What strong emotion must have convulsed his soul! Yet the most powerful feelings are seldom displayed. The green sod covers the pent volcano, and a slight trembling alone denotes the action of the devouring element. It is all repose and calmness on the surface while the billows of flame are raging beneath.
Thus the aspect of the courtier was calm, though sullen, while with his own hands he acted as chamberlain to the Jew and arrayed him in robes of royalty and honour. We may imagine a group for a painter, in Haman, dark, malignant, and sullen--and Mordecai, calm, proud, unbending, receiving service from his enemy. And after having with his own hands arrayed the new object of royal favour, Haman was placed at the head of the proud war-horse, as he slowly bore the Jew through the mult.i.tude, who thronged the street "to behold the man whom the king delighteth to honour." We seem to see him--the proudest, the most arrogant of men--with bowed head and averted eye, while Mordecai sits erect and firm, in all the dignity of conscious worth.
As they slowly proceed through the thronged thoroughfare, obstructed by crowds who came to gaze upon the pageant, many a significant sneer or half-uttered jest would convey to Haman a sense of his degradation in appearing as the groom of the despised Jew.
When the ceremonies were over, Mordecai again appeared at the gates of the palace. Nothing in the apparent condition of the two was changed, and the pageant may have seemed like a dream to Mordecai. He was only anxious to know the proceedings and fate of Esther. Yet he must have gathered hope for the future, as he still trusted and waited upon G.o.d.
But a dark cloud had fallen upon Haman. He foreboded his doom. He was humbled, disappointed, degraded, disgraced. He had been paraded, before the mult.i.tudes, the menial of the Jew. He had been forced to confer on the man he hated the very honours his soul most coveted. "And Haman hasted to his house mourning and having his head covered." And he told his wife and the friends whom he had gathered to consult upon the fall of the Jew, all that had befallen him. And clear, far-sighted, daring, and unscrupulous, the wife who had counselled Mordecai"s destruction, foretold to Haman his own doom. "If Mordecai be of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shall surely fall before him."
And they were probably counselling some measures for his personal safety; for when they were yet talking, came the king"s chamberlain, and hasted to bring Haman to the feast Esther had prepared.
As the feast proceeded, the king entreated Esther to ask some gift that he might bestow as a token of favour, or a pledge of affection. And then Esther, with a simple fervour, force, and dignity, and with the pathos of true feeling, offered her supplication for herself and her nation.
"And Esther answered the king and said, If I have found favour in thy sight, O king! and if it please the king, let my life be given me at my pet.i.tion, and my people at my request. For we are sold--I and my people--to be destroyed, to be slain, to perish." She quotes the words of Haman"s edict, and then adds, "But if we had been sold for bond-men and bond women, I had held my peace, although the enemy could not countervail the king"s damage," nor recompense the loss of so many of the king"s useful citizens and peaceful subjects. Nothing could be more sweet, gentle, submissive, and truly dignified than her appeal. And the imagination and astonishment of the king are graphically displayed in his answer. Who is he? Where is he that hath presumed in his heart to do so? Who has dared to conspire against one so near my person, so exalted by my favour?
Confounded, amazed--and probably for the first time suspecting the Jewish extraction of the queen--Haman was still speechless when Esther made her direct and firm reply: "That adversary, that wicked man, is Haman," here in the royal presence--here in the full blaze of royal favour.
In the conscious justice of her cause, she had desired to be confronted with the man she accused, and he was present, that he might enjoy every opportunity of defence, if innocent; and if guilty, that he might receive the just reward of his deeds. The king was filled with wrath at this proof of the presumption and malice of his favourite, and he left the banqueting-room and went into the palace-garden.
Haman, quick to read the feelings of his master, "saw that wrath was determined." Unable to escape the watchful attendants, and moved by terror, he approached the royal couch of Esther to beseech her, whom he had greatly injured, to intercede for him. And while he was thus engaged, the king re-entered the banqueting-house. His wrath was rekindled. The imprudence of Haman hastened the doom his crimes had provoked. The excited monarch, witnessing his apparent familiarity, accused him of designs of which his previous presumption might show him capable. His sentence was p.r.o.nounced--his doom was sealed. The attendants covered his face, (a most significant act, still retained in Eastern courts,) and he was carried from the royal presence-chamber, and hung upon the very gallows he had erected for Mordecai. The flowers which were gathered for the feast and the wreaths entwined for his brow were still fresh.
The succeeding interview of Ahasuerus with his still loved and more than beautiful consort, must have been one of no slight interest. There was much to unfold and to explain; there was something to confess and to forgive; and as the character of Haman was now exposed and his acts were revealed, the king may have regarded himself as the bird escaped from the fowler. Esther revealed her lineage; while the rising favour of Haman, the dangers to be antic.i.p.ated from his hatred to her nation, well justified the prudent caution of Mordecai. As the queen told the king in what relation Mordecai stood to her, Mordecai was brought before him; and the former honour proved but indeed the installation into the highest offices of trust, while the vast possessions of Haman were conferred on Esther, and Mordecai was appointed her steward.
Yet, while the royal favour and protection was extended to these individuals, the edict was still in force against the race, and again Esther besought the king to interpose his power and protection. The laws of the Medes and Persians, however impolitic and unjust, could not be repealed. The king had no power over the statutes he had made. Like the deeds of life, once pa.s.sed, they were unchangeable. He might regret the act, he might deprecate the influence thus put in operation, but he could neither recall nor cancel them; and one instance attempted might have destroyed the royal power.
Although Haman was removed, his family were numerous, and there was doubtless a large cla.s.s of his ancient tribe who viewed him as the lineal descendant of their monarchs and ent.i.tled to their allegiance.
They expected to share his triumphs, and, disappointed and exasperated, they would be ready to avenge his death. Haman being recognised as the highest officer of Ahasuerus and as his chief counsellor as well as favourite, he had great power and influence, and doubtless had a large party in his interests--either won by past favours or hope of future wealth and honour. At the same time all the discontented and turbulent of the land would be ready to join an outbreak which made the murder of any Jew lawful, where it could be accomplished, and which gave their possessions to those who were their destroyers.
All that Ahasuerus could do to avert the threatened extermination of the children of Israel, was to allow them to defend themselves if any dared to attack them. The whole empire was convulsed with the desperate struggle between the Jews and the faction of Haman; and while the royal authority aided the Jews in Shushan, so that they were entirely victorious, seventy-five thousand of their a.s.sailants perished in the provinces, where we are told the Jews gathered themselves together and stood for their lives; and it is recorded to their honour, that upon the spoil of their enemies they laid not their hands. And all this suffering and blood was the result of the policy of Haman. The Jews were not the aggressors, although they came off victors.
It was the last conflict between the nations of Amalek and Israel, and threatening and prophecy were thus fulfilled while both nations were strangers and exiles from their own lands; and while the tribe of Amalek perished, the sons of Haman, who probably led the conflict in Shushan, were condemned to the same ignominious death which their father had suffered. We infer their actual guilt from the fact that they seem to be unmolested until the day appointed for the extermination of the Jews. As leaders of the tumult they deserved the doom they received.
The lot is from the Lord; and the day of vengeance thus deferred from Haman"s regard to the casting of the lot, gave the Jews full time to prepare themselves to resist their foes, and defend themselves after the issuing of the second edict, by which they were empowered to act on their own defence, and to repel openly by armed resistance.
The book of Esther is one of the most beautiful and variously instructive and interesting portions of the Old Testament. While it ill.u.s.trates the providential care of Jehovah over all his people, and his readiness to hear their prayers and interpose for their deliverance, it shows too that he ruleth over all the nations of the earth, and that all the arts of intriguing men in courts and cabinets, the various changes which occur, either affecting nations or individuals, are all allowed to promote his infinite designs--all accomplishing his eternal plans. While his people, like Esther and Mordecai, gladly co-operate in the designs of the Almighty, his enemies are made the unwitting and unwilling instruments of advancing the same designs, and are accomplishing his purposes for the re-generation of a corrupt world--for the establishment of the kingdom of the redeemed, and the complete redemption of the children of G.o.d.
As we look at the book of Esther, through the long dark vista of intervening ages, we are presented with a beautiful picture of a past period. Nations have perished and left no memories; and while all the other portion of our world, at that day, is shrouded in darkness or buried in forgetfulness, the light of revelation falls upon the court of Ahasuerus, and we see it in all the gorgeous splendour of oriental magnificence.
The prosperous monarch of a powerful empire--munificent, prodigal, not deficient in capacity or heart, but indolent, and fond of luxury and feasting, he yields himself to the influence of the favourite; and when ready to rush into the seductions of pleasure, he still, at times, rouses himself and executes his own will, a.s.serting his authority by some act of despotic power, of justice or cruelty, as the impulse prompts--he is a type of a large cla.s.s of those to whom the destinies of more modern nations have been committed.
In Haman we see the courtier--crafty, proud, vain, ambitious, aspiring--intent upon personal aggrandizement, and the acquisition of wealth; gaining his influence over the mind of the monarch by ministering to his pleasures, and maintaining it by banishing all pure influences and crushing all n.o.bler feelings. The history of Haman is replete, too, with instruction, in displaying the absorbing power of the selfish and malignant pa.s.sions, and their fatal influence upon character and happiness.
One unsatisfied desire will embitter all the most coveted possessions.
There will ever be something to be achieved--some enemy to humble, some higher elevation to attain, some Mordecai in the gate, whose reverence withheld is more desirable than all the homage of the mult.i.tude bestowed.
He who cherishes in his heart a hatred of a cla.s.s or an individual, is nursing a scorpion which will poison every kind feeling. We must love, not only to make others happy, but that we may be happy ourselves. We may withhold all marks of approbation from the unworthy, and still regard them with the benevolence required by the law of love.
Thus while Mordecai saw in Haman the same persecuting spirit that had marked all his race; while he saw him, unholy, unprincipled, securing by his acts an influence over his master, which he abused; prost.i.tuting the royal authority to the ruin of the kingdom, making it subserve the purpose of his own unhallowed ambition; alienating the monarch from the queen, and inducing the disregard of the duties of private life as of sovereign power--Mordecai, as an upright, honourable, high-minded man, refused to render one, whose course he deprecated, whose character he abhorred, the honour accorded even by royal favour. He neither bowed nor did him reverence. But he did not a.s.sail him. He did not form any dark and treacherous plots against him. He did not revile him. All that he sought was to lead the blinded monarch to a calm investigation into the proceedings of his treacherous counsellor. And Haman had every opportunity of repelling accusation and justifying himself, as he was ever allowed to be present when Esther made her charges against him.
There is a world-wide difference between the firm, indignant disapprobation with which a virtuous mind regards an evil man, working ill to all, and that malignant hatred which arises from selfishness and envy, and which pursues with bitterness and cruelty all that does not minister to its indulgence.
If it should seem strange to us that the national antipathy should so long be cherished, we may remember that it is quite as strange that national character should be thus faithfully transmitted through so many generations; and those who so confidently predict a change of character from the mere change of the circ.u.mstances of a people, may do well to ponder the facts presented by the past history of the races of the earth.
There are other contrasts between the characters of Mordecai and Haman.
Haman was superst.i.tious, yet not religious. He was artful, selfish, treacherous, bloodthirsty, corrupt himself and corrupting others, ambitious and vain-glorious. Mordecai was pious, upright, conscientious; fulfilling every duty, yet seeking no selfish aggrandizement, no wealth, no personal honour--even when placed in circ.u.mstances where he might claim them as a just reward--and never exerting an influence for selfish purposes; still ready to forego and sacrifice all that was demanded at the call of duty.
While we see in Mordecai the devoted worshipper of the true G.o.d, the high-minded patriot, the man of inflexible integrity--an integrity that scorned the bad acts that would minister to the pride of false greatness--and a n.o.bleness that rose above the desire for court favours, the strong features of his character are softened into beauty by his love for the orphan relative, his watchfulness over her childhood, and the interest displayed by his daily inquiries for her welfare. His affections were kind and tender, while his principles were unbending; and we feel that we love the man, though we are constrained to render a deeper homage to the patriot.
Esther is one of the most beautiful characters in the gallery of Scripture portraits. Her character is peculiarly feminine; and while her path is marked by events of moment, it appeals to our hearts in each vicissitude of her lot. Youth and beauty always throw a charm around the possessor. Faint, perishing, transient as they are, they awaken all the sympathies of our nature; a deep compa.s.sion, a foreboding of the future; while the knowledge of the sorrows and trials which await those to whom the present is so bright, heightens our interest. Thus in each stage of the narrative, Esther comes to us with all that can awaken sympathy and excite interest.
The fair flower is transplanted from Judea to the lands of the East--a scion of a stock soon removed--sheltered, watched, nourished by the pure dews of Divine truth; taken from seclusion and loneliness, where but one eye beheld its opening beauty, to the gardens of royalty; and there, among gayer and gaudier flowers, like the pure lily of the valley, winning royal favour by purity, sweetness, and graceful loveliness.
We follow her from her lonely home to the palace, and think how many fears and alarms mingled with the triumph of her beauty, the consciousness of her power, when an empire blessed her name and celebrated her beauty. And a deeper feeling is roused for the royal bride, lately so flattered, caressed, and honoured, now suddenly forgotten, neglected--left to the loneliness of her apartments or the companionship of her formal attendants, while her lord pursued his career of pleasure, apparently unmindful of her existence.
A bitter lot it is to the young, to be loved and then forgotten. And sad the contrast to the royal Esther, between her late elevation and all the incense of homage and affection then offered, and her present desolation. Yet it was a season of needful humiliation. It awoke her from the dream of splendour and gayety, and brought her back to the sober realities of life and its stern duties; and it was also a season of preparation for the trials that awaited her. It brought her to seek a happiness higher than could be found in palaces or courts, a favour more desirable than that of an earthly monarch, a love that is unfailing, a faithfulness that should be enduring--and thus, when the day of trial came, she was prepared. She could cast herself upon the arm that never falters, she could seek the interposition of the G.o.d of her nation, and of each individual who trusteth in him and relieth upon his mercy.
There was something beautiful in the blending of her conscious helplessness, her sense of loss of the favour of her royal lord and of the love and courtly honour she deserved, of her entire dependence upon the protection and interposition of Heaven, and her resolution to venture all for her people.
IF I PERISH--I PERISH! If we can recall the recollections of our childhood, we shall remember the breathless interest with which we attended her, in fancy, to the presence-chamber and awaited the extended sceptre. All the excitement of romance is concentrated in the story of Esther. And as we follow the narrative of her final triumph, her restoration to the love of her husband, the salvation of her people, and the exaltation of her family, we cannot but pursue the train of thought and feeling, and fondly hope that the influence of Esther and Mordecai might redeem Ahasuerus from the vices of youth, inspire him with higher motives, elevate him to a loftier standard, and rouse one, not deficient in natural kindness or n.o.bleness of capacity, from a selfish voluptuary to an enlightened, able, and just ruler of a great people.
The Jews still commemorate the feast of Purim, and celebrate their deliverance from Haman; and in all the climes and lands to which the race have been transported, they have carried the remembrance of the daughter of their people--the beautiful queen of ancient Persia, who ventured her life to ransom her race.
We would learn from the whole history lessons of sobriety, of contentment with an humble lot, of the duty of cherishing the spirit of love, of kindness, of benevolence, of repressing the first germ of selfishness, of malignity, of envy; of dependence upon an over-ruling Providence; of encouragement to prayer, to trusting and waiting upon G.o.d.
"Call upon me in the day of trouble, and I will answer thee," is said to each contrite heart now, as truly as to Israel of old; and none who have thus truly sought the Lord in lowliness and penitence, ever sought him in vain. His care and protection are still around his people; and although the enemies of his church may try her, they shall never triumph over her.
[Ill.u.s.tration]