Esther · Chapter 6

V. 1. Sleep-How vain are all the contrivances of foolish man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his disposal, and can by such trivial accidents (as they are accounted) change their minds, and produce such terrible effects. Were read-His mind being troubled he knew not how, nor why, he chuses this for a diversion, God putting this thought into him, for otherwise he might have diverted himself, as he used to do, with his wives or concubines, or voices and instruments of musick, which were far more agreeable to his temper.

Verse 1. On that night could not the king sleep] The Targum says the king had a dream, which was as follows:-“And the king sat one in the similitude of a man who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold, he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him: but say thou unto Haman, What shall be done for the man whose honour the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride.”

The records of the chronicles] It may be well asked, Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining; because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time; and the famous epic poem of the finest Persian poet, Ferdusi, the Homer of India, is nothing else than a collection of chronicles brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years’ labour, he finished this poem, which contained one hundred and twenty thousand lines, and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence) for every line. The poem was finished A.D. 984; and was formed out of compositions of a similar nature made by former poets. This chronological poem is written in all the harmony, strength, and elegance of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammedans. The pedants of Hindoostan, whether they speak or write, in prose or in verse, affect this commixture of Arabic words; which, though they subjugate them to Persian rules, are producing a ruggedness in a language, which in Ferdusi, flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion.

Verse 1. On that night could not the king sleep — How vain are all the contrivances of foolish man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his disposal, and can by such trivial accidents (as they are accounted) change their minds, and produce such terrible effects. He commanded to bring the book of records — His mind being troubled, he knew not how, nor why, he chooses this for a diversion, God putting this thought into him, for otherwise he might have diverted himself, as he used to do, with his wives or concubines, or voices and instruments of music, which were far more agreeable to his temper. “In these records of the Chronicles, which we now call journals, (wherein was set down what passed every day,) the manner of the Persians was to record the names of those who had done the king any signal services. Accordingly, Josephus informs us, that upon the secretary’s reading these journals, he took notice of such a person who had great honours and possessions given him as a reward for a glorious and remarkable action, and of such another who made his fortune by the bounties of his prince for his fidelity; but, that when he came to the particular story of the conspiracy of the two eunuchs against the person of the king, and of the discovery of this treason by Mordecai, the secretary read it over, and was passing forward to the next; when the king stopped him, and asked him if the person had had any reward given him for his service; which shows indeed a singular providence of God, that the secretary should read in that very part of the book wherein the service of Mordecai was recorded. Why Mordecai was not rewarded before, it is in vain to inquire. To account for the humour of princes, and their management of public affairs, is almost impossible. We see daily, even among us, that men are frequently unmindful of the highest services which are done them, and take no care to reward them, especially if the person be in himself obscure, and not supported by a proper recommendation; and therefore we are not to wonder, if a prince, who buried himself in indolence, and made it a part of his grandeur to live unacquainted and unconcerned with what passed in his dominions, (which was the custom of most of the eastern kings,) should overlook the service Mordecai had done him; or, if he ordered him a reward, that by the artifice of those at court, who were no well-wishers to the Jews, he should be disappointed of it. There seems, however, to have been a particular direction of Providence, in having his reward delayed till this time, when he and all his nation were appointed to destruction; when the remembrance of his services might be a means to recommend them to the king’s mercy, and the honours conferred on him a poignant mortification to his proud adversary.” — Dodd.

Verse 1. That night could not the king sleep, the reveries of his mind being excited by guardian angels. See on Psalm 34:7. The LXX read, “But the Lord moved the king that night by dreams.”

MORDECAI HONOURED, 1-14.

1. That night, which succeeded the events of the last chapter, settled with apparently a most ominous cloud upon the future of Mordecai, but it was the harbinger of a most auspicious day for him. God, who works in the darkness as in the light, caused sleep to flee from the king, and disposed him to beguile the wakeful hours, not with music or song, but by having one read to him from the book of records of the chronicles. His mind was in a mood to ruminate on the events of his own life, and the State annals (see on Esther 2:23) were called for to assist his memory. Rawlinson thinks that the Persian kings were, in most cases, unable to read.

MORDECAI HONOURED, 1-14.

1. That night, which succeeded the events of the last chapter, settled with apparently a most ominous cloud upon the future of Mordecai, but it was the harbinger of a most auspicious day for him. God, who works in the darkness as in the light, caused sleep to flee from the king, and disposed him to beguile the wakeful hours, not with music or song, but by having one read to him from the book of records of the chronicles. His mind was in a mood to ruminate on the events of his own life, and the State annals (see on Esther 2:23) were called for to assist his memory. Rawlinson thinks that the Persian kings were, in most cases, unable to read.

V. 3. Nothing-He hath had no recompence for this great and good service. Which might either happen through the king’s forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.

Verse 3. What honour and dignity hath been done to Mordecai] It is certain he found nothing in the record; and had any thing been done, that was the most likely place to find it.

Verses 3, 4. There is nothing done for him — He hath had no recompense for this great and good service. The king said, Who is in the court — It is likely it was now morning, when the courtiers used to be in waiting; and the king is so impatient to have Mordecai honoured, that he sends to know who was come, that was fit to be employed in the business. Now Haman was come — Early in the morning, because his malice would not suffer him to sleep; and he was impatient till he had executed his revenge; and was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters. Into the outward court — Where he waited; because it was dangerous to come into the inner court without special license, Esther 4:11. So that the king and his minister were equally impatient about this poor Jew Mordecai, the former to have him honoured, and the latter to have him hanged!

3. What honour… to Mordecai — We have a life-picture here. We seem to see the excited monarch start up and raise this question, as if some great duty had been forgotten. “It was a settled principle of the Persian government that ‘royal benefactors’ were to receive adequate reward. The names of such persons were placed on a special roll, (Herod., 8:85,) and great care was taken that they should be properly recompensed. See Herod., 3:140; 5:11; 8:85; Thucyd., 1:138; Xen., ‘Hel.,’ iii; 1:6. 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 until B.C. 465. Other benefactors waited for months, (Herod., 5:11,) or perhaps years, (ib., 9:107,) before they were recompensed. Sometimes a benefactor seems to have received no reward at all. (Ib., 3:138.”) — Rawlinson.

V. 4. Haman-Early in the morning, because his malice would not suffer him to sleep; and he was impatient ‘till he had executed his revenge; and was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters. Outward court-Where he waited; because it was dangerous to come into the inner court without special license, Esther 4:11.

Verse 4. Who is in the court?] This accords with the dream mentioned by the Targum; and given above.

Now Haman was come] This must have been very early in the morning. Haman’s pride and revenge were both on the tenters to be gratified.

Verses 3, 4. There is nothing done for him — He hath had no recompense for this great and good service. The king said, Who is in the court — It is likely it was now morning, when the courtiers used to be in waiting; and the king is so impatient to have Mordecai honoured, that he sends to know who was come, that was fit to be employed in the business. Now Haman was come — Early in the morning, because his malice would not suffer him to sleep; and he was impatient till he had executed his revenge; and was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters. Into the outward court — Where he waited; because it was dangerous to come into the inner court without special license, Esther 4:11. So that the king and his minister were equally impatient about this poor Jew Mordecai, the former to have him honoured, and the latter to have him hanged!

4. Who is in the court — The king’s soul, after that sleepless night, was burdened with impatient desire to honour his benefactor. Haman, on the other hand, was equally impatient to see Mordecai hung upon the lofty stake he had erected. The king waits in the early morning for his chief prince to come and advise him how best to honour this loyal Jew, and Haman also is waiting to be called that he may speak unto the king to hang Mordecai — Mark the wonderful workings of Providence!

Verses 5, 6. The king said, Let him come in — The king thought him the fittest man he had to be made use of, both in directing and in dispensing his favour, knowing nothing of any quarrel he had with Mordecai. So Haman came in — Proud of the honour done him, in being admitted into the king’s bed-chamber, before he was up; for it is likely the king only wished to give orders for the honouring of Mordecai, and then he would be easy in his mind, and try to sleep. Haman, however, thinks of finding the king alone, and unengaged, and that this was the fairest opportunity he could wish for, to solicit for Mordecai’s execution. And the king — Whose heart was as full as his, and who, as was fit, spoke first; said unto him, What shall be done unto the man whom the king delighteth to honour? — He names no one, because he would have the more impartial answer. It is a good property in kings and other superiors, to delight in bestowing rewards, and not to delight in punishing. Now Haman thought in his heart — As he had great reason to do, because of the favour which the king had showed to him above all others; To whom would the king delight to do honour more than myself? — No one deserves to be honoured so much as I, nor stands so fair for it. See how men’s pride deceives them! The deceitfulness of our own hearts appears in nothing so much as in the good opinion we are wont to have of ourselves, and of our own performances, against which we should therefore constantly watch and pray. Haman thought the king loved and valued no one but himself, but he was deceived.

MORDECAI HONOURED, 1-14.

1. That night, which succeeded the events of the last chapter, settled with apparently a most ominous cloud upon the future of Mordecai, but it was the harbinger of a most auspicious day for him. God, who works in the darkness as in the light, caused sleep to flee from the king, and disposed him to beguile the wakeful hours, not with music or song, but by having one read to him from the book of records of the chronicles. His mind was in a mood to ruminate on the events of his own life, and the State annals (see on Esther 2:23) were called for to assist his memory. Rawlinson thinks that the Persian kings were, in most cases, unable to read.

V. 6. Man-He names none, because he would have the more impartial answer. And probably knew nothing of the difference between Haman and Mordecai. Thought-As he had great reason to do, because of the favour which the king had shewed to him above all others.

Verse 6. The king said unto him] He did not give him time to make his request; and put a question to him which, at the first view, promised him all that his heart could wish.

Verses 5, 6. The king said, Let him come in — The king thought him the fittest man he had to be made use of, both in directing and in dispensing his favour, knowing nothing of any quarrel he had with Mordecai. So Haman came in — Proud of the honour done him, in being admitted into the king’s bed-chamber, before he was up; for it is likely the king only wished to give orders for the honouring of Mordecai, and then he would be easy in his mind, and try to sleep. Haman, however, thinks of finding the king alone, and unengaged, and that this was the fairest opportunity he could wish for, to solicit for Mordecai’s execution. And the king — Whose heart was as full as his, and who, as was fit, spoke first; said unto him, What shall be done unto the man whom the king delighteth to honour? — He names no one, because he would have the more impartial answer. It is a good property in kings and other superiors, to delight in bestowing rewards, and not to delight in punishing. Now Haman thought in his heart — As he had great reason to do, because of the favour which the king had showed to him above all others; To whom would the king delight to do honour more than myself? — No one deserves to be honoured so much as I, nor stands so fair for it. See how men’s pride deceives them! The deceitfulness of our own hearts appears in nothing so much as in the good opinion we are wont to have of ourselves, and of our own performances, against which we should therefore constantly watch and pray. Haman thought the king loved and valued no one but himself, but he was deceived.

6. Haman thought in his heart — The proud and self-conceited heart always thinks, like Haman, that nothing so much deserves honour as itself.

Verses 7, 8. Haman answered, Let the royal apparel, &c. — Concluding he himself was the favourite intended, he prescribes the highest instances of honour that could for once be bestowed upon a subject; nay, he names honours too great to be conferred on any subject. Which the king useth to wear, &c. — Namely, the king’s outward garment, which was made of purple, interwoven with gold, as Justin and Curtius relate. To form a notion of that height of pride and arrogance at which Haman, who thought all the honours he specified were designed for himself, was arrived, we may observe, that for any one to put on the royal robe without the privity and consent of the king was among the Persians accounted a capital crime. And the horse that the king rideth upon — Namely, usually; which was well known, both by his excellence, and especially by his peculiar trappings and ornaments. And the crown royal which is set upon his head — Upon the king’s head. Thus he wished him to appear in all the pomp and grandeur of the king himself, only not to carry the sceptre, the emblem of power.

MORDECAI HONOURED, 1-14.

1. That night, which succeeded the events of the last chapter, settled with apparently a most ominous cloud upon the future of Mordecai, but it was the harbinger of a most auspicious day for him. God, who works in the darkness as in the light, caused sleep to flee from the king, and disposed him to beguile the wakeful hours, not with music or song, but by having one read to him from the book of records of the chronicles. His mind was in a mood to ruminate on the events of his own life, and the State annals (see on Esther 2:23) were called for to assist his memory. Rawlinson thinks that the Persian kings were, in most cases, unable to read.

V. 8. Royal apparel-His outward garment, which was made of purple, interwoven with gold, as Justin and Cartius relate.

Verse 8. Let the royal apparel be brought] Pride and folly ever go hand in hand. What he asked would have been in any ordinary case against his own life: but he wished to reach the pinnacle of honour: never reflecting that the higher he rose, the more terrible would be his fall. The royal apparel was never worn but by the king: even when the king had lain them aside, it was death to put them on. The Targum has purple robes. And the horse-and the crown royal] Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favour the former opinion; but I think it more likely that the royal crown is meant; for why mention the ordinary trappings of the royal steed?

Verses 7, 8. Haman answered, Let the royal apparel, &c. — Concluding he himself was the favourite intended, he prescribes the highest instances of honour that could for once be bestowed upon a subject; nay, he names honours too great to be conferred on any subject. Which the king useth to wear, &c. — Namely, the king’s outward garment, which was made of purple, interwoven with gold, as Justin and Curtius relate. To form a notion of that height of pride and arrogance at which Haman, who thought all the honours he specified were designed for himself, was arrived, we may observe, that for any one to put on the royal robe without the privity and consent of the king was among the Persians accounted a capital crime. And the horse that the king rideth upon — Namely, usually; which was well known, both by his excellence, and especially by his peculiar trappings and ornaments. And the crown royal which is set upon his head — Upon the king’s head. Thus he wished him to appear in all the pomp and grandeur of the king himself, only not to carry the sceptre, the emblem of power.

8. Royal apparel… horse… the crown royal — This was a rare honour to be bestowed on any subject, even on a royal benefactor. Haman would hardly have proposed it had he not thought that he himself would be the favoured one. But Xerxes was just the man to bestow honour’s which would have been treasonable if self-assumed on the part of the subject. This same monarch, according to Herodotus, (vii, 17,) once ordered Artabanus, his uncle, to put on the royal apparel, sit on the royal throne, and then sleep in the royal bed. The crown royal… upon his head — That is, upon the horse’s head; for this is clearly the import of the Hebrew text. We translate literally: And a horse on which the king is wont to ride, and on whose head is set a royal crown. Most readers would naturally suppose that the crown would be placed on the head of the rider, not of the horse; but verses 10 and 11, which make special mention of Mordecai’s array, say nothing of a crown. “We do not, indeed, find among the classical writers any testimony to such an adornment of the royal steed; but the circumstance is not at all improbable, and seems to be corroborated by ancient remains, certain Assyrian and ancient Persian sculptures representing the horses of the king, and apparently those of princes, with ornaments on their heads, terminating in three points, which may be regarded as a kind of crown.” — Keil.

Verse 9. One of the king’s most noble princes] Alas, Poor Haman! Never was the fable of the dog and shadow more literally fulfilled. Thou didst gape at the shadow, and didst lose the substance.

Verse 9. And let this apparel, &c., be delivered to one of the king’s most noble princes — To be his attendant. And bring him on horseback through the city — That all the people may be made to take notice of him, and do him reverence. And proclaim before him, Thus shall it be done, &c. — For his honour, and the encouragement of all to seek the king’s favour.

MORDECAI HONOURED, 1-14.

1. That night, which succeeded the events of the last chapter, settled with apparently a most ominous cloud upon the future of Mordecai, but it was the harbinger of a most auspicious day for him. God, who works in the darkness as in the light, caused sleep to flee from the king, and disposed him to beguile the wakeful hours, not with music or song, but by having one read to him from the book of records of the chronicles. His mind was in a mood to ruminate on the events of his own life, and the State annals (see on Esther 2:23) were called for to assist his memory. Rawlinson thinks that the Persian kings were, in most cases, unable to read.

Verse 10. Make haste, and take the apparel-and do even so to Mordecai] O mortifying reverse of human fortune! How could Haman bear this? The Targumist might speak according to nature when he said that “Haman besought the king to kill him rather than degrade him so.” How astonishing is the conduct of Divine providence in all this business! From it we plainly see that there is neither counsel nor wisdom against the Lord; and that he who digs a pit for his neighbour, is sure to fall into it himself.

Verse 10. The king said, Do even so to Mordecai the Jew — If the king had but said as Haman expected, Thou art the man, what a fair opportunity would be have had to perform the errand he came on, and to have requested, that, to grace the solemnity of his triumph, Mordecai, his sworn enemy, might be hanged at the same time; but how is he thunderstruck when the king bids him, not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men, and whose ruin he was seeking, and now came to solicit! He saw it was now to no purpose to think of moving any thing to the king against Mordecai, since he is the man whom the king delights to honour.

10. Do even so to Mordecai — How must Haman’s countenance have fallen at these words, and with what chagrin must he have gone forth to execute the king’s command! This was the beginning of his fall.

Verses 11, 12. Then Haman took the apparel — The king’s words undoubtedly produced great commotion in his breast, but he durst not dispute, nor so much as seem to dislike the king’s order; but, though with the greatest regret and reluctance imaginable, brings the apparel, &c, to Mordecai, who, we may suppose, did no more cringe to Haman now than he did before, valuing his counterfeit respects no more than he had valued his concealed malice. And arrayed Mordecai, and brought him on horseback, &c. — It is hard to say which of the two put a greater force upon himself: proud Haman, in giving this honour to Mordecai, or humble Mordecai, in accepting it. Upon one account, no doubt, it was agreeable to Mordecai, as it was an indication of the king’s favour, and gave ground to hope that Esther would prevail for the reversing of the edict against the Jews. Mordecai came again to the king’s gate — To his former place, showing that, as he was not overwhelmed with Haman’s threats, so he was not puffed up with this honour. Besides, he came thither to attend the issue of the business he had most at heart, respecting the Jews; and to be at hand, if need were, to assist or encourage the queen, which he was now more capable of doing than heretofore he had been. Haman hasted to his house mourning, and having his head covered — In token of his shame and grief for his unexpected disappointment, and for the great honour done to his abhorred adversary, by his own hands, and with his own public disgrace.

MORDECAI HONOURED, 1-14.

1. That night, which succeeded the events of the last chapter, settled with apparently a most ominous cloud upon the future of Mordecai, but it was the harbinger of a most auspicious day for him. God, who works in the darkness as in the light, caused sleep to flee from the king, and disposed him to beguile the wakeful hours, not with music or song, but by having one read to him from the book of records of the chronicles. His mind was in a mood to ruminate on the events of his own life, and the State annals (see on Esther 2:23) were called for to assist his memory. Rawlinson thinks that the Persian kings were, in most cases, unable to read.

V. 12. Gate-To his former place; shewing that as he was not overwhelmed by Haman’s threats, so he was not puffed up with this honour. Cover’d-In token of his shame and grief for his unexpected disappointment, and for the great honour done to his abhorred adversary, by his own hands, and with his own public disgrace.

Verse 12. Mordecai came again to the king’s gate] He resumed his former humble state; while Haman, ashamed to look up, covered his face, and ran home to hide himself in his own house. Covering the head and face was a sign of shame and confusion, as well as of grief, among most people of the earth.

Verses 11, 12. Then Haman took the apparel — The king’s words undoubtedly produced great commotion in his breast, but he durst not dispute, nor so much as seem to dislike the king’s order; but, though with the greatest regret and reluctance imaginable, brings the apparel, &c, to Mordecai, who, we may suppose, did no more cringe to Haman now than he did before, valuing his counterfeit respects no more than he had valued his concealed malice. And arrayed Mordecai, and brought him on horseback, &c. — It is hard to say which of the two put a greater force upon himself: proud Haman, in giving this honour to Mordecai, or humble Mordecai, in accepting it. Upon one account, no doubt, it was agreeable to Mordecai, as it was an indication of the king’s favour, and gave ground to hope that Esther would prevail for the reversing of the edict against the Jews. Mordecai came again to the king’s gate — To his former place, showing that, as he was not overwhelmed with Haman’s threats, so he was not puffed up with this honour. Besides, he came thither to attend the issue of the business he had most at heart, respecting the Jews; and to be at hand, if need were, to assist or encourage the queen, which he was now more capable of doing than heretofore he had been. Haman hasted to his house mourning, and having his head covered — In token of his shame and grief for his unexpected disappointment, and for the great honour done to his abhorred adversary, by his own hands, and with his own public disgrace.

12. Mordecai came again to the king’s gate — That is, resumed his position as one of the royal porters. His honour did not so puff him up that he could not cheerfully return again to his humble office. But the mortified Haman covered his head with a vail to hide, as he thought, his shame, and ran home crying, to tell his wife and friends his sorrow.

V. 13. Wise men-The magicians, whom after the Persian manner he had called together to consult upon this strange emergency.

Verse 13. But shalt surely fall before him.] The Septuagint adds, oti o Qeov o zwn metJ autou, for the living God is with him. But this is a sentiment that could scarcely be expected to proceed from the mouth of heathens, such as these were.

Verse 13. Then said his wise men — The magicians, whom, after the Persian manner, he had called together, to consult upon this strange emergency. If Mordecai be of the seed of the Jews — Which they were told, and it was generally supposed he was, but of which they were not infallibly sure; before whom thou hast begun to fall — Though but in a point of honour; thou shalt not prevail against him — They had observed, it is probable, how the Jews had been wonderfully raised from under great oppressions, since the time of Cyrus, and in how many remarkable instances God had appeared for them, and against their enemies, in this very court and kingdom, and thence concluded there was a particular providence that took care of them. Or perhaps they only formed their judgment from the omen, in Haman having been obliged to pay such honours himself to one of that nation which he had purposed, and even got the king’s edict, entirely to destroy. But shalt surely fall before him — This they concluded, either, 1st, By rules of policy, because Haman’s reputation and interest were sinking, and Mordecai, whom they understood to be a man of great wisdom and courage, had now got into the king’s favour, and therefore was likely to gain an opportunity of moving him to a dislike, if not revocation, of his own bloody decree, and consequently to a detestation of that person who had procured it. Or, 2d, By an instinct or impression from God upon their minds, who might suggest this to them, as he did other things to other wicked men, for his own great glory, and the good of his people.

13. His wise men — His counsellors and advisers, among whom were the diviners who cast lots before him. Esther 3:7. These were the same as his friends. See note on Esther 5:10. Thou shalt not prevail against him — His diviners now hesitate not to predict his fall. If his enemy is of the seed of the Jews — a new and startling fact that seems suddenly to have impressed these wise men — then it is certain that the Providence which has ever been such a wondrous power in the Jewish nation, and which has now so strangely elevated Mordecai at the very moment when Haman thought to have slain him, will cause the Jew to triumph.

V. 14. To bring-Who was now slack to go thither, by reason of the great dejection of his own mind.

Verse 14. Hasted to bring Haman] There was a dreadful banquet before him, of which he knew nothing: and he could have little appetite to enjoy that which he knew was prepared at the palace of Esther.

ONE grand design of this history is, to show that he who lays a snare for the life of his neighbour, is most likely to fall into it himself: for, in the course of the Divine providence, men generally meet with those evils in life which they have been the means of inflicting on others: and this is exactly agreeable to the saying of our Lord: “With what measure ye mete it shall be measured to you withal.”

ESTHER

Verse 14. The king’s chamberlains hasted to bring Haman unto the banquet — Who was now slack to go thither, by reason of the great dejection of his own mind, and the fear of a worse entertainment from the king and queen than he had formerly received.

14. Hasted to bring Haman — The avenging fates seem to hurry him to his doom.