Esther 6:2

Est 6:2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king’s chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus.

Ver. 2. And it was found written] It was God who directed the reader to that very place; like as he did the eunuch to Isa 53:7-8, where, reading of the meekness of Jesus Christ, he was transformed into the same image; as was likewise Johannes Isaac, a Jew, converted by reading the same chapter. Hoc ego ingenue profiteor, saith he, caput illud ad fidem Christi me adduxisse: This I confess ingenuously, that lighting upon that chapter, I was brought thereby to the faith of Christ. Austin thought he heard a voice, saying, Tolle, lege, take up the Bible and read; accordingly he took it up, and opening it, fell upon that text in Rom 13:14, which was the main means of his conversion.

That Mordecai had told of Bigthana, &c.] See Est 2:21-23.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.]

Est_6:2.] The name Bigthana is in Est_2:21 written Bigthan.

Est_6:3.] The king’s question means what honour and reward has been assigned him? What has been apportioned? How has he been requited? “It was a settled principle of the Persian government that royal benefactors were to receive an adequate reward, the names of such persons were placed on a special roll, and great care was taken that they should be properly recommended. It is a mistake, however, to suppose (Davidson) that they were always rewarded at once. Themistocles was inscribed on the list in B.C. 480, but did not obtain a reward till B.C. 465. Other benefactors waited for months, or perhaps years, before they were recompensed. Sometimes a benefactor received no reward at all.”—Rawlinson. The king’s servants answered: Nothing has been shown him. No favour has been shown him. No greatness, i.e. no promotion to honour.

MAIN HOMILETICS OF THE PARAGRAPH. Est_6:2-3

A KING’S SORROW FOR AN UNREWARDED SUBJECT

The chronicles of earthly kings are concealing. The chronicles of the heavenly King are revealing. In the former, events may be recorded and forgotten. In the latter, events are recorded and remembered. For five or six years the conspiracy discovered and exposed by Mordecai had been recorded in the book of records of the chronicles. It must have remained thus for ever, had it not been, as men say, revealed by accident; but by what we ought to say, the direct interposition of God.’ The records of the heavenly state are not managed in the same loose fashion. All that is needful will be ultimately brought to light. Mordecai had to wait because the Persian king was either ungrateful or unmindful. Saints may have to wait, not because God is either unmindful or unwilling to reward faithful service, but because the proper season has not come for the fulfilment of his purposes. “The Lord is not slack concerning his promise, as some men count slackness.” Now consider the state of Ahasuerus after listening to the reading of this account concerning the conspiracy of Bigthana and Teresh; and its discovery by Mordecai.

I. The working of remorse. And the king said, What honour and dignity hath been done to Mordecai for this? The gloomy and sleepless night is a season well calculated to bring about mournful reflections. Then the brain is busy, and the memory works with unwonted activity. Thoughts come and go in quick succession. As instantaneously there flashes before the drowning man his whole life, so often on the sleepless bed there appears the ghostly army of our past deeds, and especially misdeeds. It is a season for the working of remorse. And we can easily suppose that Ahasuerus required no reading of the dull chronicles in order to stir up grief for past deeds. His mind is not now diverted by the pomp and circumstance of his great position. His mind was now ready to fix upon this one fact, that a deserving man had been unrewarded. He at once wakes up to the fact of his ingratitude, and asks the question about Mordecai’s reward. The eagerness with which he asks the question, the promptness with which he proceeds, and the energy with which he resists the blandishments of his favourite minister, show that his better nature was asserting itself; for even Ahasuerus had a better nature. The mighty monarch may well say, How ungrateful have I been! Here is a man to whom I owe my life left pining in obscurity.

II. The working of repentance. Ahasuerus might have asked the question in a penitent mood, and then have dismissed the subject from his mind. Too many, in moments of remorse, utter a few well-coined phrases, and then let the affair pass away. Even in such cases it is not fair to say that there was no true feeling for the time being, for we are strange mixtures; the subjects of fitful changes, good this moment and bad the next. But the question of Ahasuerus taken in connection with his after conduct, evinces that there was just then the working of a right spirit. He desired, and set himself, to make the only reparation in his power. He had been unmindful of great services, but he will be unmindful no longer. He seems to ask with noble resolve what honour and dignity hath been done to Mordecai for this? Repentance is not merely to weep over a remediless past, but to do justice to those who have suffered from our previous neglect, or to repair as far as possible the injustice we have done them. One of the Divine requirements is “to do justly.” In order to carry out this precept, the man who has suffered from our injustice must have his wrongs righted. Ahasuerus sets himself to do justly to Mordecai. Already the purpose is being formed in his mind to heap upon this man the highest honours, as if to make amends for past neglect. Well was it for the king and for the subject that Mordecai had not passed away beyond the reach of Ahasuerus. Then the king could simply have erected a monument to his memory. This is the mode in which too many seek to still the voice of conscience The hero starves in a garret. The benefactor pines in obscurity, and battles with poverty, is worsted in the contest, and dies a victim on the altar of ingratitude. Then the nation rouses itself to an appreciation of the good man’s claims. A costly monument celebrates his worth, but no line is written to tell of vile neglect, and of a nation’s base ingratitude. Even the luxurious and weak-minded Ahasuerus may speak a lesson to those who build the tombs of the prophets, and garnish the sepulchres of the righteous; but who persecute the living prophets, and are blind to the worth of the living righteous.

III. A voice from the guilty past. Then said the king’s servants that minister unto him, There is nothing done for him. The voices of the present are too often but echoes of the past. Ahasuerus was too deaf during six years to hear the still small voice which said there is nothing done for the deserving Mordecai. The voice gathers force and volume, and now it comes like a thunder-clap to the soul of Ahasuerus as the servants say there is nothing done for him. Neglected duty has a voice; if we hear and at once obey, much sorrow will be prevented. If we are deaf, purposely deaf, the voice goes on speaking, and in the dreary night, when all is still, when the soul is awake, it speaks with tremendous emphasis. If then we listen and repent destruction may be prevented. If we still refuse to hear the voice will speak once more, when the only response can be, It is now too late. Let us listen to the voices of the present. Do they echo our past? Do they say there is nothing done where much ought to have been done. Let us pray for Divine mercy through Jesus Christ to blot out our past; and for Divine grace to remedy the past as far as possible, and to do nobler and better in the future. The king listened eagerly and penitently to those preachers who had only a tale of misdoing to tell; for not-doing is in many cases misdoing. Wise are those hearers who listen to the preacher who declares there is nothing done where much was rightly expected. The king’s servants proclaim their own guilt. There is nothing done for him. We have waited and never urged the claims of good Mordecai. Sometimes in proclaiming the injustice of others we pronounce our own guilt. Thou that reprovest Ahasuerus because he has done nothing for Mordecai, what hast thou done for the benefit of the neglected man? Thou that ravest about a nation’s neglected heroes, what hast thou done for the heroes round about thee, for the heroes whose heroism is not on a large scale, for the heroes who tread the quiet walks of life, but whose aggregated worth constitute a nation’s safety. Neglected heroes! Unrecognized worth! They seem to meet us everywhere. In the present day it appears too much the case that the only heroism which receives notice is the heroism of boasting. In the heathen kingdom of Persia modest Mordecai meets at last with some reward. In the Christian kingdom of England the modest Mordecais too often pass to the grave, and on their tomb-stones may be written the epitaph: There has nothing been done for them. In the heathen kingdom of Persia the boasting Haman ends on the gallows. In the Christian kingdom of England the boasting Haman sadly often maintains a position of social influence, and crowds follow his remains to the grave. Let the art of graceful puffing be taught in our schools and colleges; let its glories be proclaimed from our pulpits and in our lecture-rooms. No more vainly talk about the virtues of modest merit. The cry is now heard, He is too sensitive to make his way. Solomon said, Put not forth thyself in the presence of the king, set not out thy glory. The modern Solomon says, Put thy best foot foremost, set out thy glory, have a good opinion of thyself if thou wouldest rise. Well, never mind, serve thy God by serving thy fellows. God is always doing something for his faithful servants. There is no neglected Mordecai in his kingdom. Let each so live and so act, that pleasant memories may delight the spirit that cannot lose itself in the sweet oblivion of sleep. However we may have neglected our fellows, let it never be said that we have neglected the God-man. When the question is asked, What honour and dignity hath been done by us to Jesus?—let not the reply be heard, There is nothing done for him. Nothing done for Jesus! Nothing done for him who did infinitely much for mankind!—and if we do much for Jesus we should do much for our fellows. He who does not try to serve his race may hear the awful reply: There is nothing done for Jesus. “Inasmuch as ye did it to one of the least of these my brethren,” &c. What room for grief when we hear the question, What honour and dignity hath been done to Jesus for this his great work of saving men? It is high time to repent. Much has been done. But when we consider his claims and our indebtedness and our small sacrifices, we appear to hear a guilty past shouting in thunder tones, There is nothing done for Jesus.

SUGGESTIVE COMMENTS ON Est_6:2-3

The king inquired what honour and dignity had been done to Mordecai for this, suspecting that this good service had gone unrewarded, and like Pharaoh’s butler remembering it as his fault this day. Note—The law of gratitude is the law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us, but that they may make us indebted to them.

Two rules may be gathered from the king’s inquiry here:—

1. Better honour than nothing. If we cannot, or need not, make a recompense to those who have been kind to us, yet let us do them honour by acknowledging their kindness and owning our obligations to them.

2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debt.

The servants informed him that nothing had been done to Mordecai for that eminent service; in the king’s gate he sat before, and there he sat still. Note—

1. It is common for great men to take little notice of their inferiors. The king knew not whether Mordecai was preferred or not till his servants informed him. High spirits take a pride in being careless and unconcerned about those that are below them and ignorant of their state. The great God takes cognizance of the meanest of his servants, knows what dignity is done them, and what disgrace.

2. Humility, modesty, and self-denial, though in God’s account of great price, yet commonly hinder men’s preferment in the world. Mordecai rises no higher than the king’s gate, while the proud ambitious Haman gets the king’s ear and heart; but, though the aspiring rise fast, the humble stand fast. Honour makes proud men giddy, but upholds the humble in spirit. Honour and dignity are rated high in the king’s books. He does not ask, What reward has been given Mordecai? what money? what estate? but only, what honour?—a poor thing, and which, if he had not wherewith to support it, would be but a burden.

4. The greatest merits and the best services are often overlooked, and go unrewarded among men. Little honour is done to those who best deserve it, are fittest for it, and would do most good with it. The acquisition of wealth and honour is usually a perfect lottery, in which those who venture least commonly carry off the best prize. Nay—

5. Good services are sometimes so far from being a man’s preferment that they will not be his protection. Mordecai is at this time, by the king’s edict, doomed to destruction, with all the Jews, though it is owned that he deserved a dignity. Those that faithfully serve God need not fear being thus ill paid.—Matthew Henry.

Princes should have diligent care that none who have deserved well of the State or of themselves are left to go unrewarded. God knows our acts of kindness; and though we may regard them as lost or ignored, yet he can bring them to the light at the proper time to receive even a greater reward than if they had been immediately rewarded.—Starke.

Although men are unmindful of benefits received, and, as Pindar says, “Old thanks sleep,” still our Lord God is never forgetful. When God’s time for reward has come, then even the zeal of enemies must assist him. However watchful and diligent our enemies may be in order utterly to destroy the righteous, yet all their acts and labours form only the ground of the scene, which by the help of God is made to serve in perfecting the web of his leadings.—Brenz.

He could not believe that he had been so thoughtlessly ungrateful, as never to requite for such a length of time a service so eminent as that which Mordecai had performed; and was astonished to hear his servants say that nothing had been done for him.

Let us take a review of our lives, and consider what we have done, or not done. If our memories are good, we shall be surprised at many instances of our conduct, or at our forgetfulness. Have we showed all that sense of gratitude to our benefactors, to which we must acknowledge them to be entitled? Have we not often intended to do what we have never done, although we must blush at the thought that we have not done it? And can we forget, that amongst our benefactors are to be reckoned our parents, and, most of all, God our Maker?

We are taught likewise by this question of Ahasuerus, not to impute to intention what may be the effect merely of inadvertence. We are apt to make louder complaints than we have any reason to make of the ingratitude of those to whom we have performed good offices. Perhaps they have forgotten that they did not requite them. Perhaps their neglects have not originated in depravity of heart, or insensibility to benefits, but in thoughtlessness, as it were, occasioned by the many avocations of other affairs. We cannot indeed justify those who do not with the first opportunity requite benefits received; but we must not aggravate real evils. Who will say that David did not retain a grateful remembrance of what Jonathan had done for him? And yet several years seem to have elapsed, after he was advanced to the regal dignity, before he inquired who were left of the house of Saul, that he might show them the kindness of God for Jonathan’s sake; and several more years passed away, before he brought the bones of that beloved friend from Jabesh Gilead to be interred in the sepulchre of his father.

“There is nothing done for him,” said the servants of Ahasuerus. This was a disagreeable truth which they could not conceal from the king. But the evil was not irreparable. Mordecai was still alive, and the king could yet testify his sense of the benefit received.—Lawson.

The king said, What honour and dignity hath been done to Mordecai for this? Then said the king’s servants that ministered to him, There is nothing done for him. O ye smooth sycophants, where were your tongues before? Ye were not ignorant of the important service performed by Mordecai. Ye knew well the mean office which he continued to discharge. Why did you not embrace the opportunity which your access to the king’s person gave you to remind him of the merits of a neglected servant? You had too many favours to ask for yourselves and your friends. Oh! if Haman had come a little earlier, you would have abetted his plea, and might have been found bearing witness that Mordecai had blasphemed the king and his favourite.

We should not, and good men will not, look for their reward from creatures. The world is full of ingratitude. It is often seen that “the greatest merits and the best services are forgotten, and go unrewarded among men; little honour is done to those who best deserve it, are fittest for it, and would do most good with it.”* Modest merit is overlooked, while the aspiring, the ambitious, and the time-serving rise to honour and riches. Nor is ingratitude confined to courts. It is the vice of the low as well as the high—the sovereign people, as well as sovereign princes. “There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man, and he, by his wisdom, delivered the city; yet no man remembered that same poor man. Wisdom is better than strength; nevertheless the poor man’s wisdom is despised, and his words are not heard.”† Ingratitude to God and to his servants are nearly allied. “The children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side: neither showed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had showed unto Israel.”‡ You know who it was that “went about doing good;” and yet, as a reward, the Jews sought to stone, and at last crucified him.

“Think upon me, my God, for good, according to all that I have done for this people.”§ The King of heaven has his records—his “book of remembrance,” in which are entered not only the good deeds which they have done in his service, but also their dutiful words and their gracious thoughts. This book is not only written before him, but it is always open before him. He whom you serve slumbers not nor sleeps at any time. He stands in no need of remembrancers, and no adversary can poison his ear to their prejudice. He may delay the reward, but he will not baulk their expectations. He “is not unrighteous, to forget your work and labour of love, which ye have showed toward his name.” When the books are opened, he shall read, “I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.”

If we are thoroughly convinced of our neglect of duty, and sorry on account of it, we will lose no time in repairing the injury. Satan is always at hand to divert us from a good purpose. Had Ahasuerus delayed acting on his present impressions, a temptation would have assailed him which might have proved too strong, and led him to add cruelty to ingratitude, by taking away the life of one who had preserved his own.

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. At first he would naturally look for something of the kind, for it was usual, it was kingly, on such occasions to confer honours and give rewards; but as time went on expectation would, of course, diminish, and finally, in all probability, die away, so that when acknowledgment and reward come none is more surprised than he who had ceased to expect them. 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. But no; he keeps his place, and does his office at the gate quietly and faithfully, and without fail, expecting nothing, complaining of nothing, faithful to duty, and fearing God. And then, how well all turns out in the end! How much better than if the reward had been given at the time! Suppose he had got some gift or office at the time, the answer to the king’s question could not have been, “Nothing has been done for him;” and Haman’s plot would not have been arrested, but would have rolled on, on wheels of fire, towards the destruction of a whole people. “He that belleveth shall not make haste;” God’s time is always the best. Six years are to the Lord as so many moments. And God’s method of reward and acknowledgment is the best too. Seldom, indeed, does it take in the case of any of his servants a form so dramatic as this. We misapprehend and degrade the dramatic element in this history if we crave the repetition of it. It is brought out here in such tragic splendour in order that the great moral truth may be stamped deeply in human memory, and may stand out vividly to the human imagination. You have done some good things in your time which have never been acknowledged, or never adequately rewarded; even as such things go among men. Even a few frank kindly words from the proper quarter would have been something. As it is you are sometimes a little chilled and discouraged by what you feel to be the complete and unwonted neglect. Well, now, don’t expect Haman at your door some fine morning with the king’s horse, and the royal apparel to make you all purple and gold, and the blaring trumpets to tell all the city what you have done; he is not likely to come; you must do as you can without him. Righteousness is its own reward, and we are never righteous as God would have us be until we feel this deeply and act accordingly.—Dr. Raleigh.

And the king said, What honour and dignity hath been done to Mordecai for this? Lyra saith that he had waited six years for reward and had none. In princes’ courts men are sure to meet with two evils, delay and change; not so in heaven. The butler forgat Joseph. Solomon speaketh of a poor man, who by his wisdom had saved the city, yet no man remembered that same poor man; this is the world’s wages. Mordecai had saved the king’s life and yet is unrewarded. The kings of Persia used to be very bountiful to those that had well deserved of them, or of the commonwealth; calling such Orosangæ, and setting down both their names and their acts in the chronicles, as Herodotus testifieth. Among the rest he mentioned one Phylacus, who was put upon record for his good service to the king, and rewarded with a great deal of land given him. Others had great store of gold and silver, and a gallant house, as Democedes Crotoniales, the physician who cured Darius, had at Susis. It is well known out of Xenophon what rich gifts Cyrus gave to his friends and followers—chains of gold, armlets, bridles bossed with gold, Persian stools called Dorophoricæ. Herodotus telleth us that this Ahasuerus, alias Xerxes, gave Megabyzus, for his good service at Babylon, a golden mill weighing six talents. Plutarch writeth, that he gave Themistocles above two hundred talents, and three cities besides, viz. Magnesia, Lampsacus, and Myuntis, to find him food, and for clothing and furniture two more, viz. Percos and Palæscepsis. How came it then to pass that good Mordecai was so forgotten? Surely it was a great fault in this ungrateful king—but God’s holy hand was in it—that Mordecai should not have a present recompense, but that it should be deferred till a fitter opportunity, when God might be more glorified in the preservation of his people and destruction of their enemies. Let us not therefore be weary of well-doing; for (however men deal by us) we shall be sure to reap in due season if we faint not. God best seeth when a mercy will be most sweet and seasonable.—Trapp.

ILLUSTRATIONS TO CHAPTER 6

Est_6:3. Count Zinzendorf owed his religious zeal to the accidental view of a picture of the crucifixion, underneath which was this simple inscription—

“All this for thee, how much for me?”—What honour and dignity hath been done to Jesus? Remember how much he has done for thee, and then ask how much can I do, how much ought I to do, for him?

According to Thieisch Napoleon maintained that a prince who followed his conscience would be a good and noble governor, but not a great man. However, Ahasuerus in this history only appears a truly great man as he manifests some uneasiness and regret on account of his neglect of the great services of Mordecai.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

6:2 Providentially, the king’s servant happened to open the royal annals to the page describing how Mordecai had exposed the plot (2:21-23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(2) It was found written.—See Est_2:21-23.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Bigthana] in Est_2:21 Bigthan, while the same name in Est_1:10 loses yet another letter. The Targum says that the plan was to put a poisonous snake in the cup from which the king drank.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it was found written,.... Upon reading, and in which there was also a peculiar hand of Providence, directing to the reading of that part of them in which the affair of Mordecai was registered: and if what the latter Targum says is true, it was the more remarkable, that when Shimshai the scribe, who was ordered to bring the book and read, and who, according to the former Targum, was Haman's son, seeing what was recorded of Mordecai, turned over the leaves of the book, being unwilling to read it; but the leaves rolled back again, and he was obliged to read it:

that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the King Ahasuerus; see Est 2:21, and it was usual in such diaries to record the names of persons, who, by any actions, had deserved well of the king, that they might be rewarded as there was an opportunity for it; and such, in the Persian language, were called Orosangae, as Herodotus relates (o).

(o) Urania, sive, l. 8. c. 85.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It was found written. See the last words of ch. 2. Bigthana. "Bigthan" in Est_2:21; "Bigtha" in Est_1:10. The Persian name would be best represented by the fullest form of the three.

Vers. 2-14.

The honour that cometh from man.

Unable to sleep, the king calls for something to beguile the weary hours; he has the chronicles of his reign read to him; he is struck with the fact of his own life having been saved by Mordecai, inquires what has been the reward given to this dutiful subject, discovers that nothing whatever has been done for him, and calls for Haman to ask his counsel. Haman is at hand, full of his murderous design against Mordecai. We picture to ourselves his impatience as the king broaches another subject; his secret exultation as Ahasuerus proposes to do honour to some favourite, and as he himself suggests that which would feed his own vanity. We see his astonishment and chagrin as he finds that it is none other than the hated Jew himself who is to be honoured. We mark his prolonged and intolerable vexation as he acts as the agent in carrying out the king"s commandment. Concerning the honour that comes from man, we learn here

I THE RIGHTNESS OF PAYING THAT WHICH IS DUE AND OF ACCEPTING THAT WHICH IS EARNED (vers. 10, 11). Mordecai, who evidently and commendably made much of self-respect, did not think it wrong to accept the honour the king now laid upon him. He suffered himself to be arrayed in the "royal apparel," he mounted the "horse that the king rode upon," and was led with acclamation through the streets (vers. 811). He may have enjoyed it; it was in accordance with Eastern tastes and habits, and he had fairly earned it. It is lawful in God"s sight to enter upon and enjoy the fruits of our own exertions; "the labourer is worthy of his hire." Among the rewards that men give their fellows is that of honour. And rightly so. Adulation or flattery is, on the part of those who pay it, simply contemptible, and on the part of those who receive it both childish and injurious; it is a thing to be unsparingly condemned in others, and religiously avoided in ourselves. But to congratulate on hard-won success, to praise the meritorious product of toil and skill, to pay honour to those who have lavished their energies or risked their lives to serve their fellows, this is right and good. And to receive such honours from the lips or the hands of men if they be meekly and gratefully taken this tea is right. "If there be any praise," we are to "think on" and to practise it. We should praise the praiseworthy as well as condemn the faulty. The approval of the wise and good has had much to do with building up fine characters, and bringing forth the best actions of noble lives.

II THE VANITY OF RECKONING ON THE HONOUR OF THE GREAT (vers. 6, 10, 13). Haman had risen to high dignity; he enjoyed much of royal favour; he now felt that he might certainly reckon on being the chief recipient of the most signal honour the sovereign could pay. But God has said, "Cursed is the man that trusteth in man, that maketh flesh his arm;" "Put not your trust in man, nor in the son of man;" "Put not your trust in princes." Their favour is fickle; their countenance is changeful; their hand may caress to-day and crush to-morrow. To his unspeakable chagrin, Haman found that the royal hand was about to distribute favour to his bitterest foe, and thus pierce his soul by kindness to another. Covetousness of human honour is a sin and a mistake; it ends in disappointment, sooner or later, as the records of every kingdom, ancient or modern, Eastern or Western, will prove abundantly. It injures the soul also, for it begets a selfishness which finds a horrible satisfaction in others" humiliation, and keeps from a generous joy in others" preferment. Honour "from man only" is good in a low degree. It must not be eagerly coveted as the chief prize, or heavily leant upon as the chief staff of life. "Seek it not, nor shun it.

III THE WISDOM OF SEEKING THE HONOUR THAT IS OF GOD (ver. 3). "What honour and dignity hath been done to Mordecai for this?" "There is nothing done for him." Five years had passed, and Mordecai had found his reward in his own sense of doing his duty, and in the approval of the God be served. Apart from the praise and recompense of man, it is worth while to do right, to act faithfully; for there is one Sovereign that does not overlook, and is sure to bless in his own time and way. "Them that honour me I will honour," he says. This honouring of God may be either

(1) that which he causes men to give us, or

(2) his own Divine approval.

This latter is the better of the two, for it

(a) is intrinsically the more worth having;

(b) loads to no disappointment;

(c) "sanctifies and satisfies" the heart; and

(d) is consistent with the enjoyment of the same thing by every one else, and even prompts us to strive to make others possessors of it.

It is not the seed of selfishness, but the germ of generosity. C.

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