B. C. 451. ESTHER. of Ahasuerus, even the people of Morde-in all the provinces of thy kingdom; and their laws are diverse from all people, neither keep they the king's laws: therefore it is not for the king's profit to suffer them. cai. [Practical Observations.] 7 ¶ In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar. 8 8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad, and dispersed among the people, o Neh. 2:1. p 1:3. 2:16. q 9:24-26. P: 16:33. Ez. s Lev. 26:33. Deut. 4:27. 30:3. they did not approve of his singularity, by which he seemed to reproach their compliance. 9 If it please the king, let it be written that they may be destroyed; and I will + pay " ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries. t Ezra 4:12-15. Acts 16:20,21. *Heb. meet, or equal, for the † Heb. to destroy them. year; whereby almost a whole year intervened between the design and its execution; and gave time for Mordecai to acquaint Esther with it, and for her to intercede with the king, for the revoking or suspending his decree, and disappointing the conspiracy.' Bp. Patrick. (Note, Prov. 16:33.) pleased God, so to order it, that the day which had the favorable token, was above eleven months V. 6. A wise man would have treated this in-distant. Haman's superstition was such, that be formation with neglect: and, had he even thought did not venture to execute his design till that that Mordecai's conduct was the effect of pique, time came: though it can hardly be supposed, pride, malice, or insolence, he would have left but he must have perceived, that many things him to his humor. But Haman was a man of a might occur to prevent the execution of his inweak and vain-glorious mind, and intoxicated tentions. The king might change his mind, or with prosperity, as the whole history shews. Be-might die; or the Jews might take refuge in other ing therefore fired with indignation, that these countries, or make such preparations for their honors were refused him by one so greatly his own defence, as to render the attempt most perilinferior, and having understood that the refusal ous, and the success of it very hazardous.-The was dictated by principles, which were common event shewed the vanity of his oracles or auguries, to all the Jews; he considered the whole nation and illustrated the doctrine of a particular prov as his enemies, and determined, if possible, to idence over all the affairs of men, and the care involve them all in one common destruction. of God over his church. This whole business was governed by a wonderful providence of God, (Note, Ps. 83:1-4.)--The ancient enmity of an Amalekite seems also to have revived; and per- by whom these lots were directed, and not by haps he meant to revenge the quarrel of his na-the Persian gods, to fall in the last month of the tion, as well as the affront which he had received from Mordecai. His rank and authority, and his unbounded influence over Ahasuerus, emboldened him to expect success in the daring attempt. His self-importance made him think it a mean revenge, to crush an individual who had offended him: and his pre-eminence seemed only to suggest V. 8, 9. Haman does not seem even to have the idea of being able to do more mischief, and diffuse more extensive misery, than an inferior mentioned to Ahasuerus the name of the people, could have done. His diabolical ambition and whom he purposed to extirpate; supposing that cruelty thirsted for the extirpation of the whole they would be sufficiently known from his depeople of the Jews at one blow; at least all of scription of them. He probably acted as primethem who dwelt in the immense kingdom of Per-minister under the king, who, like most of those sia, including those in Judea, which was a prov-eastern monarchs, giving himself up to his pleasince of that kingdom. (Note, Ezra 2:1.) Itures, left the management of his affairs almost may therefore fairly be concluded that the device entirely to him. Indeed the ascendency of Haman was so absolute, that none of the other counwas not his own; but was suggested by that ambitious spirit, who aspires to be "the god of this sellors seem to have been advised with in this world," who has been "a murderer from the be- most important matter; and probably the propoginning," and whose enmity to the "Seed of the sal was made and consented to, while the king woman," to Christ and his church, is communi- was heated with wine. (Note, 2:1.)—The laws cated to all his children. In this view, it was a and customs of the people of God were indeed plan worthy of the vast capacity, enmity, malice, diverse from those of any other nation: but there ambition, and desperation of that arch rebel is no proof, that they refused obedience to the against his Maker. (Notes, Gen. 3:14,15. Matt. laws of Persia, except as Mordecai refused to worship Haman; for we do not find that the 4:1,2. John 8:41-47, v. 44.) kings of Persia required them to worship idols, or even forbad them to observe their sabbaths, festivals, and ceremonial institutions.-It does not appear from the narrative, that the horrible cruelty and injustice of the proposal at all startled the king! Indeed Haman seems to have been more apprehensive, that he would object to the He therefore impolicy of diminishing the revenue, by decreas ing the number of his subjects. offered the king ten thousand talents of silver, (about four millions sterling, if reckoned according to the talent of the Jews' Tables,) by way of compensation for the loss. But it seems, that he meant to indemnify himself out of the property of the massacred Jews: and he would engage to raise the sum at once from the execution of his V. 7. Esther had now been queen five years; yet her nation and kindred had not become publicly known: for Haman did not suspect that the queen was a Jewess, or that Mordecai was her near relation. (Note, 7:6.) Had Mordecai been ambitious of preferment, no doubt he would have counselled Esther to make known her kindred, when she was first in high favor: but he seems to have foreseen, that she was advanced for some future service to her people, for which she ought to reserve herself. (Note, 4:13,14.)--The word "Pur" signifies the lot. Haman, having formed his project, inquired of his idols, according to his own superstition, by casting lots what day would be most propitious to its execution: for he made himself sure of the king's concurrence! and it X 10 And the king took his ring from|| his hand, and gave it unto Haman, the son of Hammedatha the Agagite, the Jews' enemy. 11 And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee. 12 Then were the king's tscribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded, unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province, according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written,|| and sealed with the king's ring. project; which would, as he pretended, be more than equivalent to all present or subsequent disadvantages. 'He intended not to pay one far"thing of it himself, it being easy to raise it out of 'the spoil of the Jews' goods.' Bp. Patrick. Those who were employed in executing the bloody decree, were required "to take the spoil of them for a prey;" (13) out of which he would require them to pay a certain proportion to "those who had the charge of the business" of collecting the revenue, to bring it into the king's treasuries." 13 And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 14 The copy of the writing, for a commandment to be given in every prov ince, was published unto all people, that they should be ready against that day. 15 The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed. c 8:10,14. 2 Chr. 30:6. Job 9:25. | g 8:13,14. d 1 Sam. 15:3. 22:19. e 9:12-14. Jam. 2:13. h Prov. 1:16. 4:16. Am. 6:6. John 16: 20. Rev. 11:10. k 4:16. 8:15. Prov. 29:2. to encourage them, it seems probable, that they were allowed to take the whole spoil of the Jews to themselves as a prey. That his meaning might not be mistaken, he caused the edict to be drawn up with a remarkable repetition, and almost in the style of modern law; and the inhabitants of every province were expressly commanded, "to destroy, kill, and cause to perish," all the Jews, even old men, and women, and children, in one day.-When this strange and most horrid decree was published, it caused much perplexity and consternation, not only to the V. 10, 11. Without considerable knowledge Jews, but to all considerate men, especially at of the human heart, and the history of mankind, Shushan: for they could not but tremble for we shall find a difficulty in conceiving, how any themselves, when they perceived what a bloody prince could be induced to consent to so horrid tyrant had possession of authority; and they must and pernicious a proposal, without objection or foresee, that terrible effects would follow from hesitation. It would be absurd to assign a reason such a mad and rash attempt, which would renfor so infatuated a measure. But when an arbi- der an immense number of people desperate, and trary monarch has become the dupe of a wicked drive them to the most furious courage in their favorite; it has always been observed, that the first own defence. Perhaps some of them were reobject of his life, the chief, and almost the only 'lated to the Jews, or had made friendship with use, which he makes of his power, is to gratify and them; and therefore were much concerned at aggrandize him: and the lives of subjects, or the 'this horrid decree.' Bp. Patrick. But Haman interests of empires, have, on such occasions, oft- was insersible to every thing, except the gratifien been wantonly sacrificed to the avarice, the am-cation of his revenge: and in order to keep such bition, the revenge, or the caprice, of a worthless reflections and reports at a distance from the minion! So loth are men that love their pleas-king, he engaged him in pleasure and indul'ure, to take any pains to distinguish between 'truth and falsehood.' Bp. Patrick.-As a token that the request was granted, Ahasuerus gave the ring, with his royal signet, from his own hand, to the enemy and oppressor of the Jews; and he also granted to him all the spoil, without making any payment into the treasury: thus Haman seemed about to obtain the most complete gratification of his revenge, ambition, and avarice. (Notes, Ex. 15:9,10. Is. 10:13-15. Luke 12:15-21.) gence; and they sat down to drink, as perfectly unconcerned in the event!-Eleven months intervened, between the publishing of the decree, and the day appointed for carrying it into execution. This was not wisely projected, to let his design be known so long before it was to take effect: for the king's mind might alter, or the Jews might 'find some way to deliver themselves, or might steal out of the kingdom.' Bp. Patrick. PRACTICAL OBSERVATIONS. V. 1-6. V. 12-15. Haman basted to form the grant of the king into a decree, and to publish it The favorites of earthly princes have too often throughout the empire: that the sentence might been distinguished by their folly, pride, and be looked upon as irreversible: and that all the profligacy: but those of the King of heaven are subjects might prepare to carry it into execution, endowed with wisdom and grace, and prepared as they valued the favor of the king, and of his for usefulness in their several situations.-The minister. Thus he expected, that the hope of vanity and comparative worthlessness of earthly ingratiating themselves at court, and the enmity dignities and possessions are shewn, by their beborne the Jews, would unite the inhabitants of ing so commonly lavished upon the basest of the every city and province, in this bloody massacre: human species; "God having provided better doubtless he intended to stir them up, and lead things" for the objects of his special love.--The them to the attack, by his emissaries; and, further || poison of the old serpent, infused by his first CHAP. IV. Mordecai and the Jews fast, and mourn exceedingly, 1-3. Es us. ther, sending to inquire of Mordecai the reason, is informed of the decree, and required to petition the king for her people, 4 9. She excuzes herself by alleging the peril of the attempt: but being shewn the consequences, she appoints a fast of three days, and consents to approach the king, though at the hazard of her life, 10—17. temptation, "Ye shall be as gods," still rankles in tyrants; as they must refuse unreserved compli the human heart; and when the pride of man is ance with their mandates and humors; being the emboldened by great prosperity, it is capable of subjects of another kingdom, and governed by openly affecting the honor and worship, which laws diverse from, nay opposite to, their favorite belong to God alone! (Notes, Gen. 3:4,5. Ez. 28: maxims and pursuits. They are indeed, and 2-5. P. O. 1-10. Notes, Dan. 6:6-9. Acts ought to be, "a peculiar" and singular "people," 12:20-23.) We are all by nature idolatrous, "not conformed to this world,” while they are and self is the most favorite of our idols: and dispersed in the various parts of it: and they whilst we admire and glory in our own supposed should be willing to be treated as precise, conexcellences, we delight that others should join ceited, and unpliant. But those who persuade the incense of their adulation; we are pleased to princes, that it is not for their profit to tolerate be treated, as if every thing were at our disposal, them, and that they had better persecute, destroy, and within the reach of our capacity, and that or banish them, are as much enemies to the state, all around should submit to us and bow before as to the church of God. Whatever mere proAnd when this vast ambition occupies a fessors may be, true Christians are the best subnarrow mind, and the possessor climbs the pinna- jects under every government: not only because cle of earthly grandeur, he forgets that he is a they are more peaceable, honest, and industrious man; and acts as if the world were made for him, than their neighbors; and conscientiously pay and were to be governed by him; and as if all tribute, and render obedience in all things lawful; its inhabitants were created to be his slaves, and but because their examples and conversation edify to worship at his shrine!-The desire of the favor many, and their prayers bring down a blessing of monarchs, and the fear of their wrath, influ- upon the land in which they live in peace. No ence most men to allow of these arrogant claims, acquisitions of wealth therefore could compensate and to conform to this strange idolatry: and the loss of them, even in a political view; and those princes, who have literally demanded al- without bringing into the account the enormous tars, sacrifices, and incense to their own deity, load of national guilt, which persecution rapidly have generally met with a ready and zealous accumulates.-The ungodly are often lavish in compliance from most of their subjects. But the expenses on their lusts; and thus shame those true believer can neither obey such edicts and Christians who are penurious in promoting the conform to such fashions, nor be induced, by cause of God: they, however, frequently find any persuasions or menaces, to violate the law of means by one of their crimes to bear the expenses God, or the dictates of his own conscience. He of the rest; and it is through defect of ingenuity must "obey God, rather than men," and leave or of power, if they do not always accomplish the consequences to him; and whether "his mat- this.-Inconsiderate princes, who are the slaves ters will stand," and his religion excuse his diso- of pleasure and dupes to their favorites, may, bedience to unlawful commands, in human courts though humane in their own dispositions, become of justice, or not, he will certainly be justified in as mischievous as the most bloody tyrants; by so doing before the tribunal of God.-Who can consenting, through false accusations, to that inknow the desperate wickedness of the human justice and cruelty which they would have abheart, or prescribe any bounds to its devices! horred, if they had taken the pains properly to When a man possesses the dangerous privilege investigate the business. Thus the most importof doing as he pleases, without control, and with ant interests of millions are sacrificed to the present impunity; when pride and ambition meet humor, emolument, or revenge of some worthless with an unexpected repulse, and when indigna- wretch; who regards the honor of his patron no tion and revenge occupy the heart; the most more than he does the happiness of the people, horrible and diabolical designs will be consider- and is as insensible to gratitude, as to compassion. ed, as the evidences of a noble and daring mind. But we may cease to wonder that such things In such circumstances, the infuriated wretch have been done, when we consider how individuwill think scorn of the petty rapines and assassi-als, in every station of life, sacrifice their credit, nations of inferior villains, and become ambitious interest, health, and connexions, and even shorten of being as much distinguished by a vast revenge, their lives, as well as ruin their souls, for the sake as by the eminence of his rank: and what mas- of the most contemptible gratifications: and sacres and crimes will not in that case be per-though sensible of their danger, they have no petrated without remorse, and even with pride power to resist the importunity of an inordinate, and pleasure; while immense numbers both fall unreasonable inclination! When this becomes victims to his fury, and are involved with him in the case of one in authority, and unites with his the guilt of murder and other enormities! What other passions and partialities; intoxication and cause then have we to be thankful for external excess extinguish every remaining spark of hurestraints to our headstrong passions; and how manity, and stupify conscience and reflection; ought we to watch and pray against pride, anger, and he and his companions will be revelling with malice, and every sinful propensity! for if left unfeeling and most unseasonable mirth, while under the power of them, we cannot conceive thousands are deploring the fatal effects of their how far they would hurry us.-Let us also re- pernicious counsels.-But the Lord bounds the member to be thankful for a limited, mild, and effects of man's malice, as he does the raging equitable government; and to beg of God to ex- waves of the ocean: even superstition, though tend the same blessing to all other nations; with baneful in itself, may sometimes operate as a useall the blessings of our holy religion, and that ful restraint on those who are free from every liberty with which Christ makes his people free. other; and it has often so dismayed unprincipled that they have postponed their designs, till oppormen, in the full career of prosperous wickedness, tunity has been given to render them abortive. Thus "the counsel of the LORD shall stand, and V. 7—15. The world, as lying in wickedness, must hate the people of God, who bear his image and do his will: but they will be peculiarly obnoxious to 636] city, and cried with a loud and a bitter|| had happened unto him, and of the sum cry; of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 2 And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sack 6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. 7 And Mordecai told him of all that Heb. eunuchs. 1:12. 1 Sam. d Gen. 27:34. Is. 15:4. 22:4. Ez. 21:6. 27:31. Mic. 1:8. Zeph. 1:14. Rev. 18:17-19. e 1:1. 3:12. f 1 Sam. 4:13,14. 11:4. Is. 22:4, 5,12. 37: 1,3. 8:15. Marg. 2 Kings 9:32. Is. b Gen. 37:35. Ps. 77:2. Jer. 31: Heb. set before her. 1:10,12. i Rom. 12:15. 1 Cor. 12:26. Matt. 13:42. 22:13, 25:30. Heb. sackcloth and ashes were laid under many. Is.j 3:2-15. 58:5. Dan. 9:3. k 8 Also he gave him the copy of the writing of the decree, that was given at Shushan to destroy them, to shew it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, m to make supplication unto him, and to make request before him for her people. 9 And Hatach came, and told Esther the words of Mordecai. [Practical Observations.] 10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai; 11 All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. 12 And they told to Mordecai Esther's words. he will do all his pleasure:" and "they that trust seems, acquainted with her relation to Mordecai; in him shall never be confounded." NOTES. CHAP. IV. V. 1. (Marg. Ref.) Mordecai, besides giving vent to his own sorrows, by his open lamentations, and by the habit of a penitent mourner, doubtless intended to excite the attention of his people to the extent and imminence of their danger, and to the proper method of seeking deliverance. Probably, he was one of the most considerable Jews in Shushan, and immediately struck at by the decree: therefore he thus avowed his relation to the Jews, and called upon them to unite in seeking protection from God. and his excessive grief being noticed, she soon heard of it. As a token of her sincere and deep sympathy with him in his sorrow, and her unabated affection for so kind a benefactor, she sent him change of raiment, according to the custom of the times; in order perhaps, that he might resume his place: but she seems not to have known the cause of his affliction; and his refusal to be comforted would lead her to conclude, that it was for some very great and terrible calamity. (Marg. Ref.) V. 5. The wives and concubines of the Persian kings were watched with such jealous strictness, that the queen herself had not liberty to go out of the precincts of the palace, to confer in person with so near a relative; nor might he have access to her, especially in mourning! So that she could only inquire the cause of his excessive sorrow, by the interposition of one of the chamberlains, whom the king had appointed to attend on her. (Marg. Ref.) V. 6-9. (Marg. Ref.-Notes, 3:2-15.) Mordecai told Hatach, in what manner Haman's revenge was excited, and of the proposal, which he had made to the king of paying ten thousand talents into the treasury, if a decree might be passed for destroying all the Jews; and that such a decree had been ratified, of which he sent a copy to Esther; and he charged her to intercede with the king in behalf of her nation. V. 2. Nothing was allowed to enter within the palace, which did not bear the aspect of joy and pleasure, or which could remind the king of misery or mortality. (Note, Gen. 50:4.) Thus, whatever oppressions were committed upon the subjects, all complaints were discouraged, and care was taken to prevent the king from being troubled with the report of them. Mordecai, therefore, when expressing his grief by the customary tokens, might not enter to his usual place of attendance: but he walked as near it as he could, that being noticed, Esther might hear of him; through whom he doubtless entertained hopes of deliverance. (Notes, 13,14. 2:21-23.) V. 3. It cannot be reasonably doubted, that the fastings and weepings of the Jews were at- V. 11. It may be supposed, that this law was tended by constant prayers and supplications: framed, under the pretext of securing the person yet all mention of them, and of the glorious God of the king from the assaults of conspirators, and whom they worshipped, seems to have been care-of maintaining his dignity; that being seldom fully and purposely avoided, both here and else-seen, he might be considered as a kind of deity: where. (Preface.) but it would serve also to protect his ministers V. 4. Some of the queen's attendants were, it and favorites from detection, in their oppressions impracticable, (in which situation many must PRACTICAL OBSERVATIONS. V. 1-9. or pernicious measures. For in general the king must see with their eyes, and hear with their ears, and receive their reports: and if any one would venture to present to him a complaint, petition,|| appeal, or information, he must do it at the hazard of his life; as the king would seldom call for any person, in opposition to the advice of his counsellors and ministers. By this method the king also was excluded from liberal society and converse; so that his palace in the city, and his pavilions in the camp, became a kind of prison: and no wonder, that princes who were so immured, became morose and capricious, and prepared for every kind of tyranny and cruelty. (Notes, Neh. 2:1,2. Dan. 6:6-9.)-As the law extended to the women likewise, we may suppose that this was intended to free the monarch from molestation, when his affections had been transferred from former objects to more successful rivals: for if the queen went into his presence uncalled, immediate death was the inevitable consequence, should he be displeased at her intrusion. And as Esther had not been called for during a whole month, she had some reason to fear that she had lost the king's favor; and that she should also lose her life, if she presumed to enter uncalled into his presence.-Probably, Haman had occupied the king's mind with every species of licentious pleasure, that he might think no further of Public calamities, especially those which opthe edict, which he had confirmed and published. press the church of God, should more affect our V. 13, 14. Mordecai represented to Esther, hearts than any private affliction: and it is pethat in case the decree against her people should || culiarly distressing to a generous mind, to be be executed, she would certainly be known to be even the occasion of suffering to others.—Vain a Jewess, and would be slain even in the king's is the attempt of man to banish misery from his palace, by some of the envious and malicious en-heart, by any of those varied devices which he emies of that nation. But, being "strong in tries for that purpose. A refuge from the wrath faith," he was assured, that God would by some to come is indeed provided; and an effectual supmeans deliver his people; and that, if she refus- port under temporal afflictions, and victory over ed to venture her life in the cause, their en- death itself: but most men content themselves largement would be attended by some remark- with striving to forget their misery, instead of able judgment upon her, and all her remaining seeking and securing happiness. Yet the aprelations. (Marg. Ref.-Notes, Prov. 24:11,12. proach of death, as well as its consequences, Matt. 16:24-28.) He also suggested to her, must be formidable, in proportion as it is unexthat most probably she had been advanced to her pected and unprepared for.-Exalted stations, present dignity, on purpose to be the deliverer and envied distinctions, in many respects, of her nation in this perilous crisis, and in this greatly abridge the liberty of the possessors, case, her attempt would be both safe and honor- and preclude them from the most agreeable and able. It is remarkable that sentiments, so re- profitable society. Pride, envy, suspicion, and plete with faith and piety, are conveyed to us, other unreasonable passions, render them slaves without the mention of God, or Providence. to cumbrous forms; and to preserve their digThis seems to have been done intentionally. nity, or from fear of giving offence, they often (Preface.) have less opportunity of enjoyment or improvement, than their inferiors, and become the ignorant dupes of designing men in matters of the greatest importance. Too often laws also are framed in subserviency to men's lusts: and under every government, the more cause is given for V. 15-17. (Marg. Ref.) Some think that the Jews were only required to abstain from all delicacies, and to fast each day till after sun-set: but perhaps on this extraordinary occasion, all, who had no hindrance that rendered it|| 6381 |