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, not to command what may reasonably be disobey- or achievement, of created beings, belongs solely in all cases and circumstances, should be careful NOTES. CHAP. II. V. 1. When the vehemency of the king's anger subsided, his affection for Vashti revived; and probably he was sensible, that he had acted with precipitation and severity, and had done her injustice. But with all his power and authority, he could not again receive her into favor, without violating a fundamental constitution of the Persian government; which required that no edict, which the king had once established. 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; 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, D k 1 Sam. 9:1. 2 Sam. 16:5. 12 Kings 24:14,15. 2 Chr. 36:9, 10. Jehoiachin. Jer. 22:24,28. Coniah. 24:1. Heb. nourished. Eph. 6:4. n Dan. 1:6,7. 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.) 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 against, for the safety of those who had counselled the king to exercise so great severity against her: for, if he had been greatly desirous of Vashti'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] 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 commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king's house, to the custody of Hegai, keeper of the women. 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. 49:8— 10. 2 Kings 16:6.)-Some of Mordecai's ancestors, (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. 8-10. As Mordecai was so scrupulous in respect of Haman, (Notes, 3:2-5.) it has been wondered, how he could consent to Esther's becoming the wife, or concubine, of a heathen 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. c [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. 16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and i 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. 7,8. Ez. 17:24. Luke 1:48-52.o 2 Sam. 4:5,6. 16:11. 1 Kings i 9:22. 1 Sam. 25:8. Neh. 8:12. k 3.4. 1 21. 3:2,3. 5:13. 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. 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. V. 19, 20. It is probable, that a number of 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 concubine was not deemed dishonorable, or un-virgins had been collected before Vashti was lawful: and in her peculiar circumstances, the ritual law of not giving their daughters to those of another nation, might not be thought obligatory. The conduct of Providence, however, should be chiefly noticed; though it does not appear that either Mordecai or Esther could have acted otherwise, if they had been inclined. V. 11-14. Marg. Ref.-P. O. 1—14. V. 15-17. About four years were spent, before another queen was chosen instead of Vashti: (1:3.) so long a time had been employed in collecting the virgins from all parts of Ahasuerus's dominions, and in other preparations which were thought requisite.-Ezra obtained his commission in the former part of this same year, if Artaxerxes were the same as Ahasuerus: (Note, Ezra 7:6-10.) and they who think, that Artaxerxes granted the desire of Ezra, through Esther's influence, suppose that Esther had been the made queen; in relation to which it is here said, V. 21-23. Many conjectures have been formed of the cause of this conspiracy, and the B. C. 456. ESTHER. manner in which it was discovered; but curiosity | equity, and conscience; when domestic comfort, alone is concerned in such inquiries, which after relative duties, and the natural rights of manIt suffices for us to kind; when even reputation, interest, and health; all end in uncertainty. know, that a conspiracy was formed; that Mor- when life, and the immortal soul itself, are ha decai detected it, and, by informing Esther, con- bitually sacrificed to such a base and hateful veyed the intelligence to the king, that the crim- idol! Yet after a prostituted ingenuity has done inals were convicted and executed; and that the its utmost, disappointment, vexation, and loathaccount of it was written in the records of the ing must ensue: and that man most wisely conkingdom. The transaction itself was nowise un-sults even the enjoyment of this present life, who common; but the event shewed the hand of God most exactly obeys the precepts of the divine in it, in a most remarkable manner, and for the law.-We ought also to be thankful for revelanost important purposes. (Notes, 6:) Here tion, which is needful to teach us how to act in 'we may see the infelicity and the danger of the the common affairs of life. But without the su'most potent persons. The life of a great king pernatural teaching, inclining, and assisting in'depending on the fidelity of one single person, fluence of the Holy Spirit, men will not pay a 'whose service was neglected by the court; though due regard to that revelation: for, with the Bible ‘a memorial was made of it.' Pellicanus in Bp. in their hands, numbers deviate at least as widely from reason and scripture, as even the Persian Patrick. 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 advantages, we have great cause to be thankful; and especially, that the children of Britons are not liable to be forced into the Seraglio of any licentious ruler. Yet, alas! after all, who can bear steadily to contemplate the corrupt state of our favored nation, in this respect, without a mixture of shame, indignant regret, and consternation? PRACTICAL OBSERVATIONS. V. 1-14. V. 15-23. Resolutions formed anger, and executed without deliberation, make work for bitter recollection and repentance. A wise man therefore will not proceed even to punish the guilty, till passion has subsided and reason resumed her sway. The depravity of our nature, and the fallibility of our judgment, render it indispensable to our interest and happiness, that we should be allowed to change our sentiments and conIt is peculiarly useful to consider the providenduct, and correct our mistakes. Our gracious God 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 our near relations; and by so doing, men often step. No one, however, should be too proud, to 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 conscience, and to carry them forward without uneasiness in the broad road of ungodliness.The servants of mighty monarchs, though themselves princes and nobles, have often stooped to be pimps and parasites, in order to support their present authority, to purchase impunity for past crimes, or to procure future and still greater preferment! (P. O. Gen. 12:10-20, latter part.) But how degrading is it to our rational nature, that numbers of able men of superior rank, as well as of inferior station, should exert all their ingenuity and assiduity, in enabling an individual more devotedly to pamper those "fleshly lusts which war against the soul!" Even reason, (not to say religion,) if her voice could be heard, would command men to moderate and restrain their passions, and to teach them submission by habituating them to brook denial. But the higher human beings are advanced in authority, the lower they too generally sink into the most abject slavery to their sensual appetites: as if their superiority were intended merely as a medium for the more unrestrained licentiousness, and to enable them to be avowed in those excesses, which inferior libertines indulge with a more decent reserve!-How low is our nature sunk, when these are the leading pursuits, and the highest felicity, of many millions of rational creatures! when every consideration of decency, doms were good for them, they would certainly 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, expressions are never united, except when adohe may be remembered hereafter. However, ration is expressly meant, and they are in this his conscientious and upright conduct is register-narrative uniformly united. (Matt. 4:9. Acts ed 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.) NOTES. CHAP. III. V. 1. Haman is supposed to have been an Amalekite, descended from the stock of the ancient kings of that people, many of whom were named Agag. (Num. 24:7. 1 Šam. 15:8.)|| -If his descent was generally known, his advancement, to be the king's chief minister and favorite, would be peculiarly displeasing and alarming to the Jews; as they were expressly commanded to extirpate the Amalekites. (Notes, Ex. 17:14-16. Deut. 25:17-19. 1 Sam. 15:1 -3.) V. 2. It has been much disputed, why Mordecai so pertinaciously and absolutely refused to bow before Haman, when commanded by his prince: and many, supposing that nothing more was meant than civil obeisance, such as Joseph's brethren and the Egyptians rendered to him, and such as they suppose Ezra, and Nehemiah, and even Daniel, must have paid to the Persian kings, have ascribed Mordecai's refusal to his contempt of Haman's character, or his dislike to him as an Amalekite. But these reasons are not sufficient to justify his conduct, when the fate of the whole nation was at stake: yet he evidently acted conscientiously, and was accepted by the Lord. We must not therefore ascribe his behavior to pride, moroseness, resentment, or envy. It is well known, that the Persian monarchs required an obeisance, which even the Greeks often refused or evaded, as express adoration: and it is not at all unlikely, that Ahasuerus required a similar act of adoration to be offered to his favorite. To bow the 'knee or the body, to all great persons, was a common respect; for which there needed not a particular command, ... with respect of Haman. ... There was therefore some kind of divine 'honor intended, such as was paid to the Persian 'kings themselves, to whom the Greeks would 'not pay this sort of respect, because it was ac'counted divine. And the word reverence imports 'something beyond bowing; which was falling flat on their faces to the ground.' Bp. Patrick.The original words may be rendered, "They 10:25,26. Rev. 22:8,9.)-In the apocryphal ad- V. 3-5. Haman seems not to have noticed Mordecai's singularity, (amidst the homage which he received from all others,) till it was pointed out to him by the other servants of Ahasuerus. These first remonstrated with Mordecai for his disobedience to the king: but when he disregarded them, they desired to know whether "his matters would stand; for he had told them that he was a Jew." He acquaints them plainly of what 'religion and nation he was; who might not... 'worship any but God alone.' Bp. Patrick. This proves, that he vindicated himself on the ground of his religion: and it implies, that he expected Ahasuerus would admit of this plea; which favors the supposition, that the kings of Persia had been used to excuse their Jewish servants from such obeisance, as they could not conscientiously render.-It is probable, however, that these informers thought this a good opportunity of paying court to the favorite; or of obtaining Mordecai's post for some of them, or their dependents; and |
