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英文原文
It is a very surprising scene that opens in this chapter. Haman, when he hoped to be Mordecai's judge, was made his page, to his great confusion and mortification; and thus way was made for the defeat of Haman's plot and the deliverance of the Jews. I. The providence of God recommends Mordecai in the night to the king's favour, Es 6:1-3. II. Haman, who came to incense the king against him, is employed as an instrument of the king's favour to him, Es 6:4-11. III. From this his friends read him his doom, which is executed in the next chapter, Es 6:12-14. And now it appears that Esther's intercession for her people was happily adjourned, De die in diem—from day to day.
1-3
The Record of Mordecai's Loyalty (510 BC)
末底改忠心的记录（公元前510年）
¹ 那夜王睡不着觉，就吩咐人取历史书——列王的纪事——来念给他听。 ² 正遇见书上写着说：王的太监辟探和提列，就是守门的，曾经图谋下手害亚哈随鲁王；末底改将这事告发了。 ³ 王说：末底改行了这事，曾赐他什么尊荣爵位没有？伺候王的臣仆回答说：没有赐他什么。
前一章我们读到，撒但把谋算末底改之死的心意放在哈曼心中；此处我们被告知， 神如何把谋算末底改之尊荣的心意放在王心中。如今，若王的话能胜过哈曼的话（因为哈曼虽大，坐在宝座上的王必在他以上），那么 神的筹算更必立定，无论人心中有什么谋略。所以哈曼抵挡是徒然的，因为 神与王都要末底改得尊荣，且就在这一关键时刻，他的高升与哈曼的失意，都将有助于为以斯帖次日要为犹大人拯救之事所作的努力预备成熟。有时拖延反证为明智之举。再等片刻，我们也许可以更早完工。拉丁谚云：以拖延复兴国事——以拖延取胜。让我们追寻护理为高举末底改所采取的步骤。
I. 那夜王睡不着觉。他的睡眠逃走了（原文如此）；或许像影子一样，他越是小心追逐，它离他越远。有时我们不能入睡，正是因为太想入睡。纵然在酒筵之后，当护理有意要使他清醒之时，他也无法入睡。我们没有读到王身体有何不适足以破坏他的睡眠；但那赐人睡眠的 神把睡眠扣留了。那些无论怎样下决心要抛弃挂虑的人，也并非总能做到；他们会在枕上遇见挂虑，既不期待也不欢迎。统管一百二十七省的王，竟不能统管一个时辰的睡眠。或许前一日以斯帖谈话的魅力，使他的心受责备，责备自己冷落了她，把她从自己面前驱逐，虽然她是他怀中的妻，已经三十多日未见；这可能使他不能入睡。被触动的良心，总能找到一个能被听见的时候说话。
II. 当他不能入睡时，就叫人取历史书，也就是他在位年间的纪事，念给他听，斯 6:1。他当然不是有意要借此催眠；这反而会使他满脑子事务，赶走睡意。但 神把这样的心意放在他心中，叫他要这个，而不是音乐或歌声——波斯王通常有这些伴随（但 6:18），那些更能使他安息。当人行那不可解的事时，我们不知 神借此要成就什么。或许他有意要这本事务之书念给他听，为要善用时间、构思些有益的方案。若是大卫王在此境况中，他必为自己的心思找别的娱乐；当他不能入睡时，他必记念 神，默想祂（诗 64:6）；若要人念什么书给他听，那必是他的圣经；因为他是昼夜思想那律法的。
III. 念给他听的仆人，要么一开头就翻到了关于末底改的那一条，要么念了许久之后终于到了那里。在别的事之外，正遇见书上写着说，末底改曾揭发了一个谋害王命的阴谋，因而阻止了它的执行，斯 6:2。末底改在朝廷并不怎样得宠，以致念的人会特意选到那一处；然而护理引导了他；甚至——若可相信犹大人的传统（如帕特里克主教所记）——他翻到此处，又翻过书页，要念另一部分，但书页却飞回他原来翻开的地方，迫使他非念那一段不可。末底改的善功如何被记录下来，我们读到的是在斯 2:23，此处就在记录上被发现了。
IV. 王查问末底改行了这事，曾赐他什么尊荣爵位，怀疑这件善功未被酬报，像法老的酒政那样记起自己今日的过错，创 41:9。须知，感恩的律乃是天然的律。我们特别当对下属感恩，不可把他们的服事都看作欠我们的债，反倒他们使我们欠了他们的债。从王这里的查问，可得两条感恩的法则：— 1. 有尊荣胜于无。我们若不能、也不必酬报那些善待我们的人，至少当以承认他们的善情、承认我们欠他们的债来尊荣他们。2. 迟作胜于不作。我们若长久忽略为所受的善事作感恩的回报，至少当终于回想自己所欠的债。
V. 臣仆告诉王，末底改行了那件大事，却没有得着什么；从前怎样坐在朝门，如今仍坐在那里。须知：1. 大人物常常不顾念下属，这是常见的。王在臣仆告诉他之前，竟不知末底改是否被提拔。心高气傲的人以轻忽、不关心下属、不察看他们的光景为夸口。然而伟大的 神却顾念祂最卑微的仆人，知道他们得了什么尊荣、受了什么羞辱。2. 谦逊、节制、舍己，虽然在 神眼中看为极宝贵，却常常妨碍人在世上的高升。末底改不过坐在朝门，而骄傲野心勃勃的哈曼却得了王的耳与心；然而，野心的人升得快，谦卑的人站得稳。尊荣使骄傲的人发晕，却扶持谦卑的灵，箴 29:23。3. 在王的册子上，尊荣爵位被估价极高。他并不问：末底改得了什么赏赐？什么金钱？什么产业？而只问：得了什么尊荣？——这是微不足道的东西，若他没有维持尊荣的财力，反而成为重担。4. 最大的功绩和最好的服事，在人中间常常被忽视而无酬报。那些最配受尊荣、最适于受尊荣、并以之最能行善的人，所得的尊荣却极少。见传 9:14-16。财富与尊荣的获得往往完全是一场博彩，其中冒风险最少的人反而赢得最佳奖品。不仅如此，5. 善功有时不仅不能使人高升，甚至连保护都不能。末底改此时按王的谕旨，与一切犹大人同被定罪要灭绝，虽然王也承认他配得尊荣。那些忠心事奉 神的人，不必怕如此被亏待。
英文原文
The Record of Mordecai's Loyalty (510 BC)
¹ On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king.
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.
³ And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.
Now Satan put it into the heart of Haman to contrive Mordecai's death we read in the foregoing chapter; how God put it into the heart of the king to contrive Mordecai's honour we are here told. Now, if the king's word will prevail above Haman's (for, though Haman be a great man, the king in the throne must be above him), much more will the counsel of God stand, whatever devices there are in men's hearts. It is to no purpose therefore for Haman to oppose it, when both God and the king will have Mordecai honoured, and in this juncture too, when his preferment, and Haman's disappointment, would help to ripen the great affair of the Jewish deliverance for the effort that Esther was to make towards it the next day. Sometimes delay may prove to have been good conduct. Stay awhile, and we may have done the sooner. Cunctando restituit rem—He conquered by delay. Let us trace the steps which Providence took towards the advancement of Mordecai.
I. On that night could not the king sleep. His sleep fled away (so the word is); and perhaps, like a shadow, the more carefully he pursued it the further it went from him. Sometimes we cannot sleep because we fain would sleep. Even after a banquet of wine he could not sleep when Providence had a design to serve in keeping him waking. We read of no bodily indisposition he was under, that might break his sleep; but God, whose gift sleep is, withheld it from him. Those that are ever so much resolved to cast away care cannot always do it; they find it in their pillows when they neither expect nor welcome it. He that commanded 127 provinces could not command one hour's sleep. Perhaps the charms of Esther's conversation the day before gave occasion to his heart to reproach him for neglecting her, and banishing her from his presence, though she was the wife of his bosom, for above thirty days; and that might keep him waking. An offended conscience can find a time to speak when it will be heard.
II. When he could not sleep he called to have the book of records, the Journals of his reign, read to him, Es 6:1. Surely he did not design that that should lull him asleep; it would rather fill his head with cares, and drive away sleep. But God put it into his heart to call for it, rather than for music or songs, which the Persian kings used to be attended with (Da 6:18) and which would have been more likely to compose him to rest. When men do that which is unaccountable we know not what God intends by it. Perhaps he would have this book of business read to him that he might improve time and be forming some useful projects. Had it been king David's case, he would have found some other entertainment for his thoughts; when he could not sleep he would have remembered God and meditated upon him (Ps 64:6), and, if he would have had any book read to him, it would have been his Bible; for in that law did he meditate day and night.
III. The servant that read to him either lighted first on that article which concerned Mordecai, or, reading long, came to it at length. Among other things it was found written that Mordecai had discovered a plot against the life of the king which prevented the execution of it, Es 6:2. Mordecai was not in such favour at court that the reader should designedly pitch upon that place; but Providence directed him to it; nay, if we may believe the Jews' tradition (as bishop Patrick relates it), opening the book at this place he turned over the leaves, and would have read another part of the book, but the leaves flew back again to the same place where he opened it; so that he was forced to read that paragraph. How Mordecai's good service was recorded we read Es 2:23, and here it is found upon record.
IV. The king enquired 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, Ge 41:9. Note, The law of gratitude is a 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 make us indebted to them. Two rules of gratitude may be gathered from the king's enquiry here:—1. Better honour than nothing. If we cannot, or need not, make recompence to those who have been kind to us, yet let us do them honour by acknowledging their kindnesses 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 debts.
V. 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 still sat. Note, 1. It is common for great men to take little notice of their inferiors. The king knew not whether Mordecai was preferred or no 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 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, Pr 29:23. 3. 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, and fittest for it, and would do most good with it. See Ec 9:14-16. The acquisition of wealth and honour is usually a perfect lottery, in which those that 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 dignity. Those that faithfully serve God need not fear being thus ill paid.
4-11
The Honour Conferred on Mordecai (510 BC)
加在末底改身上的尊荣（公元前510年）
⁴ 王说：谁在院子里？那时哈曼正进王宫的外院，要求王将末底改挂在他所预备的木架上。 ⁵ 臣仆说：哈曼站在院内。王说：叫他进来。 ⁶ 哈曼就进去。王对他说：王所喜悦尊荣的人，当如何待他呢？哈曼心里说：王所喜悦尊荣的，不是我是谁呢？ ⁷ 哈曼就回答王说：王所喜悦尊荣的人， ⁸ 当将王常穿的朝服，和王所骑的马，并戴在王头上的王冠，拿来； ⁹ 都交给王极尊贵的一个大臣，让他给王所喜悦尊荣的人穿上朝服，使他骑马走遍城里街市，在他面前宣告说：王所喜悦尊荣的人，必这样待他。 ¹⁰ 王对哈曼说：你速速取这朝服和马，照你所说的，向坐在朝门的犹大人末底改去行。凡你所说的，一样不可缺。 ¹¹ 于是哈曼将朝服给末底改穿上，使他骑马走遍城里街市，并在他面前宣告说：王所喜悦尊荣的人，必这样待他。
此时已是清晨，众人开始活动起来。
I. 哈曼迫不及待地要把末底改挂起来，所以一大早便来到朝廷，要在王起身接见臣下之时、任何别的事奏到王前之先，求得一道执行的命令（斯 6:4）。他确信只要王开口一句话，这道命令便唾手可得。其实王肯赏他的面子，远不止这点小事；他还可以告诉王，自己对此事之正当及王之恩眷何等有把握，连木架都早已预备妥当：王只要一句话，他的快意便可圆满。
II. 王却迫不及待地要使末底改得尊荣，竟差人去问谁在院子里，可办这事。臣仆回报说哈曼在院中，斯 6:5。王说：叫他进来——他是最合适被用来指示并颁发王恩的人；而王对他与末底改之间的嫌隙全不知情。哈曼立时被领进去，他颇以为能在王尚未起身之时便被召入寝宫（看来如此）为莫大荣幸；因为王只要吩咐了使末底改得尊荣的命令，心里便得安宁，可以再试着入睡。如今哈曼满心以为这是再好不过的机会，可以控告末底改；然而王的心与他一样满，理当让王先开口。
III. 王问哈曼，他该如何向那已被他定为蒙恩之人表达恩宠：*王所喜悦尊荣的人，当如何待他呢？*斯 6:6。当记取：喜爱赏赐而不喜爱刑罚，这是君王和其他上位者当有的好品性。作父母、作主人的，也当乐于称赞并鼓励下属身上善良的事。
IV. 哈曼断定所要蒙恩的人正是自己，于是开列了臣民一时所能领受的最高的尊荣表达。他那骄傲的心立时暗示他："王所要尊荣的，除了我还有谁呢？谁也不及我配得这尊荣，"哈曼想，"谁也没有我这般有把握。"请看人的骄傲如何欺哄人。1. 哈曼对自己的功劳有过高的估计：他以为除了自己再无别人配受尊荣。我们若以为自己才是唯一配得的人，或比别人更配得，实在是愚昧。人心的诡诈，莫过于对自己和自己的行为所怀的良好评价；所以我们当常常防备，并为此祷告。2. 他对自己的关系也估计过高。他以为王所爱所重的，除了自己再无别人，他错了。我们当怀疑别人对我们所表示的尊重，未必如表面那样大，也未必如我们有时乐意相信的那样大，免得我们对自己估计过高，也对别人太过信任。如今哈曼既以为自己是在为自己雕刻尊荣，便极为大方，斯 6:8,9。不，他简直是放胆僭越，所列的尊荣之大，已非任何臣民所能承受：那人必须穿上王的朝服，戴上王冠，骑上王自己的马；总而言之，他要以王自己一切的威仪和荣耀出现，只除了一样——他不得执掌权杖，那是权柄的象征。又必须由王极尊贵的一个大臣随侍在侧，作他的扈从；又必须使通国的人都注意到他、向他致敬；因为他要在街市上仪仗而行，并且在他面前宣告——为他的尊荣，也为鼓励众人都来追求君王的恩宠——王所喜悦尊荣的人，必这样待他。这话与当日约瑟面前所宣告的——跪拜——有同样的用意；因为凡良民都必尊重王所喜悦尊荣的人。那么，凡良善的基督徒岂不更当尊重万王之王所喜悦尊荣的人，并称地上的圣徒为尊贵的人么？
V. 王用一道果断的命令叫他惊惶失措：命他立即亲自去，把这一切尊荣都加在那犹大人末底改身上，斯 6:10。倘若王只照哈曼所盼望的说一句你就是那人，他便有了多么好的机会，可以提出他此来所要办的事，并可求王为给他增光添彩，将他的死敌末底改同时挂起来！然而当王吩咐他——不是吩咐他去命人这样行，而是吩咐他亲自去向那犹大人末底改行这一切尊荣之礼——那人正是他最恨恶的、也正是他此刻正在图谋要毁灭的人——他便如遭雷殛！如今既已无可挽回，因为末底改乃是王所喜悦尊荣的人，再向王提起任何对末底改不利的事，都已毫无意义。所罗门说：君王的心，深不可测（箴 25:3），却并非不可改变。
VI. 哈曼不敢抗辩，甚至不敢稍露不满之色，只是怀着可以想象的最大的懊悔与勉强，把命令带到末底改那里。我想此刻末底改对哈曼仍不卑躬屈膝，正如他向来所行；他既看轻哈曼暗藏的恶意，也同样看轻他虚假的殷勤。朝服被拿来，末底改被穿上，骑着马在城里仪仗而行，被人认作王的宠臣，斯 6:11。这两人之中谁更勉强自己，实在难以判断：是骄傲的哈曼把尊荣加在末底改身上，还是谦卑的末底改接受了这尊荣？王既要如此，二人只得都顺服。就末底改而言，这事既能表明王的恩眷，又给人以斯帖能求王撤回那害犹大人谕旨的希望，他便乐于接受。
英文原文
The Honour Conferred on Mordecai (510 BC)
⁴ And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him.
⁵ And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in.
⁶ So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself?
⁷ And Haman answered the king, For the man whom the king delighteth to honour,
⁸ Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head:
⁹ And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour.
¹⁰ Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken.
¹¹ Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.
It is now morning, and people begin to stir.
I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (Es 6:4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction.
II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, Es 6:5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first.
III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour? Es 6:6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.
IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I," thinks Haman, "nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, Es 6:8,9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones?
V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, Es 6:10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, 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 now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Pr 25:3), but it is not unchangeable.
VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, Es 6:11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.
12-14
Haman Cast Down (510 BC)
哈曼被降卑（公元前510年）
¹² 末底改仍回到朝门。哈曼却忧忧愁愁地蒙着头，急忙回家去了。 ¹³ 哈曼将所遭遇的一切事，都告诉他的妻细利斯和他的众朋友。他的智慧人和他的妻细利斯对他说：倘若末底改是犹大人的后裔，你既在他面前始而败落，必不能胜他，终必在他面前败落。 ¹⁴ 他们还与哈曼说话的时候，王的太监来到，急忙将哈曼带到以斯帖所预备的筵席去。
此处我们可以观察，
I. 末底改在自己被高举之后何等不因此而飘飘然。他仍回到朝门（斯 6:12）；他立即回到自己的岗位和职责上，像以前一样紧守本分。尊荣若加在那些不因此变得骄傲怠惰、也不因此以为自己超乎本职之上的人身上，便是给得其所。
II. 哈曼因失望而何等颓丧。他受不住。要伺候任何人——尤其伺候末底改——且又正在他原本盼望看见末底改被挂起来的时候，这对像他这样的一颗骄傲之心，足以将其破碎。他忧忧愁愁地蒙着头，急忙回家去了，仿佛自己已经沉沦、已被定罪一般。向末底改屈尊此事，到底损害了他什么？他因此受了什么亏损么？这不正是他自己所提议要由王极尊贵的一个大臣代行的事么？那么他为何吝惜亲自去行呢？然而那能伤透骄傲人之心的事，却不能扰谦卑人之清梦。
III. 他的命运如何被妻子和朋友们根据这事向他预告："倘若末底改果如人所言是犹大人的后裔，而你既在他面前始而败落——虽然不过是面子上的事——你也休想胜过他，因为你终必在他面前败落"，斯 6:13。他们都是使人愁苦的安慰者；他们并不劝他悔改、求末底改饶恕他谋害之罪，却把他的命运作为无可避免、无可挽回的来预言。他们预见两件事：1. 哈曼对犹大人所图谋的必归于失败：你必不能胜，不能根除那一族。"天庭明明与你为敌。"2. 他自己也必灭亡：你终必在他面前败落。米迦勒与龙的争战，不会是不分胜负的；不，哈曼必在末底改面前倒下。他们的预言基于两点：(1.) 这位末底改是犹大人的后裔；仇敌有时称他们为"软弱的犹大人"，但他们有时却发觉这些犹大人是难以对付的。他们是圣洁的种子，是祷告的种子，是与 神立约的种子，是耶和华历来赐福的种子；所以他们的仇敌休想胜过他们。(2.) 哈曼既已开始跌倒，便必然是个完了的人。历来朝廷的宠臣一旦失宠，便彻底倾覆，正如他们崛起时一样快；教会的仇敌也是如此： 神一旦起手对付他们，就必作成。至于 神，祂的工完全。
IV. 他何等合时地被召赴以斯帖所预备的筵席，斯 6:14。他以为合时，指望借此振作他那消沉的心，挽救他那沉沦的体面。但实在说来，这事之所以合时，是因为他既已被这严厉的失望击碎了心志，便更容易被以斯帖对他的控诉所压倒。 神的智慧显在为祂教会施行拯救的时机安排上，借此使祂自己的荣耀得以彰显。
英文原文
Haman Cast Down (510 BC)
¹² And Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered.
¹³ And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.
¹⁴ And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared.
We may here observe,
I. How little Mordecai was puffed up with his advancement. He came again to the king's gate (Es 6:12); he returned to his place and the duty of it immediately, and minded his business as closely as he had done before. Honour is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.
II. How much Haman was cast down with his disappointment. He could not bear it. To wait upon any man, especially Mordecai, and at this time, when he hoped to have seen him hanged, was enough to break such a proud heart as he had. He hasted to his house mourning, and having his head covered, as one that looked upon himself as sunk and in a manner condemned. What harm had it done him to stoop thus to Mordecai? Was he ever the worse for it? Was it not what he himself proposed to be done by one of the king's most noble princes? Why then should he grudge to do it himself? But that will break a proud man's heart which would not break a humble man's sleep.
III. How his doom was, out of this event, read to him by his wife and his friends: "If Mordecai be, as they say he is, of the seed of the Jews, before whom thou hast begun to fall, though but in a point of honour, never expect to prevail against him; for thou shalt surely fall before him," Es 6:13. Miserable comforters were they all; they did not advise him to repent, and ask Mordecai's pardon for his bad design against him, but foretold his destiny as fatal and unavoidable. Two things they foresaw:—1. That Haman would be disappointed in his enterprise against the Jews: "Thou shalt not prevail to root out that people. Heaven plainly fights against thee." 2. That he himself would be destroyed: Thou shalt surely fall before him. The contest between Michael and the dragon will not be a drawn battle; no, Haman must fall before Mordecai. Two things they grounded their prognostications upon:—(1.) This Mordecai was of the seed of the Jews; feeble Jews their enemies sometimes called them, but formidable Jews they sometimes found them. They are a holy seed, a praying seed, in covenant with God, and a seed that the Lord hath all along blessed, and therefore let not their enemies expect to triumph over them. (2.) Haman had begun to fall, and therefore he was certainly a gone man. It has been observed of great court-favourites that when once they have been frowned upon they have fallen utterly, as fast as they rose; it is true of the church's enemies that when God begins with them he will make an end. As for God his work is perfect.
IV. How seasonably he was now sent for to the banquet that Esther had prepared, Es 6:14. He thought it seasonable, in hopes it would revive his drooping spirits and save his sinking honour. But really it was seasonable because, his spirits being broken by this sore disappointment, he might the more easily be run down by Esther's complaint against him. The wisdom of God is seen in timing the means of his church's deliverance so as to manifest his own glory.
本章展开一幕令人惊异之事。哈曼本期望审判末底改，却被命作其前导随从，令他大感羞愧与难堪；如此一来，挫败哈曼阴谋、拯救犹太人的道路便告铺就。I. 神的护理在夜间使末底改蒙王的恩宠，斯6:1-3。II. 哈曼前来挑唆王怒害末底改，却被用作王施恩于他的器皿，斯6:4-11。III. 他的友人由此预言他的厄运，此厄运于下章应验，斯6:12-14。如今显明，以斯帖为她本族的代求已恰逢其时地推迟，De die in diem——日复一日。