Vera. 4-9.-Sympathy. Although Esther was lodged in a palace and surrounded with luxury and honour, she did not lose sight of her kinsman, Mordecai. Least of all was she indifferent to his trouble and sorrow. Hence, when informed of his mourning, she sent to him, and, when aware of the cause of his distress, entered into it, taking his grief as her own. A beautiful illustration of sympathy-an emotion and disposition which adorns our humanity, and relieves men of many of their sorrows, and lightens many of their cares. I. SYMPATHY IS BASED UPON OUR COMMON HUMANITY AND KINDRED. II I am a man, and deem nought human foreign, a matter of unconcern, to me." The sympathies of some are restricted to their own household, or their own nation; but it becomes us to cherish a fellow-feeling. for all mankind. Still, as in this narrative, kindred is a proper ground for special sympathy. II. SYMPATHY HAS ITS SUREST BASIS IN RELIGION. The Scriptures teach us that God has made of one blood all nations of men. We are children of one family. Not only so, but the same Father has pitied us, and the same Saviour has died for us. What emphasis do these facts give to the inspired admonitions : " Look not every man upon his own things, but every man also upon the things of others." "Bear ye one another's burdens, and so fulfil the law of Christ." "Rejoice with those who do rejoice, and weep with them that weep." Ill. SYMPATHY IS BENEFICIAL, ALIKE TO HIM WHO DISPLAYS IT 1 AND TO HUI WHO IS ITS OBJECT. The heart is richer and happier for entering into the feelings of another. And the heart is relieved that feels another shares its burden. Human ~ciety is made more bright and blessed by the prevalence of the sacred habit of sympathy. Of this virtue, as of mercy, it may be said, 11 It blesseth him that gives and him that takes." IV. SYMPATHY IS THE FLOWER OF WHICH THE FRUIT IS HELP. Mere sentimental, unpracticnl sympathy is worse than vain; it is a mockery. But where right feeling leads to right action, it proves its intended value. In the case before us, Esther's sympathy with her kinsman's anxiety and sorrow led her to put forth all her efforts, in compliance with his wish, to secure the end dear to his heart. Practical lessons :-1. Shut not up your heart from sympathising with your 86 TII:m nooJt OF ESTit-gR. (ell. I\". 1-1'.
nei~hbour's woe. To do so will be more ho.rrnful to you even than to him. 2. Let BJ:mpathy be expressed. It is well that those in trouble should know that you feel w1th and for the1;1. 3. Let sympathy take a practical form. If tears and prayers are all you can give to show your sympathy, well and good. But if you have more to give, withhold it not, for Christ's sake.
Ver. 8.-An intercessor. If Ho.man's influence with the king of Persia was used for harm, why should not Esther's be used for good? It was a natural 1md happy thought on the part of Mordecai to use his ward's influence with Ahasuecus for the deliverance and safety of the Jews. And the sequel shows the wisdom of Mordecai's f'Ounsel, and the efficacy of Esther's pleading. Christ, our High Priest is as such our Advocate with the Father. He ever liveth to make intercession f~r ~s. As ~ figure of our Redeemer, the Intercessor, consider Esther, as possessing two qualifica- tions for successful advocacy. I. An intercessor should have SYMPATHY WITH, AND INTEREST IN, THE CASE OF THOSE FOR WHOM HE PLEADS. Esther had this qualification ; she loved her cousin, she loved her people. She could not think of the destruction of the Jews without distress. She was prepared to plead hard for her people's life. So with Christ. He is the Son of man, bone of our bone, flesh of our flesh. He is touched with the feeling of our infirmities; for he was tried and tempted in all things as we are, yet without sin. How fitted is he then to represent our case, to plead our cause I We have in God the Father a Sovereign waiting to be gracious, and in Christ the Son a Mediator and Advocate who will do his part to secure our salvation. II. An intercessor should have INFLUENCE WITH THE PERSON WHOSE FAVOUR IS TO BE SOUGHT. Esther had this qualification. The king loved her above his other wives, and would naturally be disposed to please her, and receive her requests with favour. So with Christ. He is the Son of God, the "beloved Son," in whom the Father is "well pleased." Him, therefore, the Father "heareth alway." His relation to the Father, his obedience and devotion, all entitle him to the Father's confidence. And. as a matter of fact, he does not, cannot plead in vain. To have the advocacy of Christ is to have the favour of God. Gratefully avail yourselves of Christ's prevailing intercession, and through him let your requests be made known unto God.
Ver. 11.-The golclen sceptre. The superstitious reverence which surrounded the throne of Abasuerus is manifest from the whole tenor of this narrative. Capricious and absolute, his frown was feared as the most awful of earthly ills; and his smile was sought, with abject slavishness and adulation, as the herald of honour, riches, and power. Even his wife could not approach unbidden into the presence of the "great king,'' save at the peril of her life. When he was pleased to stretch forth the golden sceptre of clemency and mercy, all was well. The golden sceptre, which encouraged the timid, assured the suppliant of a gracious reception, and was the earnest of royal favoUIB and blessings, ma;y be taken as an emblem of the merciful regard and purposes of the King of kings. In the gospel of his Son our heavenly Ruler and Lord extends to us the golden sceptre of his grace. I. It is a sceptre OF ROYAL POWER. Originally the sceptre was the rod of the chief with which he smote the cowardly and the recreant, and thus it became the emblem of kingly rule. All God's acts are acts of a just authority, enforced by an irresistible power. Whilst his sway extends over his whole creation, as a moral sway it is exercised upon righteous principles over his moral and accountable subjects. II. It is a sceptre OF ROYAL FAVOUR. It is evident from the narrative that Esther had no hope except from the clemency of the king. Her position as queen did not even give her the right to approach the throne unbidden. When Ahasuerus stretched forth the golden sceptre she knew that _she was regarded_ with fa~our. O~r heavenly King extends to us the favour of Ins royal nature. His word, his gospel, 1s the expression of his regard for men. His anger is turned away, and he comf?rts ue. Ill. It is a sceptre OF ROYAL MERCY. Esther's approach was a presumption, an offence. But the symbolical act we are ~onsidering assured her that her offence was overlooked, and she herself accepted. In the gospel God appears not only as kind, but as merciful. He addresses the sinful suppliant, and says, Fear not I I am the Oil, IV, 1-17.] THE BOOK OF ESTHER. 87