Esther 5:14

CRITICAL NOTES.]

Esther 5:14. Then said Zeresh his wife and all his friends unto him, &c.] The name Zeresh is probably connected with Zered Zara, “gold.” Compare the Greek chrysis.—Rawlinson. Zeresh led the counsel. Kings as well as their chief officers doubtless often allowed themselves to be directed by their wives. Let a gallows] Heb. a tree, or wood: that is, a lofty beam or post for impalement; not a gallows, or gibbet, in the ordinary sense. Hanging with a rope by the neck seems not to have been a Persian mode of punishment, but impalement was common. Haman’s wife and friends proposed to make the post of wood for Mordecai’s execution fifty cubits high—seventy-five feet—so as to make his impalement as conspicuous and as ignominious as possible. Feuardent well says: “But why make it so high? (i.e. the tree, gallows). In order that his disgrace might be plainly observable to the eyes of all, and the more striking. Wherefore should he be in such haste about it? Lest there should be danger in delay or procrastination. For what reason have it erected before his own house? So that he and all his family, going in and out, seeing Mordecai hanging, might mock and feast their cruel eyes and minds with so miserable and foul a spectacle.”

MAIN HOMILETICS OF THE PARAGRAPH. Esther 5:14

THE SPEECH OF A FOOLISH WIFE

Job said unto his wife, “Thou speakest as one of the foolish women speaketh;” and if Haman had been as good and as wise as Job he might have said the same unto his wife, Zeresh. But Haman was not like Job; and it may be that his wife and his friends spoke according to that which they knew would harmonize with his depraved and wicked nature. Sometimes the wife is the salvation of her husband, but too often by the natural delicacy of her nature she follows his leadings. We know little about Zeresh, but her speech in this verse at least does not tend to give us an exalted view of her character. Here we find that the wicked Haman is joined to, and backed up by, a wicked wife. We now refer to the wife, and leave the friends alone, for she is evidently the mouth-piece of the company. She leads the counsel; she lays down the diabolical plan by which Haman may seek to satisfy his revenge. A good wife, who shall tell her value? A bad wife, who shall declare her power of mischief? Haman was now far gone in wickedness; but a good wife might still have done much for his restraint.

I. The speech of this foolish wife is vindictive. Here are none of those sweet words which we naturally expect from a gentle woman. There is not the slightest trace of that tenderness which should be the characteristic and the glory of the female nature. There is rather the hard cruelty of Lady Macbeth inciting her shrinking husband to the performance of the murderous deed. “Let a gallows be made of fifty cubits high.” Let the lofty gallows speak of the all-mastering force of the revenge. Let the ignominious nature of the punishment set forth thy determination to glut thy wicked feelings. Revenge is loathsome in any. Never does revenge seem more loathsome than in a woman. The wife, the mother, appears to view with a nature so hard that we can scarcely imagine her capable of motherly feeling. Is it possible that the woman who speaks in this verse ever gloated with motherly love and fondness over the infant beauty of her first-born? But what strange mixtures we are. Zeresh might have run to her child in distress, and have gently nurtured the sick ones; and yet can say, “Let a gallows be made of fifty cubits high.” Strange inconsistency! Our human love is too often of a mere selfish character. Divine love is not self-considering. It flows out to the evil and the good. Human love must be formed after the pattern of Divine love if it is to work beneficially, and to be ennobling.

II. The speech of this foolish wife is flattering. “To-morrow speak thou unto the king.” Thou art all-powerful at Court; use thy power for the removal of thy hated enemy sitting at the king’s gate, and causing thee constant annoyance. The pleasant words of a dear wife are encouraging. The busy world does not sufficiently consider how much it owes to the stimulating words of good wives living in retirement, living for those whom they fondly love, living to strengthen their husbands for the stern battle. The faith of a fond wife in her husband’s power has but the husband’s salvation. Happy is it for the nervous and sensitive husband that the wife considers him a here, and loves to extol his virtues. A true wife has large conceptions of her husband’s abilities. Zeresh may still have believed in her wicked husband. But her flattery is ruinous. Let discretion rule in our loving words. Let us beware lest we be led astray to our own destruction by flattering words.

III. The speech of this foolish wife is cruel. Bitterly cruel as coming from a woman. Cruel if we consider the doom proposed for poor Mordecai; and cruel if we consider the repellent selfishness to be encouraged by the exhortation. “Then go thou in merrily with the king to the banquet.” What is Mordecai’s crime that he should be impaled on the lofty tree? What has so hardened the delicate nature of a woman that she can speak callously of that most awful form of human punishment? How very hard a woman can be when she sets herself to be hard. The hellish cruelty of a cruel woman is the most awful fact on God’s sin blighted earth. Happy the man so far who has never had to experience the effects of such cruelty! Oh, Zeresh, this is not the high road to merriment! The gallows on which the Mordecais hang are not the means by which it is to be secured. Well, yes, perhaps merriment, but not lasting happiness. The laughter of fools, but not the deep joy of the righteous. Merriment and hanging! The banquet and the gallows! Extremes meet in this world of contradictions. Joy and sorrow tread upon each other’s heels. Tears and smiles are close together in this strangely disordered universe. The gallows is raised by selfishness. Merriment is the outcome of selfishness. Celestial joy is the outcome of benevolence.

IV. The speech of this foolish wife was pleasing. “The thing pleased Haman.” It was intended to please, and the object was accomplished. Depraved nature is pleased by that which ministers to its depravity. Had Zeresh set herself to reform Haman, the work would have been more difficult, less pleasing, but perhaps more satisfactory in the long run. The work of the reformer is always difficult, and not always satisfactory in this world. Some tell us that speaking the truth always pays. That men at first may not like the truth, but that afterwards they come to respect the speaker, and even give a testimonial. The only testimonial that Stephen received was stones, not curiously carved, not having inscribed upon them his virtues, and not presented by a kid-gloved deputation. Stephen was not likely to receive much benefit in this world from the report of his testimonial as sent to the Christian newspapers of his time. Zeresh had evidently no high-souled views; she spoke of the present, like too many. She pleased Haman, and thought of no dreadful future.

V. The speech of this foolish wife was ruinously successful. Haman caused the gallows to be made in accordance with the suggestion of Zeresh and the friends. There is a success which is ruinous, and this was one of the kind. Ruinous not to Mordecai, but to Haman and to Zeresh. Our own words are sometimes our own bitter and relentless destroyers. “By thy words thou shalt be justified, and by thy words shalt thou be condemned.” In lonely hours of bitter grief did the words of Zeresh haunt her memory, and fill her soul with anguish. As she saw her poor Haman impaled on the lofty gallows, how she would have liked to have recalled the foolish words. But they cannot be recalled. Foolish words once spoken are spoken beyond control. Be slow to speak. Be swift to hear. In consigning other people to sorrow we must inflict sorrow on ourselves. Those who erect the gallows for others should walk very carefully themselves.

SUGGESTIVE COMMENTS ON Esther 5:14

An envious man cannot peacefully enjoy the benefits which God gives him. “Go not after thy lusts, but refrain thyself from thine appetites.” It is very grievous of wives to urge their husbands to do wickedly. He who digs a pit for others will fall in himself. We must not of ourselves revenge ourselves on our enemy, but first bring him before the proper tribunal. When the wicked are busy to remove from their path what will mar their earthly joy, then, on the other hand, the godly should be diligent to remove that which will embitter their spiritual and heavenly joy.—Starke.

Observe how false and vain is the confidence of impious and cruel men, who seek and hope to oppress, and utterly destroy, the servants of God. It is themselves that perish by the just judgment of God, and they are often caught by the very snares they lay for others; while God rescues his servants, and magnificently vindicates them. Goliath and Holofernes are slain with their own swords, and the saints triumph with their heads. The Babylonian satraps seemed to themselves secure, when the flames and the lions were about to devour Daniel and his companions; but the latter were gloriously preserved, and the former ignominously perished by their own artifices and instruments. Pharaoh boasted, “I will overtake (the Hebrews); I will divide the spoil;” but he immediately became food for the fishes, and a prey for the servants of the Lord. “The Lord knoweth the thoughts of man, that they are foolishness.” “He that sitteth in the heavens shall laugh at them.” These are the effects of the judgment of which the Holy Spirit speaks by the prophets: “Evil-doers shall be cut off; but those that wait upon the Lord, they shall inherit the earth.” Let us therefore cast away impious security, contempt of God, and inhumanity towards others; but let us walk in the love and fear of the Lord, that at length we may come to His heavenly kingdom.—Feuardent.

The wit of women hath wont to be noted for more sudden, and more sharp. Zeresh, the wife of Haman, sets on foot the motion of speedy revenge, which is applauded by the rest. I do not hear them say: Be patient awhile; thou hast already set Mordecai his last day; the month Adar will not be long in coming; the determination of his death hath made him desperate; let him in the mean time eat his own heart in envy at thy greatness. But they rather advise of a quick despatch. Malice is a thing full of impatience, and hates delay of execution next unto mercy. While any grudge lies at the heart, it cannot be freely cheerful. Forced smiles are but the hypocrisy of mirth. How happy were it for us, if we would be zealously careful to remove the hindrances of our true spiritual joy, those stubborn corruptions that will not stoop to the power of grace.—Bishop Hall.

“Thou canst never prevail against Mordecai by means which have already been brought to bear against his people,” said Zeresh to Haman. “Thou canst not kill him with a knife or sword, for Isaac was delivered from the same; neither canst thou drown him, for Moses and the people of Israel walked safely through the sea. Fire will not burn him, for with Chananyah and his comrades it failed; wild beasts will not tear him, for Daniel was rescued from the lion’s fangs; neither will a dungeon contain him, for Joseph walked to honour through a prison’s gates. Even if we deprive him of sight, we cannot prevail against him, for Samson was made blind, and yet destroyed thousands of the Philistines. There is but one way left us; we must hang him.” It was in accordance with this advice that Haman built the gallows fifty cubits high. After he had erected this dread instrument of death, he sought the presence of Mordecai, to gloat over his coming triumph. He found the Jew in the College, with his pupils gathered around him. Their loins were girded in sackcloth, and they wept at the words which their teacher was addressing to them. “To-morrow,” said Haman, “I will first destroy these children, and I will then hang Mordecai on the gallows I have prepared.” He remained in the school and saw the mothers of the pupils bring them their meals; but they all refused to eat, saying: “By the life of our teacher, Mordecai, we will neither eat nor drink; fasting will we die.”
But Haman was to receive his punishment. There is a saying of the Rabbis: “If a stone falls upon a pitcher, the pitcher breaks; if the pitcher falls upon the stone, the pitcher also breaks.” Be it as it may, it is bad for the pitcher, and bad similarly for the enemies of Israel; for even when Israel strays from righteousness, the instruments of their chastisement are also punished, as in the instances of Nebuchadnezzar, Titus, Haman, &c.—Talmud.

Haman was pleased with the advice of his friends, and began to put it in execution. But he found too soon, that “he who flattereth a man spreadeth a net for his feet.” Haman prepared for Mordecai in intention, but for himself in reality, a gallows of fifty cubits high. Remember and believe the instruction of the wise man, “He that diggeth a pit shall fall into it; and whoso breaketh an hedge a serpent shall bite him.”—Lawson.

As Mordecai’s offence had been presumptuous above measure in the view of Haman and his friends, so the punishment of it was to be conspicuous. The gallows on which he was to be hanged was to be upwards of forty feet (seventy-five feet) in height, so that the victim might be exposed to the view of the whole city—so that all might learn that it was no slight matter to provoke the vengeance of the favourite of the king. And mark how the thirst for vengeance converts men into fiends. Far more gratifying than any of the luxuries which he could taste at the table of the queen would be the sight to Haman of Mordecai hanging on the gibbet. “Have everything ready to feed your revenge,” his friends said to him, “and then go in merrily with the king unto the banquet.” Generally a deed of cruelty and bloodshed for a time destroys, even in wicked men, their relish for their usual pleasure. But there are monsters in human form, as the recent massacres in India show us; indeed as all history shows us; and as we see here in the case of Haman. There are human fiends who, when their passions are inflamed, riot in cruelty, and feel as if the exercise of it gave a zest to all their other enjoyments. Some philosophers talk of the innate dignity and excellence of human nature, but it may be safely said that there is no enormity which men will not perpetrate when they are left to themselves, and destitute of the softening and elevating influence of true religion.
But passing from this topic, we may suppose now, when Haman was comforted by the suggestion of his friends, that the two things which chiefly occupied his mind and pleased him, were the preparation of the gallows for Mordecai, and the thought of the interview with the king on the morrow, when he felt sure he would obtain the request he was to make. “Behold the wicked,” says the Psalmist, “he travaileth with iniquity, and hath conceived mischief: he made a pit and digged it, and is fallen into the ditch which he made: his mischief shall return upon his own head, and his violent dealing shall come down upon himself.” That night was spent in Haman’s house—by his slaves in making all ready for the murderous deed of the morrow, and by himself, in joyous anticipation of having his victim fully within his power.

“Macbeth.

Lady M.

If we should fail,—

We fail.

But screw your courage to the sticking place,
And we’ll not fail. When Duncan is asleep,
(Whereto the rather shall his day’s hard journey
Soundly invite him,) his two chamberlains
Will I with wine and wassel so convince,
That memory, the warder of the brain,
Shall be a fume, and the receipt of reason
A limbeck only: When in swinish sleep
Their drenched natures lie, as in a death,
What cannot you and I perform upon
The unguarded Duncan? what not put upon
His spongy officers: who shall bear the guilt
Of our great quell?”

Shakespeare.

A good wife, says an old writer, is heaven’s last, best gift to man: his angel of mercy; minister of graces innumerable; his gem of many virtues; his casket of jewels. Her voice, his sweetest music; her smiles, his brightest day; her kiss, the guardian of innocence; her arms, the pall of his safety, the balm of his health, the balsam of his life; her industry, his sweetest wealth; her economy, his safest steward; her lips, his faithful counsellors; her bosom, the softest pillow of his cares; and her prayers, the ablest advocates of heaven’s blessing on his head. A married man falling into misfortune is more apt to retrieve his situation in the world than a single one, chiefly because his spirits are soothed and retrieved by domestic endearments, and his self-respect kept alive by finding that although all abroad be darkness and humiliation, yet there is a little world of love at home over which he is monarch.