CRITICAL NOTES.]
Esther 3:15.] נָביֹכָה primarily does not mean that it was distressed by terror or sorrow, but that it was perplexed, did not know what to think of such a terrible command. The remark that “Shushan was perplexed” has been attributed to Jewish conceit, but without reason. Susa was now the capital of Persia, and the main residence of Persians of high rank. These, being attached to the religion of Zoroaster, would naturally sympathize with the Jews, and he disturbed at their threatened destruction. Nay, even apart from this bond of union, the decree was sufficiently strange and ominous to “perplex” thoughtful citizens.—Rawlinson.
MAIN HOMILETICS OF THE PARAGRAPH. Esther 3:15
THE IRREGULARITIES OF HUMAN CONDITIONS
Swiftly the grim messengers of intended death fly throughout the land. It is the proverbial and figurative statement that these posts flew faster than the cranes. We may picture the post-horses galloping from stage to stage. The post-masters took from the couriers the king’s letters which proclaimed death and spoliation to all of Jewish nationality. And very soon throughout the land the sad story of this strange and murderous edict was known. It was known not only in the sorrow-darkened homes of the Jews, but also in the homes of those who were for the present free from the fear caused by such a murderous design. And we may well suppose that there were perplexity and insecurity everywhere. The Jews were sadly troubled. The rest of the people were perplexed and insecure; for if there was no safety for these inoffensive Jews, if for them this wholesale and unrighteous slaughter, what security is there for any other portion of his Majesty’s subjects? Yes, and there was perplexity in the breast of Haman, and in the heart of Ahasuerus the king. For evil doers are always evil thinkers. Those who purpose trouble for others will be troubled themselves. Haman and the king might sit down to drink, and try to drown and to forget their perplexity; but the dark shadow of wrongdoing would dog their steps, and render them uncomfortable. Happy is it for us that we live in such a country, and under such a wise government. It has its faults, but they are mere trifles when we consider the faults of Eastern despotism. Let us wisely use our privileges.
I. The inequalities of human conditions. The most striking instance of inequality is that which is illustrated between the condition of the oppressor and the oppressed. We do not believe in the Divine right of kings as advocated and upheld by some in the past, but there is a broad and true sense in which governments are Divine. Fear God. Honour the king. These are two injunctions binding upon men. Wise government tends to the consolidation of human society. It is for the general good that some should rule, and that others—the large majority—should be ruled. There is law in the material world. There are higher and lower in the intellectual world. There is law—the law of love—even in heaven. There must be law on earth. Where there is no law, where there is no rule, there is no liberty worthy of the name. But every blessing, every right and even Divine organization, is capable of being subverted. That which, rightly managed, is for the general good may be rendered productive of manifold evils. A true king should be the father of his people, and the type of God. A despot is the oppressor of the people, the slave-driver of the people, the robber of the people, the scourge of the race, and the type of the devil. A king may be an oppressor without being a hard-hearted monster. He may be weak, effeminate, given up to luxury, and influenced by others more cruel than himself. Such an oppressor was Ahasuerus. Haman was his evil genius. Haman was the vile master spirit in the palace plotting tremendous wrongs. Haman was the cruel serpent fascinating and deluding the weak-minded monarch, and spitting venom upon all the Jews. Here are the oppressors in Shushan the palace, dictating their murderous edicts, and yonder, scattered abroad and dispersed among the people, are the oppressed. Already we seem to hear the cries and to behold the fast-falling tears of such as are oppressed, and they appear to have no comforter. And on the side of the oppressors there is power. Power in Shushan the palace. Weakness among the scattered Jews. Royal despotism has well-nigh been swept away from the face of the earth, but still may we see, if we rightly use our eyes, this inequality of human conditions—the oppressors and the oppressed. The defeat of the South by the North in America has not abolished all slave-driving. In this free and liberty-worshipping country there is still oppression. Oh, the tears of such as are oppressed! How fast they still fall. What an ocean they make! If these tears are kept in Divine bottles, how large and how many the bottles! If these bottled tears are to confront the oppressors, they may well pray for the rocks and mountains to fall upon and hide them from the consequences of their evil doings. Let us see to it that we do the things that are just and equal. The inequality of human conditions is further illustrated by the contrast between the jollity of the palace and the perplexity of the city. How beautifully simple and yet how suggestive the statement: “The king and Haman sat down to drink; but the city Shushan was perplexed.” Revelry in the palace. Misery in the cottage. The wine of mirth, and jollity, and forgetfulness for the king. The wine of bitterness for his subjects. The music of pipers and harpists, of singing men and singing women, for the court. The sad, discordant notes of wailing for a large portion of the population. The city Shushan was perplexed, and well it might be. The indifference of one class of the community towards another and seemingly less-favoured class is brought to view in this passage. Is a Persian state the only one where this state of things may be witnessed? Are heathen countries the only lands where we may behold this heartless indifference? No; even in Christian states class distinctions are far from being abolished. At this day, and in this country, there are revelry in high places, and want and wretchedness in low places. In this time of commercial depression, the well-to-do classes should ask, Are we only enjoying ourselves while many of our countrymen are in a state of distress? This indifference has its root in and is the outcome of selfishness. What did the king care for the misery of others so long as his own pleasures were not interrupted? It is a relief for us to suppose that the king was not all taken up with self. The after history shows that selfishness had not destroyed all traces of true feeling. But we find very few traces of good in poor Haman. Especially at this time, what did he care so long as revenge was glutted? All that he appeared to mind was his own personal aggrandizement. His revenge would revel in human blood. His avarice would gladly feed upon the spoil of the slaughtered. His ambition would gloat over this dreadful display of his power. Oh, this hateful selfishness! What beauty it spoils! What life it wastes! What goodness it destroys! It is an insatiate deity that requires holocausts to be offered at its shrine, and never cries, It is enough.
II. The mysteries of human conditions. The air is thick with mysteries. We move in a maze. We are lost in bewilderment. And this is one of the mysteries—the king and Haman are enjoying themselves, while there is perplexity in the city of Shushan. One man seems to pass his life in joy, and another in sorrow. Success appears to attend every step which is taken by one man, but defeat and disaster are the portion of another. He is ever struggling against adverse forces, and never appears able to come off conqueror in the contest. This is one of the mysteries that King David sought to know by intense thought. This, too, was a difficulty that beset the Psalmist—the existence of triumphant evil. It was that which vexed him, and he could not put it together. There are swindles that are sovereign, and sovereigns that are swindlers. Base men in the high places of the earth. Haman feasting with the king. Mordecai mourning at the king’s gate. “I was envious at the foolish, when I saw the prosperity of the wicked.” Did poor Mordecai feel envious? We cannot be hard upon him if he did. Were the thoughts of Mordecai turned in this direction? Did he, too, try to solve the mystery, and give it up as a hopeless task? Did it tend to deepen his grief and darken his hours of sorrow? And all men and women in suffering must have felt it more or less. The mystery is there; but why let it be a trouble? The mystery is there; but why not try to leave it and get into serener heights?
III. The compensating forces of human conditions. The law of compensation has more extensive ramifications than is dreamt of in the philosophy of narrow thinkers. If there be such a principle in the material world, why not in the moral world, since both are fashioned and governed by the same Author? We know not how far those are correct who tell us that happiness and misery are pretty equally distributed. This, however, is a very comfortable doctrine for those who have happiness enough themselves, and do not care to give themselves the trouble of looking after the welfare of the less fortunate. But there are compensations. The joys of the rich have their drawbacks. The sorrows of the poor are not without their alleviations. The pleasure of Ahasuerus was not a permanent stream. The glory of Haman was soon tarnished. The sorrow of Mordecai was turned into laughter. There may be hunger in the wilderness, but there is manna from heaven. There may be thirst, but there is water from the smitten rock. The waters of Marah may be bitter, but there is close by a God-given tree to sweeten. In the journey there is a Marah, but there is further on an Elim, with its twelve wells of water, and threescore and ten palm trees.
IV. The sympathetic element in human conditions. The city Shushan was perplexed. The Jews, we may well imagine, had many sympathizers. Sorrow draws men and women more closely together than joy. It is easier to weep with those that weep than to rejoice with those that rejoice. Self-regarding considerations might cause the citizens of Shushan to be perplexed, and lead the well-disposed of the Persians to sympathize with the Jews. Perhaps even poor Ahasuerus was trying to get away from the working of a sympathetic nature as he sat down to drink. This is a compensating force when sorrow elicits sympathy. Seek to feel with and for others’ woes. When one part of a city suffers, the whole of the city should be perplexed.
V. The harmonizing principle for human conditions. What principle is there that is to adjust in fit proportions the various parts and members of human society? What power must be brought to bear so that men and women may neither hurt nor destroy one another? Are communistic doctrines to be promulgated and received? Is there to be a great levelling process in society? Is Haman to be hanged on the gallows? Must Mordecai be made prime minister in his stead? Is Ahasuerus to be dethroned? Or is he to be made merely the mouthpiece and executor of a number of men who shall be supposed to be voted for by the nation in popular assemblies? Something may be done by wise methods of government. Something may be done by placing noble-minded men in high offices of the state. Something may be done by the rich being rich in good works, and being ready to distribute, and by the poor being frugal, contented, and industrious. But the only effective harmonizing principle is the gospel rightly understood, broadly interpreted, and fully received. That gospel which dethrones selfishness, and teaches the true brotherhood of humanity. That gospel which teaches to fear God, to honour the king, and all men to love one another. That gospel which preaches peace to all, both to those that are far off as well as to those that are near.
VI. The true sustaining power for all human conditions. “This is the victory that overcometh the world, even our faith.” Let the “perplexed” of every city and of every nation endure as seeing him who is invisible. The true help in life’s difficulties is to go into the sanctuary of God. Wherever there is a believing soul, there God makes a little sanctuary of glorious manifestations. By faith and prayer Mordecai, Esther, and the Jews were saved and delivered out of their perplexities. By faith and prayer the world’s true heroes have ever conquered. And by the same means must men and women still prevail. Here learn—(a) To keep away from sensuality, which hardens the nature. Haman would keep the king drinking, so that he might be kept callous and indifferent. Strong drink blunts the fine edge of reason, darkens the understanding, and hardens the nature. (b) To cultivate sympathy, which ennobles the nature. Bear ye one another’s burdens, and so fulfil the law of Christ. The law of Christ is the law of love. The fulfilment of that law is man’s noblest work. The greatness of Jesus is the greatness of his loving sympathy. (c) To foster firm faith in an over-ruling power, which brightens life. Not faith in the overthrow of the Hamans of time, not faith in the theory that kings will see their folly, but faith in the power of One who is all-wise and all-good. (d) To have respect unto the harmonies of heaven amid the discords of earth. We may not live to see the day when the perplexity of Shushan will be turned into gladness, but every true soul will be ushered into and enjoy the harmonies of that city where the inhabitants are never perplexed.
SUGGESTIVE COMMENTS ON Esther 3:15
It is a woeful thing to see great ones quaff the tears of the oppressed, and to hear them make music of shrieks.—Bishop Hall.
A prince and an officer who, at the time when the inhabitants of their chief city are in the greatest consternation, when above all an entire people is thrown into mortal fear of their life, can sit down to eat and drink, manifest either an inhumanity which would easily arouse a general revolt, or an evil conscience which already foretells the failure of their plans.—Lange.
So to drown the noise of conscience, and so to nourish their hearts as in a day of slaughter. Thus Joseph’s brethren, when they had cast him into the pit, sat down to eat bread, when it had been fitter for them to have wept for their wickedness. So did the Israelites, when they had made them a golden calf. Herod feasteth when he had cast the Baptist into prison. The anti-Christian rout revel and riot when they had slain the two witnesses. The Pope proclaimed a jubilee upon the Parisian massacre. The King of France said that he never smelled anything more sweet than the admiral’s carcase, when it stank with long lying. Better is the perplexity of him that suffereth evil than the jollity of him that doeth evil.—Trapp.
It is an absurd and impious thing to indulge ourselves in mirth and pleasure when the Church is in distress and the public are perplexed.—Matthew Henry.
The cruel measure could not but fill all peace-loving citizens with horror and anxiety.—Keil.
Haman gives up himself to pleasure and jollity, in which he had the honour to be companion to the king. He will soon find that the end of this mirth is heaviness. The city Shushan was perplexed when the king and Haman were enjoying this merriment. What heart could be free from perplexity on such an occasion? The Jews were known to be as innocent as their neighbours. Many of them resided in the city of Shushan. The prospect of their miserable and unmerited fate was terrible. Who could tell where such mischiefs were to end? Haman might next day petition his deluded master to compliment him with a like sacrifice of other lives. The people of Shushan at this time would be in much the same state of mind as a Persian minister of state in later times, who said that he never left the king’s presence without putting his hand to his head, that he might feel whether it was still standing on his shoulders.—Lawson.
But what must the Jews scattered throughout the provinces of the empire have thought of this strange decree? They were not in the secret of the plot. They knew nothing of Haman’s injured pride, and Mordecai’s religious opposition to the king’s commandment. They would regard it purely as an event in the providence of God. And how inexplicably mysterious must it have seemed to them! In their exile they had been faithful to his word, keeping themselves from the sins of surrounding heathenism, and so preserving themselves in his fear that even Haman the Agagite had nothing of which to accuse them save respect to the laws of their God. Wherefore, then, had he permitted this tremendous calamity to overshadow them? Might they not have doubted his providence? Certainly, as the Jews were at this time circumstanced, their faith in God was put to a severe test, and we may readily conclude that the ordeal through which they were now passing would either find them better or worse—more or less trustful in him who maketh the wrath of men to praise him. The common experience of God’s people bears witness to similar mysterious overshadowings. They cannot account for them. When they were most devoted to his service, and most anxiously seeking his favour; when they were most strenuously battling against the world, and endeavouring to bring honour to his name; when they were expecting his blessing, and looking for good from his sovereign hand, it has often been even then that there have come events which it was natural to interpret as signs of his displeasure, tokens of his wrath. But we are wrong interpreters of his providence beforehand, and even afterwards. The sufferer cannot understand his long illness, nor the prosperous man his sudden fall into poverty and reproach, nor the parent the anguish of repeated strokes of bereavement, nor the widow the wisdom and benevolence of her desolation and loneliness. All is dark and mysterious to them, and they may be sorely tempted to discredit the mercifulness of the Divine purpose in Providence. Of such ordeals, too, we can confidently affirm that after having passed through them they will either leave us better or worse. From the history of God’s afflictive dealings in the past we may clearly gather one grand lesson—never to doubt his word, and always to have faith in his love. Job, Jacob, Daniel, David, and the Jews in Persia all teach us this lesson. At such times it is most glorifying to him, as well as comforting to ourselves, to trust in him explicitly and fully.—McEwan.
Self-indulgence renders men callous to the distresses and sufferings of their fellow-men. “The king and Haman sat down to drink; but the city Shushan was perplexed.” Give the votary of sensuality or intemperance the opportunity of gratifying his craving, and he cares not what misery he may occasion to those in whose well-being he is bound to take the deepest interest. Let the sensualist have his will, and it costs him not a thought that he may be destroying the happiness of families, and ruining for time and eternity the victims of his ungodly lust. Strong carnal appetite, when it is excited, sets at defiance the law of nature as well as the law of God. One can scarcely think without shuddering of the conduct of the two men referred to in the text. They had resolved to shed innocent blood without measure; but they could sit down as boon companions to enjoy themselves over their wine, and could contrive to drown any remonstrances of conscience with the flowing goblet. Could there be a more thorough personification of evil in one of its most revolting forms than we have here? And yet, my friends, it finds its counterpart, although on a smaller scale, in the procedure of multitudes who live under the light of the gospel! Is that individual one whit better than the infamous pair referred to in the text who, forgetting the claims of home, and his responsibilities as a father and a husband, spends his earnings in debauchery, and thus reduces what might be a happy family to wretchedness and poverty? While he is enjoying himself with his companions, all reckless of his obligation to protect and provide for his wife and children, they are sitting in absolute want, with no prospect for the morrow but what is still more gloomy than the experience of to-day. Then, if there are any here to whom these remarks are in any respects applicable, let them bethink themselves of their sin and folly; let them judge themselves by the same rule whereby they would judge the king and Haman. Then they will acknowledge that they have been unfaithful to a sacred trust committed to them, and they will endeavour by the help of the grace of God to be no longer the destroyers, but the protectors of those whom they have solemnly vowed to protect. And let me conclude my remarks upon this part of the subject by again saying, that the excessive indulgence of any forbidden appetite makes men selfish, and regardless of the rights of others. So that, as the followers of Christ, we should all strive to keep the desires of our animal natures in subjection, else we forfeit all claim to belong to him with whom the will of his heavenly Father was paramount in everything.—Davidson.
ILLUSTRATIONS TO CHAPTER 3
Esther 3:15. A love of books and want. In one of our large manufacturing centres a working man, with a love of books, had managed with great economy to collect together so many as 150 volumes; and all these had to be sold to meet the necessities of nature. One volume was highly valued. When he did not want the money he could have sold the book for a sovereign, but when starvation came the precious treasure had to be sold for one shilling. That one book tells a sad tale of suffering to those who can catch its silent message. In contrast, we may read of the eleventh edition of a modern book published at thirty shillings. And what is even this to the large sums spent in splendidly bound and illustrated copies of poets and artists? And what is even this when we hear of a lady of high rank selling a marriage present—consisting of a magnificent tiara of diamonds, which cost £13,000—in order to defray the cost of sinful extravagance, while many of our countrymen are in starvation? “The king and Haman sat down to drink; but the city Shushan was perplexed.” We are thankful for the displays of liberality in our country; but still too many in this land sit down to drink while a vast multitude are perplexed.
Esther 3:15. The surgical operation. In one of our London hospitals a poor man was about to undergo a surgical operation. The opiate was administered, but while it rendered him insensible to pain, it did not lessen his power of bearing and observing. Around him were assembled a number of young medical men. One half were opposed to the operation, and said, The man will die in our hands; but the other said, What a stroke of business it will be if the operation is successfully performed; it will make our fortunes! Selfishness ruled; the operation was performed. The poor man heard the pleading of selfishness, and said, It ought not to have been done; I shall never get better; and in a few days he expired. It is most likely the disease would have killed him, but is that any excuse for this stroke of selfish policy? We give all praise to the members of the medical profession, but we must not ignore its defects. But oh, this selfishness is common to all. What waste of precious life has selfishness incurred! Haman is not the only one who drinks at the expense of the suffering of others.
Esther 3:15. The prosperity of the wicked. Would it not be accounted folly in a man that is heir to many thousands per annum that he should envy a stage-player clothed in the habit of a king, and yet not heir to one foot of land? who, though he have the form, respect, and apparel of a king or nobleman, yet is at the same time a very beggar, and worth nothing. Thus wicked men, though they are arrayed gorgeously, and fare deliciously, wanting nothing, and having more than heart can wish, yet they are but only possessors; the godly Christian is the heir. What good doth all their prosperity do them? It doth but hasten their ruin, not their reward. The labouring ox is longer lived than the ox that is put into the pasture—the very putting of him there doth but hasten his slaughter; and when God puts wicked men into fat pastures, into places of honour and power, it is but to hasten their ruin. Let no man, therefore, fret himself because of evil-doers, nor be envious at the prosperity of the wicked; for the candle of the wicked shall be put out into everlasting darkness, they shall soon be cut off, and wither as a green herb.—Spencer.
Parable of the hog and the horse. “After these events.” What events? After God had created the remedy before the infliction of the wound; after Mordecai had saved the king’s life before the orders for the destruction of his people were promulgated. After these events the king advanced Haman, the son of Hammedatha the Agagite, to an illustrious position in the kingdom. He was raised, however, but to be destroyed. His destiny was like to that of the hog in the parable of the horse, the colt, and the hog. A certain man possessed a horse, a colt, and a hog. For the two former he measured out daily a certain amount of food—so much was their allowance, no more, no less; the hog, however, was allowed to eat according to his own pleasure. Said the colt to the horse, “How is this? Is it just? We work for our food, while the hog is a useless animal; surely we should have as much to eat as is given to him.” “Wait,” answered the horse, “and you will soon see, in the downfall of the hog, the reason.” With the coming of the autumn the hog was killed. “See,” said the horse, “they did not give the hog so much to eat for his own benefit, but in order to fatten him for the killing.”—Talmud.
Esther 3:15. Different disposal of blessings. When a prince bids his servants carry such a man down into the cellar, and let him drink of the beer and wine, this is a kindness from so great a personage to be valued highly; but for the prince to set him at his own table, and let him drink of his own wine, this, no doubt, is far more. Thus it is that God gives unto some men great estates, abundance of corn, and wine, and oil; yet, in so doing, he entertains them but in the common cellar. But for his people they have his right-hand blessings; he bestows his graces on them, beautifies them with holiness, makes them to drink of the rivers of his pleasures, and means to set them by him at his own table with himself in heavenly glory.—Spencer.
Esther 3:15. Ulysses and the Syrens. We may read that Ulysses, when he was to pass the coast of the Syrens, caused his men to stop their ears, that they might not be enchanted by their music to destroy themselves; but for himself he would only be bound to the mast, that though he should hear, yet their musical sounds might not be so strong as to allure him to overthrow himself by leaping into the sea. Thus there are some of God’s people that are weak in faith, so that when they see God’s outward proceedings of providence seemingly contrary to his promises, they are apt to be charmed from their own steadfastness. It were therefore good for them to stop their ears, and to shut their eyes to the works, and look altogether to the word of God. But for those that are strong, in whom the pulse of faith beats more vigorously, they may look upon the outward proceedings of God; yet let them be sure to bind themselves fast to the mast—the word of God—lest when they see the seeming contrariety of his proceedings to the promise, they be charmed from their own steadfastness, to the wounding of their own most precious souls, and weakening the assurance of their eternal salvation.—Spencer.