fifty years; but who can defend the man who says, "I have millions of money, multitudes of titles, honour and glory beyond any one beside, 'yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.'"

Lessons:—

1. In the larger, bolder, blacker portrait of Haman is there not some semblance of self, when, amid opportunities and advantages innumerable, comforts and joys innumerable, bright prospects and hopes innumerable, we put them all far from us just because everything conceivable is not to our mind.

2. We are prone to share the perverse nature of Haman when, as mere matter of fact, we overlook a thousand mercies we possess in favour of keenly noticing the absence of one withheld, like Eden's apple, or withdrawn after long enjoyment of it.

3. We are prone to share the unfruitful nature of Haman. No fact has come to be better ascertained in human life than this, that it is not those who have most who give most. The greatest opportunity often witnesses the least improvement of it.—B.

HOMILIES BY F. HASTINGS

Est_5:13

Unavailing honour.

"Yet all this availeth me nothing, so long," etc. How many look with envy upon Haman as he rides forth. His servants hasten on before him, crying, "Bow the knee, bow the knee." Grateful to him is the reverence he receives. He cares not that it is reverence lacking respect, so long as there is outward obeisance. Such an one is sure to observe the least slight. His temper will not endure to see one erect head among so many bowed backs.

I. THE CAUSE OF A PRIME MINISTER'S DISCONTENT. One day Haman, as he goes forth, cannot help seeing that there is one who bows not before him. He pretends not to see the slight, but with difficulty he refrains from commanding his attendants to inflict summary vengeance on the offender. Mordecai thus treated Haman not only once, but constantly. It has been suggested that as the king claimed in some sense Divine honours, so by his command he intended that Haman should have in some degree Divine honour paid to him. Knowing this, Mordecai dare not bend. Some may have called it obstinacy, but it was in reality consistency. Allurements and threats are tried upon him, but in vain. Now if Mordecai refused honour to whom honour was due, he was in the wrong. None may practise incivility. Religion teaches us that we should "be courteous." After all, what a trifle it was that vexed the mind of this grand vizier! It was the one drop of poison in the cup of his joy. It was the black cloud glooming the sunshine of his prosperity. Although he has attained an elevation that may at one time have seemed far beyond his reach, he finds that thorns bestrew his path, and even leave their sharp points on his pillow.

II. MODERN INSTANCES OF SIMILAR DISCONTENT. 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 at that stately mansion; see how richly it is furnished; pictures of the choicest character deck the walls; busts and antiques are here and there; the velvety carpet feels 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 this 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 persons of higher rank were expected. The 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. 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. Meeting the occupant thereof, you congratulate him on the beauty of his dwelling-place and on the 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 often alike discontented. They are 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. All the joys, honours, comforts of the world are after all only "as a lamp that goeth out, leaving a disagreeable smell; whereas the peace which flows from an eternal God is like a sun which shineth more and more to the perfect day." To prefer the world to heavenly and spiritual delights is to act according to the folly of one who, being heir. to a kingdom, should yet prefer some map or model to the kingdom itself. How easily might the map be torn or the model be broken! The possession of the kingdom of heaven in the heart can never be destroyed. Those who possess it will not make Haman's confession, "All this availeth me nothing." They will say rather, "Seeking first the kingdom of heaven and its righteousness, all other things are added thereunto."—H.