Then Esther summoned Hathach, one of the king's eunuchs appointed to her, and she dispatched him to Mordecai to learn what was troubling him and why.
Then called Esther for Hatach,... and gave him a command to Mordecai, to know what it was, and why it was. Esther hears
of Mordecai's grief from her maids and chamberlains. She sends raiment first. She then sends Hatach to ask Mordecai "what his grief is, and why it is." She is much troubled when she learns the real state of danger in which he and herself are placed. She does not seem to have thought so much about her people as about her uncle, who had been unto her as a father.
I. THOSE LIVING IN LUXURY AND EASE, AWAY FROM THE SIGHT OF THE TROUBLES OF THE POOR, OFTEN DO NOT FEEL ANXIOUS FOR THEIR WELFARE. This is the tendency of all luxurious life, that we measure the position of others by our own; or we think not of others as having such fine feelings. We believe it is one of the great evils of the present day that the struggle to attain and maintain what is called refined life and position, society, is crushing out the sympathy once felt for those on the lower levels. An indifferentism to their claims springs up in proportion to the anxiety to gratify personal selfishness.
II. THERE ARE MANY MORDECAIS IN EVERY CITY WEARING THE SACKCLOTH OF POVERTY, AND BEARING THE ASHES OF SORROW, WHO HAVE A STRONG CLAIM ON THE SYMPATHY OF CHRISTIANS. They want something more than mere doled-out crumbs of charity; they need a heartfelt sympathy, and real help. This is what Christ gave them on earth. He, the most intellectual, refined, and sinless Being that ever lived, bent to the lowliest, strengthened the weakest, bore with the frailest, came into closest contact with disease and sin, so that it seemed that he "himself took our infirmities," and became "sin for us." His whole life was a going out of self and living for others. - H.
Then called Esther for Hatach, one Of the king's chamberlains.
the chamberlain, gives us a good subject for reflection; and not a hackneyed one. Pause we a moment then on this undistinguished name. Let the greater actors stand aside — king and queen — Haman and Mordecai — mourning Jews and raging Amalekites — and let a servant (in high office no doubt, but still a servant), rendering true fealty in the spirit of reverence and faithfulness, stand before us in his undistinguished honesty and simplicity. The queen begins to be in sore trouble. The darkness is deepening. Some unknown but dire calamity is near — "Send me Hatach — I need my truest and my best — 'that I may know what it is, and why it is,' and what may be done to prepare for, or avert the evil day." Imagine, if you can, what this world would be if all the Hstachs were taken out of it, or taken out of its offices. Let Abraham have no Eliezer; Sarah no Deborah; Naaman's wife no little maid of Israel; Saul no armour-bearer; Esther no Hatach. Let that process go on through a particular section of society, and what helpless creatures kings and queens would be, and all the men of great name, and all who live in state, and luxury, and grandeur! It would be like a landslip in society. The upper stratum would come sliding down, in some cases perhaps toppling down in many things to a level with the lowest. There are men in government offices never heard of in public life, who have more merit in particular measures which pass than some of those whose names are connected with them. There are managers and confidential clerks who mainly conduct great businesses in the city, and in whom their masters proudly and safely trust. Or, to enter the private scene, many a house is kept quiet, and orderly, and sweet, and homelike, mainly by the assiduities of one confidential servant.
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