Annotations Upon the Historical Books Part 2, Esther
ANNOTATIONS Upon the book of ESTHER.
CHAP. I.
NOw it came to paſſe in the dayes of Ahaſuerus.] It is not expreſſed who was the authour of this book of Eſther; but by the common conſent of the Church in all ages, it hath been received as a part of thoſe ſacred Hebrew oracles of God, which were committed to the Jews, and by them unto the coming of Chriſt faithfully preſerved; though the name of the Lord Jehovah be not mentioned in it, and by a paſſage in this book, chap. 9.20.21. And Mordecai wrote theſe things, and ſent letters unto all the Jews that were in all the provinces, &c. ſome Expoſitours have been induced to ſay, that either this book was written by Mordecai, or at leaſt that he wrote a relation of theſe things, from whence the penman of this book, (whether Ezra or any other) did by the inſtinct of Gods ſpirit, gather thoſe remarkable paſſages that are here recorded. As for this Ahaſuerus in whoſe reigne theſe things were done, doubtleſſe it was not that Ahaſuerus mentioned Dan. 9.10. to wit, Aſtyages the father of Darius the Mede, who with Cyrus firſt ſubdued the Babylonian Monarchy: for the Empire was not in his dayes grown up to ſuch a flouriſhing ſtate; and purpoſely no doubt to diſtinguiſh this Ahaſuerus from former Perſian kings of that name, the largeneſſe of his Empire is expreſſed in the following words, This is Ahaſuerus which reigned from India, &c. Nor was it Cambyſes the ſonne of Cyrus (who yet according to the judgement of moſt Expoſitours is called Ahaſuerus, and Artaxerxes, Ezra 4.6, 7. of which ſee the note there) for he all his dayes was a bitter enemy to the Jews, and hindred the building of the Temple, and therefore ſurely was not the husband of Eſther. And again, no Author holds that he reigned above eight or nine years, whereas the twelfth yeare of the reigne of this Ahaſuerus is expreſſely mentioned, chap. 3.7. The moſt probable opinion therefore is, that either it was Darius the ſonne of Hyſtaſpes, becauſe by other Hiſtorians it is ſaid, that his wife was called Atoſſa, which ſounds in part ſome what like Hadaſſah chap. 2.7. And he brought up Hadaſſah, that is Esther; and becauſe he greatly favoured the Jews, as we ſee, Ezra 6.1. or elſe Xerxes the ſonne of Darius Hyſtaſpes, whoſe wife other Hiſtorians call Ameſtris, not much unlike Eſther; or elſe Artaxerxes Longimanus Xerxes ſonne, in whoſe dayes Nehemiah was ſent to Ieruſalem, ſee the note Neh. 2.6.
This is Ahaſuerus which reigned from India even unto Ethiopia, over an hundred and ſeven and twenty provinces.] In the dayes of Darius the Mede (even after he together with Cyrus had ſeized on the Babylonian Empire, there were but one hundred and twenty provinces, Dan. 6.1. It pleaſed Darius to ſet over the kingdome one hundred and twenty princes, which ſhould rule over the whole kingdome; but now it ſeemes in the dayes of this Ahaſuerus ſeven more provinces were added to their Monarchy.
Verſ. 2. In thoſe dayes when the king Ahaſuerus ſate on the throne of his kingdome.] That is when his reigne was quiet and peaceable: a like phraſe is uſed concerning David after there was an end of his troubles and warres with the houſe of Saul, 2. Sam. 7.1. When the king ſate in his houſe, and the Lord had given him rest round about from all his enemies; and thoſe that hold that this Ahaſuerus was Artaxerxes Longimanus ſay, that becauſe the reigne of his father Xerzes, was ſo full of troubles, therefore it is noted of his ſonne, that he ſate quietly and peaceably on the throne of his kingdome.
Verſ. 4. When he ſhewed the riches of his glorious kingdome. &c.] Though it be ſaid in the former verſe, that the king made a feaſt, and then it is added in this place When he ſhewed the riches of his glorious kingdome, &c. even an hundred and foureſcore dayes, yet it is not probable that one continued feaſt laſted one hundred and eighty dayes, that is, half a yeare together; but the meaning is that ſo much time was ſpent in giving all royall entertainment unto the ſeverall princes and nobles, whom he had called together from his one hundred and twenty ſeven provinces; in which time ſome coming in one monethmonth and ſome in another, there was as much done as might b…, bounty feaſting and all other pompeous ſolemnities, to ſhew forth his great riches and glory, that they might be rendred hereby the more ambitious to promote his ſervice, who was ſo abundantly able to reward any good ſervice they ſhould do him.
Verſ. 5. And when theſe dayes were expired, the king made a feaſt unto all the people. &c.] That is, after this royall entertainment given to his princes and nobles, for half a yeare together, he made a feaſt for all the people, even for all comers both ſmall and great, for ſeven dayes together.
Verſ. 6. The beds were of gold and ſilver.] Which they uſed in thoſe eaſt countreys in ſtead of tables, that ſo ſoon as they had eaten they might preſently go to ſleep; whence it is that Amos 6.4. the prophet prophecieth againſt thoſe that lie upon beads of ivory, and ſtretch themſelves upon their couches, and eat the lambs out of the flock, &c.
Verſ. 7. And royall wine in abundance.] That is, the choiſeſt and daintieſt wine, ſuch as were provided for the kings own drinking.
Verſ. 10. On the ſeventh day, when the heart of the king was merry with wine.] This was the laſt day of the feaſt, verſ. 5. when with overmuch drinking, he became ſo frolick, that in his mirth he forgat what was convenient, and was more guided by his paſſions, then by reaſon, then he ſent for Vaſhti; but by this means God intended to advance Eſther.
Verſ. 13. Then the king ſaid to the wiſe men, which knew the times.] That is, to his wiſe counſellours and Senatours, who being men well read in the hiſtories the lawes and decrees of former times, and that knew well the cuſtome of their anceſtours beſides the long experience they had had of all kind of affairs in their own dayes, were the better able to adviſe how any thing ought to be man…aged in the fitteſt time and ſeaſon; yet ſome underſtand this of the Magicians and Aſtrologians. See 1. Chron. 12.32.
For ſo was the kings manner towards all that knew law and judgement.] That is, this heathen king uſed not to do any thing without the adviſe of his wiſe counſellours, that were skilled in giving judgement according to the laws.
Verſ. 14. And the next unto him was Carſhena, &c. the ſeven princes of Media and Perſia, which ſaw the kings face.] That is, which were his ſeven chief counſellours, and might at all times freely come into his preſence: for the Perſian Monarchs were ſeldome ſeen of any without liberty granted them; onelyonly theſe ſeven princes had alwayes free acceſſe to him. Concerning theſe ſeven princes of Perſia, ſee the note alſo, Ezra 7.10.
Verſ. 16. And Memucan anſwered before the king, &c.] As uſually where counſellours of ſtate are to give their advice, or to paſſe ſentence, the laſt alwayes begins firſt; ſo happely it was here, for Memucan is laſt named, verſ. 14. and when he had ſpoken, the reſt concurred with him in judgement, verſ. 21. And the ſaying pleaſed the king and princes, and the king did according to the word of Memucan.
Verſ. 17. This deed of the queen ſhall come abroad unto all women, ſo that they ſhall deſpiſe their husbands, &c.] The meaning is, that from hence all mens wives would inferre, that if Vaſhti ſtuck not to diſobey the command of the king, they might better make bold with their husbands that were meaner men, and not be ſo ſtrictly tyed to obey their commands.
Verſ, 18. Likewiſe ſhall the ladies of Perſia and Media ſay this day unto all the kings princes, &c.] The drift of theſe words is, that the ladies would learn of the queen to deſpiſe their husbands, and then the meaner ſort of wives would learn of them, and ſo this would go through the whole kindgdome.
Thus ſhall there ariſe too much contempt and wrath.] That is, wives ſhall be emboldened to contemn their husbands, and by this means great wrath and diſcord ſhall grow betwixt husbands and wives.
Verſ. 19. Let it be written among the laws of the Perſians and the Medes, that it be not altered, &c.] It was the cuſtome of the Medes and Perſians, that a law once ſigned by the king, and regiſtred among their ſtatutes, could not be altered, no not by the king himſelf, Daniel 6.8, 15, 16. and therefore they deſire that it might be written among the laws of the Perſians and Medes, that it be not altered, That Vaſhti come no more before king Ahaſuerus, that is, that ſhe be divorced, and caſt off from being his wife and queen.
Verſ. 22. For he ſent letters into all the kings provinces, into every province accord…ng to the writing thereof, &c.] That is, according to their ſeverall characters and formes of writing; and the drift of the letter was, to enjoyn that every man ſhould beare rule in his own houſe, to wit, upon the ſame penalty on the wives part, if they did not obey, that Vaſhti the queen had undergone, namely, that they ſhould be divorced from their husbands.
CHAP. II.
Verſ. 1. AFter theſe things, when the wrath of king Ahaſuerus was appeaſed, he remembered Vaſhti, &c.] Vaſhti was put away from the king towards the latter end of the third yeare of his reigne, chap. 1.3. and Eſther was married to him in the ſeventh yeare of his reigne, verſ. 16. after two or happely three years had been ſpent in gathering together young virgins for the king, in purifying them a twelve monethmonth together, and in bringing them to the king one after another in their ſeverall turns, that he might chooſe which he liked beſt to be his queen; ſo that it ſeems it was not long after that Vaſhti was put away, that is in ſome part of the fourth yeare of his reigne, when theſe things were done which are here next related; when the wrath of the king Ahaſuerus was appeaſed he remembred Vaſhti that is, he bethought himſelf what wrong he had done her, how farre that which ſhe had done was from deſerving ſo heavy a puniſhment as was inflicted on her, and into what ſtraits he had brought himſelf by making a decree which could not be reverſed; and all this no doubt he remembred with much grief and anguiſh, being inwardly vexed for what he had done, but not knowing how to help himſelf.
Verſ. 2. Then ſaid the kings ſervants, that miniſtred unto him, Let their be fair young virgins ſought for the king, &c.] To drive theſe melancholy and ſad thoughts out of his mind, and to make him forget his forſaken Vaſhti, and withall leſt in further diſcontent he ſhould fall foul upon thoſe that had given him that counſel, they adviſed him to give order that out of the ſeverall provinces of his kingdome there ſhould be gathered a company of the moſt beautifull virgins they ſhould meet with, out of whom he might chooſe one whom he liked beſt, and make her his queen.
Verſ. 3. Gather together all the fair young virgins unto Shuſhan the palace, to the houſe of the women, unto the custodie of Hege the kings chamberlain, keeper of the women.] The houſe of the women, was it ſeems divided into two parts: in the one were the virgins kept, which was therefore called the houſe under the cuſtody of Hege, verſ. 18. in the other were the concubines kept under the cuſtody of Shaaſhgaz another of the kings chamberlains; for after they had once lain with the king, they went no more to the houſe of the virgins, but were carried to the houſe of the concubines which was therefore called the ſecond houſe, verſ. 14. In the evening ſhe went, and on the morrow ſhe returned into the ſecond houſe of the women: but yet it ſeems this Hege, who had the ſpeciall cuſtodie of the virgins, had alſo the ſupreme government of the whole houſe, and Shaaſhbaz, was as it were under him; and therefore is he called, as here in generall, the keeper of the women.
Verſ. 6, Who had been carried away from Jeruſalem, with the captivitie which had been carried away with Jeconiah, &c.] This muſt be underſtood of Kiſh Mordecaies great grandfather; for it cannot well be underſtood of Mordecai himſelf, becauſe the captivitie laſted ſeventy years ere Zerubbabel returned in the firſt yeare of Cyrus, and from Cyrus to Artaxerxes Longimanus, if he it be that is called Ahaſuerus, is accounted by the beſt Chronologers above ſeventy years; ſo that by this computation Mordecai muſt needs be one hundred and fifty yeare old at leaſt; and how then was Eſther his uncles daughter, a young beautifull virgin, and therefore choſen by the king to be his wife?
Verſ. 7. And he brought up Hadaſſah (that is Eſther) his uncles daughter.] Hadaſſah was her own Hebrew name; and after ſhe was married to the king ſhe was called Eſther, and ſhe was Mordecaies couſin german, to wit, his uncles daughter, whoſe name was Abihail, verſ. 15.
Verſ. 8. Esther was brought alſo unto the kings houſe.] Such was the tyrannous government of theſe Perſian kings, that whom his inſtruments would take away for the king, neither their parents nor friends might or could withſtand it; and ſo was Eſther among others carried away. See the note, verſ. 15.
Verſ. 9. And the maiden pleaſed him, &c.] That is, Hegai that had the keeping of her; and therefore it follows that out of reſpect to her, to the end ſhe might the ſooner be prepared for the king, he ſpeedily gave her her things for purification, with ſuch things as belonged to her, to wit, both for her diet and apparell.
Verſ. 10. Eſther had not ſhewed her people, nor her kindred: for Mordecai had charged her, &c.] To wit, becauſe the Jews were in thoſe times a deſpiſed people; and therefore Mordecai feared ſhe might ſome way fare the worſe for that, if it were known of what nation ſhe was.
Verſ. 13. Whatever ſhe deſired was given her, to go with her out of the houſe of the women, unto the kings houſe.] That is, whatever any maiden that went to the king deſired, for the better adorning and tricking up of her ſelf, that ſhe might pleaſe the king when ſhe came to him, the order was that it muſt be given her; whether it were rich garments, jewells, chains, or any other ornaments.
Verſ. 14. In the evening ſhe went, and on the morrow ſhe returned into the ſecond houſe of the women, &c.] See the note above, verſ. 3.
Verſ. 15. She required nothing, but what Hegai the kings chamberlain, the keeper of the women appointed.] Herein appeared the modeſtie of Eſther; yea, and hereby alſo ſhe teſtified that ſhe was drawn againſt her will, and with a diſcontented mind unto the bed of this impure and uncircumciſed king. Others deſired to pleaſe, and therefore laboured by all means to make themſelves delightfull; but ſhe deſired it not, and therefore though happely ſhe reſiſted not ſo farre as ſhe ought to have done, yet ſhe abhorred all endeavouring to pleaſe; and ſo would onelyonly be a patient in this buſineſſe, and accordingly through Gods grace and favour this ſhe obtained, that ſhe was not made his concubine but his wife.
Verſ. 16. So Eſther was taken unto king Ahaſuerus, into his houſe-royall, in the tenth monethmonth (which is the monethmonth Tebeth.] Which containeth part of December and part of January.
Verſ. 18. And he made a releaſe to the provinces.] To wit, of the tribute which at that time was to have been paid: as princes at their great feaſts, ſuch as was this at Eſthers marriage, uſe to conferre ſome ſpeciall favours upon their people.
Verſ. 19. And when the virgins were gathered together the ſecond time, &c.] Some underſtand this of a ſecond gathering of the virgins after that before mentioned, either to attend at Eſthers marriage, or to provide concubines for the king. But it may as well I conceive, if not better, be underſtood of that gathering of the virgins hitherto ſpoken of, out of all the provinces for the chooſing of a wife in the room of Vaſhti: it ſeems when Vaſhti was choſen queen there was ſuch a ſearch made for many ſeverall beautifull virgins, of whom the king might chooſe her whom he liked beſt, and becauſe the ſame courſe was taken now again, when Vaſhti was put away, therefore it is ſaid here, When the virgins were gathered together the ſecond time, then Mordecai ſate in the kings gate, that is, he was one of the kings porters, or ſome other officer in the kings court, who uſually attended at the palace gate; or elſe it may be meant onelyonly of his own voluntary attendance about the kings gate, that he might heare ſtill how it fared with Eſther; as before for the ſame reaſon he had ſtill attended before the court of the womens houſe, verſ. 11.
Verſ. 20. Eſther had not yet ſhewed her kindred, &c.] See the note verſ. 10.
Verſ. 23. And it was written in the book of the Chronicles before the king.] That is, the king ſeeing it done; or in the book which the king had continually with him to reade in.
CHAP. III.
Verſ. 1. AFter theſe things did king Ahaſuerus promote Haman the ſonne of Ammedatha the Agagite.] That is, of the ſtock and family of Agag: and becauſe we reade of no other Agag in the Scriptures, but the kings of the Amalekites (who were called Agags, as the kings of Egypt were called Pharaohs, and the Roman Emperours Ceſars, of which ſee 1. Sam. 15.8. Numb. 24.7.) therefore it is probably conceived that this Haman was of the royall ſtock of thoſe kings of Amalek; yet happely born and brought up in Macedonia, and therefore in the Apochryphall additions of Eſther called a Macedonian, chap. 16.8.
Verſ. 2. But Mordecai bowed not, nor did him reverence.] Two reaſons are given by Interpreters, why Mordecai refuſed to reverence Haman according to the kings commandment, and to bow down unto him as the other ſervants of the king: firſt, becauſe it was a divine worſhip which was enjoyned to be given him, which Mordecai therefore could not afford him without manifeſt contempt of Gods Law; and therefore Mordecai alledged that he was a Jew, verſ. 4. he told them he was a Jew. Manifeſt indeed it is by all that have written the ancient ſtories of the Perſians, that the Perſian kings did exact divine worſhip from the people, even to be worſhipped as Gods, and ſo much is expreſſely noted of Darius, Dan. 6.7. Whoſoever ſhall ask a petition of any, God or man, ſave of thee, O king, he ſhall be caſt into the den of lions: and hence they gather that this divine worſhip which they required, the king out of his exceſſive love to Haman, enjoyned to be given to him alſo; and indeed, the Apocryphall additions of Eſther, ſo farre as they deſerve credit, do plainly make this the cauſe of Mordecaies refuſing to bow unto Haman, chap. 13. verſ. 12, 13, 14. Thou knoweſt all things, and thou knoweſt Lord, that it was neither in contempt, nor pride, nor for any deſire of glory, that I did not bow down to proud Aman: for I could have been content with good will for the ſalvation of Iſrael to have kiſſed the ſoles of his feet; but I did this that I might not preferre the glory of man above the glory of God: ſecondly, becauſe he would not ſeem to flatter and magnifie him whom he abhorred in his heart, becauſe he was a proud ambitious, wicked, unworthy wretch, and happely a profeſſed enemy of Gods people, and withall one of that accurſed nation, againſt whom the Jews were by the law bound to oppoſe themſelves in perpetuall enmitie, Exod. 17, 16. The Lord hath ſworn that he will have warre with Amalek from generation to generation: Deut 25.17.19. Remember what Amalek did to thee by the way when thou cameſt forth out of Egypt, therefore it ſhall be when the Lord thy God hath given thee reſt, &c. thou ſhalt blot out the remembrance of Amalek from under heaven, thou ſhalt not forget it: and indeed this ſeems the cleareſt reaſon: for though Mordecai might have yielded reverence to Haman in civil reſpects upon the kings decree without any offence againſt God, yet what wonder that a good man ſhould ſcruple more then needed, or be tranſported by zeal to an unneceſſary endangering of himſelf, eſpecially if we conſider that Mordecai, that was of the tribe of Benjamin, might think how deare it coſt Saul for ſhewing favour to Agag, of whoſe ſtock or nation Haman was: however doubtleſſe Mordecai would have ſcrupled as much the yielding of divine adoration to the king himſelf, as to his minion Haman: nor is it credible that Mordecai, Nehemiah, and the reſt that lived in the Perſian court, did never ſhew any reverence to the king of Perſia, no not ſo much as to ſtand up to them when they paſſed by; which Mordecai refuſed to do to Haman. See chap. 5.9.
Verſ. 4. They told Haman, to ſee whether Mordecai his matters would ſtand, &c.] That is, to ſee whether he would ſtand to that he had done, and whether he could juſtifie and bear himſelf out in ſo doing, and the reaſon of this is given in the next words, for he had told them that he was a Jew; to wit, as rendring that for a reaſon, why he might not or would not bow down unto Haman; and that either becauſe it was divine worſhip which was to be given to Haman, which was directly contrary to the law God had given them; or becauſe he was an Amalekite, againſt whom the Jews were alwayes to be ſworn enemies, as is before noted verſ. 2. or becauſe he had alwayes been what he is called verſ. 10. the Jews enemy; and therefore he being a Jew, thought it not lawfull by bowing to him, to fawn upon him and flatter him.
Verſ. 6. Wherefore Haman ſought to destroy all the Jews, &c.] Whereto he was incited, both by his former hatred happely againſt that nation; and his preſent indignation againſt Mordecai, for whoſe contempt no revenge ſeemed enough, and the conceit he might have, that the like contempt he muſt expect from all that nation, even becauſe of their religion.
Verſ. 7. In the firſt monethmonth (that is the monethmonth Niſan) in the twelfth yeare of king Ahaſuerus, they caſt Pur, &c.] Which was above foure years after Eſthers marriage with Ahaſuerus; for ſhe was married to him in the tenth monethmonth, of the ſeventh yeare of his reigne, chap. 2.16, after which Haman was advanced by Ahaſuerus favour. As for their caſting Pur, that is, the lot, it was by this lottery (which was a kind of Divination uſed in thoſe times) to find out what monethmonth or day would be lucky for the accompliſhment of his intended maſſacre of the Jews; and thus by the providence of God, over-ruling the ſuperſtition of this wicked wretch, there was way made for the preſervation of Gods people; for he caſting lots every day, day after day, and monethmonth after monethmonth, the lot diſcovering the lucky day, fell not till they came to the twelfth monethmonth, yea the thirteenth day of that monethmonth, verſ. 13. And hereupon though the decree he obtained from the king for the maſſacre of the Jews were ſealed on the thirteenth day of the firſt monethmonth, verſ. 12. yet order was given that the maſſacre ſhould not be till the black-day (forſooth) came, to wit, the thirteenth day of the twelfth monethmonth, verſ. 13. and before that day came, Mordecai was advanced and Haman hanged.
Verſ. 8. And Haman ſaid unto Ahaſuerus, There is a certain people ſcattered abroad, &c.] Though the Jews were returned out of the captivity into the land of Judah, yet many of the ten tribes eſpecially did ſtill remain diſperſed here and there in ſeverall countries, not embracing the liberty which was proffered them; yea, what were the Jews in Judea but as a handfull of a poore diſperſed people, in regard of the Samaritanes and others that dwelt round about them in the province of Syria? and this Haman preſſeth that he might intimate to the king both the baſeneſſe of the people, and how eaſily they might be deſtroyed, and withall what danger there was of their infecting others with this their bold contempt of the kings laws, being a people ſcattered and diſperſed abroad in every countrey.
Verſ. 9. Let it be written that they may be deſtroyed: and I will pay ten thouſand talents of ſilver, &c.] That is, whereas it may be thought that the cutting off this people may be an empairing to the kings cuſtomes and tributes, to make amends for that, I will undertake to pay ten thouſand talents of ſilver for the kings treaſury, into the hands of thoſe that have the charge of the buſineſſe, that is, the kings receivers, that have the charge of receiving the kings treaſure. Some underſtand that Haman meant that this great ſumme proffered ſhould be raiſed out of the confiſcated ſtate of the Jews, that were to be ſlain; but I rather conceive it is meant of ſo much which ſhould have been paid out of his own ſtate; firſt, becauſe it is ſtill ſaid that Haman engaged himſelf to pay it for the deſtruction of the Jews, chap. 4.7. Mordecai told him of all that had happened unto him, and of the ſumme that Haman had promiſed to pay to the kings treaſuries for the Jews, to deſtroy them: and ſecondly, becauſe the ſpoil of the Jews is afterward proffered as a prey to their neighbours in each place that ſhould deſtroy them, to make them the more willing to execute this cruell edict, verſ. 13. Letters were ſent by poſts into all the kings provinces, to deſtroy, to kill, and to cauſe to periſh all Jews, both young and old, &c.
Verſ. 10. And the king took his ring from his hand, and gave it unto Haman, &c.] To wit, that he might therewith ſeal what decree he was pleaſed to make to this purpoſe; yea it may be that upon this occaſion he honoured him with the conſtant keeping of this ſeal, for he kept it afterwards till he was caſhiered, c. 8.2. The king took off his ring which he had taken from Haman, and gave it unto Mordecai.
Verſ. 11. And the king ſaid unto Haman, The ſilver is given unto thee, &c.] That is, the money thou haſt promiſed, keep it to thy ſelf; I account it as received, and do give it back to thee.
Verſ. 12. Then were the kings ſcribes called on the thirteenth day of the firſt monethmonth, and there was written according to all that Haman had commanded, &c.] Though Haman intended that the thirteenth day of the twelfth monethmonth, the day that was choſen by lot, ſhould be the day of the maſſacre, yet ſo ſoon as ever the king had yielded to his motion, even upon the thirteenth day of the firſt monethmonth, he was carefull to have the decree written, ſealed, and publiſhed, leſt the king by counſell of others, or by his own relenting heart ſhould alter his mind, and recall what over-raſhly he had now granted.
Verſ. 15. And the king and Haman ſate down to drink but the city Shuſhan was perplexed.] That is, the Jews in the city Shuſhan; and perhaps others alſo, as it muſt needs be, if they had any ſpark of humanity left in them, even out of pity and compaſſion, and withall too, for fear of the ordinary confuſions which are wont to happen in ſuch popular executions.
CHAP. IV.
Verſ. 2. ANd came even before the kings gate, &c.] This Mordecai did, that he might give notice to Eſther what a decree was come forth concerning the Jews, and might adviſe her to interpoſe her ſelf for the preſervation of Gods people. But further then the kings gates he might not come, becauſe none might enter into the kings gate clothed with ſackcloth; the ground of which cuſtome we may conceive was, either that the court pleaſures might not be interrupted with any thing that had an appearance of ſorrow or ſadneſſe; or leſt the king ſhould be wonne ſuddenly, by beholding any ſuppliant ſo ſadly attired, to grant any thing that was not juſt and right.
Verſ. 4. So Eſthers maids, and her chamberlains came and told it her.] To wit, how Mordecai ſate mourning before the kings gate in ſackcloth and aſhes and with his clothes rent, verſ. 1.2. for they could not tell her of that which is related in the foregoing verſe, to wit, what wailing there was amongſt the Jews in the provinces abroad.
And ſhe ſent raiment to cloth Mordecai, &c.] To wit, by way of comforting him; or that he might come into the court, yea happely that he might come to her and acquaint her with the cauſe of his ſorrow.
Verſ. 7. And Mordecai told him of all that had happened unto him, &c.] That is, he told Hatach, whom Eſther had ſent to him, how Haman had taken offence at him for not bowing to him, and how in his rage he had procured a decree for the deſtroying the whole nation of the Jews; which was doubtleſſe the more grievous to Mordecai, becauſe it proceeded from the rage of that proud wretch againſt him in particular.
Verſ. 8. And to charge her that ſhe ſhould go in unto the king, &c.] To wit, in the name of Mordecai, whom ſhe ſtill reverenced as her foſter father, chap. 2.20. Eſther did the commandment of Mordecai like as when ſhe was brought up with him: and for a publick ſervice of Gods Church, notwithſtanding her greatneſſe, he doubted not to lay a charge upon her.
Verſ. 11. 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, &c.] Thus the Perſian kings provided for their own ſafety; and withall (as they conceived) to work the more …aw and reverence in the hearts of the people.
But I have not been called to come in unto the king, theſe thirty dayes.] This ſhe addes, as a ground of ſome fear leſt the kings affection toward her ſhould by ſome means be abated; and if ſo, her attempting to go in to the kings preſence without a call muſt needs be perillous.
Verſ. 16. I alſo and my maidens will faſt likewiſe.] It is evident that on the third of the three dayes appointed for the faſt, chap. 5.1. Eſther laid by her mourning weeds, and put on her royall apparell, and feaſted the ſame day, verſ. 4, 5. both the king and Haman, and there is no doubt to be made, but that ſhe went in to the king ere the laſt of their faſting was ended, purpoſely that ſhe might then venture to go in to the king unſent for, when her brethren were imployed in faſting and prayer, to beg of God that the king might ſhew her favour. Either therefore this is meant onelyonly, that as they faſted ſo would the likewiſe, and not that ſhe meant to faſt three entire nights and dayes as they ſhould; or elſe it muſt be ſaid, that as they, ſo ſhe likewiſe faſted three dayes, night and day, becauſe ſhe faſted three nights (for the Jews began their dayes at the evening) and part of the third day; much after the expreſſion of the time of Chriſts being in the grave, Matth. 12.40. Nor needs it ſeem ſtrange that ſhe undertakes for her maids, that they ſhould faſt likewiſe: for firſt, though they were before of an other religion, yet doubtleſſe ſhe did what ſhe might to inſtruct them in the knowledge of the true God: and ſecondly, partly by her favour at firſt with Hegai the kings chamberlain, chap. 2.8, 9. and partly by the reſpect afforded her by all when ſhe was queen, ſhe might well have liberty to make choice of her own ſervants, and ſo might chooſe ſuch as were of the ſtock of the Jews.
And if I periſh, I periſh.] That is, I referre my ſelf to Gods good providence; not being unwilling to die, rather then ſhrink from my duty herein. And indeed conſidering what had befallen Vaſhti the former queen, for diſobeying the kings command, ſhe could not but think there was much danger to attempt to go in to the king againſt the law.
CHAP. V.
Verſ. 1. NOw it came to paſſe on the third day, &c.] To wit, of their faſting, before that day was fully ended (of which ſee the note in the foregoing chapter, verſ. 16.) She put on her royall apparell, and ſtood in the inner court of the kings houſe, over againſt the kings houſe. It ſeems at the entrance of the kings houſe there was ſome large and ſtately porch (ſuch as was Solomons porch of judgement, 1. Kings 7.7.) where the king ſate upon his royall throne (as it is here ſaid) and ſo by this means, as ſoon as Eſther was come into the inner court, and ſtood before the kings houſe, he preſently ſaw her, &c.
Verſ. 2. She obtained favour in his ſight; and the king held out to Eſther the golden ſceptre, &c.] To wit, in token that he called her to come near to him, and conſequently had pardoned her coming in to the inner court, not being ſent for: and indeed conſidering what abſolute obedience the Perſian Monarchs required of their ſubjects to all their decrees, and that Vaſhti his former queen (whom happely he had formerly loved as well as Eſther) was caſt off for as ſmall an offence as this of Eſthers, and withall that it was above thirty dayes ſince Eſther was called in to the king (which was hinted, chap. 4.11. as ſome ground of fear, leſt the heat of the king to her began to abate) we may well think there was a ſpeciall hand of God in moving the kings heart to ſhew her favour, which was the gracious anſwer returned to his peoples faſting and prayer.
So Eſther drew near, and touched the top of the ſceptre.] As happely the cuſtome was, and that as a ſign of reverence and ſubjection, and of her thankfull apprehending and embracing that favour he had now afforded her, by holding out that his ſceptre unto her.
Verſ. 3. What is thy request? it ſhall be even given thee, to the half of the kingdome.] This was it ſeems a proverbiall ſpeech, whereby in thoſe times princes uſed liberally to promiſe what ever ſhould be deſired, though not intending literally, that if they asked half of the kingdome it ſhould be given them. As we ſee in the promiſe of Herod to the daughter of Herodias, Mark 6.23. And he ſware unto her, whatſoever thou ſhalt ask of me I will give it thee, unto the half of my kingdome.
Verſ. 4. Let the king and Haman come this day unto the banquet that I have prepared for him.] Eſther ſhewed much wiſedome in deſiring that this favour might be done her, before ſhe made known the petition ſhe had to make unto the king: firſt, becauſe by her intended entertaining the king at a feaſt ſhe hoped his love might yet further be enflamed towards her: ſecondly, becauſe ſhe might not hold it ſo ſafe to diſcover at this time either her parentage or petition, when the king was attended with his nobles and courtiers, who out of their zeal to have the decrees of the Perſians preſerved irrevocable, or in favour to Haman, might oppoſe her requeſt for the recalling of that decree concerning the Jews, which the king had made; but judged it more ſeaſonable to do this at a private banquet, where onelyonly her own ſervants might be by to attend them: thirdly, becauſe Haman not being now preſent, what ſhe alledged againſt him might be preſently carried to him, and then he might have ſlipped away and hid himſelf: and fourthly, becauſe when men are merry and frolick at feaſts, they uſed to be the freer to grant any boon to thoſe they affect. And ſo likewiſe it was politickly alſo done to invite Haman together with the king: firſt, that ſhe might to his face accuſe him (a good evidence that ſhe ſpake nothing but truth) of the plot he had to take away her life, together with the reſt of her people: and ſecondly, that he might not privately by falſe ſuggeſtions diſſwade the king from believing her complaint.
Verſ. 6. And the king ſaid unto Esther at the banquet of wine, What is thy petition?] Anciently it ſeems, the meat being removed, they uſed to have a ſecond banquet of fruits and wines, which therefore they called the banquet of wine: for with their meat they drank wine mixed with water.
Verſ. 7. My petition, and my requeſt is, &c.] That is, my petition and requeſt for the preſent is onelyonly this; that the king and Haman would yet once more come to morrow to a banquet which I ſhall prepare for them, and then I will do as the king hath ſaid, verſ. 8. that is, make known that great ſuit which I have unto the king. In this ſecond deferring the propounding her petition to the king, ſhe might have an aim to get the better hold of the king, by endearing him with ſo pleaſant entertainments, and to ripen her hopes by working in the mind of Ahaſuerus a fore-conceit of the greatneſſe and difficultie of that ſuit that was ſo hardly drawn forth. But withall, doubtleſſe God did by his ſecret providence incline her heart hereto, that in the interim he might advance Mordecai before her feaſt was prepared; and ſo ſhe might have the better aſſurance of obtaining her ſuit, both for the deliverance of the Jews, and the ruine of Haman, and Gods hand in the buſineſſe might be the, more evidently ſeen.
Verſ.. 9. When Haman ſaw Mordecai in the kings gate, that he ſtood not up, nor moved for him, &c.] So farre was Mordecai from adoring Haman, or bowing down to him, as was enjoyned, that he would not ſo much as move to him when he went by. He might have heard how Eſther had found favour with the king, which might raiſe his courage to a more ſcornfull contempt of this his profeſſed adverſary; however, this makes it moſt probable that it was not divine adoration onelyonly that he refuſed to yield him. See the note, chap. 3, 2.
Verſ. 11. And Haman told them of the glory of his riches, &c.] To wit, thereby to aggravate Mordecaies offence in daring for all this to deſpiſe him as he did.
Verſ. 14. Let a gallows be made of fifty cubits high, and to morrow ſpeak thou unto the king, that Mordecai may be hanged thereon.] This in their pride and rage and ſervile ſtooping to Haman they adviſed him to do, not conſidering nor regarding the ſingular ſervice which Mordecai had done for king Ahaſuerus, chap. 2.21. &c.
CHAP. VI.
Verſ. 1. ON that night could not the king ſleep, &c.] The kings head might perhaps be troubled with thinking what great requeſt it ſhould be that Eſther had to make, that was ſo hardly drawn from her; but doubtleſſe beſide, there was a ſpeciall hand of divine providence in keeping the king awake; for Mordecai might have been hanged before Eſther had known any thing of it. (Haman being come early the next morning, verſ. 4. to beg this of the king) had not the Lord kept him from ſleep, and directed him to reade in that place of the Chronicles where Mordecaies ſervice was recorded, and ſo made way to his advancement.
Verſ. 3. Then ſaid the kings ſervants that miniſtred unto him, There is nothing done for him.] Here it is ſaid expreſſely, that nothing had been done for Mordecai; yet we ſee what is ſaid in the Apocryphall additions, chap, 12. verſ. 5, 6. So the king commanded Mordocheus to ſerve in the court, and for this he rewarded him. Howbeit, Aman the ſon of Amadatheus the Agagite, who was in great honour with the king, ſought to moleſt Mordocheus and his people, becauſe of the two Eunuchs of the kings.
Verſ. 4. And the king ſaid, Who is in the court, &c.] That is, in the outer court: for it was death for any body to come into the court, except he were called by name chap. 4.11.
Now Haman was come into the outward court of the kings houſe, to ſpeak unto the king, to hang Mordecai, &c.] Hereby it appears that it was towards day ere that was read to the king which Mordecai had done, whereupon followed that enquiry, what had been done for the honouring of the man that had done him ſuch good ſervice.
Verſ. 6. And the king ſaid unto him. What ſhall be done unto the man whom the king delighteth to honour?] Though the king knew of no difference betwixt Haman and Mordecai, yet he ſuppreſſed Mordecaies name; and thus the Lord by his providence brought it about, that even Haman himſelf ſhould to his greater vexation appoint the honours that ſhould be done to Mordecai; and that at a time when he was come to deſire of the king that he might be hanged, and with full aſſurance that he ſhould have obtained his deſire.
Verſ. 10. Take the apparell and the horſe, as thou hast ſaid, and do even ſo to Mordecai. &c.] Though the crown royall whereof Haman ſpake alſo, verſ. 8. be not here expreſſed by the king; yet it is implyed in the following words, where Haman is enjoyned to do to Mordecai juſt as he had ſaid, Let nothing fail of all that thou haſt ſpoken, if afterwards he wore a crown of gold, chap. 8.15. And Mordecai went out from the preſence of the king in royall apparell of blew and white, and with a great crown of gold, much more when he was carried in ſuch pomp through the city.
Verſ. 11. And proclaimed before him, Thus ſhall it be done unto the man whom the king delighteth to honour.] That is, by Heraulds he cauſed it to be proclaimed.
Verſ. 12. And Mordecai came again to the kings gate.] That is, having received that honour related in the former verſe, he returned to his ordinary office (as it ſeemeth) and attendance at the kings gate, as not being puffed up herewith, nor yet rid of his fears, concerning that cruell decree for the maſſacre of the Jews, nor knowing how Eſther had ſped in her ſuit againſt Haman (though by this ſudden change he might hope that ſomething was done) and therefore deſirous ſtill to hearken what ſhould be the event of Eſthers petition to Ahaſuerus.
But Haman hasted to his houſe mourning, and having his head covered.] To wit, for ſhame and grief, becauſe that honour, which he was ſo confident ſhould have been conferred upon himſelf, was conferred upon his enemy, and himſelf was forced to be a chief actour therein. See 2. Sam. 15.30.
Verſ. 13. If Mordecai be of the ſeed of the Jews, before whom thou hast begun to fall, thou ſhalt not prevail, &c.] This they conclude for certain, both becauſe they might well think, that Mordecai having thus gotten the ſtart of him, and being exalted above him, would be revenged on him (as favourites uſe to ſeek the ruine of thoſe that were favourites before them) becauſe he had plotted to deſtroy both him and all his people: and alſo becauſe what they had obſerved formerly concerning Gods miraculous pleading for his people againſt all their enemies, they ſaw now confirmed in this unexpected advancement of Mordecai, and might thence well gueſſe that God was now making way to the mine of Haman.
Verſ. 14. And while they were yet talking with him, came the kings chamberlains, and hasted to bring Haman, &c.] If Harbonah mentioned, chap. 1.10, was one of theſe, no marvell though afterwards he told Ahaſuerus of the gallows that Haman had ſet up for Mordecai, ſince he might perhaps then ſee them at this his going to fetch Haman to Eſthers banquet.
CHAP. VII.
Verſ. 2. ANd the king ſaid again to Eſther, on the ſecond day, at the banquet of wine, &c.] See the note, chap. 5.6.
Verſ. 4. For we are ſold, I, and my people, to be deſtroyed, &c.] She ſaith they were ſold, becauſe as thoſe things that are ſold are delivered over to the will and pleaſure of thoſe to whom they were ſold, ſo were they delivered over to the power and pleaſure of their enemies; and withall becauſe there was a ſumme of money proffered to the king, even ten thouſand talents of ſilver, that they might be thus delivered into the power of their enemies, that they might have free liberty to kill and deſtroy them.
But if we had been ſold for bondmen and bondwomen, I had held my tongue, &c.] To wit, becauſe it would not have been ſo bad for them to be ſold for bondmen, as to have all their lives in an inſtant taken away without all hope of recovery; and withall, becauſe by their ſale and bondage, ſome profit might have redounded to the king (although indeed, as ſhe addes in the following words, the loſſe of the king in his tributes would have been ſo great, that nothing the enemy could have effected, no not by ſelling us for bondſlaves, could poſſibly have countervailed the kings dammage) but to be delivered up to be ſlain to our utter vaine, and without any ſhew of profit to the king (for the loſſe of ſo many uſefull and loyall ſubjects would have been an irrecoverable loſſe) this was moſt inſufferable.
Verſ. 7. And the king ariſing from the banquet of wine in his wrath, went into the palace garden.] As not able to endure the ſight of Haman, and therefore flinging away in a chaſe, and ſo nettled with vexation and ſhame, that he had ſo raſhly ſuffered himſelf to be ſo abuſed, that he knew not where to reſt nor which way to turn himſelf, and withall that he might by himſelf deliberate what was fit to be done in this caſe.
Verſ. 8. And Haman was fallen upon the bed where Eſther was, &c.] To wit, the bed whereon ſhe had ſate at the feaſt (for on the beds they uſed then to eat, as is noted before, chap. 1.6.) The king returning out of the garden, there was Haman fallen proſtrate at the feet of the queen, to make requeſt for his life, verſ. 7. yea and ſome adde that it was the cuſtome of thoſe times, that thoſe that came to fall down before great perſons were wont to claſp their hands about their feet or knees, as the good Shunamite did to the Prophet Eliſha when ſhe came to begge for her ſonnes life, 2. Kings 4.27. (concerning which ſee the note there) whereupon it was that the king brake forth into theſe following words of wrath and diſdain, will he force the queen alſo before me in the houſe? not that he could think that Haman meant any ſuch thing, but onelyonly to imply that he looked upon him as an impudent wretch that would almoſt dare to do any thing, and that his ſervants might perceive that he meant they ſhould carry him away as a perſon lothſome and abominable in his ſight; yea indeed it was juſt with God that he that had falſely accuſed the people of God to the king, ſhould now by the king be charged with that he never intended.
As the word went out of the kings mouth, they covered Hamans face.] That is, perceiving the kings mind, they apprehended him as a condemned man, and as the cuſtome it ſeems was amongſt the Perſians, they covered his face as one unworthy to behold the kings face or the light of the ſunne, and therefore ſentenced to the darkneſſe of death; whereto ſome conceive there is an alluſion, Job 9.24. The earth is given into the hand of the wicked, he covereth the faces of the judges thereof, &c. and Iſa. 22.17. The Lord will carry thee away with a mighty captivitie, and will ſurely cover thee.
Verſ. 9. And Harbonah, one of the chamberlains, ſaid before the king, &c.] See the note chap. 6.14.
Verſ. 10. So they hanged Haman on the gallows he had prepared for Mordecai.] Which ſtood in Hamans houſe or court, as before; ſo verifying that Pſal. 7.15, 16. but beſides, that we may judge the better of the Apochryphall additions of Eſther, it will be well to compare with this that which we find there, chap. 16.18. For he that was the worker of theſe things is hanged as the gates of S…ſa with all his family.
CHAP. VIII.
Verſ. 1. ON that day did the king Ahaſuerus give the houſe of Haman the Jews enemy unto Eſther.] That is, his houſe together with all his eſtate and goods, whereof ere while he had ſo much boaſted, chap. 5.11. which being forfeited to the king were at his diſpoſing, to be beſtowed on whomſoever it pleaſed him.
And Mordecai came before the king, &c.] That is, he was called and choſen to be one of his continuall houſhold attendants, and taken into his eſpeciall favour; yea happely one of thoſe princes that ſaw the kings face, that is, that had alwayes free acceſſe into his preſence, chap. 1.14. and that becauſe he acknowledged him now to be his kinſman by his queen Eſther, as the words following do plainly imply, for Eſther had told what he was to her.
Verſ. 2. And the king took off his ring which he had taken from Haman, and gave it to Mordecai.] Some conceive that this was not that ſeal wherewith the king uſed to ſeal the decrees which were ſent forth in his name (which for that onelyonly purpoſe, ſay they, he gave to Haman, chap. 3.10. &c. and therefore no doubt had it again after that decree was ſealed) and this they held, becauſe there was not any reaſon why that ſhould be now given to Mordecai: rather they judge that this was one of thoſe rings which were uſually given, as a mark of honour, to thoſe that were the chief princes and counſellours of ſtate about the king; which having been formerly given to Haman was taken from him when he was condemned to death, and given now to Mordecai: but becauſe the text ſpeaks plainly of one ſpecial ring, the king took off his ring, &c. I rather think that this was that very ring before ſpoken of, chap. 3.10. and that Mordecai was now made keeper of the kings ſignet, as Haman had been; whence it was that he wore thoſe badges of honour▪ verſ. 15. And Mordecai went out from the preſence of the king in royall apparell of blew and white, and with a crown of gold, and with a garment of fine linen, and purple, &c. and that he is ſaid to have been great in the kings houſe, chap 9.4. and next unto him king Ahaſuerus, chap. 10.3.
And Esther ſet Mordecai over the houſe of Haman.] That is, ſhe committed it, and all he had to Mordecaies care and charge, to be by him diſpoſed and ordered as might be for her beſt advantage.
Verſ. 5. Let it be written to reverſe the letters deviſed by Haman, &c.] Eſther wiſely, would not take any notice of the kings conſenting to this bloudy decree, leſt ſhe ſhould ſeem to caſt the leaſt blame upon him; and withall ſhe knew well that a decree eſtabliſhed by the king, by the Laws of the Perſians, might not be reverſed, Dan. 6.—15. The Law of the Medes and Perſians is, that no decree nor ſtatute which the king establiſheth may be changed: and therefore to give him a hint to reverſe it, as a decree deviſed by Haman, and ſurreptitiouſly written and ſealed, and ſent forth by him; ſhe makes no mention at all of the king, but calls them letters deviſed by Haman, which he wrote to deſtroy the Jews.
Verſ. 7. I have given Eſther the houſe of Haman, and him they have hanged upon the gallows, becauſe he laid his hand upon the Jews.] That is, he intended and endeavoured ſo to do: having aſſigned a decree to have them all ſlain.
Verſ. 8. Write ye alſo for the Jews, as it liketh you, in the kings name, and ſeal it with the kings ring, &c.] It ſeems the king would not pretend that the former letters were deviſed by Haman without this direction, becauſe he knew to the contrary, nor could yield to the reverſing of the former decree, which was againſt the law and cuſtome of the Medes and Perſians; but let them write what they could deviſe in favour of the Jews, and for their preſervation, ſo the former decree were not in expreſſe terms reverſed, he conſented freely to it: and indeed that this was the meaning of this which the king here ſaid, we may the rather think, becauſe in the new decree which Mordecai ſent forth, verſ. 11. no man is forbidden to offer violence to the Jews, nor is the magiſtrate commanded to aſſiſt them, onelyonly the Jews are allowed to ſtand upon their guard; which ſhews that Mordecai was reſtrained to this, that he might not in expreſſe terms reverſe what was publiſhed in the former decree.
Verſ. 9. Then were the kings ſcribes called at that time in the third monethmonth (that is, the monethmonth Sivan) &c.] Which containeth part of May and part of June. The decree for the ſlaying of the Jews was made on the thirteenth day of the firſt monethmonth, chap. 3.12. ſo that this calling of the kings ſcribes to make a new decree, was two moneths and ten dayes after the former decree was made; all which time we may well imagine that the people of God were in a very ſad condition; but yet their being eight moneths and twenty dayes ſtill behind, ere the day at firſt appointed for the ſlaughter of the Jews ſhould come, to wit, the thirteenth day of the twelfth monethmonth, all this time they had to provide for their own defence.
It was written (according to all that Mordecai commanded) unto the Jews, and to the lieutenants, &c.] To the Jews, becauſe it concerned their ſecuritie; and to the governours, that they might publiſh it, and not hinder the Jews in their juſt defence. And whereas it is ſaid that this decree was ſent to every province, according to the writing thereof, for this, ſee chap. 1.22.
Verſ. 11. To gather themſelves together, and to ſtand for their life, to destroy, to ſlay, &c.] Thus by the former decree ſtanding ſtill in force, the nations of each province were authorized to deſtroy the Jews; and by this ſecond edict the Jews were authorized to deſtroy thoſe that ſhould ſet upon them, which the Jews, being but a few in compariſon of thoſe they lived amongſt, could have never done by their own ſtrength, had not this diſcovery of the change of the kings mind, and this intimation of his deſire much abated the malice of their enemies; yea, had not God miraculouſly proſpered this weak means for their preſervation.
Verſ. 14. And the decree was given at Shuſhan the palace.] That is, there it was dated ſigned and ſealed; and then afterwards there, as in other places, it was publiſhed and proclaimed.
Verſ. 15. And the citie of Shuſhan rejoyced and was glad.] See the note, chap. 3.15.
Verſ. 16. The Jews had light and gladneſſe, and joy and honour.] Light may be here ſet againſt the darkneſſe of affliction, as gladneſſe againſt ſorrow; or elſe gladneſſe joy and honour may be added to explain what was meant by light; of which, ſee the note 2. Sam. 22.29.
Verſ. 17. And many of the people of the land became Jews; for the fear of the Jews fell upon them.] They became proſelytes, and conformed themſelves to the Jewiſh religion: ſome perhaps ſeriouſly, as being wonderfully affected with this miraculous manifeſtation of Gods watchfull providence over this people, whom they did now therefore fear and reverence, as the Lord of heavens darling people; but others again fainedly, and with a diſſembling heart, merely to curry favour with Eſther, Mordecai, and the reſt of the Jews, and for fear they ſhould deſtroy them by warrant of that new decree which was now come forth.
CHAP. IX.
Verſ. 1. IN the day that the enemies of the Jews hoped to have power over them, though it was turned to the contrary, &c.] This is noted to ſhew how falſe and deceitfull the lots which Haman caſt proved in the concluſion; that day which was deſigned as the onelyonly lucky day for the maſſacre of the Jews proved quite contrary, a happy day to them, and fatall to their enemies.
Verſ. 2. And no man could withſtand them: for the fear of them fell upon all people.] Hereby it appears that on the thirteenth day of the twelfth monethmonth the enemies of the Jews in ſeverall places, yea, even in the citie of Shuſhan it ſelf, where Ahaſuerus lived verſ. 6. took up arms, and went about to maſſacre the Jews, according to the ſentence of the firſt decree, chap. 3.13. notwithſtanding the ſecond decree that was ſent out after it, chap. 8.10, 11. wherein the Jews were allowed to gather themſelves together and to deſtroy all thoſe that ſhould ſet upon them. Eſther therefore they took this ſecond edict to be a reverſing of the firſt, which was againſt the laws of the Medes and Perſians chap. 8.8. and therefore they were enraged at it, and would not obey it; or elſe, happely they did not believe that this ſecond edict was indeed ſent forth by the king, but was onelyonly the device of Mordecai, or at leaſt would not believe it, as being loth to be beaten off from deſtroying the Jews, whom they hated with a deadly hatred, and had long aſſured themſelves that they ſhould now have liberty to wreak their teen upon them, and therefore were reſolved to put in execution the firſt decree: now herein was the wonder, that the Jews being a few to ſpeak of, ſhould be able to ſtand againſt their enemies; but the reaſon of this is given, that God ſtruck their enemies with ſuch terrours & fears, that they were not able to withſtand them. The rulers for fear helped the Jews, verſ. 3. many others no doubt durſt not ſtirre, and thoſe that had with great confidence armed themſelves, when the Jews aſſembled themſelves and ſtood for their lives, vvere ſuddenly daunted, and ſo eaſily ſlain by the Jevvs; and thus God did immediatly, more for the preſervation of the Jevvs by making them terrible to their enemies, then all that Eſther and Mordecai had done.
Verſ. 6. And in Shuſhan the palace the Jews ſlew and deſtroyed five hundred men.] It is above all ſtrange, that in Shuſhan the city royall, called here Shuſhan the palace, where the kings favour to Mordecai and the reſt of the Jews could not be unknown, there ſhould be ſo many found, that would obſtinately undertake the maſſacring of the Jews, in confidence of the firſt decree, chap. 3.13. notwithſtanding by the ſecond decree, chap. 8.10.11. the Jews were allowed to kill and deſtroy all their enemies that ſhould ſet upon them. But for this we muſt conſider, firſt, that when wicked men are hardened of God that they may be deſtroyed, they do uſually thus violently ruſh upon their own ruine, the vengeance of God not ſuffering them to reſt: and ſecondly, that in likelihood there were many of the faction of Haman, that being enraged with the death of their great lord, and the ſudden preferment of Mordecai, were mutinouſly inclined, and ready enough therefore to be ſtirred up to this attempt by Hamans ten ſonnes, that were ringleaders to the reſt, as by their death is evident.
Verſ. 10. The ten ſonnes of Haman the ſonne of Hammedatha, the enemy of the Jews, ſlew they.] To wit, thoſe before mentioned by name in the three foregoing verſes (for by Hamans boaſting of the multitude of his children, chap. 5.11. And Haman told them of the multitude of his children, it may ſeem he had more beſide theſe: how this agrees with the Apocryphall additions of Eſther, we may ſee, chap. 16.18. where it is ſaid, that in the decree, by warrant whereof the Jews did now ſlay their enemies, there was mention made that not Haman onelyonly, but alſo all his family with him were then hanged already.
But on the ſpoil laid they not their hand.] Though by the kings decree they might have done it, chap. 8.11. Take the ſpoil of them for a prey: and that becauſe they would hereby make it evident, that they aimed not at the enriching of themſelves with the ſpoils of thoſe they had ſlain, but only at their own neceſſary and juſt defence, and that it might not be ſaid, that they had ſlain any one cauſeleſſely onelyonly to get his eſtate.
Verſ. 11. On that day, the number of thoſe that were ſlain in Shuſhan the palace, was brought before the king.] The report of this which had happened in the city, was ſoon brought unto the king, perhaps by ſome that would willingly have ſtirred up the kings wrath againſt the Jews.
Verſ. 13. Let it be granted to the Jews which are in Shuſhan, to do to morrow alſo according to this dayes decree.] To wit, by ſlaying thoſe who this day ſet upon the Jews, but eſcaped their hands and were not ſlain by them, as theſe five hundred were. And this no doubt ſhe deſired, as aiming at Gods glory in the revenge of his peoples enemies, and at the peace of the Church, which might elſe afterwards be diſturbed by theſe that were now for the preſent eſcaped.
And let Hamans ten ſonnes be hanged upon the gallows.] That is, let the dead bodies of theſe ſonnes of Haman, who were this day ſlain with others, be for their greater reproch and the terrour of others, hanged upon the gallows whereon their father was before hanged.
Verſ. 16. But they laid not their hands on the prey.] See above verſ. 10.
Verſ. 17. On the thirteenth day of the monethmonth Adar, &c.] The drift of the words in the three following verſes is to ſhew, that the other Jews that lived not at Shuſhan ſlew their enemies on the thirteenth day, and then reſted and kept a day of feaſting on the fourteenth day, whereas the Jews at Shuſhan ſlew their enemies both on the 13th. and 14th. dayes, and ſo kept not their day of feaſting till the fifteenth day.
Verſ. 20. And Mordecai wrote theſe things, and ſent letters unto all the Jews, &c.] That is, in the writings and letters which he ſent unto the Jews concerning their keeping the feaſt of Purim, he wrote the relation of theſe things before mentioned, as the ground of this annuall feſtivity; or elſe it may be meant more generally, that Mordecai was the pen-man of the holy ghoſt, in writing this whole book of Eſther.
Verſ. 21. To ſtabliſh this among them, that they ſhould keep the fourteenth day of the monethmonth Adar, and the fifteenth, &c.] To wit, becauſe on the fourteenth day the countrey Jews reſted from ſlaying their enemies, and thoſe in Shuſhan not till the fifteenth; and ſo they were taught to rejoyce in one anothers welfare. But was not this unlawfull like that ſin of Jeroboams, 1. Kings 12.33. I anſwer, No, and that becauſe it was a politick ordinance for civill reſpects, and not any addition to the worſhip of God.
Verſ. 22. Dayes of feaſting and joy and of ſending portions one to another, and gifts to the poore.] As their cuſtome was in all their ſolemn feſtivities, Neh. 8.10. Then he ſaid unto them, Go your way, eat the fat, and drink the ſweet, and ſend portions unto them for whom nothing is prepared, &c.
Verſ. 26. Therefore for all the words of this letter, and of that which they had ſeen concerning this matter, and which had come unto them &c.] This clauſe is added, becauſe of thoſe things related in theſe letters, concerning the danger the Jews were in, and their deliverance from that danger, which moved them to take upon them to keep the feaſt of Purim: ſome of them they had ſeen with their own eyes in their ſeverall dwellings (as the decree that was brought from the king for the deſtroying of the Jews, and the preparations that were made by the enemies, to put this decree in execution; and the ſecond decree likewiſe, wherein the Jews were allowed to defend themſelves, and to ſlay their enemies, and the ſlaughter which thereupon they had made amongſt them) and again ſome other things had been onelyonly brought unto them by relation from others as Hamans caſting of lots, and many others of the like nature.
Verſ. 29. Then Esther the queen the daughter of Abihail, and Mordecai the Jew, wrote, &c.] the former letters whereby the Jews were in all places appointed to keep yearly the feaſt of Purim, on the fourteenth and fifteenth day of the monethmonth Adar, in memory of this great deliverance were written by Mordecai, verſ. 20. and therefore was that feſtivall uſually afterwards amongſt the Jews called Mordecaies day, 2. Maccha. 15.36. but then afterwards again perhaps the next yeare, leſt they ſhould not hold on in the yearely obſerving this feaſt, as fearing leſt the celebration hereof ſhould embitter the minds of the people againſt them, amongſt whom they lived, by renewing the memory of that great ſlaughter which the Jews had made amongſt them, Eſther alſo now with Mordecai wrote a ſecond letter to enjoyn the continuance of this anniverſary feaſt, and that with all authority; urging it by all means, and ſtrictly enjoyning it as farre as by their authority they might, the better to confirm this ſecond letter, and that there might be no queſtion made of doing what was therein ſo ſtrictly and firmly enjoyned.
Verſ. 30. And he ſent the letters unto all the Jews, &c. with words of peace and truth.] The meaning of this clauſe is, either that in theſe letters he did enjoyn them to live peaceably amongſt themſelves, and with others alſo, and not to inſult over the nations becauſe of their own preſent proſperity; or elſe that he did comfort or encourage them, by giving them aſſurance that they ſhould enjoy peace and truth, and putting them out of doubt and fear.
Verſ. 31. And as they had decreed for themſelves and for their ſeed, the matter of the fastings and their cry.] Severall wayes is this underſtood by Expoſitours. For firſt, ſome underſtand it as in relation to their faſting and praying three dayes together, when Eſther was to go in to Ahaſuerus to make ſupplication for the Jews, chap. 4.16. to wit, that as then in their great danger, Eſther and Mordecai appointed them certain dayes for faſting and prayer with ſtrong cryes and tears, ſo now they appointed certain dayes of yearely praiſe and thankſgiving for their great deliverance. Secondly, ſome underſtand it thus, that as they had decreed for themſelves and their poſterity, that the thirteenth day of the monethmonth Adar ſhould for ever be kept as a faſting day, in remembrance of their faſting, when Haman had procured his bloudy decree againſt them, ſo they decreed likewiſe to keep the fourteenth and fifteenth dayes, as dayes of feaſting, in memory of their miraculous deliverance from that decree. And thirdly, others take it thus, that as they had formerly decreed for themſelves and their poſterity to keep certain dayes of publick humiliation with faſting and prayer, in remembrance of the deſolation of Jeruſalem, when the city was taken, and the Temple burnt by the Babylonians, which were thoſe whereof the prophet Zachary ſpeaks, Zach. 7.5. When ye faſted and mourned in the fifth and ſeventh monethmonth, even thoſe ſeventy years, did ye at all fast unto me, even unto me? ſo now it was decreed, that they ſhould for ever keep this feaſt of Purim in remembrance of their joyfull deliverance from the plot of Haman. And indeed, firſt, becauſe the text here ſpeaks of faſts decreed for all the Jews and their poſterity, and that faſt deſired by Eſther, chap. 4.16. was onelyonly kept in Shuſhan. And ſecondly, becauſe we find it not in the ſtory any where, that there was a faſt for ever kept on the thirteenth day in memoriall of that faſt (and indeed, that they kept a faſt in remembrance of a faſt, or a danger from which they were delivered, ſeems not probable) therefore the laſt Expoſition is I conceive moſt ſatisfactory.
Verſ. 32. And the decree of Eſther confirmed theſe matters of Purim, and it was written in the book.] That is, in the book of their publick acts, or the book of their civill ſtatutes and ordinances, beſides thoſe of Moſes laws.
CHAP. X.
Verſ. 1. KIng Ahaſuerus laid a tribute upon the land, and upon the iſles of the ſea.] That is, both the continent and the iſles under his dominion: perhaps this is here inſerted, as being intended onelyonly of the reimpoſing of the tribute whereof there was granted a releaſe for a time at Eſthers marriage, chap. 2.18. Then the king made a great feast unto all his princes and his ſervants, even Eſthers feast, and he made a releaſe to the provinces, &c. yet it may be alſo added to ſhew how God puniſhed the nations for their late greedy gaping after the lives and eſtates of Gods people; or to make way to that which follows, verſ. 3. how Mordecai ſought the weal of his people, perhaps by procuring them favour in regard of this tribute. And indeed ſome Expoſitours underſtand this of the tribute impoſed by Xerxes, for that great expedition of his againſt Greece.
Verſ. 3. Seeking the wealth of his people, and ſpeaking peace to all his ſeed.] That is, to the Jews his countrey men; for whom he was alwayes ready to ſpeak to the king, and to do what ever might be for their peace and welfare.
FINIS.
End of the text · Arthur Jackson, Annotations Upon the Historical Books Part 2 (1646)