ed and applauded, is a common idolatry of the ing the reign of haughty resentment; and all pargreat and noble: and, except grace prevail in the ties forget their reciprocal interests and duties, heart, self-exaltation and self-indulgence, in some till their reputation and peace receive such form or other, will be the ruling principles. But || wounds, as can seldom admit of a complete cure. indeed the honor of every endowment, possession,-Let it also be specially noted, that superiors, or achievement, of created beings, belongs solely in all cases and circumstances, should be careful to the underived, unchangeable Creator: his glo- not to command what may reasonably be disobeyry, in our own true felicity and that of our fellow-ed; for this must weaken their authority, and creatures, should be our great end in every ac- prove a temptation to those over whom they rule: tion; and all other considerations ought to be yet inferiors ought never to persist in a refusal, subordinated to it, and regulated by it.-But if except when it is really a point of conscience the feast of an earthly monarch, when he would towards God. (Notes, Rom. 13:1–7.) "shew the riches of his glorious kingdom and the V. 13-22. honor of his excellent majesty," was so magnifi- There would be safety in the multitude of councent; what will be that feast, which the King of sellors, if men did but welcome plain-dealing; and kings has prepared, to "shew the riches of his if the counsellors of princes did not generally conglorious kingdom, and the honor of his excellent sult their inclinations, rather than their interests. majesty," "to the praise of the glory of his grace," -Domestic subordination doubtless ought to be in heaven, for ever and ever! There will be un-preserved; and the wife ought to honor and obey fading splendor, inexhaustible abundance, and her own husband: yet surely this may be effected unalloyed pleasures, without interruption or sati- by other means, beside severe laws, divorces, and ety; and without danger or fear of excess: nor measures more pernicious, than the evil which will there arise the least discord to mar enjoy- they are intended to remedy! Regard to mutual ment, through all the ages of eternity. "All things interest, comfort, and reputation, serves to keep are ready" for this feast; sinners without excep- the world in tolerable order: the prudence and tion are invited: may we accept the gracious in- affection of the husband will do great things, vitation; seek and find the wedding-garment; and where properly exercised: the general regard, sit down at the marriage-supper of the Lamb!- which the more decent members of the commuBut in all other feasts, the pleasure is greatly al-nity have to the precepts and authority of God, loyed, and soon palls; and too generally they has considerable effect true grace radically cures prove unfavorable, not only to wisdom and piety, that evil, from which domestic discord arises: and but even to present comfort and advantage. Sel- in deplorable cases where the peace of society is dom do any frequent them, without being led into materially violated, the magistrate may properly some degree of excess, injurious to their strength interpose. All other evils arising from this source of body and vigor of mind. They are scenes of may better be tolerated, than to attempt a remetemptation, suited to excite man's various evil dy, by making the men tyrants, and the women propensities. The enemy of souls will be sure to slaves: while it is evident that the former fail as avail himself of the unguarded moments, especial- much, and commonly far more, in the duty of ly of such as are in reputation for wisdom and their relation, than the latter. Nor should even piety; and he has artfully prevailed to render it the interests of kingdoms be promoted, were it creditable, for men to become tempters of each possible, by evident injustice.—The example of other to intemperance: so that few public enter- the great has a very extensive effect, and they tainments, even among professed Christians, are are the more deeply concerned, not to exhibit a conducted by such good rules as this heathen feast. pernicious pattern to their inferiors: but human But real Christians must not only shun such policy sometimes overshoots its mark; and to prescenes, and separate from those who frequent vent the effect of one injurious precedent, forms them; but likewise, by warnings and exhorta- || another of still more fatal tendency. Let us then tions, endeavor to preserve their brethren from keep to the rule of God's word, and it will guide sin: and if, by this conduct at their own tables, the humble, obedient believer through all these they incur the censure of being penurious; "the labyrinths; and be "a lantern to his feet, and a poor, whom they always have with them," afford light unto his paths." Let us be upon our guard them a fair occasion of refuting the slander. In- against every incentive to our passions; watching deed, that will go very far in hospitality to the and praying against wrath, pride, and self-will, as indigent, which is quickly wasted by pampering well as sensual indulgence. Let us learn to brithe luxury of the affluent. (Note, Luke 14:12- dle our tempers; to conquer by yielding; and to 14. P. O. 12-24.)-Seasons of peculiar festivity "leave off contention before it be meddled with." often terminate in vexation. Wine and jovial And let us rejoice that the Lord reigns, and will company elate the mind, add strength to the pas-over-rule all the madness and folly of mankind, sions, and stun the voice of reason and conscience. On such occasions caprice generally dictates the conduct; unreasonable claims are started, or projects formed; and the eagerness of men's spirits ill brooks contradiction or affront, while it dis- CHAP. II. V. 1. When the vehemency of poses to give them. Thus anger is excited and the king's anger subsided, his affection for Vashti exasperated; and discords, revenge, duels, and revived; and probably he was sensible, that he had murders, are the frequent consequences of pleas- acted with precipitation and severity, and had urable meetings! Propriety and decorum are also done her injustice. But with all his power and often disregarded; the respect and attention due authority, he could not again receive her into fato relatives are forgotten; improper requisitions vor, without violating a fundamental constitution are made, by which contempt and imprudent op- of the Persian government; which required that position are excited; affection is suspended, dur- || no edict, which the king had once established.

for the purposes of his own glory, and the safety and felicity of his believing, obedient people.

NOTES.

d

2 Then said the king's servants, that ministered unto him, Let there be fair young virgins sought for the king:

3 And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of 'Hege the king's chamberlain, keeper of the women; and let their things for purification be given them:

4 And let the maiden which pleaseth the king, be queen instead of Vashti. And the thing pleased the king; and he did so.

5 ¶ Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;

k

6 Who had been carried away from Jerusalem, with the captivity which had been carried away with. Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. 7 And he brought up "Hadassah,

should be reversed. The fatal effects of this absurd policy will be sufficiently illustrated, in the sequel of this narrative. Under color of ascribing infallibility to the sovereign, and thus flattering his pride; this restriction perpetually exposed him, in his unguarded hours, to be deluded into the most pernicious measures; and would not so much as allow him to remedy the injustice, or impolicy, into which he had been betrayed, when reflection and experience had made him sensible of his errors. (Notes, 8:3—13. 9:1-16. Dan. 6: 12-17.) And this was the more absurd and dangerous in its nature and effects, if they may be depended on, who inform us, that the Persian monarchs, and their counsellors, commonly framed their edicts at feasts, and when they were drinking. (Note, 3:12-15.)

that is Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, P took for his own daughter.

8 So it came to pass, when the king's commandinent and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of a Hegai, that Esther was brought also unto the king's house, to the custody of Hegai, keeper of the women.

r

9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens which were meet to be given her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women.

10 Esther had not shewed her people nor her kindred: " for Mordecai had charged her that she should not shew it. 11 And Mordecai walked every day

king could not legally reverse the decree which he had signed and sealed; yet he might put to death the counsellors, who induced him to ratify it. (Notes, 7:7-10. 8:8. Dan. 6:24.)

V. 5-7. Mordecai, though a Benjamite, is repeatedly called the Jew: for the whole nation was now called after Judah. (Notes, Gen. 49:810. 2 Kings 16:6.)—Some of Mordecai's ances tors, (probably Kish,) had been carried to Babylon with Jeconiah; (Note, 2 Kings 24:8—16.) and the family afterwards settled at Shushan. But it seems that they were diminished in number, or impoverished: so that Mordecai's own cousin had been left an orphan; and he, being older than she was, had brought her up, and in all respects behaved as a father to her. Her Jewish name was Hadassah, but the Persians called her Esther.The conjectures of several learned men concerning her, taken from rather a slight similarity of names between her and the wives of some of the Persian kings, mentioned in Pagan historians, seem entirely groundless; as the dissimilarity of character, and indeed all other circumstances, vastly preponderate against them.

V. 2-4. (8-14. Note, 1 Kings 1:1-4.) It is uncertain, whether this was the project of the seven counsellors before mentioned; (Note, 1:16 -18.) or of some other servants, who more immediately ministered to the king's pleasures. It seems, however, to have been devised, in order to prevent him from thinking any more of Vashti, whose restoration to favor must be guarded V. 8-10. As Mordecai was so scrupulous in against, for the safety of those who had counsel-respect of Haman, (Notes, 3:2-5.) it has been led the king to exercise so great severity against wondered, how he could consent to Esther's beher: for, if he had been greatly desirous of Vash-coming the wife, or concubine, of a heathen ti's company, the law of the Medes and Persians would scarcely have prevented him from recalling her. This will appear by the following instance: Cambyses, king of Persia, having conceived a violent passion for his own sister, inquired of his counsellors whether it was lawful for him to marry her? And they, dreading the effects of his resentment if they opposed his will, answered, that there was no law in Persia, by which a man was allowed to marry his sister, but that it was lawful for the king of Persia to do what he pleased.—It must also be noted, that though the 630]

prince, contrary to the law of Moses. But it does not seem to have been left to the choice, either of Mordecai or of Esther. By a public edict, the most beautiful virgins were selected from all parts of Ahasuerus's dominions; and it would have been unavailing, as well as dangerous, to have opposed the persons employed in this business. "The word we translate "was brought," may be rendered was taken; and that by force, as the word sometimes signifies; and as the former Targum here explains it, She was brought by violence.' Bp. Patrick.-If Esther

12 ¶ Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odors, and with other things for the purifying of the women;)

13 Then thus came every maiden unto the king; whatsoever she desired was given her, to go with her out of the house of the women, unto the king's house.

14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines: she came in unto the king no more, except the king a delighted in her, and that she were called by name.

b

[Practical Observations.] 15 ¶ Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favor in the sight of all them that looked upon her.

the

16 So Esther was taken unto king Ahasuerus into his house royal in tenth month, which is the month Tebeth, in the seventh year of his reign.

17 And the king loved Esther above all the women, and she obtained grace and † favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen in stead of Vashti.

18 Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts according to the state of the king.

19 And when the virgins were gathered together the second time, then Mordecai' sat in the king's gate.

20 Esther had not yet shewed her kindred, nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him.

n

21 In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus.

22 And P the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai's name.

8

23 And when inquisition was made of the matter, it was found out: therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king. Or, kindness.

Heb. before him.

m 10.

n 6:2. Bigthana.

414.1 Sam. 2:8. Ps. 75:6,7. 113: || Heb. threshold.

7,8. Ez. 17:24. Luke 1:48-52.

h 1:3-5. Gen. 29.22. Judg. 14:
10-17. Cant. 3:11. 5:1. Matt.
22:2. Luke 14:8. Rev. 19:9.
Heb. rest.

i 9:22. 1 Sam. 25:8. Neh. 8:12.
Rev. 11:10.

k 3.4.

1 21. 3:2,3. 5:13.

o 2 Sam. 4:5,6. 16:11. 1 Kings
15:25-27. 16:9. 2 Kings 9:22
-24. 12:20. 21:23. Ps. 144:10.
p Ec. 10:20. Acts 23, 12-22.
q 6:2. Rom. 11:33.

r Phil. 2:4.

s 5:14. 7:10.

Gen. 40:19,22. Deut. 21:22,23. Josh. 8:29. t 6:1,2. Mal. 3:16.

favored concubine of the king, residing in his palace a considerable time before she was publicly made and crowned queen, which was in the tenth month of the seventh year of his reign. V. 18. Marg. Ref.-Note, 1-3.

had made known her nation, it might have interfered with her advancement to the rank of queen, as the Jews were generally despised; but she could not have avoided becoming one of Abasuerus's concubines. Polygamy was connived at, by the Mosaic law; so that the situation of a V. 19, 20. It is probable, that a number of concubine was not deemed dishonorable, or un-virgins had been collected before Vashti was lawful: and in her peculiar circumstances, the made queen; in relation to which it is here said, ritual law of not giving their daughters to those "When the virgins were gathered together the of another nation, might not be thought obliga- || second time."-About this time Mordecai seems tory. The conduct of Providence, however, to have been appointed to some station in the should be chiefly noticed; though it does not ap-service of the king: and the historian appears pear that either Mordecai or Esther could have acted otherwise, if they had been inclined.

merely to have intended to connect the account of Mordecai's discovery of the treason, (21-23.) V. 11-14. Marg. Ref.-P. O. 1—14. with Esther's advancement to be queen, as inV. 15-17. About four years were spent, be- troductory to the subsequent narrative.-Esther, fore another queen was chosen instead of Vashti: after her high preferment, still continued as at(1:3.) so long a time had been employed in col- tentive to Mordecai's command, as she had been lecting the virgins from all parts of Ahasuerus's before; out of gratitude for his kindness, and dominions, and in other preparations which were confidence in his wisdom, piety, and affection. thought requisite.-Ezra obtained his commis- A rare example of virtue, that she should be so sion in the former part of this same year, if Ar- 'observant of him, when she was a queen: for taxerxes were the same as Ahasuerus: (Note, most forget what they were, when they are un Ezra 7:6-10.) and they who think, that Arta-expectedly grown very great.' Bp. Patrick. xerxes granted the desire of Ezra, through Es- V. 21-23. Many conjectures have been ther's influence, suppose that Esther had been the formed of the cause of this conspiracy, and the

manner in which it was discovered; but curiosity || equity, and conscience; when domestic comfort, alone is concerned in such inquiries, which after all end in uncertainty. It suffices for us to know, that a conspiracy was formed; that Mordecai detected it, and, by informing Esther, conveyed the intelligence to the king, that the criminals were convicted and executed; and that the account of it was written in the records of the kingdom. The transaction itself was nowise un-sults even the enjoyment of this present life, who common; but the event shewed the hand of God in it, in a most remarkable manner, and for the nost important purposes. (Notes, 6:) Here 'we may see the infelicity and the danger of the 'most potent persons. The life of a great king 'depending on the fidelity of one single person, 'whose service was neglected by the court; though 'a memorial was made of it.' Pellicanus in Bp. Patrick.

PRACTICAL OBSERVATIONS.

V. 1-14.

V. 15-23.

relative duties, and the natural rights of mankind; when even reputation, interest, and health; when life, and the immortal soul itself, are habitually sacrificed to such a base and hateful idol! Yet after a prostituted ingenuity has done its utmost, disappointment, vexation, and loathing must ensue: and that man most wisely conmost exactly obeys the precepts of the divine law. We ought also to be thankful for revelation, which is needful to teach us how to act in the common affairs of life. But without the supernatural teaching, inclining, and assisting influence of the Holy Spirit, men will not pay a due regard to that revelation: for, with the Bible in their hands, numbers deviate at least as widely from reason and scripture, as even the Persian monarchs did; except, as the want of power, and the laws of the land, restrain their licentiousness. For these laws indeed, and for many other adResolutions formed anger, and executed vantages, we have great cause to be thankful: without deliberation, make work for bitter rec- and especially, that the children of Britons are ollection and repentance. A wise man there- not liable to be forced into the Seraglio of any fore will not proceed even to punish the guilty, licentious ruler. Yet, alas! after all, who can till passion has subsided and reason resumed her bear steadily to contemplate the corrupt state of sway. The depravity of our nature, and the our favored nation, in this respect, without a mixfallibility of our judgment, render it indispensa-ture of shame, indignant regret, and consternable to our interest and happiness, that we should tion? be allowed to change our sentiments and conduct, and correct our mistakes. Our gracious It is peculiarly useful to consider the providenGod has mercifully placed us under a dispensa- tial conduct of God fulfilling his wise, faithful, tion, which admits of this: and though many pain-righteous, and merciful purposes, in the midst of ful effects must follow from transgression, we the extravagances occasioned by the mad passhall not be ruined by it, if we avail ourselves of sions of wicked men. He "careth for his people," this provision. (Ez. 18:30.) But while pride and he is "the father of the fatherless:" orphans and obstinacy seem to arrogate infallibility, and are often peculiarly favored in his providence, to to aspire to a dignity incompatible with fallen encourage us to intrust our children to his care nature; they forfeit the real advantages of our while we live, and when we are about to die and situation, and leave a man without redress, ex- leave them.-It is our duty, in some cases, if we posed to all the fatal consequences of every false are able, to provide for the orphan children of step. No one, however, should be too proud, to our near relations; and by so doing, men often confess that he has been mistaken: and as this provide for their own comfort and safety, and for would preclude the absurdity of human laws, their families also.-The Lord not only confers which must never be repealed or reversed; so it personal and mental endowments, and enriches would strike at the root of that self-justifying, the soul with wisdom and grace; but he gives pertinacious temper, which induces sinners to favor likewise: and, notwithstanding prejudices, neglect the gospel, and go on in sin. But even and general contempt, he can, when he pleases, when men are in some measure made sensible of secure to his people the most endeared affection their folly and iniquity, new projects, amuse- of those who know him not. If wealth or kingments, and gratifications are devised, to silence doms were good for them, they would certainly conscience, and to carry them forward without have them; but prosperity too generally feeds uneasiness in the broad road of ungodliness.- the distempers of corrupt nature, and poverty The servants of mighty monarchs, though them- and obscurity are more advantageous. Even selves princes and nobles, have often stooped to those high stations, which some few believers be pimps and parasites, in order to support their occupy for the good of their brethren, will be present authority, to purchase impunity for past their cross, if not their snare; and their comforts crimes, or to procure future and still greater pre- must flow from the same source, and be of the ferment! (P. O. Gen. 12:10-20, latter part.) same nature, with those of the poorest Christian; But how degrading is it to our rational nature, and are generally in more scanty measure.-We that numbers of able men of superior rank, as ought, however, to be passive in the Lord's hands; well as of inferior station, should exert all their and only be careful to avoid sin, and to perform ingenuity and assiduity, in enabling an individual our duty, in whatever station we are placed.more devotedly to pamper those "fleshly lusts Our profession of religion, and many things rewhich war against the soul!" Even reason, (not lating to it, must often be regulated and timed to say religion,) if her voice could be heard, according to circumstances; so that we not only would command men to moderate and restrain need to regard the advice of wise and experienced their passions, and to teach them submission by Christians, but daily to ask for that wisdom which habituating them to brook denial. But the high- is from above, or we shall be liable to perpetual er human beings are advanced in authority, the mistakes.-It is a singular proof that men have lower they too generally sink into the most ab- obtained a good measure of that wisdom, when ject slavery to their sensual appetites: as if their unexpected prosperity and favor leave them superiority were intended merely as a medium humble and teachable, attentive to every relative for the more unrestrained licentiousness, and to duty, grateful to benefactors, and disposed to enable them to be avowed in those excesses, listen to prudent and pious counsellors.-No men which inferior libertines indulge with a more de- are exposed to so great danger, from treachery, cent reserve!-How low is our nature sunk, resentment, and ambition, as absolute monarchis: when these are the leading pursuits, and the and their servants, when really attached, often highest felicity, of many millions of rational crea-confer obligations upon them, which they never tures! when every consideration of decency, can adequately compensate. But the servant of

FTER these things did king Ahasuerus promote Haman, the son of Hammedatha the Agagite, and advanced; him, and set his seat above all the princes that were with him.

2 And all the king's servants, that were in the king's gate, bowed, and rev-on Mordecai alone; for they had shewed 6 And he thought scorn to lay hands erenced Haman: for the king had so com- him the people of Mordecai: wherefore manded concerning him. But Mordecai Haman sought to destroy all the Jews, f bowed not, nor did him reverence. that were throughout the whole kingdom Ex. 1:17. Matt. 15:2,3.

God must be faithful to every trust, and watchful|| kneeled down and fell prostrate before Haman," for the safety and interest of those who employ ||or, they worshipped him: and perhaps the two him: and though he seem at present neglected, he may be remembered hereafter. However, his conscientious and upright conduct is registered in heaven, and will be graciously rewarded by his God, when all his enemies shall be driven into utter destruction. (Note, Ec. 9:13-18. P. O. 11-18.)