Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 3 · Chapter 9
CHAP. IX. Verſe. 1. Now in the twelfth monethmonth, &c.]
TThat lucky time, as Haman had deemed it, but was deluded by the devil, (the Authour of all ſuch Arts and lots of divination,Buchole. to foretel future arbitrary events) qui etſi ſemel videatur verax, millies eſt mendax, & ſemper fallax; who, if he ſometimes hit upon the truth, yet uſually cozeneth thoſe that truſt to him; Thus he ſerved Balaam the Sorcerer ſlain by the ſword of Iſrael; Craeſus taken priſoner by Cyrus: Ahab ſlain at Ramoth-Gilead: Julian the Apoſtate going againſt the Perſians: Walter Earle of Athol, who murthered his Maſter James the firſt King of Scots, in hope to attain to the Crown. Crowned indeed he was, but not as his witches and ſorcerers had ambiguouſly inſinuated with the Crown of that Realme,Hector. Boet…. but with a crown of red hot iron clap't upon his head, being one of the tortures wherewith he ended at once his wicked dayes and deſires. The Pope to honour and encourage the Leaguers in France, ſent them conſecrated pictures and medals! promiſing them thereby good ſucceſſe againſt the Huguenots, but God confuted and defeated them all: as he did likewiſe Tyrone in Ireland, to whom,Cárlt. Rem. among other trinkets, the Pope had ſent a Plume of Phoenix feathers; a meer colluſion.
When the Kings commandment and decree drew near, &c.] Both that for the Jewes, and the other againſt them. This latter was not reverſed, though the former were publiſhed. The King, it ſeemeth, greatly cared not for the lives of his ſubjects; ſith he would not ſo much as privately hint to them to be quiet, and to let the Jewes alone: Such an intimation as this might have ſaved the lives of ſeventy five thouſand of them. But God had an holy hand in it, for the juſt puniſhment of thoſe blood-thirſty Perſians, confident in the good ſucceſſe of their ſorceries; having made hell their refuge, but it failed them.
In thi day, that the enemies of the Jewes hoped, &c.] But their hope ran aſtope, as they ſay; their lucky day deceived them. Wicked mens hope, when they moſt need it, will be as the giving up of the ghoſt, and thats but cold comfort, Job. 11. ult. and as the ſpiders web, Job 18.13, 14. who gets to the top of the window, as high as ſhe can, and then when ſhe falls ſhe falls to the bottom, for nothing ſtayes her. From ſuch high hopes fell our Engliſh Papiſts, firſt,Act. & Mon. fol. 1871 when Queen Mary died▪ You hope and hope (ſaid Dale the Promoter to Julian Lining, whom he had apprehended) but your hope ſhall end in a rope; for though the Queen faile, ſhe that you hope for ſhall never come at it: for there is my Lord Cardinals grace, and many more between her and it. Secondly, at Queen Elizabeths death, that long-look'd-for day, as they called it, triumphing before the victory, and ſelling the hide before they had taken the beaſt. This they had done before in eighty eight, when in aſſurance of victory, they had ſtiled their forces the Invincible Armado: and alſo afterwards at the Powder-plot, when they had preſumptuouſly diſpoſed of the chief offices, holds and revenues of the land; like as before the Pharſalian field was fought, the Pompeians were in ſuch miſerable ſecurity, that ſome of them contended for the Prieſthood, which was Caeſars office:Heyl. Geo…. 407. others diſpoſed of the Conſulſhips and Offices in Rome: So at the batte… of Agin…court in France, where our Henry the fifth won the day, the French were ſo confident of a victory, that they ſent to King Henry, Speed. 745.to know what ranſome he would give. A preſumptuous confidence goes commonly bleeding home, when an humble fear returnes in triumph.
Though it was turned to the contrary] By a ſweet and gracious Providence of God, whoſe glory it is to help at a pinch, to alter the Scene all on the ſudden, to begin where we have given over, and to cauſe a ſtrange turne of things, according to that of the Pſalmiſt; God ſhall ſend from heaven and ſave me (when it might ſeem to ſome that ſalvation it ſelf could not ſave me) he ſhall ſend forth his mercy and his truth, Pſal. 57.3. and then what ſhould hinder the Churches happineſſe.
That the Jewes had rule over them that hated them] They dominered over their enemies as ſo many Sultans. So true is that of the Preacher, Man knoweth not his time: foreign.but as the fiſhes that are taken in an evil net, and as the birds that are caught in the ſnare, ſo are the ſonnes of men ſnared in an evil time, when it falleth ſuddenly upon them, Eccl. 9.12. Security is the certain uſher of deſtruction, and God delighteth, by turning the ſcale, to retaliate, as he did upon the Egyptians at the red ſea; the Philiſtines at Mizpeh: theſe Hamaniſts, and our powder-Papiſts. See. Pſal. 7.16.
Verſe 2. The Jewes gathered themſelves together] They were laeti in Domino, ſed non ſecuri, as Bernard hath it. They had prayed, but yet provided for the thirteenth of Adar, which by many was meant ſtill to be a bloody day, notwithſtanding the knowen favour of the King, and the patronage of Mordecai. The Hamaniſts would joyn together to perform that ſentence, whereof the Authour repented and had rued it. (That old enmity, Gen. 3.15. will never out of the Serpents ſeed,) the Jewes therefore well and wiſely get together, and unite their forces, that they may make a powerful reſiſtance. They are noted by Tacitus to be a nation at great unity amongſt themſelves; and to hate all others. On of the main ſcandals they do at this day take from Chriſtians, is, their diſſenſion,Camer. med. hiſtor. cent. 2. c. 23. that mother of diſſolution, as Nazianzen calleth it. The Turks pray to God to keep us ſtill at variance, and ſay that their fingers ſhall ſooner be all of one length▪ then we be of one minde. What a ſhame's this? If nothing elſe will, yet our common miſery, and the hatred of our enemies ſhould unite us, as it did theſe exiles, and it was foretold by Jeremy, chap. 50.4. that Judah and Iſrael, that could not agree at other times yet when they ſhould be both in a weeping condition, they ſhould better agree. So did Baſil and Euſebius againſt the Arrians: Ridley and Hooper againſt the Papiſts, &c. And it is high time for us now to ſet aſide our private emulat…ons and exceptions; as the creatures in the Ark laid by their Antipathies within, becauſe of the common danger of an inundation without.
To lay hand on ſuch as ſought their hurt] To repel force with force, to kill and ſpoil thoſe that ſought to do ſo to them. This, nature prompted them to, (as was forenoted) and they had alſo the Kings warrant for it, and they kept themſelves within compaſſe thereof, by not medling with any, but only thoſe that moleſted them. See, chap. 8.11.
And no man could withſtand them] Tantum poteſt bona cauſa bonis uſa conſiliis & mediis, ſaith an Interpreter here. A good cauſe, a good conſcience, and a good courage, what cannot theſe three do where they meet? How ſhould any ſtand before thoſe who are Deo armati,Eph. 610. ſtrong in the Lord, and in the power of his might? Pilates wife could warne him of medling with ſuch: and Hamans wife could tell him, that a Jew might fall before a Perſian, and get up again and prevaile. But if a Perſian, or whoſoever of the Gentiles begin to fall before a Jew, he can neither ſtand nor riſe, chap. 6.13. There is an inviſible hand af Omnipotency, that ſtriketh in for his owne; and confounds their oppoſites.
For the fear of them fell upon all the people] This was the work, not of ſome Pan Deus Arcadiae, (as the Heathens fancied;) but of God the ſole giver of victory, who when he pleaſeth affrighteth the Churches enemies, as he promiſeth to do in many places. See Exod. 23.27. Deut. 11.2, 5. Jer. 46, &c. And as accordingly he did it on the Egyptians, Midianites,Bapt. Egnat. l. 3 Philiſtines, Syrians, &c. And the like he did for Baldwin King of Jeruſalem againſt the great Calyph; for the Huſſites againſt all the force of Germany; for the Angrognians againſt the Popes army that came againſt them. The ſouldiers told their Captains, they were ſo aſtoniſhed they could not ſtrike, and that the Miniſters with their prayers,Act. & Mon 883. conjured and bewitched them. So at the ſiege of Mountabone, whenſoever the people of God began to ſing a Pſalme, (as they uſually did before their ſallying forth) the enemies coming, acquainted with their practice, would ſo quake and tremble,Spec. bel. ſacr. 282. crying, they come, they come, as though the wrath of God had been breaking out upon them. What was this handful of captives to the whole Perſian Empire, that they ſhould now become no leſſe formidable to them,Herodo…us. then not long after thoſe few Grecians were to this Ahaſhuerus or Xerxes? who having covered the ſeas with his ſhips, and with a world of men paſſed over into Greece, was afterwards himſelfe alone, in a ſmall Fiſher-boat glad to get back into Aſia, to ſave his owne life.
Verſe 3. And all the Rulers of the Provinces—helped the Jewes] Heb. gave them a lift, ſc. over the brook, the brake, or whatſoever lay in their way of deliverance. This they did out of their reſpect to the King, rather then for any great good will to the Jewes, who were generally hated for their Religion, and wiſhed out of the world. Sit divus modo non ſit vivus, ſaid that Roman Emperour of his brother, whom he maliciouſly murthered,
Becauſe the feare of Mordecai fell upon them] But much more, becauſe God himſelf over-awed them, and diſpirited them. (See the Note on verſe 2.) How elſe ſhould he appear to be the God of the ſpirits of all fleſh;Exod. 8.11. and that in the thing wherein people deal proudly, he is above them? How ſhould they come to know themſelves to be but men, Pſal 9.20. and not God; and their horſes fleſh; and not ſpirit, &c. Iſa. 31.3. if he did not other whiles make their hearts heartleſſe, Hoſ. 7.11. their hands feeble, Jer. 6.24. Iſa. 13.7. Ezek. 21.7. their eyes fane. Deut. 28.26. their knees knock together as Belſhazzars did, Dan. 5.6. How elſe would they ever be brought to bring Preſents unto him that ought to be feared. Pſal. 76.7, 8. and to ſay unto him, Lord be not thou a terrour to me, &c. Jer. 17.17? If Mordecai be feared, it is becauſe God hath put a Majeſty upon him, and made him dreadful, as Abraham likewiſe was to Abimelech, Gen. 21.22, 23. David to Saul, 1 Sam. 18.29. the Baptiſt to Herod, our Saviour to the Phariſees, Mar. 11.18. Paul and Silas to their Perſecutours. Acts 16.27, &c. And this the Lord ſtill doth, that he may dwell upon earth, Pſal. 68.18. ſcil. in his faithful worſhippers, which wicked men would not ſuffer, if not thus rein'd in and reſtrain'd▪ And (2ly,) that praiſe may wait for him in Zion, and unto him may the vow be performed, Pſal. 65.1.
Verſe 4. For Mordecai was great in the Kings houſe] So great a Favourite, as that it was dangerous to diſpleaſe him: and moſt men coveted his favour. It was now in the Court and Kingdome of Perſia, as it was once at Rome when Sejanus ruled the roſt under Tiberius. Ʋt qniſque Sejano intimus, ita ad Caeſaris amicitiam validus. Contra quibus infenſus eſſet me…, & ſordibus conflictabantur. His friends were Caeſars friends,Tacit. and his enemies were in a very low and lamentable condition.
And his fame went throughout all the Provinces] Auditio ejus, the report of him went farre and near. Per ora hominum volitabat, ſo the Vulgar Latine. He was Claros inter habens nomina clara viros. It was every where diſcourſed, that Mordecai was the Kings Darling, Kinſman, Counſellour, that he had ſaved the Kings life, and was therefore promoted to the higheſt dignity: that it were good getting in with him, who both could and would reciprocate and remunerate any that ſhould well deſerve of him and his people. How thankful the Lord Cromwell was to thoſe that had done him any courteſie. See Act. and Mon. fol. 1083. How ungrateful Biſhop Bonner was to the ſame Lord Cromwell, who had been his great Patron, railing at him as the rankeſt heretick that ever lived, &c. See in fol. 1087. but this was after his death. Leoni mortuo vel mus inſultat.
For this man Mordecai] Vir ille inſignis, though he were but novus homo & peregrinis, a new-raiſed man, a ſtranger, and one that had brought in a ſtrange alteration of things in the Court and Common-wealth: and therefore could not but be much envied and maligned, as far as men durſt ſhew themſelves againſt him; yet
He waxed greater and greater] Heb he was going (that is, growing) and greatening. See the like Hebraiſme. Prov. 4.18. Gen. 8.5. For why?Difficilimum inter mortales. he did gloria invidiam vincere, overtop, envie, and dazzle her eyes with his luſtre; which, ſaith Salluſt, is the hardeſt thing that can be. For as the talleſt trees are weakeſt at the tops: ſo doth envy always aim at the higheſt. But maugre malice it ſelf, Mordecai was in the number of thoſe few that lived and died with glory, gotten by his piety, zeal, and other vertues: neither had his adverſaries any thing to complain of him more then his greatneſſe,Camd. Eliz. fol. 532. as Camden ſaith of the old Earle of Eſſex.
Verſe 5. Thus the Jewes ſmote all their enemies] It was the Lords work,1 Sam. …5. and therefore to do it negligently, to keep back their ſwords from blood, had been to incurre that curſe, Jer. 48.10. as Saul did in ſparing Agag; Ahab in ſhewing mercy to Benhadad, 1 Kings …0.4….whom God had deſtined to deſtruction. Theſe Jewes, as ſo many Juſticers,Immedicabile vulnu… enſe r…cidendum… were ſet up by God to do to death theſe deſperate enemies; and ſith there was no hope of curing, to fall to cutting, that others might heare and …eare, and do no more ſo, but ſee and ſay with the Pſalmiſt, Verily there is a reward for the righteous; verily there is a God that judgeth in the earth.
With the ſtrokes of the ſword, and ſlaughter, and deſtruction] Here then we ſee what puniſhments they deſerve that are enemies to the Church, and ſooner or later they ſhall be ſure of. For as hard weather rotteth not in the a…e, ſo neither do the judgements againſt Perſecutors. God himſelf hath againſt them, and will ſurely have his penniworths of them: his hand that is lifted up in threatning, Iſa. 26.11. will not faile to fall down in puniſhing; and the higher it is lifted, the heavier it ſhall fall. Subito tollitur qui diu toleratur: They ſhall fall by the ſword, they ſhall be a portion for foxes, Pſal. 63.10. The Spoiler ſhall be ſpoiled, Eſa. 33.1. and he that killeth with the ſword, muſt be killed with the ſword, Rev. 13.10. See, 2 Theſſ. 1.6.
And did what they would unto thoſe that hated them] Where it is to be hoped, that they furbiſhed the ſword of juſtice with the oyle of mercy; that they remembred that of the Philoſopher, Poſſe & nolle nobile eſt, that in ſome caſes a man muſt not do all that he may do: as there be ſome again, wherein ſeverity ought to caſt the ſcale. The Turks ſeverity I can by no means like, that will rather cut off two innocent perſons, then let one guilty man go free.Zenecat. obſ. polit. Nor that of the Venetians, who puniſh with death ſuch as cozen the State of but one penny, if it be proved againſt them. Again, care muſt be taken that juſtice be not executed (whether in a civil or military way) with a vindictive minde, but all ſelfiſh actions carefully ſtrained out. Private revenge leaveth a ſtain upon a man ſome wayes innocent, witneſſe Jehu; and puts an innocency upon the greateſt offendour, witneſſe Abner.
Verſe 6. And in Shuſhan the Palace] One would wonder that any here ſhould offer to ſtir againſt the Jewes, ſo much favoured by the King, patronized by Mordecai, and well-appointed to withſtand them. But they were mad with malice againſt Gods people, and ambitious of their own deſtruction. Hamans death ſtill ſticks in their ſtomacks, and they reſolve to be revenged, whatever it ſtands them in. With like ſtoutneſſe of ſtomack it was that Jezabel painted her face, and tired her head, when Jehu was come to Jezreel, and looking out at a window, ſaid, Had Zimri peace, &c. Herein certainly ſhe ſhewed her great ſtoutneſſe, as if ſhe would daunt Jehu, and out-brave him in the midſt of his pomp and triumph, 2 Kings 9.30, 31. Divine vengeance ſuffereth not wicked people to reſt, and to keep in their malice and miſchief, but that they muſt break out and run headlong, like wilde beaſts into the hunters toile, or upon the ſpears point, whereby they periſh.
Verſe 7.8, 9. And Parſhandatha, and Dulphon, —and Vajezatha] This Vajezatha was the youngeſt, but moſt malicious of them all againſt the Jewes, as their Doctours gueſſe and gather from the little Zain, and great Vau, found in his name.
Verſe 10 The ten ſonnes of Haman] Of whom he had ſo boaſted, chap. 5.12. and bore himſelf bold, as believing that being ſo full of children, he ſhould leave the reſt of his ſubſtance to his babes, Pſal. 17.14. Theſe ten likely were ring-leaders to thoſe Hamaniſts in Shuſhan, foreign.that durſt appear in ſo bad a cauſe, being evil egges of an evil bird. Non enim fieri ullo modo potest, ut ex me & Agrippina vir bonus naſcatur, ſaid Domitius the father of Nero, Dio in Ner.It cannot be, that of my ſelf and Agrippina, ſhould come any good man. Haman brought up his ſonnes to bring down his houſe: and was a Parricide to them rather then a Parent. His darling Vajezatha he corrected not, but cockered: no wonder therefore that he proved to be of a gaſtrill-kinde, (diſquieting his own neſt) of a viperous brood; and therefore, though not hanged together with his father, and the whole family, (as the Apocryphal additions of Eſther, chap. 16.18. tell us, but not truly) yet ſlain in this inſurrection at Shuſhan, together with the reſt of his brethren: the good people crying out as once they did at Rome, when the ſonne of Maximinus the Emperour was put to death; Ex peſſimo genere ne catulum quidem habendum. Let not one whelp be left of ſo evil a litter.
But on the ſpoile laid they not their hand] Leſt the King ſhould be damnified, or themſelves juſtly taxed of covetouſneſſe and cruelty. Give none offence, neither to the Jewes, nor to the Gentiles, nor to the Church of God, 1 Cor. 10.32. This is oft repeated in this chapter,Non ſemper omnia quae licent ſunt facienda. Lavat. to their great commendation; that although, by the Kings grant they might have taken the ſpoile, chap. 8.11. yet they did it not, 1. To ſhew that they were Gods Executioners, not thieves and robbers. 2. To gratifie the King for his courteſie towards them, by leaving the ſpoile wholly to his Treaſury. 3. It is not unlikely,F…vard. ſaith an Interpreter, that Mordecai and Eſther had admoniſhed them how ill Saul had ſped with his ſpoiles of the Amalekites, and Achan with his wedge of gold, which ſerved but to cleave his body and ſoul aſunder, and his babyloniſh garment, which proved to be his winding-ſheet.
Verſe 11. On that day, the number of thoſe that were ſlain] This was done haply, by ſome Malignants, that would thereby have incenſed the King againſt the Jewes. Or elſe the King (as became a good Shepherd of his people) taketh an account of his ſlain ſubjects, by diligent enquiry made thereinto. Whereupon, he might have repented him, (now in cold blood) of his grant to Eſther and the Jewes thoſe forreigners, againſt his natural ſubjects, who had done nothing but by his command, &c. But God ſo ordered it, that all this notwithſtanding the King was well content with that which was done; as ſuppoſing that Hamans ſonnes and complices would be ſeeking revenge,…imi…i… ſunt b…ni p…ſtori… & boni regis ope…a. Cy… 5. …pud Xenoph. and plotting miſchief, if left alive. He therefore goeth merrily into the Queen, acquainting her with the number of the ſlain, and giving her leave to ask of him, whatever more ſhe deſired to be done. This was the Lords doing all along.
Verſe 12. And the King ſaid unto Eſther the Queen] He would needs be the meſſenger himſelf, as preſuming the newes would be moſt welcome to her, whom he deſired to gratifie; rather out of affection of love, then deſire of juſtice; elſe he would never have ſo little reſpected the ſlaughter of his ſubjects, armed by his own command.
What have they done in the reſt of the Kings Provinces?] This he ſhould have uttered with grief and regret; accounting the blood of his ſubjects dear and precious; and not making light of ſo many mens lives loſt by his default. But many Kings make as little reckoning of their ſubjects lives, as Charles the ninth did of the Huguenots in the French Maſſacre; or as the grand Seignior doth of his Aſapi, a kinde of common ſouldiers, borne for moſt part of Chriſtian Parents, and uſed by him in his wars, for no other end but to blunt the ſwords of his enemies, or to abate the firſt fury, and thereby to give the eaſier victory to his Janizaries and better ſouldiers;Turk. hiſt. 317. This the Turkiſh Tyrants hold for good policy. How much better that Romane General, who ſaid, that he had rather ſave one Citizen, then ſlay twenty enemies? and Edward the Confeſſour, who when his Captains promiſed,Camd. Rem. p. 214. for his ſake they would not leave one Dane alive in his land, thought it better to lead a private and unbloody life, then to be a King by ſuch bloody butcheries?
Now what is thy petition? and it ſhall be granted thee, &c.] An uxorious Prince, not propitious only to his Queen, but morigerous and obſequious. He was only her clay and wax; and had ſhe been an Eve, a Jezabel, or an Eudoxia, what might ſhe not have done with him, or had of him? Our King Edward the third was wholly poſſeſt and ruled by his Miſtris Dame Alice Pierce, an impudent woman, who ſo wrought upon the Kings impotencies, that ſhe cauſed the Speaker of the Parliament, to be committed to perpetual impriſonment at Nottingham. At length ſhe grew ſo inſolent, that ſhe intermedled with Courts of Juſtice, and other offices, where ſhe her ſelf would ſit to effect her deſires. But though holy Eſther was none ſuch: yet it behoveth Kings to be leſſe Prodigal of their Promiſes, and not to leave the lives and eſtates of their liege ſubjects, to the luſts of that weaker ſexe eſpecially; as having leſſe of diſcretion, and more of immoderation.
Verſe 13. Then ſaid Eſther, If it pleaſe the King, &c.] See chap. 5.4, 8.
Let it be granted to the Jewes, &c.] The enemies at Shuſhan could not be all caught the firſt day; leſt therefore thoſe that lurked ſhould hereafter prove troubleſome to the Church by hatching new plots, ſhe begs, that they alſo may receive condigne puniſhment, and Hamans ſonnes be hanged up for an example. This ſhe requeſted not out of private and perſonal ſpleen to any; but for the glory of God and the Churches peace. Had her aims been otherwiſe then good, her good actions could not have ſhewed her a good woman. For, though a good aime doth not make a bad action good, as we ſee in Ʋzzah; yet a bad aime maketh a good action bad; as we ſee in Jehu. Lavaters note may not here be let ſlip; the diligence that Eſther uſed in rooting out her temporal enemies, ſhould quicken us to do the like to our ſpiritual, viz. thoſe evil affections, motions and paſſions, that warre againſt the ſoule. Theſe be our Medes and Perſians with whom we muſt make no truce, but maintaine a conſtant deadly feud, till we have maſtered and mortified them all, Col. 3.5. Rom. 8.13. for till that be done effectually, we muſt never look to have true peace, either within our ſelves, or with others.
And let Hamans ten ſonnes be hanged] Had Haman been now alive, himſelf by right ſhould have been their Hangman. There was a young man among the Switzers, that went about to uſurp the Government, and alter their free State. Him they condemned to death, and appointed his father for Executioner, as the cauſe of his evil education. But becauſe Haman was hanged before, his ſons (though dead) ſhall now hang with him. Neither was it cruelty or revenge in Eſther, to crave this of the King, but zeale to God, and fervent love to his people, whoſe welfare ſhe ſought by all means poſſible to promote. As for her ſelf, ſhe could joyfully ſay of Haman, as David did of Doeg. Lo, this is the man that made not God his ſtrength, but truſted in the abundance of his riches, and ſtrengthened himſelf in his wickedneſſe. But I am like a green Olive tree in the Houſe of God; I truſt in the mercy of God for ever and ever. I will praiſe thee for ever, becauſe thou haſt done it: and I will wait on thy Name, for it is good before thy Saints, Pſal. 52.7, 8, 9.
Verſe 14. And the King commanded it ſo to be done] He feared not, that thereupon the people would riſe and call him Tyrant to his teeth: as when Bajazet the ſecond had caſt Achmetes Baſſa into priſon, the Janizaries in an uproar inſolently anſwered the great Turk,Turk. hiſt. fol. 444. that they would by and by teach him, as a drunkard, a beaſt, and a raſcal, to uſe his great place and calling with more ſobriety and diſcretion. Ahaſhuerus well enough knew his own power, and was therefore the more bold in diſpoſing, after this manner, of the lives of his ſubjects; who were ready to ſay to him as once Tiberius did to Juſtinus. Si tu volueris, ego ſum; ſi tu non vis, ego non ſum: I am wholly yours to command.
And the decree was at Shuſhan] Dictum, conceſſum, illicò factum. The King was not willing to croſſe Eſther in any thing, ſaith Joſephus.
And they hanged Hamans ten ſonnes] For greater ignominy and terrour to others. Thus God commanded the heads of the twelve Princes of Iſrael, to be hanged up againſt the Sun, Numb. 25.4. Joſhua hanged the King of Ai upon a Gallowes until the evening, chap. 8. and after that the five Kings of the Amorites, chap. 10. God hang'd up Abſalom with his own bare hand.
Abſlon marte furens penſilis arbore, obit.
Verſe 15. For the Jewes that were in Shuſhan] They did not ſtand to caſt perils, or frame excuſes, but with ſingular courage and conſtancy went an end with the work, whereunto they ſaw themſelves to be rightly called by God and man, keeping themſelves ſtill within the compaſſe of the Kings Edict, and ſo carrying the matter, that thoſe that were ſlaine, were judged by their own fellow-Citizens to have deſervedly periſhed.
And ſlew three hundred men at Shuſhan] Beſides the former five hundred. All theſe with Haman their Chieftain, might have lived long in honour and ſafety, could they have kept them quiet; But by the juſt and ſecret judgement of God, they kindled a fire with great force, that conſumed themſelves, according to that in the Prophet Eſay, chap. 33.10, 11, 12. Now will I riſe, ſaith the Lord of recompences, now will I be exalted, now will I lift up my ſelf. Ye ſhall conceive chaffe, ye ſhall bring forth ſtubble, your breath as fire ſhall devoure you, and the people ſhall be as the burnings of lime, as thorns …utup ſhall they be burnt in the fire.
But on the prey they laid not, &c.] See verſe 10.
Verſe 16. But the other Jewes that were, &c.] Though they were but a Nation ſcattered and peeled, a contemptible and feeble folk, lately deſtined to deſtruction; yet by faith they ſubdue Kingdomes, eſcape the edge of the ſword, out of weakneſſe become ſtrong, wax valiant in fight, turne to flight whole Armies of the Aliens, Heb. 11.33, 34. prevaile and proſper againſt all the malignant power of Perſia: Thus were they helped with a little help, (as it is, Dan. 11.34.) that God might have a great deal of glory, as indeed he had.
Gathered themſelves together] United their forces, as verſe 2. which whileſt our Anceſtours, (the old Britans) did not againſt the Romanes who invaded them; they were eaſily and quickly conquered. Et dum pugnabant ſinguli vincebantur vniverſi, ſaith Tacitus, who was here with his father-in-law Agricola, an eye-witneſſe of what he writeth.
And ſtood for their lives] Not one whereof was loſt in this hot encounter, in this ſharp revenge they took off their avowed enemies. This was even a miracle of Gods mercy, Who would not feare thee, O King of Nations, &c.
And had reſt from their enemies.] Or, That they might have reſt from their enemies; who would not otherwiſe be quieted, but by the letting out of their life-blood: but would make an aſſault upon the harmelſſe Jewes, though it were to die for it: ſo that upon the matter they were their own deathſmen, beſides the wilful loſſe of their immortal ſoules, which our Saviour ſheweth, Mat, 16.26. to be a loſſe, 1. Incomparable. 2. Irreparable.
And ſlew of their foes ſeventy and five thouſand] Neither was it any diſhonour to them to be God Almighties ſlaughtermen. Even the good Angels are Executioners of Gods righteous judgements, as they were at Sodom, in Sennacheribs army, and oft in the Revelation. There cannot be a better or more noble act then to do juſtice upon obſtinate Malefactours.
But they laid not their hands on the prey] They would not once foule their fingers therewith. No godly man in Scripture is taxed for covetouſneſſe, that ſordid ſin. See the Note on verſe 10.
Verſe 17. On the thirteenth day of the monethmonth Adar] On this day they ſtood for their lives, that they might reſt from their enemies. And accordingly
On the fourteenth day of the ſame, rested they] i. e. the very next day after their deliverance; they would not defer it a day longer, but kept an holy reſt with Pſalmes and ſacrifices of praiſe, (thoſe calves of their lips) the very next day, whiles the deliverance was yet freſh, and of recent remembrance. This they knew well that God expected, Deut. 23.21. and that he conſtrueth delayes for denials, Hag. 1.2, 4. he gave order that no part of the thank-offering ſhould be kept unſpent till the third day; to teach us to preſent our praiſes when benefits are newly received, which elſe would ſoon wax ſtale and putrifie as fiſh, I will pay my vowes now, now, ſaith David, Pſal. 116.18. Hezekiah wrote his Song the third day after his recovery: Queen Elizabeth, when exalted from a priſoner to a Princeſſe, and from miſery to Majeſty, before ſhe would ſuffer her ſelf to be mounted in her charet, to paſſe from the Tower to Weſtminſter, Englands Eliz.ſhe very devoutly lifted up her hands and eyes to heaven, and gave God humble thanks for that remarkable change and turn of things.
And made it a day of feaſting and gladneſſe] Exhilarating and chearing up their good hearts, (that had long layen low) with a more liberal uſe of the creatures, that they might the better preach his praiſes, and ſpeak good of his name: and that, ſith they could not offer up unto him other ſacrifices preſcribed in the Law, becauſe they were far from the Temple, they might not be wanting with their ſacrifice of thankſgiving, which God preferreth before an oxe that hath hornes and hoofs, ſaith the Pſalmiſt. Words may ſeem to be but a poor and ſlight recompence: but Chriſt (ſaith Nazianzen) calleth himſelf the Word; and this was all the fee that he looks for for his cures, Go and tell what God hath done for thee. With theſe calves of our lips let us cover Gods Altar; and we ſhall finde, that although he will neither eat the fleſh of bulls, nor drink the blood of goats, yet if we offer unto God thankſgiving, and pay our vowes unto the moſt High,Pſal. 50.13, 14. it will be look't upon as our reaſonable ſervice, Rom. 12.1.
Verſe 18. On the thirteenth day thereof, and on the fourteenth] What they could not do on one day, they did it on another. Men muſt be ſedulous and ſtrenuous in Gods work, doing it with all their might, and redeeming time for that purpoſe, Eccl. 9.10.
On both theſe dayes they deſtroyed their enemies] They did their work thoroughly: Let us do ſo in ſlaying our ſpiritual enemies: not ſparing any Agag, not reſerving this Zoar or that Rimmon: but dealing by the whole body of ſinne, as the King of Moab did with the King of Edom, Amos 2.1. burn the bones of it to lime: deſtroy it not to the halves as Saul, but hew it in pieces before the Lord, as Samuel. As Joſhua deſtroyed all the Canaanites he could lay hold on. As Aſa ſpared not his own mother; as Solomon drew Joab from the Altar to the ſlaughter; and put to death Adoniah the darling, ſo muſt we deale by our corruptions, ferretting and fetching them out of their lurking holes as theſe Jewes did, their enemies on the fourteenth day, that had eſcaped the day before. Sith we muſt either kill them up all, or be killed by them; for as that one baſtard Abimelech ſlew all Gideons ſonnes upon one ſtone; ſo one luſt left unmortified will undo the ſoul. And as one ſinner, ſo one ſin may deſtroy much good, Eccl. 9.18.
And on the fifteenth day of the monethmonth they reſted] So ſhall the Saints do after death, which will be the accompliſhment of mortification, for he that is dead, is freed from ſin, Rom. 6.7. and filled with joy, Iſa. 35.10. The ranſomed of the Lord ſhall then return and come to Zion with ſongs, and everlaſting joy upon their heads, they ſhall obtain joy, and gladneſſe, and ſorrow, and ſighing ſhall flee away.
Verſe 19. Therefore the Jewes of the villages, &c.] Pagani. This is expounded in the next words.
that dwelt in the unwalled townes] Such as is the Hague in Holland, that hath two thouſand houſholds in it; and chuſeth rather to be counted the principal village of Europe, then a leſſer City.
Made the fourteenth day, &c.] See verſe 17. while the Jewes in Shuſhan were deſtroying the remainder of their enemies.foreign 2 Mac. 15.36. This day was afterwards called Mordecai's Holiday.
And of ſending portions one to another] See Nehem. 8.10. To the rich they ſent in courteſie; to the poor in charity, and both theſe to teſtifie their thankfulneſſe to God for their lives, liberties and eſtates, ſo lately and graciouſly reſtored unto them.
Verſe 20. And Mordecai wrote theſe things] He wrote with authority as a Magiſtrate (ſay ſome) that the Jewes ſhould keep theſe dayes with greateſt ſolemnitie. He wrote the relation of theſe things before-mentioned, ſay others, as the ground of this annual feſtivitie. 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; as was before hinted.
And ſent letters unto all the Jewes, — both night and farre] Propinquis & longinquis, that they might all agree together about the time and manner of praiſing God: and ſo ſing the great Hallelujah. See, 2 Cor. 1.11. 2 Chron. 20.26, 27, 28. Pſal. 124.1, 2. and 126.1. Pſal. 136. penned for a recorded publike forme, to praiſe God among the multitude, Pſal. 109.20. and in the great Congregation, Pſal. 22.22, 25. David would go into the preſſes of people, and there praiſe the Lord, Pſal. 116.18, 19. This was to walk worthy of the Lord, Col. 1.10. This was to make a proportionable return, for we are Gods ſoile, and our thanks his crop.
Verſe 21. To eſtabliſh this among them] ſcil. by a law, that they ſhould yearly on thoſe two dayes reſt, and repeat among themſelves that ſignal deliverance, propagating the remembrance of it to all poſterity. Mordecai well knew that eaten bread is ſoon forgotten, that deliverances are uſually but nine dayes wonderment, that it is eaſie and ordinary with people, to rob God and wrong themſelves by their unthankfulneſſe, which forfeiteth former mercies and foreſtalleth future, he therefore ſetleth it upon them, ſaith the text, ſtatuendo eis ut facerent, he exacteth it of them by vertue of his office.
That they ſhould keep the fourteenth day, and the fifteenth day] Both dayes, nam gaudet produci haec ſclennitus, as Auſtin ſaid of the feaſt of Pentecoſt, ſuch a ſolemnity ſhould be drawn out to the full length, as the ſilk-worm ſtretcheth forth her ſelf, before ſhe ſpinneth her fineſt thread. Jehoſaphat and his people ſhewed themſelves unſatisfyable in their praiſes, which they preſented again, and again, 2 Chron. 20.26, 27. And good Hezekiah, when he obſerved in his ſubjects ſuch a float of affections at the Paſſeover, and that they were in ſo good a frame, took counſel with them to keep other ſeven dayes, and they kept other ſeven dayes with gladneſſe, 2 Chron. 30.21, 22, 23. See with what a flood of words holy David poureth forth his ſoul in prayer, Pſal. 145.1. to 8. as if therewith he would even fill up the diſtance between God and himſelf. Sometimes he ſeemeth to forget himſelf in point of praiſing God; for he will, like a bird, having got a note, record it over and over, as Pſal. 136. And in the laſt Pſalme, there are but ſix verſes: yet twelve Hallelujahs. He concludeth, Let every thing that hath breath, or, Let every breath praiſe the Lord, let it be as the ſmoke of the Tabernacle, when peace-offerings, were offered, Tam Dei meminiſſe opus eſt quàm reſpirare, ſaith Chryſoſtom, we have as much need to remember God, as to take breath.
Verſe 22. As the dayes wherein the Jewes reſted from their enemies] And therefore they in thankfulneſſe would conſecrate the ſame as an holy reſt unto the Lord, calling the fourteenth day, Feſtum ſortium minus, the leſſer feſtivity of lots; and the fifteenth day, Feſtum ſortium majus, the greater feſtivity of lots, as Druſius telleth us.
And the monethmonth] They thought the better ever after of the monethmonth Adar, that magnificent monethmonth, wherein was that golden day of their deliverance. O dieculam illam, &c. dexter ſanè prae laetitia mihi ſalit oculus, ſaid he. Oh that joyful day! Oh that the Calendar of my life might be filled with ſuch feſtivals!
Which was turned unto them from ſorrow to joy] As God remembred poor Joſeph, and turned his fetters into a chaine of gold, his rags into robes, his ſtocks into a charet, his priſon into a Palace, his brown bread and water into manchet and wine. And as he had turned again the captivity of his people as the ſtreams in the South, Pſal. 146.4. So here he had made a great alteration, bringing them from the jawes of death to the joys of a glorious deliverance; turning their ſadneſſe into gladneſſe, their ſighing into ſinging, their muſing into muſick their teares into triumph, luctum in laetitiam, ſaccum in ſericum, jejunium in epulum, manuum retortionem in applauſum, &c. And this is no new thing in the Church.
Verſe 23. And the Jewes undertook to do as they had begun] Which yet they could not do, unleſſe God gave them an heart to do it. Holy David underſtood this, and therefore when he found that heat and height of good affections in his people, he prayed, O Lord God of Abraham, Iſaac, and of Iſrael our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and ſtabliſh their heart unto thee, 1 Chron. 29.18. And when he had at another time undertook for himſelf, that if God would deliver him from blood-guiltineſſe, his tongue ſhould ſing aloud of Gods righteouſneſſe, he ſubjoynes (by way of correction, as if he were ſenſible that he had promiſed more then was in his power to perform) O Lord, open thou my lips, and my mouth ſhall ſhew forth thy praiſe, Pſal. 51.14, 15. The Hebrew, or rather Chaldee word here rendred Ʋndertook, is of the ſingular number, to ſhew, that every particular Jew undertook for himſelf, and for his poſterity to all perpetuity. And indeed they keep this feaſt annually to this day, and exceedingly pleaſe themſelves in the reading of this hiſtory, counting and calling all ſuch Princes and States as croſſe them, Hamans, and wiſhing that they may be able one day to be avenged of them, as their fathers were of theſe Perſians, &c.
Verſe 24. Becauſe Haman the ſonne of Hammedatha the Agagite, &c.] In deteſtation of whoſe wicked plot, the Jewes at this day, when at this feaſt of Purim, they read the book of Eſther in their ſynagogues, as oft as they hear mention of Haman, Anton. Meraanta. lib. de Jud. cerem.they do with their fiſts and hammers beat upon the benches and boards, as if they did knock upon Hamans head; Lavater ſaith, the Papiſts in ſome countreyes do the like on Good-friday, when in the reading of the Goſpel, mention is made of Iudas the Traitour. But as for Faux, Digby, Piercy, Catesby, and the reſt of that helliſh crue of Popiſh Hamans, treacherous Judaſſes, theſe they have crowned with freſh Encomiaſticks, and little leſſe then ſainted. Garnet (that boutefeau) hath his picture ſet among the reſt of Rome's Saints,Cornè á Lap. in Apoc. 7.3. Ger. …. Apol. Cont Jeſuet. in the Jeſuites Church at Rome with this Inſcription, Voluiſſe ſat eſt, Prodigious impudency.
And had caſt Pur] But found to his coſt, that there is no inchantment againſt Jacob, Ut contereret eos.neither any divination againſt Iſrael, but that, according to this time it ſhould be ſaid of Jacob and Iſrael, (ſaid by way of wonder at Gods doing on their behalf) what hath God wrought? Numb. 23.23.
To conſume them] Heb. to cruſh them, as a thing cruſhed to pieces, as the leſſer beaſts are cruſhed by the Lion, or as things are broken with a maule.
Verſe 25. But when Eſther came] Heb. when ſhe came. This was the ſubject of the Jewes diſcourſe upon thoſe dayes, which they ſpent not in idle chat, but in telling one another what great things the Lord had done for them: relating all the particulars. All honourable mention was then made of Eſther and Mordecai; neither was Hamans malice inſtanced without utmoſt deteſtation:foreign Memoria ejus ſicut vinum Libani, ſay the Jewes of thoſe they honour. Bud. Pand. Herod. l. 2. So true is that of Solomon, Prov. 10.7. The memory of the juſt is bleſſed, (or, is with praiſes, as the Septuagint there render it,) but the name of the wicked ſhall rot, as doth now the name of the Powder-plotters of Bonner, Gardiner, and other Popiſh Perſecutors.
Should return upon his own head] According to Pſal. 7.17. and haply not without alluſion to thoſe Piaculares & Obominales among the Grecians, which were certain condemned perſons, on whoſe heads they put the publick guilt, and then tumbled them into the ſea; or elſe to thoſe expiatory ſacrifices amongſt the Egyptians which were firſt curſed by them, and then caſt into the river, or ſold to the Grecian Merchants: in an apiſh imitation of the Hebrews ſcape-goat, and day of Atonement.
Verſ. 26. Wherefore they called theſe days Purim] Thereby to perpetuate the memory of that mercy, worthy to be engraven in pillars of marble: This was a notable name; for it ſerved to in-minde the Jewes of all that God had done for them at this bout: As there is edification in the choice of fit Pſalmes, 1 Cor. 14.26. ſo in the impoſing of fit names upon perſons, things, and times. As the Chriſtian Sabbath is to good purpoſe called the Lords day: and thoſe feſtivities of Eaſter and Whitſontide were not ſo fitly called Paſch, and Pentecoſt, as the Feaſt of the Lords Reſurrection, and of the ſending of the Holy Ghoſt. It ſhould certainly be the conſtant care of us all, to ſet up marks and monuments of Gods great mercies: ſo to preſerve the memory of them, which elſe will be moth-eaten▪ Such as were Abrahams, Jehovah Iireh, Jacobs ſtone at Bethel, Moſes his Jehovah Niſſi, Aarons rod and pot of Manna, Heb. 9.4.the twelve ſtones pitcht up in Jordan, the names of Gilgal, Ramath-Lehi, Aben-Ezer; thoſe plates nailed on the Altar, Numb. 16.40. Hereby God ſhall be glorified, the Churches enemies convinced, our faith ſtrengthened, our joy in the Lord heightened, our poſterity helped, and Satan prevented, who ſeeketh to obliterate Gods works of wonder; or at leaſt to alienate them, and tranſlate them upon himſelf, as he endeavoured to do that famous execution of divine juſtice upon Sennacheribs army,Herod. l. 2. by ſetting Herodotus a work to tell the world in print, that it was Sethon King of Egypt, and Prieſt of Vulcan, who obtained of his god, that Sennacheribs army coming againſt Egypt, ſhould be totally routed by reaſon of an innumerable company of rats, ſent by Vulcan, which gnawed in pieces their bowe-ſtrings, quivers, bucklers, &c. and ſo made way for the Egyptians to vanquiſh them. Herodotus addeth alſo that in his time there was to be ſeen the ſtatue of Sennacherib, holding a rat in his hand in Vulcans Temple,foreign. and uttering theſe words, Let him that beholdeth me, learne to feare God. Lo, the god of this world hath his trophies erected, and ſhall the God of heaven and earth go without? Oh let us (who have lived in an age of miracles, and ſeen the out-goings of God for our good more then ever did any Nation) offer unto him the ranſome of our lives, as they did, Exod. 21.30. and 30.12. in token that they had and held all in meer courteſie from God. Let us leave ſome ſeale, ſome pawn of thankfulneſſe for deliverance from ſo many deaths and dangers. Otherwiſe, Heathens will riſe up and condemn us. They after a ſhipwrack would offer ſomething; after a fit of ſickneſſe conſecrate ſomething to their gods; after a victory, ſet up trophies of triumph, as the Philiſtines did to their Dagon, the Romanes to their Jupiter Capitolinus, &c.
Therefore for all the words of this letter] In obedience to Mordecai their godly Magiſtrate.
And of that which they had ſeen concerning this matter] And eſpecially of God made viſible all along in it, yea, palpable; ſo that they might feele him and finde him, Act. 17.27. though his name be not found in all this book.
And which had come unto them] Scil. by report and hear-ſay, but from ſuch hands as that they were fully ſatisfied thereof, as Hamans lot-caſting, Eſthers ſupplicating, the Kings reading the Chronicles, &c.
Verſe 27. The Jewes ordained, and took upon them, and upon their ſeed] See ver. 23. Here we have a repetition of what was before recited, and this is uſual in holy Scripture, as Gen. 2.1. Exod. 15.19. that things of moment may take the deeper impreſſion. That of Auſtin is here to be remembred, Verba toties inculcata viva ſunt, vera ſunt, plana ſunt, ſana ſunt. Let Preachers do thus, and hearers be content to have it ſo: Nunquam ſatìs dicitur, quod nunquam ſatìs diſcitur. To write to you the ſame things, to me is not grievous, and for you it is ſafe, ſaith that great Apoſtle, Phil. 3.1.
And upon all ſuch as ſhould joyne themſelves unto them] Thoſe Proſelytes, chap, 8 17. or whatever hang-bies.
So as it ſhould not faile] But ſtand as a law inviolable. And yet that Octogeſimus octavus mirabilis annus, and that never to be forgotten fifth of November, are with us almoſt antiquated: little would oue think that God had ever done anything for us, either by land or by ſea, againſt either fire-works or water-works, Vae corpori noſtro.
That they would keep theſe two dayes] Keep them as before, by conſecrating a reſt, and feaſting before the Lord; not by gourmandizing and profane ſports, nor by running up and down from houſe to houſe as whifflers, and waſſailers,L…de…cerem. Iud. as at this day the Jewes manner is, witneſſe Antonius Margarita, a baptized Jew
According to their writing] i.e. Mordecai's order, by themſelves ſubſcribed and ratified.
Verſe 28. And that theſe dayes ſhould be remembred] That the memory of them might be kept a foot in the Church to all perpetuity. Nothing is ſooner forgotten then a good turn received. David found himſelf faulty this way, and therefore ſets the thorn to the breaſt, Pſal. 103.2. Other holy men kept catalogues, (ſee one of Gods own making, Judg. 10.11, 12.) They alſo had their foreign, or Memorials, as is before noted. The very Heathens, had their triumphal Arches, Pillars; Trophies, Tables, Hiſtories, Annals, Ephemerides, &c. A ſoule ſhame for us to fall ſhort of them, and not to wiſh as Job in another caſe.Iob. 19.23, 24. Oh that Gods works of wonder for us were now written. Oh that they were printed in a book, That they were graven with an iron pen, and lead in the rock for ever. That famous fifth of November eſpecially,Ier. 23.7. This wás written. Nov. 5. 1653. which drownes in a manner the memory of all former deliverances; as the return out of Babylon did the departure out of Egypt. This happy day (too too much ſlighted, alas, in many places already) ſhould never be put out of the Engliſh Kalendar, whiles the Sun courſeth about the earth: but be regiſtred for the generation to come, that the people which ſhall be created, may praiſe the Lord, Pſal. 102.8.
Every family, every Province, and every City] They ſhould all recognize their late danger, and thereby the better reliſh their deliverance, as Sampſon did his honey-combe which he found by turning aſide to ſee the lion he had eſcaped. Every man was to conſider his own ſhare in the publick ſafety, as the people did at Solomons Coronation, and to be particularly thankful. This would fortifie his faith, feed his hope, nouriſh his joy, further his obedience.
Verſe 29. Then Eſther the Queen, &c.] See chap. 2.15. Mordecai had written thus before; now for more authority-ſake, and to ſhew her forwardneſſe to further ſo good a work, Eſther joyneth with him, not for a name, or out of an humour of fooliſh forth-put ting, but out of an holy zeal for God and a godly jealouſie over her people, leſt they ſhould hereafter ſlight or ſlack this ſervice. And indeed the Jewes Chronicle (called by them Sedar olam Rabbah) telleth us, that this letter of Eſther was not written,Anna ſequent con…igit quod icriptu… eſt. Eſth. 9.29. Sed. Ol. c. 29. till a yeare after Mordecai's firſt letter: when thoſe dayes of Purim haply began to be neglected and intermitted. She might therefore well ſay as Saint Peter did afterwards. This ſecond Epiſtle beloved I now write unto you, in both which I ſtir up your pure mindes by way of remembrance, 2 ep. 3.1. True grace in the beſt heart is like unto a dull ſea-coalefire: which if it be not ſometimes righted up, will of it ſelf go out, though there be fuel enough about it. This good Queen was no leſſe active in her generation, then before had been Miriam, Deborah, Bathſheba, &c. and after her were Serena the Empreſſe, Sophia Queen of Bohemia a Huſſite, Queen Katherine Parre the Doctoreſſe, (as her husband merrily called her ſomtimes) and that matchleſſe Queen Elizabeth, whoſe Sunny dayes are not to be paſſed over ſleightly (ſaith one) without one touch upon that ſtring, which ſo many yeares ſounded ſo ſweetly in our eares, without one ſigh breathed forth in her ſacred memory. Oh, what an happy time of life, had that famous light of our Church Mr. William Perkins, who was borne in the firſt yeare of her reign, and died in her laſt yeare.
And Mordecai the Jew] Theſe two joyned together to adde the more force to the Ordinance.
Wrote with all authority] Heb. with all ſtrength, viz. of ſpirit, and of ſpeech, of affection and expreſſion.
To confirme the ſecond letter] Leſt, for fear of the friends of ſuch as they had ſlain, the Jewes ſhould be ſlack in obſerving this feaſt of lots.
Verſe 30. And be ſent letters to all the Jewes] Tremellius readeth it, Which letters Mordecai ſent to all the Jewes, ſcil. as Monitours and Remembrancers.
To the hundred twenty and ſeven Provinces.]. Among and above the reſt, to Judea, which was one of that number.
With words of peace and truth] i.e. premiſing words of proſperity and ſettlement, ſaith Tremellius, or promiſing them peaceable enjoyment of the true Religion, liberty of conſcience, rightly ſo called: Or praying, that they may follow peace with all men, and holineſſe, without which no man ſhall ſee the Lord, Heb. 12.14. Or; he ſent letters full of courteſie and truth, that is, of unfeined courteſie, as Vatablus ſenſeth it. For there is a cut-throat courteſie, ſuch as was that of Joab to Amaſa, of Judas to our Saviour, of Julian the Apoſtate to Baſil, when he wrote unto him, but not with words of peace and truth, foreign.
Verſe 31. To confirme theſe dayes of Purim] That they might by no manner of means be neglected, but that renewing their reſolutions and their reaſons for the ſame, they might remain conſtant, and firme, and peremptory in well-doing; cleaving to God with full purpoſe of heart, and ſitting cloſe unto the Lord without diſtraction, 1 Cor. 7.35.
And as they had decreed for themſelves] Heb. for th…in ſoules; for the ſoule is the man, and the greateſt thing in the leaſt compaſſe, is a good minde in a mans body.
The matters of the faſtings and their cry] Heb. the words of faſting, &c. that is, the vowes they then uttered when they faſted and cried; that if God would hear and help them, they would not faile to praiſe him in all beſt manner. Now therefore, ſith the vowes of god were upon them, they ſhould by keeping theſe dayes offer unto him thankſgiving,Aben-Ezra. and pay their vowes unto the moſt High. Some think that the faſting and crying here mentioned, referreth to thoſe in Zechary, chap. 7.5. in remembrance of the deſolation of Jeruſalem; that as they faſted then, ſo they ſhould feaſt now; God having fulfilled his promiſe there made of turning their faſting into feaſting, and added, Therefore love the truth and peace, chap. 8.19. confer Mordecai's words of peace and truth, ſupra, verſe 30.
Verſe 32. And the decree of Eſther confirmed, &c.] Dux foemina facti. Money was coined in the yeare eighty eight in honour of Queen Elizabeth, with that Poſie inſcribed. The like may be here ſaid of Queen Eſther, yea, we may adde that in the Goſpel, ſpoken concerning another. Where ever this hiſtory ſhall be read in all the world, this that ſhe hath done, ſhall be ſpoken of to her eternal commendation.
And it was written in the book] Tremellius rendreth it thus, When therefore the Edict of Eſther had confirmed theſe things, it was written in this book. Lyra and others thus. She requeſted the wiſe men of that age, that they would reckon this Hiſtory for holy Writ. If it be meant of any other publike record, which the Jewes then had, it is loſt: as are likewiſe ſome other pieces which never were any part of the holy Scriptures: for God by his Providence ever took care and courſe, that no one haire of that ſacred head ſhould fall to the ground. That unſound conceit of Pellican here, is by no meanes to be admitted, viz. That this latter part of the chapter from verſe 25. to the end, came from the pen of ſome other man, not guided by the Spirit of God, and that becauſe here is no mention made of praiſing God at this feaſt, or ſtirring up one another to truſt in him. For we know that all Scripture is of divine inſpiration, and it is to be preſumed that thoſe things were done at ſuch ſolemnities, though it be not recorded in each particular.