at the gates, that there should no burden || them, and plucked off their hair, and
be brought in on the sabbath-day.
made them swear by God, saying, Ye
shall not give your daughters unto their
sons, nor take their daughters unto your
sons, or for yourselves.

22 And I commanded the Levites,
that they should cleanse themselves, and
that they should come and keep the gates, 27 Shall we then hearken unto you
to sanctify the sabbath-day. Remem- to do all this great evil, to transgress
ber me, O my God, concerning this also, against our God, in marrying strange
and spare me according to the great-wives?
ness of thy mercy.

23 In those days also saw I Jews the son of P Eliashib, the high priest,
b that had married wives of Ashdod, of was a son-in-law to Sanballat the Ho-
d Ammon, and of Moab:
ronite: therefore I chased him from

Heb. people and people. 11 Kings 11:1-8.
Zeph. 3:9.

hallowing the sabbath, may fairly be questioned.
V. 19. Some of my servants, &c.] (Notes, 4:||
16,18-23. 5:14-18.) Nehemiah could place
more dependence in this case on his own attend-
ants, than on the porters appointed by the nobles
and rulers of Judah; who probably countenanced
this profanation, in order to indulge their luxury

31 And for the wood-offering, at times || appointed, and for the first-fruits.

z 10:34.

member me, O my God, for good.

a 14,22. Ps. 25:7. 106:4. Luke 23:42.

2:1-16.)-Among the other examples of his im- disregard the divine law, and many human insti-
partial severity, he banished the grandson of Elia-tutions obligatory on others; magistrates and re
shib, who had married the daughter of Sanballat. formers need courage and resolution, as well as
(Notes, Lev. 21:7-15.) Josephus relates that impartiality and integrity. Our grief, for the
this young man was named Manasseh, and that sins which we witness, should stimulate us to op-
at his instance Sanballat and the Samaritans built pose them strenuously, according to the duty of
their temple upon mount Gerizim, in opposition our station, and not induce us to yield to unmanly
to that at Jerusalem; at which he officiated, in despondency. It is not expedient, that magis-
some measure, according to the ritual appoint-trates or ministers should be long absent from
ments of Moses. Hence schism, emulation, and their respective charges: for "one sinner" will
rancorous enmity between the two nations, were often take advantage of their absence, to "de-
perpetuated to future ages. The authority, which stroy much good;" and by example, insinuation,
Nehemiah exercised over the priests, even the and influence, to subvert their most useful regu-
chief of them, aud in requiring the ministers of lations, and to render their designs abortive.-
religion to attend to their several duties; as well Few ministers are willing, during any length of
as over the people, requiring them to render the time, to labor in their ministry, under the pres-
priests and Levites their dues; is no where ex- sure or the prospect of indigence; but most of
pressly enjoined on governors, or kings, in the them will turn to more profitable occupations: so
Mosaic law: yet as this exercise of authority was that depriving the clergy of a suitable mainten-
entirely limited to the things which God had com- ance forms one of Satan's projects, for causing
manded; he performed a good and acceptable the house and ordinances of God to be forsaken.
service, and properly improved his talents. Pious magistrates should peculiarly attend to this:
(Notes, 2 Chr. 29:3-5. 30:12.)
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.

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.

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 senti-
ments, 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 succeed-
The children readily imbibe
ing generations.
the principles of the infidel or ungodly parent,
and soon forget the very language and appear-
ance 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

B. C. 428.

ESTHER.

this is the most important part of her charge, and most of all calls for assiduity, prudence, and circumspection. (Note, 2 Tim. 1:3-5. P. O. 3:10 -17.)-In opposing fashionable and reputable vices; conclusive arguments, vehement expostulations, apposite exa.nples, awful declarations of the wrath of God, and solemn engagements, may have the proper effect upon some: but the magistrate must often use more vigorous measures. He must disgrace, punish, and chase away the ringleaders in iniquity, without respect of persons or families: and severity to a few will prove mercy to many. But in every thing the word of God must be our rule; the love and fear of God, our principle; and his glory, in the prosperity of his cause and the welfare of his people, our great

object. Whilst we labor in this manner, we must expect the enmity and opposition of a wicked world: but we may go on with confidence in the spirit of faith and prayer. We may humbly hope, that the Lord will "remember us," and "not wipe out our services;" that he will "spare us according to the greatness of his mercy," accept both our persons and our defective endeav ors to glorify him: and if he "remember us for good," that will be a sufficient recompense and happiness for ever: while those who impenitently sin against him, and especially such as disgrace a sacred character and office, will be remembered for evil, to their everlasting shame, confusion, and destruction, except timely and deep repentance 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

TOW it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned from India even unto Ethio

a Ezra 4:6. Dan. 9:1.

NOTES.

b 8:9. Is. 18:1. 37:9.

CHAP. I. V. 1, 2. It is evident, that the events recorded in this book, took place, after the complete establishment of the Persian empire; for Shushan was the royal city of Persia. (Note, Neh. 1:1. Dan. 8:2.) But various have been the opinions of learned men, concerning the Persian king, who is here called Ahasuerus. I am, however, fully satisfied with the arguments of||

2 That in those days, when the king Ahasuerus sat on the throne of his which • Shushan the was in kingdom, palace, Dan. 6:1.

d 2 Sam. 7:1. 1 Kings 1:46.
Dan. 4:4.

e 2:3. 3:15. 4:16, 9:12-15. Neh 1:1. Dan. 8:2.

Dean Prideaux: and consequently suppose Ahasuerus to have been Artaxerxes Longimanus, who commissioned both Ezra and Nehemiah. The extent of his dominions, his liberality, and his kindness to the Jews, favor the supposition. (Notes, Ezra 7:1-5,11-26. Neh. 1:1. 2:5,6, v. 6.) The Septuagint translation calls him Artaxerxes, and Josephus calls him Artaxerxes Longimanus. See Prideaux's Connection, printed 1749, v. i. p.361–364.

5 And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king's palace;

6 Where were m white, green, and + blue hangings, fastened with cords of fine linen and purple to silver rings, and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black marble.

12 But the queen Vashti refused to come at the king's commandment tt by his chamberlains: therefore was the king very wroth, and his anger burned in him. [Practical Observations.]

b

z

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:

7 And they gave them drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in 14 And the next unto him was Carabundance, 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.
j Ps. 76:1-4. 145:5,12,13. Dan.
2:37-44. 7:9-14. Matt. 4:8. 6:
13. Rom. 9:23. Eph. 1:18. Col.
1:27. Rev. 4:11.

k 1 Chr. 29:11,12,25. Job 40:10.
Ps. 21:5. 45:3. 93:1. Dan. 4:36.
5:18. 2 Pet. 1:16,17.
Heb. found.

12 Chr. 7:8,9, 30:21-25.
m Ex. 26:1,31,32,36,37.
† Or, violet.

n 7:8. Ez. 23:41. Am. 2:8. 6:4.
Or, of porphyre, and marble,
and alabaster, and stone of
blue color.

o 1 Kings 10:21.
Dan. 5:2-4.

2 Chr. 9:20.

Heb. wine of the kingdom.
Heb. hand.

Jer. 35:8. 51:7. Hab. 2:15,16.
P
q John 2:8.

15 # What shall we do unto the queen Vashti, according to law, because she

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 afterwards all the citizens of Shushan, without distinction, were feasted for seven days in like manner. (Marg. Ref.-Note, Matt. 14:15-21.) V. 6. Marg. and Marg. Ref.--The beds.] On these the guests sat, or reclined, at table. (Note, Am. 6:3-8.)

V. 10-12. When the customs of the Persians relative to their women, especially the wives of their kings, are considered, this injunction of Ahasuerus must appear highly improper and inconsistent. He sent seven of his chamberlains. (which so far was honorable to his queen;) commanding 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 heated with wine, which made his passion too thus made known, doubtless prevented many dis-strong for his reason.' Bp. Patrick. orders which otherwise would have been committed.

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 feasted||bring precedents, how former kings had acted

[627

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.

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

e Acts 18:14. 25:10. 1 Cor. 6:7, 8.

f 2 Sam. 6:16. Eph. 5:33.

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.
Heb. her companion.

Dan. 6:8,12,15,17.

g1 Sam. 15:28. 1 Kings 2:32. * Heb. it be good with the king.h Deut. 17:13. 21:21.

21. 3:9. 8:5.

† Heb. from before him.

i Eph. 5:33. Col. 3:18. 1 Pet.
3:1-7.

Heb. was good in the eyes of

the king. 19. 2:4. Gen. 41:37. j 3:12. 8:9. Dan. 3:29, 4:1. k 1 Tim. 2:12. Tit. 24.5

Heb. one should publish it according to the language of his people. 3:12. Acts 25-11. 1

1 Luke 16:8.
Cor. 14:19,20.

was published in the various languages, spoken through the immense empire of the Persians, that all might understand it, Ahasuerus's example was (virtually proposed for general imitation: so that 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.)

under circumstances in any respect similar, ac-
cording to the laws and customs of the kingdom;
as well as to understand in general what was
proper to be done in the present emergency.
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 men-
tioned 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 in-
clined 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.

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