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Expositor's Bible Commentary Esther 6:1 On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king. Esther 6:10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. elete_me Esther 4:1 MORDECAI Esther 2:5-6 ; Esther 4:1 ; Esther 6:10-11 ; Esther 9:1-4 THE hectic enthusiast who inspires Daniel Deronda with his passionate ideas is evidently a reflection in modern literature of the Mordecai of Scripture. It must be admitted that the reflection approaches a caricature. The dreaminess and morbid excitability of George Eliot’s consumptive hero have no counterpart in the wise, strong Mentor of Queen Esther, and the English writer’s agnosticism has led her to exclude all the Divine elements of the Jewish faith, so that on her pages the sole object of Israelite devotion is the race of Israel. But the very extravagance of the portraiture keenly accentuates what is, after all, the most remarkable trait in the original Mordecai. We are not in a position to deny that this man had a living faith in the God of his fathers; we are simply ignorant as to what his attitude towards religion was, because the author of the Book of Esther draws a veil over the religious relations of all his characters. Still the one thing prominent and pronounced in Mordecai is patriotism, devotion to Israel, the expenditure of thought and effort on the protection of his threatened people. The first mention of the name of Mordecai introduces a hint of his national connections. We read, "There was a certain Jew in Shushan the palace, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away." { Esther 2:5-6 } Curious freaks of exegesis have been displayed in dealing with this passage. It has been thought that the Kish mentioned in it is no other than the father of Saul, in which case the ages of the ancestors of Mordecai must rival those of the antediluvians, and it has been suggested that Mordecai is here represented as one of the original captives from Jerusalem in the reign of Jeconiah, so that at the time of Xerxes he must have been a marvellously old man, tottering on the brink of the grave. On these grounds the genealogical note has been treated as a fanatical fiction invented to magnify the importance of Mordecai. But there is no necessity to take up any such position. It would be strange to derive Mordecai from the far-off Benjamite farmer Kish, who shines only in the reflected glory of his son, whereas we have no mention of Saul himself. There is no reason to say that another Kish may not have been found among the captives. Then it is quite possible to dispose of the second difficulty by connecting the relative clause at the beginning of Esther 5:6 -"who had been carried away"-with the nearest antecedent in the previous sentence- viz. , "Kish the Benjamite." If we remove the semicolon from the end of Esther 5:5 , the clauses will run on quite smoothly and there will be no reason to go back to the name of Mordecai for the antecedent of the relative; we can read the words thus-"Kish the Benjamite who had been carried away," etc . In this way all difficulty vanishes. But the passage still retains a special significance. Mordecai was a true Jew, of the once royal tribe of Benjamin, a descendant of one of the captive contemporaries of Jeconiah, and therefore most likely a scion of a princely house. The preservation of his ancestral record gives us a hint of the sort of mental pabulum on which the man had been nurtured. Living in the palace, apparently as a porter, and possibly as a eunuch of the harem, Mordecai would have been tempted to forget his people. Nevertheless it is plain that he had cherished traditions of the sad past, and trained his soul to cling to the story of his fathers’ sufferings in spite of all the distractions of a Persian court life. Though in a humbler sphere, he thus resembled Artaxerxes’ cup-bearer, the great patriot Nehemiah. The peculiarity of Mordecai’s part in the story is this, that he is the moving spirit of all that is done for the deliverance of Israel at a time of desperate peril without being at first a prominent character. Thus he first appears as the guardian of his young cousin, whom he has cherished and trained, and whom he now introduces to the royal harem where she will play her more conspicuous part. Throughout the whole course of events Mordecai’s voice is repeatedly heard, but usually as that of Esther’s prompter. He haunts the precincts of the harem, if by chance he may catch a glimpse of his foster child. He is a lonely man now, for he has parted with the light of his home. He has done this voluntarily, unselfishly-first, to advance the lovely creature who has been committed to his charge, and secondly, as it turns out, for the saving of his people. Even now his chief thought is not for the cheering of his own solitude. His constant aim is to guide his young cousin in the difficult path of her new career. Subsequently he receives the highest honours the king can bestow, but he never seeks them, and he would be quite content to remain in the background to the end, if only his eager desire for the good of his people could be accomplished by the queen who has learnt to lean upon his counsel from her childhood. Such self-effacement is most rare and beautiful. A subtle temptation to self-regarding ambition besets the path of every man who attempts some great public work for the good of others in a way that necessarily brings him under observation. Even though he believes himself to be inspired by the purest patriotism, it is impossible for him not to perceive that he is exposing himself to admiration by the very disinterestedness of his conduct. The rare thing is to see the same earnestness on the part of a person in an obscure place, willing that the whole of his energy should be devoted to the training and guiding of another, who alone is to become the visible agent of some great work. The one action in which Mordecai momentarily takes the first place throws light on another side of his character. There is a secondary plot in the story. Mordecai saves the king’s life by discovering to him a conspiracy. The value of this service is strikingly illustrated by the historical fact that, at a later time, just another such conspiracy issued in the assassination of Xerxes. In the distractions of his foreign expeditions and his abandonment to self-indulgence at home, the king forgets the whole affair, and Mordecai goes on his quiet way as before, never dreaming of the honour with which it is to be rewarded. Now this incident seems to be introduced to show how the intricate wheels of Providence all work on for the ultimate deliverance of Israel. The accidental discovery of Mordecai’s unrequited service, when the king is beguiling the long hours of a sleepless night by listening to the chronicles of his reign, leads to the recognition of Mordecai and the first humiliation of Haman, and prepares the king for further measures. But the incident reflects a side light on Mordecai in another direction. The humble porter is loyal to the great despot. He is a passionately patriotic Jew, but his patriotism does not make a rebel of him, nor does it permit him to stand aside silently and see a villainous intrigue go on unmolested, even though it is aimed at the monarch who is holding his people in subjection. Mordecai is the humble friend of the great Persian king in the moment of danger. This is the more remarkable when we compare it with his ruthless thirst for vengeance against the known enemies of Israel. It shows that he does not treat Ahasuerus as an enemy of his people. No doubt the writer of this narrative wished it to be seen that the most patriotic Jew could be perfectly loyal to a foreign government. The shining examples of Joseph and Daniel have set the same idea before the world for the vindication of a grossly maligned people, who, like the Christians in the days of Tacitus, have been most unjustly hated as the enemies of the human race. The capacity to adapt itself loyally to the service of foreign governments, without abandoning one iota of its religion or its patriotism, is a unique trait in the genius of this wonderful race. The Zealot is not the typical Jew-patriot. He is a secretion of diseased and decayed patriotism, True patriotism is large enough and patient enough to recognise the duties that lie outside its immediate aims. Its fine perfection is attained when it can be flexible without becoming servile. We see that in Mordecai the flexibility of Jewish patriotism was consistent with a proud scorn of the least approach to servility. He. would not kiss the dust at the approach of Haman, grand vizier though the man was. It may be that he regarded this act of homage as idolatrous-for it would seem that Persian monarchs were not unwilling to accept the adulation of Divine honours, and the vain minister was aping the airs of his royal master. But, perhaps, like those Greeks who would not humble their pride by prostrating themselves at the bidding of an Oriental barbarian, Mordecai held himself up from a sense of self-respect. In either case it must be evident that he showed a daringly independent spirit. He could not but know that such an affront as he ventured to offer to Haman would annoy the great man. But he had not calculated on the unfathomable depths of Haman’s vanity. Nobody who credits his fellows with rational motives would dream that so simple an offence as this of Mordecai’s could provoke so vast an act of vengeance as the massacre of a nation. When he saw the outrageous consequences of his mild act of independence, Mordecai must have felt it doubly incumbent upon him to strain every nerve to save his people. Their danger was indirectly due to his conduct. Still he could never have foreseen such a result, and therefore he should not be held responsible for it. The tremendous disproportion between motive and action in the behaviour of Haman is like one of those fantastic freaks that abound in the impossible world of "The Arabian Nights," but for the occurrence of which we make no provision in real life, simply because we do not act on the assumption that the universe is nothing better than a huge lunatic asylum. The escape from this altogether unexpected danger is due to two courses of events. One of them-in accordance with the reserved style of the narrative-appears to be quite accidental. Mordecai got the reward he never sought in what seems to be the most casual way. He had no hand in obtaining for himself an honour which looks to us quaintly childish. For a few brief hours he was paraded through the streets of the royal city as the man whom the king delighted to honour, with no less a person than the grand vizier to serve as his groom. It was Haman’s silly vanity that had invented this frivolous proceeding. We can hardly suppose that Mordecai cared much for it. After the procession had completed its round, in true Oriental fashion Mordecai put off his gorgeous robes, like a poor actor returning from the stage to his garret, and settled down to his lowly office exactly as if nothing had happened. This must seem to us a foolish business, unless we can look at it through the magnifying glass of an Oriental imagination, and even then there is nothing very fascinating in it. Still it had important consequences. For, in the first place, it prepared the way for a further recognition of Mordecai in the future. He was now a marked personage. Ahasuerus knew him, and was gratefully disposed towards him. The people understood that the king delighted to honour him. His couch would not be the softer nor his bread the sweeter, but all sorts of future possibilities lay open before him. To many men the possibilities of life are more precious than the actualities. We cannot say, however, that they meant much to Mordecai, for he was not ambitious, and he had no reason to think that the king’s conscience was not perfectly satisfied with the cheap settlement of his debt of gratitude. Still the possibilities existed, and before the end of the tale they had blossomed out to very brilliant results. But another consequence of the pageant was that the heart of Haman was turned to gall. We see him livid with jealousy, inconsolable until his wife-who evidently knows him well-proposes to satisfy his spite by another piece of fanciful extravagance. Mordecai shall be impaled on a mighty stake, so high that all the world shall see the ghastly spectacle. This may give some comfort to the wounded vanity of the grand vizier. But consolation to Haman will be death and torment to Mordecai. Now we come to the second course of events that issued in the deliverance and triumph of Israel, and therewith in the escape and exaltation of Mordecai. Here the watchful porter is at the spring of all that happens. His fasting, and the earnest counsels he lays upon Esther, bear witness to the intensity of his nature. Again the characteristic reserve of the narrative obscures all religious considerations. But, as we have seen already, Mordecai is persuaded that deliverance will come to Israel from some quarter, and he suggests that Esther has been raised to her high position for the purpose of saving her people. We cannot but feel that these hints veil a very solid faith in the providence of God with regard to the Jews. On the surface of them they show faith in the destiny of Israel. Mordecai not only loves his nation, he believes in it. He is sure it has a future. It has survived the most awful disasters in the past. It seems to possess a charmed life. It must emerge safely from the present crisis. But Mordecai is not a fatalist whose creed paralyses his energies. He is most distressed and anxious at the prospect of the great danger that threatens his people. He is most persistent in pressing for the execution of measures of deliverance. Still in all this he is buoyed up by a strange faith in his nation’s destiny. This is the faith that the English novelist has transferred to her modern Mordecai. It cannot be gainsaid that there is much in the marvellous history of the unique people, whose vitality and energy, astonish us even to-day, to justify the sanguine expectation of prophetic souls that Israel has yet a great destiny to fulfil in future ages. The ugly side of Jewish patriotism is also apparent in Mordecai, and it must not be ignored. The indiscriminate massacre of the "enemies" of the Jews is a savage act of retaliation that far exceeds the necessity of self-defence, and Mordecai must bear the chief blame of this crime. But then the considerations in extenuation of its guilt which have already come under our notice may be applied to him. The danger was supreme. The Jews were in a minority. The king was cruel, fickle, senseless. It was a desperate case. We cannot be surprised that the remedy was desperate also. There was no moderation on either side, but then "sweet reasonableness" is the last thing to be looked for in any of the characters of the Book of Esther. Here everything is extravagant. The course of events is too grotesque to be gravely weighed in the scales that are used in the judgment of average men under average circumstances. The Book of Esther closes with an account of the establishment of the Feast of Purim and the exaltation of Mordecai to the vacant place of Haman. The Israelite porter becomes grand vizier of Persia! This is the crowning proof of the triumph of the Jews consequent on their deliverance. The whole process of events that issues so gloriously is commemorated in the annual Feast of Purim. It is true that doubts have been thrown on the historical connection between that festival and the story of Esther. It has been said that the word "Purim" may represent the portions assigned by lot, but not the lottery itself, that so trivial an accident as the method followed by Haman in selecting a day for his massacre of the Jews could not give its name to the celebration of their escape from the threatened danger, that the feast was probably more ancient, and was really the festival of the new moon for the month in which it occurs. With regard to all of these and any other objections, there is one remark that may be made here. They are solely of archaeological interest. The character and meaning of the feast as it is known to have been celebrated in historical times is not touched by them, because it is beyond doubt that throughout the ages Purim has been inspired with passionate and almost dramatic reminiscences of the story of Esther. Thus for all the celebrations of the feast that come within our ken this is its sole significance. The worthiness of the festival will vary according to the ideas and feelings that are encouraged in connection with it. When it has been used as an opportunity for cultivating pride of race, hatred, contempt, and gleeful vengeance over humiliated foes, its effect must have been injurious and degrading. When, however, it has been celebrated in the midst of grievous oppressions, though it has embittered the spirit of animosity towards the oppressor-the Christian Haman in most cases-it has been of real service in cheering a cruelly afflicted people. Even when it has been carried through with no seriousness of intention, merely as a holiday-devoted to music and dancing and games and all sorts of merry-making, its social effect in bringing a gleam of light into lives that were as a rule dismally sordid may have been decidedly healthy. But deeper thoughts must be stirred in devout hearts when brooding over the profound significance of the national festival. It celebrates a famous deliverance of the Jews from a fearful danger. Now deliverance is the keynote of Jewish history. This note was sounded as with a trumpet blast at the very birth of the nation, when, emerging from Egypt no better than a body of fugitive slaves, Israel was led through the Red Sea and Pharaoh’s hosts with their horses and chariots were overwhelmed in the flood. The echo of the triumphant burst of praise that swelled out from the exodus pealed down the ages in the noblest songs of Hebrew Psalmists. Successive deliverances added volume to this richest note of Jewish poetry. In all who looked up to God as the Redeemer of Israel the music was inspired by profound thankfulness, by true religions adoration. And yet Purim never became the Eucharist of Israel. It never approached the solemn grandeur of Passover, that prince of festivals, in which the great primitive deliverance of Israel was celebrated with all the pomp and awe of its Divine associations. It was always in the main a secular festival, relegated to the lower plane of social and domestic entertainments, like an English bank-holiday. Still even on its own lines it could serve a serious purpose. When Israel is practically idolised by Israelites, when the glory of the nation is accepted as the highest ideal to work up to, the true religion of Israel is missed, because that is nothing less than the worship of God as He is revealed in Hebrew history. Nevertheless, in their right place, the privileges of the nation and its destinies may be made the grounds of very exalted aspirations. The nation is larger than the individual, larger than the family. An enthusiastic national spirit must exert an expansive influence on the narrow, cramped lives of the men and women whom it delivers from selfish, domestic, and parochial limitations. It was a liberal education for Jews to be taught to love their race, its history and its future. If-as seems probable-our Lord honoured the Feast of Purim by taking part in it, John 5:1 He must have credited the national life of His people with a worthy mission. Himself the purest and best fruit of the stock of Israel, on the human side of His being, He realised in His own great mission of redemption the end for which God had repeatedly redeemed Israel. Thus He showed that God had saved His people, not simply for their own selfish satisfaction, but that through Christ they might carry salvation to the world. Purged from its base associations of blood and cruelty, Purim may symbolise to us the triumph of the Church of Christ over her fiercest foes. The spirit of this triumph must be the very opposite of the spirit of wild vengeance exhibited by Mordecai and his people in their brief season of unwonted elation. The Israel of God can never conquer her enemies by force. The victory of the Church must be the victory of brotherly love, because brotherly love is the note of the true Church. But this victory Christ is winning throughout the ages, and the historical realisation of it is to us the Christian counterpart of the story of Esther. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

On that night could not the king sleep. Esther 6:1 The power of a sleepless night E. P. Hood. — A trifling circumstance to record. Ah! how important are little things: the unnoticed things are the life-blood of the world. In a great palace we think of the marble and the stone, the cedar and the iron, but who thinks of the mortar and the nails? And yet, in the architecture, mortar and nails are as important as pillars and columns and beams. Thus in the architecture of the world, and in the conduct of its moral affairs, trifles are the mortar and the nails. I. The first thing I see here is A WONDERFUL LESSON IN THE ILLIMITABLE PLAN OF PROVIDENCE. How events ripen to the close! How crime matures itself to its doom! Amazing is the work of providence. You see two distinct sets of actions progressing at the same moment. The election of Esther, the choice of a merely capricious king; the elevation to dignity: the integrity of Mordecai; the ambition of Haman: the desire to crush the Jews; the yearning desire to save them. All these things are working together. You remember "My Father worketh hitherto, and I work." And "all things work together for good to them that love God." Calmly and surely proceeds the Divine plan, and, unaware of the Divine idea, proceeds the infernal plan. See how triumphantly Haman looks at the letters of persecution signed with the signet of the king: and see how he gloats as the morning sun shines over the black gallows-tree, and never for a moment suspects it to be his own. The poor blind fool checkmated by himself! ingeniously rearing his own scaffold, and twisting the rope for his own neck. You will perhaps say to me, And the answer perhaps only pushes the inquiry farther back. "Why did He allow Haman to be near the court at all?" The answer must be, that God and providence are not the capricious and intermeddling agencies you have sometimes supposed: they prosecute their own path, and Satan and sin prosecute their path too. On they hasten, every step hastens to judgment; every movement winds the entangling coil of circumstances more irretrievably around them. II. HOW, FROM THE WIDE SWEEP OF IMMENSE PROVIDENCES WE DESCEND TO TRIFLES! How the scheme of providence includes and encloses the small details of human affairs! I will extract three other lessons — 1. How remote, and yet how distinct and minute, are the operations of God's providence! Here was a circumstance connected with the history of the Church, with the preservation of God's people, and with the conservation of Divine truth, and the advent of the Messiah. How small a place is Shushan and the whole of Media and Ahasuerus! 2. See the perfect compatibility, nay, unity, of prayer with the plans of providence. The prayers of Mordecai, the mournings of the Jews, they are the operating causes round the sleepless couch. The prayer so troubled the couch, that the king could not sleep. 3. May I not apply it yet once more, and ask you the meaning of some sleepless nights, some troubled days? ( E. P. Hood. ) Ahasuerus' sleepless night -- the Divine government Homilist. 1. Who is the sleepless monarch on this night? 2. What was the book he read that night? 3. What was the discovery he made that night? 4. What was the result of the discovery that night?Two things, at least, came out from the king's sleeplessness this night. (1) The preservation and exaltation of Mordecai. (2) The frustration of enormous wickedness, and the salvation of the whole Jewish people.Truly, this was a memorable night, From this subject we may learn a few lessons in connection with God's government of the world. I. HE OFTEN WORKS OUT HIS PURPOSE THROUGH THE FREE WORKINGS OF DEPRAVED MINDS, UNCONSCIOUS OF HIS INFLUENCE. The brethren of Joseph, prompted by evil passions, sell him to the Ishmaelites, and he is borne a slave into Egypt. They are free in their wicked counsels and deed; but, unconsciously to themselves, all the while they are carrying out the purposes of Heaven. The same with Vespasian and Titus in their destruction of Jerusalem. Though a spirit most fiendish moved and directed these bloodthirsty and ambitious pagans, yet they wrought out almost with letter minuteness the long-threatened judgment of Heaven. As nature moves on to the magnificence of summer, as well through cloudy skies and thunderstorms as sunshine and serenity, so providence advances its purposes, as well through such a mind as that of Ahasuerus as that of Peter, or of Paul. II. HE ALWAYS OVERRULES THE CONDUCT OF SINNERS FOE THE OVERTHROW OF THEIR OWN PLANS. The very destruction which Haman and his accomplices plotted for Mordecai and the whole Jewish people came upon themselves. On the lofty gallows that Haman had raised for another, he was hanged himself. Thus it ever is. The men of Babel build a tower in order to be kept in close social combination; but that structure leads to their confusion and separation. The Egyptians rush into the Red Sea in. order to wreak vengeance on the fleeing Israelites; but the channel in which they sought to bury their enemies became their own grave. It is the very nature of sin to confound itself. Its struggles for pleasure will lead to misery; for honour, will lead to degradation. Sin always conducts the sinner to a result never sought, never intended. What sinner aims, as an intelligent purpose, at the blasting of all his hopes, the loss of all his friendships, the everlasting ruin of his soul? Yet to these every sin he commits is conducting him. Like Haman, every sinner is building his own gallows. Sin, when it is finished, bringeth forth death. III. HE SOMETIMES WORKS OUT HIS PURPOSES BY MEANS APPARENTLY MOST INSIGNIFICANT. ( Homilist. ) The sleepless night H. Melvill, B. D. I. HOW GOD OPERATES TO MIGHTY ENDS THROUGH INCONSIDERABLE AGENCIES. We are apt to measure God by standards established between man and man. The Divine greatness is regarded as that of some very eminent king: what would be inconsistent with the dignity of the potentate is regarded as inconsistent with the dignity of God; and what seems to us to contribute to that dignity is carried up to the heavenly courts, or supposed exist there in the highest perfection. But we should gain a grander and juster idea of our Maker by considering in what He differs from men, than by ascribing to Him, only in an infinite degree, what is found amongst ourselves. It is not by putting unbounded resources at the disposal of God and representing Him as working through stupendous instrumentality that we frame the highest notions of Him as a sovereign and ruler. There is something sublimer and more over-whelming in those sayings of Scripture, "Out of the mouth of babes and sucklings hast Thou ordained strength," "God hath chosen the foolish things of the world to confound the wise, the weak things of the world to confound the things that are mighty," than in the most magnificent and gorgeous descriptions of dominion and strength. Christianity, for example, diffused through the instrumentality of twelve legions of angels would have been immeasurably inferior, as a trophy of Omnipotence, to Christianity diffused through the instrumentality of twelve fishermen. When I survey the heavens, with their glorious troop of stars, and am told that the Almighty employs them to His own majestic ends, I seem to feel as though they were worthy of being employed by the Creator. But show me a tiny insect, just floating in the breeze, and tell me that, by and through that insect, God will carry forward the largest and most stupendous of His purposes, and I am indeed filled with amazement. And is there anything strained or incorrect in associating with an insect the redemption of the world? Nay, not so. In saving the race whence Messiah was to spring, God worked through the disturbed sleep of the Persian monarch, and the buzz of an inconsiderable insect might have sufficed to break that monarch's repose. When God interfered on behalf of His people groaning under the bondage of Pharaoh, it was with miracle and prodigy, with a mighty hand and a stretched-out arm; but I fall before Him as yet more amazing in wisdom and power, when I find the bloody purpose of Haman defeated through such instrumentality as this: "The king could not sleep," etc. II. THE SETTING UNDER A RIGHT POINT OF VIEW OF THE UTILITY OF PRAYER. It is often objected against prayer that it seeks for miracles and expects God to interrupt at our call the established course of things. It may be that when the Jews betook themselves to prayer, that they looked for visible and miraculous interference, as in other emergencies when God bared His arm in defence of His people. Although I thoroughly believe that were a case to arise in which nothing short of a miracle would meet the circumstances of a servant of God, the miracle would not be withheld; yet I am satisfied that it is not required that there should be miracles in order to our prayers being granted, neither does the granting them suppose that God is variable or changes in His purposes. There was no miracle in His causing Ahasuerus to pass a sleepless night: a little heat in the atmosphere, or the buzzing of an insect, might have produced the result; and philosophy, with all its sagacity, could not have detected any interruption of the known laws of nature. Neither were God's purposes variable, though it may have actually depended on the importunity of prayer, whether or not the people should be delivered. God's purpose may have been that He would break the king's sleep if prayer reached a certain intenseness; that He would not break it if it came below that intenseness; and surely this would accord equally with two propositions — 1. That the Divine purposes are fixed and immutable. 2. That notwithstanding this fixedness and immutability, they may be affected by human petitions, and therefore leave room for importunate prayer. Comparatively I should not be encouraged, were I told that what disquieted the monarch was the standing of a spectre by his bedside in an unearthly form, which in unearthly accents upbraided him for leaving Mordecai unrequited. But when I observe that the king's rest was disturbed without anything supernatural; that all which God had to do in order to arrange a great deliverance for His people was to cause a sleepless night, but so to cause it, that no one could discern His interference, then indeed I learn that I may not be asking what the world counts miracle, though I ask what transcends all power but Divine. There is something encouraging in this to all who feel their insignificance. If the registered deliverances, vouchsafed to the Church, were all deliverances which had been effected through miracles, we might question whether they formed any precedent on which creatures like ourselves could justly rest hope. We dare not think that for us armed squadrons will be seen in the heavens, or the earth be convulsed, or the waters turned into blood. But look from Israel delivered from Pharaoh to Israel delivered from Haman, and we are encouraged to believe that God will not fail even us in our extremity, seeing that He could save the people through such a simple and unsuspected process as this: "On that night could not the king sleep, and he commanded to bring the book of the records of the chronicles." ( H. Melvill, B. D. ) The sleepless night T. De Witt Talmage. There may have been three or four reasons for this restlessness. 1. The care of his kingdom. 2. The revolving of ambitious schemes. 3. His raging passions. His passions often showed themselves in a ridiculous way. When he came back from his Grecian expedition he was so mad at the river Hellespont for breaking up his bridge of boats, that he ordered his servants to whip that river with three hundred lashes. 4. A troubled conscience. There is nothing like an aroused conscience to keep a man awake when he wants to sleep. There was a ruler who one morning was found with his sword cutting a nest of swallows to pieces. Somebody came up and said, "Why do you cut that nest of swallows to pieces?" "Why," he replied, "those swallows keep saying that I murdered my father." The fact was, that the man had committed the crime, and his conscience, by Divine ventriloquism, was speaking out of that birds' nest. No, Ahasuerus could not sleep. The more he tried to sleep, the wider he got awake. All around about his pillow the past came. There, in the darkness, stood Vashti, wan and wasted in banishment. There stood the princes whom he had despoiled by his evil example. There were the representatives of the homes he had blasted by his infamous demand that the brightest be sent to his palace; broken-hearted parents crying, "Give me back my child, thou vulturous soul!" The outrages of the past flitting along the wall', swinging from the tassels, crouching in the corner, groaning under the pillow, setting their heels on his consuming brain, and crying, "Get up! This is the verge of hell! No sleep! No sleep!" ( T. De Witt Talmage. ) The sleepless night A. Raleigh, D. D. How many different causes or occasions there may be of the sleepless night! Some cannot sleep in the remembrance of recent sin. Some are kept waking by great sorrow. Some by brain excitement. Some in very weariness of overwork. ( A. Raleigh, D. D. ) Sleep a necessity A. Raleigh, D. D. Without it human life would soon come to an end. It would burn rapidly away. ( A. Raleigh, D. D. ) Men sleep or wake as God wills A. M. Symington, B. A. Kings have no specific to secure healthful rest; rather they are apt to miss the best specific, hard work and a good conscience. ( A. M. Symington, B. A. ) Resource in sleeplessness. A. M. Symington, B. A. A good book is a better resource in sleeplessness than drugs. ( A. M. Symington, B. A. ) Divine providence W. M. Taylor, D. D. I. NOTE THE MINUTE UNIVERSALITY OF GOD'S SUPERVISION AND CONTROL. The notion of many is that providence is concerned only with great matters. But those who so believe forget that perfection in anything cannot be secured without attention to details, and that great issues often hinge on apparently very trifling affairs. A sleepless night is in itself no very important thing. Again, it is a matter of little moment what a man shall do to fill in the hours of sleepless ness and keep himself from ennui; but if Xerxes had adopted any other plan than that which he followed, or if the attendant had chosen to read from any other section of the chronicles of the kingdom than that which he selected, there would have been nothing to recall Mordecai's services to the king's remembrance. Once more: if Haman had not come to the court at the time he did, and been introduced into the presence at the precise moment when the mind of the king was pondering the question what honour should be conferred on Mordecai, then the first word might have been his, and so the fiat might have gone out for the consigning of Mordecai to the gallows, even at the moment when the monarch was thinking about doing him honour. Now, this history is not exceptional in any respect. It certainly is not exceptional in this particular. You see the same supervision of the most apparently trifling things by God in the biography of Joseph, and there are many striking illustrations of it in secular history. A change of wind from west to east is not s great matter, and yet on such a change as that, at a particular hour of a particular day, the history of Great Britain turned; for thereby the fleet of William of Orange was wafted to Torbay, while that of James II. was by the same means prevented from putting out to sea to intercept its progress. II. But note THAT WE HAVE HERE NO INTERFERENCE WITH THE OPERATION OF THE LAWS OF NATURE, AND NO INFRINGEMENT OF THE LIBERTY OF MORAL AGENTS. We have no record of any miracle in this case. There is nothing supernatural in a man's having a sleepless night, or in his fixing on a certain part of his chronicles to read, or in the coming in of another person upon him at a particular juncture; and no single one of the actors in the case was working under compulsion — each one knew at the moment that he was following his own bent. But it was not less the work of God, or less glorifying to God. Now this non-miraculous providence, if I may so call it, is a greater and grander and more glorious achievement of God's than it would have been if the same results had been accomplished through the direct forth putting of His own omnipotence. Now, if what I have advanced on this important matter be true, it may cast some light on the way in which God answers His people's prayers. There are those who affirm that to ask God to confer on us a physical blessing is to ask Him to work a miracle in our behalf. Even if I believed that, I would still ask Him for what I need, because He has commanded me to do so, and I would trustfully leave the method of His answer in His own hands. But I do not believe that to ask a physical blessing from God is to ask Him to work a miracle in our behalf, and such a history as this of Esther confirms me in that non-belief. Then, finally, here, if what I have advanced in this connection be correct, it may tend to reconcile us to the minor inconveniences that come upon us in life. What an amount of fretting we do over little things! We go off our sleep, or we miss a train, or we have to wait for some tedious hours at a railroad station, or we approach the harbour in a fog and have to lie outside for a long while, so near our homes and yet so far from them, or a friend disappoints us and our plans are deranged. Yet why should we be impatient if it be true that even these little things are taken cognisance of by God, and woven by Him for His glory and our good into the fabric of our lives? If we could but pause a moment and say within ourselves, "This is all in the plan of God concerning us," we should at once have self-control. Lessons — 1. Think how valuable God's commonest gifts are. Keep your conscience clean, that nothing of guilt may put thorns into your pillow. Take no ambitious schemes with you to your couch, lest you should be constrained to lie awake in the attempt to work them out. Finish each day's business in its own day, that there may be no nervous anxiety in your mind about the morrow. Watch over your table, and take nothing there that will make you restless. Think more of this common blessing of sleep, and see in that one of the richest tokens of the Divine goodness which is not to be trifled with, but to be valued and enjoyed. 2. And this leads me, by a very natural transition, to ask whether you have ever reviewed your obligations to God for all that He has done for you? Xerxes utilised his sleepless hours in discovering wherein he had failed to meet his obligations to his benefactors. But what a benefactor you have had in God! He gave His only Son for your salvation. Xerxes' indebtedness to Mordecai was nothing in comparison to your obligation to Jehovah. Now let me ask, What have you done to Him for that? ( W. M. Taylor, D. D. ) Sleeplessness providentially used J. Hughes. There is no reason assigned for this. The king was not afflicted with illness, he was not suddenly seized with any disease to cause this wakefulness, nor was it occasioned by any intelligence of a distressing character, such as that formidable enemies had made their appearance before Shushan, or that grievous misfortunes had happened to any one dear to him. No; but the matter was entirely of the Lord. God has employed sleep for weighty purposes, in various ages of the world. It was while Adam was in "deep sleep" that "one of his ribs was taken," and made a living being and an help meet for him. It was while Jacob was asleep that he was favoured with that wonderful vision, in which he beheld a ladder set upon the earth, whose top reached to heaven — a striking representation of God's providential care for His people, and likewise of that Redeemer who is the way to the Father — a way in which whosoever walketh the angels of glory continually afford him their friendly ministrations. It was when Joseph was asleep that he was directed from heaven to take Mary for his wife, because that which had been conceived in her was of the Holy Ghost. But here God carries His purposes into execution by means of the absence of sleep. He is never at a loss to bring His designs to pass. ( J. Hughes. ) Watches of the night T. McCrie, D. D. Had Ahasuerus been a pious man, and acquainted with the Word of God, he would have filled up She watches of the night with religious meditations, or called for the book of the law of the Lord, in which he would have found both instruction and entertainment. ( T. McCrie, D. D. ) Historical records W. A. Scott, D. D. Nor was the custom wholly confined to the East. The "Chronicles of the Cid," William of Malmesbury's "Chronicles of the Kings of England," the six old English Chronicles, viz., Asser's Life of Alfred, and Chronicles of Eldred, Ethelred, Nennius, Geoffrey of Monmouth, and of Richard, and "The Chronicles of the Crusaders," of Robert of Gloucester, and Ossian, and the famous Spanish and English ballads, are a part and parcel of the history and literature of our own day. ( W. A. Scott, D. D. ) A sleepless king In one of the dungeons of the fortress of Glatz lay a Prussian nobleman. King Frederick William III. had confined him there for treason. He had been long a prisoner, and there was no hope that he would ever be released. His only company was a Bible — the book he hated, and never read. But suffering and solitude wore upon his spirit, and he did read at last — till there rose in his soul some sense of a just God, who punishes those that forsake Him. He had forsaken Him — and now he repented of it. One night, by the dim light of his dungeon lamp, he was turning the leaves of the Bible for consolation, when his eyes fell on Psalm 50:15 , "Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me." Then, for the first time since childhood, the proud man knelt and prayed, and the peace of God came into his heart and dwelt there. That same night King Frederick in his palace, like King Ahasuerus, could not sleep. Worn out, he begged the Lord to give him one hour of rest from pain; and his prayer was granted. He awoke refreshed and grateful, and said to his wife, "Who in all my kingdom has wronged me most? I will forgive him." Said Queen Louise, "It is the Count M — in the prison of Glatz." "Send orders to release him at once," commanded the king. And in a few days the prisoner was a free man, glorifying God for both spiritual and temporal deliverance. All records before God's eye continually J.Spencer. When Ahasuerus read in the book of the records of the chronicles, and there found how Mordecai had discovered a plot of treason against his person, he did not lay the book aside, and slightly pass by such a piece of service, but inquires what honour and what dignity had been done to Mordecai. It seems if the king had thought on, or read of him sooner, he had rewarded him sooner: but God hath ever in His eye all the records and chronicles of His people's actions; He reads their journals every day. ( J.Spencer. ) There is nothing done for him. Esther 6:3 Merit overlooked T. McCrie, D. D. Modest merit is overlooked, while the aspiring, the ambitious, and the time-serving rise to honour and riches. Nor is ingratitude confined to courts. ( T. McCrie, D. D. ) Ingratitude to God T. Hughes. But if gratitude to man for his comparatively little kindness (for man cannot do much for his fellow) animate the believer's bosom, it glows with still more fervent gratitude to God, for the invaluable and merited blessing of salvation. ( T. Hughes. ) A resurrection of good works J. Parker, D. D. Things are done and forgotten, and men never suppose that they will come up again; yet after many days they are vivified, and history begins to take up the thread where it was dropped. ( J. Parker, D. D. ) God's time best A. M. Symington, B. A. But God is never surprised, and the end of all is to make us think of Him. Nothing entered in His "book of remembrance" is ever forgotten. His time for bringing the good deeds of His people to light may seldom be the time we would judge best, but it is always the most fit. Look to this ease. Had it been a day, an hour, half an hour sooner, would the effect have been as good for Mordecai or for his people? Would humility, prayer, patience, have been called into strengthening exercise? ( A. M. Symington, B. A. ) Unearthed T. McEwan. The loyalty and faithfulness of Mordecai had not been rewarded at the time. On the human side that might have been regarded as a piece of ingratitude, it not a reprehensible oversight; but on the Divine side it was a prepared cause, secreted and hidden for a long period, and yet waiting, and ready for the accomplishment, at the right time of a beneficent result. It was destined to come to the light. It was a seed-corn buried in the earth, which should bear fruit in due season. In an opposite direction there is the same particular providence often manifested in the unveiling of crime, and the bringing home of guilt to the hearts of those who have contracted it, as in the envy and malice of Joseph's brethren and the avaricious covetousness of Achan. As shells, deep in the sea, grope their way to the shore, or as hidden springs burst their way through to the surface, and form little rivulets, so is there in providence a great law, constantly in operation, for the disclosure of all that is either good or bad in human character or conduct. If bad, it is as though the avenger was tracking the steps of the transgressor, and at some turning in his path, and by some trivial accident, the evil is unearthed, and the doer of it brought to judgment. Or if good, it is as though the rewarder was following in the way of the righteous, and at the best time, and apparently by the most fortuitous combination of circumstances, the well-doing is made known, and meets with its recompense. Even now it is so. But the lines are drawn out far beyond the present, and converge in the transactions of a distant day. ( T. McEwan. ) Reward and retribution A. Raleigh, D. D. I. IT TEACHES US HOW WELL A GOOD MAN CAN AFFORD TO WAIT FOR THE DUE ACKNOWLEDGMENT OF HIS UPRIGHTNESS, AND FOR ANY REWARD HE MAY NEED FOR THE GOOD HE HAS DONE. The conjecture is that six long years had gone by since Mordecai revealed the plot of the chamberlains and saved the king's life, and not even a word of acknowledgment had come to him during all that time. But what we most admire is his behaviour meantime. If he had been a self-seeking man, he could easily have found means to refresh the king's memory as to his services; but he kept silence. If he had been a malignant man, he might have sought what he would, in that case, have called a just revenge for the ungrateful neglect with which he had been treated, by hatching or falling in with some other plot. And then, how well all turns out in the end! How much better than if the reward had been given at the time! "He that believeth shall not make haste"; God's time is always the best. Righteousness is its own reward, and we are never righteous as God would have us be until we feel this deeply and act accordingly. He who, in God's strength, looks every day on the face of duty, and walks with her along whatever paths her sacred feet may tread, has in his own spirit, in his own character, what soon or late will blossom out into all beauty and grandeur; what will in the end become "glory, honour, and immortality." II. The next lesson is just the opposite of this, viz., "HOW CERTAINLY A BAD MAN MUST BE OVERTAKEN AND PUNISHED!" We say "how certainly" because there is in his badness the root and element of the retribution, and often, without knowing it, he carefully develops and ripens by his own action the retribution that falls on his head. III. FOR THERE IS AN INCRESCENT POWER IN EVIL (as indeed there is also in good), IN VIEW OF WHICH WE CANNOT BE TOO WATCHFUL AND ANXIOUS, LEST BY ANY MEANS WE SHOULD FALL UNDER THE POWER OF IT. The power of it, remember, is very silent and gentle, generally, in its operations. ( A. Raleigh, D. D. ) Pacification of conscience J. Parker, D. D. The king was determined to rectify this matter, for he thought that by the pacification of conscience sleep might return. Many men are willing to purchase sleep on high terms. Could the murder but be undone; could the evil deed be but blotted out; could the stolen money be but safely returned; could the cruel word but be recalled; in short, could anything be done that sleep might once more come to the house, and fold all memories and anxieties within its healing robes! ( J. Parker, D. D. ) What shall be done unto the man whom the king delighteth to honour? Esther 6:6-11 Pride associated with folly W. A. Scott, D. D. 1. In Haman honouring Mordecai we have a remarkable verification of the fable of the dog and the shadow. He gaped after the shadow and lost the substance. Folly generally rides after pride. Haman grew more and more insolent and arrogant as he advanced in wealth and power, until he reached the highest point allowed to him by providence. He did not consider that he who does not climb gets no fall, and that he that climbs too high is sure, at last, to come down with s terrible crash. His temerity is remarkable. Thinking, however, that he was ordered to cut out his own honour, it is natural he should have made the measure large. 2. How completely wretched are the envious and the proud. Pride is the canker-worm of the soul. It always renders us unhappy. It is ever so with those who have not a new heart. The most wealthy and highly honoured are not content. There is something still wanting. There is something they still complain about. They make themselves miserable when they ought to be happy. Oh, how little a thing is earthly grandeur! How little a thing may embitter all human honour and affluence! There can be no happiness on earth till there is self-denial and trust. There is no happiness till we begin to crucify selfishness, and to trust in God as the portion of our souls. 3. We see here how great a misfortune it is to have friends and counsellors who are ignorant, wicked, or evil-disposed. There is a great deal of truth in the proverb, "Save me from my friends, and I will take care of my enemies." It is sad when a man's bosom counsellor is not true and faithful. And there is always danger to be apprehended when the advice of a professed friend is pleasing to our own angry or revengeful feelings. If Haman's wife had been a meek, quiet, prudent, intelligent, God-fearing woman, her advice, at first, had been altogether of a different sort, and her bearing toward her husband, when he hastened home from court, almost heartbroken with disappointment and rage, would have been altogether different from what it was. Instead of adding fuel to his malignant passions, she should have endeavoured to moderate and restrain them. And instead of bruising a heart already broken, by adding taunt and reproach to grief, she should have sought to calm him and make him feel that, with her, in his own home, he was still with friends, respected and beloved, however much he had suffered at court. The husband's fortune is more fully in the hands of his wife than anywhere else. It is hers to make his home happy, and to gird him with strength by sympathy and counsel. When his spirits are almost overwhelmed, she alone, of all human beings, is the one to minister to him. Her nursing is as sovereign to his sick soul as it is for his ailing body. It is her gentle tones only that can steal over his morbid senses with more power than David's harp. And when his courage is almost gone, her patience and fortitude will rekindle his heart again to dare and do, and meet anew the toils and troubles of life. What a misfortune it was that Haman had not a sweet Christian home to retire to after the terrible disappointments and bitter experiences of that day! Yes, a sweet, quiet home. But you tell me I forget that he was a man of large estates, great honours, and the owner of a princely palace. True, but a palace is not always a home. What is a home? It is something for which many of earth's babbling tongues have no term. A home is not a mere residence for the body, but a place where the heart rests and the affections nestle and dwell and multiply. Just in the proportion that a good woman is a blessing, in the same proportion is a bad woman a curse. Woman's mission is a high and grand one. She is connected with everything that belongs to our race that is noble, refin

6:1-3 The providence of God rules over the smallest concerns of men. Not a sparrow falls to the ground without him. Trace the steps which Providence took towards the advancement of Mordecai. The king could not sleep when Providence had a design to serve, in keeping him awake. We read of no illness that broke his sleep, but God, whose gift sleep is, withheld it from him. He who commanded a hundred and twenty-seven provinces, could not command one hour's sleep. 6:4-11 See how men's pride deceives them. The deceitfulness of our own hearts appears in nothing more than in the conceit we have of ourselves and our own performances: against which we should constantly watch and pray. Haman thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us, is not so great as it seems to be, that we may not think too well of ourselves, nor trust too much in others. How Haman is struck, when the king bids him do honour to Mordecai the Jew, the very man whom he hated above all men, whose ruin he was now designing! 6:12-14 Mordecai was not puffed up with his honours, he returned to his place and the duty of it. Honour is well bestowed on those that do not think themselves above their business. But Haman could not bear it. What harm had it done him? But that will break a proud man's heart, which will not break a humble man's sleep. His doom was, out of this event, read to him by his wife and his friends. They plainly confessed that the Jews, though scattered through the nations, were special objects of Divine care. Miserable comforters are they all; they did not advise Haman to repent, but foretold his fate as unavoidable. The wisdom of God is seen, in timing the means of his church's deliverance, so as to manifest his own glory.