at the gates, that there should no burden || them, and plucked off their hair, and 20 So the merchants, and sellers of 21 Then I testified against them, and 22 And I commanded the Levites, с 23 In those days also saw I Jews 24 And their children spake half in hallowing the sabbath, may fairly be questioned. V. 20-22. The merchants and dealers, from Remember, &c. (22) Nehemiah had besought made them swear by God, saying, Ye 26 Did not Solomon king of Israel 27 Shall we then hearken unto you o 28 And one of the sons of Joiada, t 29 Remember them, O my God, ** be- 30 Thus cleansed I them from all rather pardoned, out of God's free goodness, ac- V. 23-30. Some time must have elapsed after 31 And for the wood-offering, at times || appointed, and for the first-fruits. member me, O my God, for good. z 10:34. a 14,22. Ps. 25:7. 106:4. Luke 23:42. disregard the divine law, and many human institutions obligatory on others; magistrates and re formers need courage and resolution, as well as impartiality and integrity. Our grief, for the sins which we witness, should stimulate us to oppose them strenuously, according to the duty of our station, and not induce us to yield to unmanly despondency.-It is not expedient, that magis 2:1-16.)-Among the other examples of his impartial severity, he banished the grandson of Eliashib, who had married the daughter of Sanballat. (Notes, Lev. 21:7-15.) Josephus relates that this young man was named Manasseh, and that at his instance Sanballat and the Samaritans built their temple upon mount Gerizim, in opposition to that at Jerusalem; at which he officiated, in some measure, according to the ritual appoint-trates or ministers should be long absent from ments of Moses. Hence schism, emulation, and rancorous enmity between the two nations, were perpetuated to future ages. The authority, which Nehemiah exercised over the priests, even the chief of them, aud in requiring the ministers of religion to attend to their several duties; as well as over the people, requiring them to render the priests and Levites their dues; is no where expressly enjoined on governors, or kings, in the Mosaic law: yet as this exercise of authority was entirely limited to the things which God had commanded; he performed a good and acceptable service, and properly improved his talents. (Notes, 2 Chr. 29:3—5. 30:12.) Remember them, &c. (29) By visiting with some evident token of his holy indignation, the principal offenders in these things, the Lord would both display his own glory, and give a salutary warning to others, tending to repress such gross violations of his law; and even to bring the offenders to repentance. (Notes, Lev. 10:1 -3. 21:7-15. Num. 25:11-13. 1 Cor. 5:1-5, v. 5.) V. 31. It becomes all men, especially those 'who are employed in divine things, if they have 'done any thing that is good, to remember it was 'by God's help and assistance, not by their own 'power: beseeching the Father of mercies, by 'his only begotten Son, to make it serviceable to 'his church, and his own good.' Wolphius, in Bp. Patrick PRACTICAL OBSERVATIONS. V. 1-14. their respective charges: for "one sinner" will often take advantage of their absence, to "destroy much good;" and by example, insinuation, and influence, to subvert their most useful regulations, and to render their designs abortive.Few ministers are willing, during any length of time, to labor in their ministry, under the pressure or the prospect of indigence; but most of them will turn to more profitable occupations: so that depriving the clergy of a suitable maintenance forms one of Satan's projects, for causing the house and ordinances of God to be forsaken. Pious magistrates should peculiarly attend to this: they should take care that the ministers of the gospel be encouraged to labor in their proper places, and that a competent provision be made for them: nor are any, except men of approved fidelity, to be trusted in such concerns. V. 15-31. The due observance of the Lord's day forms an important object for the attention of those, who would promote true godliness: and the Christian magistrate ought to take proper measures, to prevent that sacred season from being profaned by labor, merchandise, or those occupations which subserve the luxury and pride of life. As nobles too commonly set the example both of breaking God's commandments, and of disregarding royal edicts, in this particular; they must first be contended with, and vigorously urged to do their duty. Persons in the higher orders of society, in general, little consider the extensive effects of their misconduct: if they violate the holy day of God, others will assuredly imitate their impiety; and thus the flood-gates of ungodliness and wickedness will be thrown open, which must bring the wrath of God on guilty nations. Indeed the present state of unprincipled profliga measure to originate from the relaxed sentiments, which some time after the reformation began to prevail concerning the spending of the sabbath. And as these have gained ground, that holy day has gradually become more and more the time, when the lower orders are let loose to corrupt one another.-It is also necessary to repeat the observation, that improper marriages have ensnared the wisest men, have always led to apostacies, and tended to the ruin of succeeding generations. The children readily imbibe the principles of the infidel or ungodly parent, and soon forget the very language and appearance of piety; or substitute a corrupt religion, in the stead of that which comes from God, and leads to him.-Mothers likewise have a very im The public reading of the whole word of God, as far as it relates to our faith and practice, is of immense advantage to true religion. Though we have heard many sermons, and have the Bible in our hands, few of us are acquainted with every part of it; and many live in violation of its in-cy in these kingdoms, may be shewn in great junctions, through ignorance or inattention. But when those who are well disposed hear the word of God condemn any part of their conduct, they are reminded to repent and seek forgiveness, and to break off the sin, and attend to the neglected duty. They who are unkind to the people of God, who attempt to afflict them, or who wish them evil, will be punished as his enemies; and he will turn their curses and malicious deeds into blessings to those who trust and obey him.-Alas, how prone is human nature to evil! When the restraints of influence or authority are withdrawn, men break out into those excesses of which they seemed incapable; whilst the eye and authority of God are treated with almost atheistical disregard. -They who have enjoyed the highest dignities in the visible church, by divine right, have some-portant part allotted them in forming the mantimes been equally distinguished by sacrilegious mpiety; and have openly committed those crimes, which the most profane of the laity would not have ventured on without hesitation and dismay! But if sacredness of character will not restrain men from setting a pernicious example, it should not shelter them from censure, or condign punishment by the magistrate. (Note, 1 Kings 2:26, 27.)-As nobles have too generally, in every age and country, deemed themselves privileged to VOL. II. 79 ners of mankind; as the care of children in their tender years is almost wholly committed to them. It is therefore of great consequence to society, that females should be educated with a view to this most momentous employment, and qualified for the discharge of their duty in it. Every wise man, in contracting marriage, should consider whether the object of his choice would be a proper person to intrust with his children's tuition: and every mother should consider, that [625 this is the most important part of her charge, and || object. Whilst we labor in this manner, we most of all calls for assiduity, prudence, and cir- must expect the enmity and opposition of a wickcumspection. (Note, 2 Tim. 1:3-5. P. O. 3:10 ed world: but we may go on with confidence in -17.)-In opposing fashionable and reputable the spirit of faith and prayer. We may humbly vices; conclusive arguments, vehement expostu- hope, that the Lord will "remember us," and lations, apposite exa.nples, awful declarations of "not wipe out our services;" that he will "spare the wrath of God, and solemn engagements, may us according to the greatness of his mercy," ac have the proper effect upon some: but the magis-cept both our persons and our defective endeav trate must often use more vigorous measures. ors to glorify him: and if he "remember us for He must disgrace, punish, and chase away the good," that will be a sufficient recompense and ringleaders in iniquity, without respect of per- happiness for ever: while those who impenitently sons or families: and severity to a few will prove sin against him, and especially such as disgrace mercy to many. But in every thing the word of a sacred character and office, will be rememberGod must be our rule; the love and fear of God, ed for evil, to their everlasting shame, confusion, our principle; and his glory, in the prosperity of and destruction, except timely and deep repenthis cause and the welfare of his people, our greatance intervene. THE BOOK OF ESTHER. THIS book, which takes its name from the principal character introduced in it, was most probably written by Mordecai, and inserted in the canon of Scripture by Ezra and his assistants, or by their successors: but there are various opinions among learned men on this subject. The Jews have always held the book of Esther in great veneration; and as the feast of Purim (9:26—32.) is observed by them to this day, no reasonable doubt can be entertained concerning the authenticity of the narrative. It contains no prophecies, and it is not referred to in the New Testament.-It is also very remarkable, that there is no clear mention in it of any of the names, by which the God of Israel is distinguished in the sacred oracles: yet it is most evidently intended, as well as admirably calculated, to illustrate the doctrine of Providence; and the methods and instruments by which the great Ruler of the world accomplishes his purposes, both of mercy and of judgment. Perhaps this omission of the names of God was designed. Facts, well known, concerning the worshippers of JEHOVAH, the plot formed for their extirpation, and the wonderful deliverance vouchsafed them, were thus simply stated; in order that every reader might judge for himself, whether these facts did not demonstrate, that the God of the Jews was the great Ruler of the universe. Had this conclusion been urged on the Gentiles by a despised Jew, their prejudices might have been excited: let the simple narrative then speak for itself. Several additional chapters are found in the Apocrypha; but they never were in the Hebrew text, and the Jews never received them: they principally contain repetitions, or additions, intended to decorate the history; but which in fact destroy its simple unity and beauty: and some things in them cannot be reconciled with the times to which the history must relate. The preceding books form a specimen of the Lord's care of his church in Judea; this shews his favor to the nation in general. A large proportion of those, who continued in remote countries, were very blameable in so doing: yet he would not leave the nation in the hand of their enemies, or deprive them of his mercy and grace on that account. B. C. 460. CHAP. I. B. C. 460. pia, over an hundred and seven and Ahasuerus, king of Persia, makes a royal feast, 1-9. He sends twenty provinces;) for Vashti his queen, who refuses to come, 10-12. By the advice of his counsellors, he divorces her, and asserts, by a public decree, the authority of men over their wives, 13-22. NOW 2 That in those days, when the king Ahasuerus d sat on the throne of his OW it came to pass in the days of kingdom, which was in • Shushan the b reigned from India even unto Ethio-Dan. 6:1. d 2 Sam. 7:1. 1 Kings 1:46. e 2:3. 3:15. 4:16, 9:12-15. Neh 1:1. Dan. 8:2. Dean Prideaux: and consequently suppose Ahasu- 13 Then the king said to the wise men, which knew the times, (for so was the king's manner toward all that knew law and judgment: 14 And the next unto him was Car 7 And they gave them drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of shena, Shethar, Admatha, Tarshish, the king: Meres, Marsena, and Memucan, the seven princes of Persia and Media, which saw the king's face, and which sat the first in the kingdom;) 8 And the drinking was according to the law; P none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure. f 2:18. Gen. 40:20. 1 Kings 3: 15. Dan. 5:1. Mark 6:21. g 14. Ezra 1:2. Is. 21:2. Jer. 51:11. Dan. 5:28. 8:20. h Dan. 3:2,3. 6:1,6,7. i Is. 39:2. Ez. 28:5. Dan. 4:30. k 1 Chr. 29:11,12,25. Job 40:10. 12 Chr. 7:8,9, 30:21-25. n 7:8. Ez. 23:41. Am. 2:8. 6:4. o 1 Kings 10:21. 2 Chr. 9:20. Heb. wine of the kingdom. p Jer. 35:8. 51:7. Hab. 2:15,16. 15 # What shall we do unto the queen Vashti, according to law, because she r 5:4,8. s Gen. 43:34. Judg. 16:25. 1 Sam. 25:36,37. 2 Sam. 13.28. t 7:9. Harbonah. Or, eunuchs. Dan. 1:3-5,18, u Prov. 16:9. 23:29-33. Mark **Heb. good of countenance. tt Heb. which was by the hand of his eunuchs. y Prov. 19:12. 20:2. Dan. 2:12. 3:13,19. Nah. 1:6. 17. z Ex. 32:19,22, Rev. 6:16, Deut. 29:20. a Jer. 10:7. Dan. 2:2,12,27. 4:6, 7. 5:7. b 1 Chr. 12:32. Matt. 16:3. c Ezra 7:14. d 2 Kings 25:19. Matt. 18:10. Rev. 22:4. #Heb. What to do? 6:6. reasonable. (Note, 10-12.) V. 3-5. It is probable that the princes and by the queen in a more retired situation than the nobles from the several parts of Ahasuerus's im- nobles and people, and were kept separate from mense dominions, were entertained in rotation, the men by express appointment; which made the during six months, with the most studied and os-subsequent order of the king appear the more untentatious display of magnificence, of wealth, and liberality which could be conceived: and that V. 10-12. When the customs of the Persians afterwards all the citizens of Shushan, without relative to their women, especially the wives of distinction, were feasted for seven days in like their kings, are considered, this injunction of manner. Marg. Ref.-Note, Matt. 14:15-21.) Ahasuerus must appear highly improper and inV. 6. Marg. and Marg. Ref.-The beds.] On consistent. He sent seven of his chamberlains, these the guests sat, or reclined, at table. (Note,||(which so far was honorable to his queen;) comAm. 6:3-8.) manding her to appear in her royal attire, in orV. 7, 8. (Marg. Ref. o.) The absurd practice der that a number of princes and nobles, who of urging people to drink more strong liquor, than were heated with wine, might be gratified by a they are of themselves inclined to, has prevailed sight of her singular beauty! A reluctance therein all ages; though it is a most gross violation of fore to an exhibition, so contrary to the decorum common sense, freedom, and civility, as well as observed by her sex, became her rank and modof morality and religion. It seems to have been esty: but as the king was peremptory, and every devised and supported by drunkards, that the one must have known that she came at his com more sober part of mankind might be drawn in to mand; it was highly imprudent in her, to persist keep them in countenance, by a reluctant intox- in a refusal, which could terminate only in an ication. The regulation enjoined by the king || open contest and the most fatal effects. His anger was very necessary in the midst of so many in-was the more immoderate, because his blood was centives to intemperance; and his mind, being thus made known, doubtless prevented many disorders which otherwise would have been committed. heated with wine, which made his passion too strong for his reason.' Bp. Patrick. V. 13, 14. These wise men, being acquainted with the records of the kingdom, might be able to V. 9. It seems, that the women were feastedbring precedents, how former kings had acted hath not performed the commandment of sians and the Medes, that it be not the king Ahasuerus, by the chamberlains? altered, that Vashti come no more before 16 And Memucan answered before king Ahasuerus; and let the king give the king and the princes, Vashti the her royal estate unto another that is queen hath not done wrong to the king better than she. only, but also to all the princes, and to all the people, that are in all the provinces of the king Ahasuerus. 17 For this deed of the queen shall come abroad unto all women, so that they shall despise their husbands in their eyes, when it shall be reported, The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. 18 Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. Thus shall there arise too much contempt and wrath. 20 And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,)1 all the wives shall give to their husbands honor, both to great and small. 21 And the saying pleased the king and the princes; and the king did according to the word of Memucan: 22 For he sent letters into all the king's provinces, jinto every province according to the writing thereof, and to every people after their language, * that every man should bear rule in his own house, and that it should be published according to the language of every people. Heb. it pass not away. 8:8. 19 If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Per-Heb. her companion. Dan. 6:8,12,15,17. g1 Sam. 15:28. 1 Kings 2:32. i Eph. 5:33. Col. 3:18. 1 Pet. Heb. was good in the eyes of the king. 19. 2:4. Gen. 4:37. j 3:12. 8:9. Dan. 3:29. 41. k1 Tim. 2:12. Tit. 245 Heb. one should publish it according to the language of his people. 3:12. Acts 2.5-11. 1 1 Luke 16:8. under circumstances in any respect similar, ac- was published in the various languages, spoken cording to the laws and customs of the kingdom; through the immense empire of the Persians, that as well as to understand in general what was all might understand it, Ahasuerus's example was proper to be done in the present emergency. (virtually proposed for general imitation: so that Chr. 12:32.) And it was the king's manner, in all such matters, to confer with those who knew law and judgment.-The seven counsellors here mentioned had free access to the king, and were the first subjects in the kingdom. (Note, Ezra 7:14.) V. 15. Some suppose, that Ahasuerus was inclined to forgive Vashti, if it might stand with the honor of his government, and the laws of the realm. But others think, that he was disposed to divorce her, or otherwise punish her; but wished to proceed against her under color of law and justice. every husband was allowed to divorce his wife, if she disobeyed his command, even when evidently foolish and unreasonable! But whether pride, resentment, policy, or lust, predominated in the councils of Ahasuerus, may remain uncertain: but the Lord was thus making preparation for defeating Haman's diabolical project, long before it ever entered into his heart, and before he arrived at the height of his power and prosperity. (Notes, 3: 6-15. 8:8. Ps. 75:10. Ez. 38:10.) It should be published, &c. (22) Marg.-'The 'decree runs in the Hebrew, "That every man 'should bear rule in his own house, and speak in 'the language of his people:"... that is, he should give his commands in his own language, which every one was bound to learn.' Bp. Patrick. It is, however, evident, that great care was taken in all these decrees, that they should be circulated in each province in the language of that province, that all might understand them. (3:17. 8:9.) How important then is it, that the word of God should be translated into every language, and circulated in that language which is best understood in every land! and that all, without exception, should be offered them in the vulgar tongue, in every country. V. 16-18. Memucan is mentioned last of the seven counsellors: and it is supposed he was the youngest, or last in order on some account; and that he was required to give his opinion first, that he might not previously be biassed by the sentiments of his seniors or superiors. It is uncertain, whether Memucan really deemed the queen's disobedience a dangerous precedent, while it remained unpunished; or whether be paid court to the king, by counselling him to follow his own humor, and by suggesting a plausible reason for so doing. (Notes, 2 Sam. 14:6-22. P. O. 1-20.) He, however, argued that the queen's rank, and the notoriety and pertinacity of her disobedience, would encourage other women to despise the persons and authority of their husbands; which contempt in the women would excite the wrath of the men, and thus destroy domestic subordination|| No extent of possessions or dominion can satisand peace. Yet if husbands had been careful not fy the human heart, and give contentment or felito act contemptibly, or to give foolish and improp-city even in this present life. Cares, fears, and er commands, they might have ruled by reason and affection, without either such fatal consequences, or violent measures. But despotism in civil government leads to despotism in domestic life: men imagine, that there is no way to rule, but by force and terror; and thus the superior relations become tyrants, and the inferior, slaves, submitting by constraint, without either conviction or affection. V. 19-22. By this irrevocable edict, which 628] PRACTICAL OBSERVATIONS. V. 1-12. temptations are augmented by every accession; the power of doing good or harm is enlarged, and alas! the latter is generally chosen. But "to whom much is given, of him will much be required" by the great Proprietor, who is continually saying to monarchs, as well as to subjects, "Give an account of thy stewardship; for thou mayest be no longer steward."-Ostentatious generosity and magnificence, for a man's own honor and glory, that his wealth, bounty, and taste may be admir |