Esther 2 commentary

We see to what absurd practices those came, who were destitute of Divine revelation, and what need there was of the gospel of Christ, to purify men from the lusts of the flesh, and to bring them back to the original institution of marriage. Esther was preferred as queen. Those who suggest that Esther committed sin to come at this dignity, do not consider the custom of those times and countries. Every one that the king took was married to him, and was his wife, though of a lower rank. But how low is human nature sunk, when such as these are the leading pursuits and highest worldly happiness of men! Disappointment and vexation must follow; and he most wisely consults his enjoyment, even in this present life, who most exactly obeys the precepts of the Divine law. But let us turn to consider the wise and merciful providence of God, carrying on his deep but holy designs in the midst of all this. And let no change in our condition be a pretext for forgetting our duties to parents, or the friends who have stood in their place.

Good subjects must not conceal any bad design they know of against the prince, or the public peace. Mordecai was not rewarded at the time, but a remembrance was written. Thus, with respect to those who serve Christ, though their recompence is not till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget. The servant of God must be faithful to every trust, and watchful for those who employ him. If he appear to be neglected now, he will be remembered hereafter. None of our actions can be forgotten; even our most secret thoughts are written in lasting registers, Re 20:12.

CHAPTER 2

Es 2:1-20. Esther Chosen to Be Queen.

1-3. After these things, when the wrath of king Ahasuerus was appeased--On recovering from the violent excitement of his revelry and rage, the king was pierced with poignant regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored. His counsellors, for their own sake, were solicitous to remove his disquietude, and hastened to recommend the adoption of all suitable means for gratifying their royal master with another consort of equal or superior attractions to those of his divorced queen. In the despotic countries of the East the custom obtains that when an order is sent to a family for a young damsel to repair to the royal palace, the parents, however unwilling, dare not refuse the honor for their daughter; and although they know that when she is once in the royal harem, they will never see her again, they are obliged to yield a silent and passive compliance. On the occasion referred to, a general search was commanded to be made for the greatest beauties throughout the empire, in the hope that, from their ranks, the disconsolate monarch might select one for the honor of succeeding to the royal honors of Vashti. The damsels, on arrival at the palace, were placed under the custody of "Hege, the king's chamberlain, keeper of the women," that is, the chief eunuch, usually a repulsive old man, on whom the court ladies are very dependent, and whose favor they are always desirous to secure.

5. Now in Shushan the palace there was a certain Jew--Mordecai held some office about the court. But his "sitting at the king's gate" (Es 2:21) does not necessarily imply that he was in the humble condition of a porter; for, according to an institute of Cyrus, all state officers were required to wait in the outer courts till they were summoned into the presence chamber. He might, therefore, have been a person of some official dignity. This man had an orphan cousin, born during the exile, under his care, who being distinguished by great personal beauty, was one of the young damsels taken into the royal harem on this occasion. She had the good fortune at once to gain the good will of the chief eunuch [Es 2:9]. Her sweet and amiable appearance made her a favorite with all who looked upon her (Es 2:15, last clause). Her Hebrew name (Es 2:7) was Hadassah, that is, "myrtle," which, on her introduction into the royal harem, was changed to Esther, that is, the star Venus, indicating beauty and good fortune [Gesenius].

11. Mordecai walked every day before the court of the women's house--The harem is an inviolable sanctuary, and what is transacted within its walls is as much a secret to those without as if they were thousands of miles away. But hints were given him through the eunuchs.

12. Now when every maid's turn was come to go in to king Ahasuerus--A whole year was spent in preparation for the intended honor. Considering that this took place in a palace, the long period prescribed, together with the profusion of costly and fragrant cosmetics employed, was probably required by state etiquette.

17. the king loved Esther above all the women--The choice fell on Esther, who found favor in the eyes of Ahasuerus. He elevated her to the dignity of chief wife, or queen. The other competitors had apartments assigned them in the royal harem, and were retained in the rank of secondary wives, of whom Oriental princes have a great number.

he set the royal crown upon her head--This consisted only of a purple ribbon, streaked with white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honor of the auspicious occasion, "he made a release to the provinces, and gave gifts, according to the state of the king." The dotation of Persian queens consisted in consigning to them the revenue of certain cities, in various parts of the kingdom, for defraying their personal and domestic expenditure. Some of these imposts the king remitted or lessened at this time.

Es 2:21-23. Mordecai, Discovering a Treason, Is Recorded in the Chronicles.

21. In those days ... two of the king's chamberlains ... were wroth and sought to lay hand on the king, &c.--This secret conspiracy against the king's life probably arose out of revenge for the divorce of Vashti, in whose interest, and at whose instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose fidelity, however, passed unnoticed, the design was frustrated, while the conspirators were condemned to be executed and as the matter was recorded in the court annals, it became the occasion afterwards of Mordecai's preferment to the place of power and influence for which, in furtherance of the national interests of the Jews, divine providence intended him.

Let there be fair young virgins sought for the king - This was the usual way in which the harem or seraglio was furnished: the finest women in the land, whether of high or low birth, were sought out, and brought to the harem. They all became the king's concubines: but one was raised, as chief wife or sultana, to the throne; and her issue was specially entitled to inherit.

Hege the king's chamberlain - הגא סריס המלך Hege seris hammelech, "Hege, the king's eunuch;" so the Septuagint, Vulgate, Targum, and Syriac. In the Eastern countries the women are intrusted to the care of the eunuchs only.

Let their things for purification be given them - תמרקיהן tamrukeyhen, their cosmetics. What these were we are told in Est 2:12; oil of myrrh, and sweet odours. The myrrh was employed for six months, and the odours for six months more, after which the person was brought to the king. This space was sufficient to show whether the young woman had been chaste; whether she were with child or not, that the king might not be imposed on, and be obliged to father a spurious offspring, which might have been the case had not this precaution been used.

Instead of the oil or myrrh, the Targum says it was the oil of unripe olives which caused the hair to fall off, and rendered the skin delicate.

Whose name was Mordecai - The Targum says, "He was the son of Jair, the son of Shimea, the son of Gera, the son of Kish." And "this was the same Shimea that cursed David; and whom David forbade Joab to slay because he saw, in the spirit of prophecy, that he was to be the predecessor of Esther and Mordecai; but when he became old, and incapable of having children, David ordered Solomon to put him to death.

He brought up Hadassah - הדשה hadassah signifies a myrtle in Chaldee: this was probably her first or Babylonish name. When she came to the Persian court, she was called Esther, aster, or sitara, which signifies a star in Persian: the name is undoubtedly Persian. Esther was the daughter of Abihail, the uncle of Mordecai, and therefore must have been Mordecai's cousin, though the Vulgate and Josephus make her Mordecai's niece: but it is safest here to follow the Hebrew.

The maiden pleased him - He conceived a partiality for her above the rest, probably because of the propriety of her deportment, and her engaging though unassuming manners.

Seven maidens - These were to attend her to the bath, to anoint and adorn her, and be her servants in general.

Esther had not showed her people - This might have prejudiced her with the king; for it was certainly no credit at the Persian court to be a Jew; and we shall find from the sequel that those who were in the Persian dominions were far from being reputable, or in a safe state. Besides, had her lineage been known, envy might have prevented her from ever having access to the king.

Six months with oil of myrrh - See on Est 2:3 (note). The reason of this purification seems not to be apprehended by any writer I have seen. The most beautiful of all the young virgins of all the provinces of Babylon were to be selected; and these were taken out of all classes of the people, indiscriminately; consequently there must have been many who were brought up in low life. Now we know that those who feed on coarse strong food, which is not easily digested, have generally a copious perspiration, which is strongly odorous; and in many, though in every respect amiable, and even beautiful, this odour is far from being pleasant. Pure, wholesome, easily digested, and nourishing aliment, with the frequent use of the hot bath, continued for twelve months, the body frequently rubbed with olive oil, will in almost every case remove all that is disagreeable of this kind. This treatment will give a healthy action to all the subcutaneous vessels, and in every respect promote health and comfort.

Whatsoever she desired - When any of the young women were called to go to the king, it appears that it was an ordinance that whatever kind of dress stuff, color, jewels, etc., they thought best to set off their persons, and render them more engaging, should be given them.

She returned into the second house - This was the place where the king's concubines were kept. They went out no more, and were never given in marriage to any man, and saw the king's face no more unless specially called.

Custody of Shaashgaz - This is probably another Persian name; sheshkhunj, beardless, a proper epithet of a eunuch; or sestgunj, weak loins, for the same reason. Names of this kind at once show the reason of their imposition, by describing the state of the person.

She required nothing - She left this entirely to her friend Hege, who seems to have been intent on her success. She therefore left her decorations to his judgment alone, and went in that dress and in those ornaments which he deemed most suitable.

The tenth month - Tebeth - Answering to part of our December and January.

Set the royal crown upon her head - Made her what is now called in the East the Sultana, the queen. She was the mistress of all the rest of the wives, all of whom were obliged to pay her the most profound respect.

Made a release to the provinces - Remitted some kind of tribute or impost, in honor of Esther, at her coronation, as our kings generally do when they are crowned, ordering a discharge from prison of many who are confined for minor offenses. As it was the custom of the Persian kings to give their queens something like what is called with us the aurum reginae, "queen gold," which was a tenth of all fines, etc., above what was given to the king; (for they gave them such a city to buy them clothes, another for their hair, a third for their necklaces, a fourth for their pearls, etc.); it is probable that, on this occasion, Esther so wishing, he relieved those cities and provinces which had before paid this queen gold from all these expenses; and this would tend greatly to make the queen popular.

Mordecai sat in the kings gate - Mordecai might have been one of the officers of the king, as the gate was the place where such usually attended to await the king's call. It is not likely that he was the porter; had he been only such, Haman could have removed him at once.

Two of the king's chamberlains - Eunuchs. Why they conspired against the life of the king, we are not informed. The Targum says that they found out that Esther had intended to use her influence with the king to get them removed from their office, and Mordecai put in their place; therefore they determined to poison Esther, and slay the king in his bedchamber. It is very likely that they were creatures of Haman, who probably affected the kingdom, and perhaps were employed by him to remove the king, and so make his way open to the throne.

Was known to Mordecai - Josephus says that a Jew, named Barnabasus, overheard the plot, told it to Mordecai, Mordecai to Esther, and Esther to the king, in Mordecai's name; and he was registered as the discoverer.

It was found out - It was proved against them, in consequence of which they were hanged. Perhaps the words ויתלו על עץ vaiyittalu al ets, they were hung upon wood or a tree, may refer to their being impaled. A pointed stake is set upright in the ground, and the culprit is taken, placed on the sharp point, and then pulled down by his legs till the stake that went in at the fundament passes up through the body and comes out by the side of the neck. A most dreadful species of punishment, in which revenge and cruelty may glut the utmost of their malice. The culprit lives a considerable time in excruciating agonies.

It has been observed that the name of God does not once occur in this book. This is true of the Hebrew text, and all translations from it; but in the Septuagint we find the following words, in Est 2:20, after, Esther had not showed her kindred: Οὑτως γαρ ενετειλατο αυτῃ Μαρδοχαιος, φοβεισθαι τον Θεον, και ποιειν τα προσταγματα αυτου, καθως ην μετ' αυτου; "For so Mordecai had charged her to fear God, and to keep his commandments, as she did when with him." This, as far as the Septuagint is concerned, takes away the strange reproach from this book. It must be owned that it was not because there were not many fair opportunities that the sacred name has not been introduced.

Keeper - Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines be committed to Shaashgaz, ver.14, his deputy. Purification - That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded.

Esther - Hadassah was her Hebrew name before her marriage; and she was called Esther by the king after it.

Pleased - Because she was very beautiful, therefore he supposed she would be acceptable to the king; and by the Divine power, which moveth the hearts of men which way he pleaseth.

Shew it - Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation; but there was also an hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it.

Desired - For ornament, or by way of attendance. And it should be observed, that every one whom the king took to his bed, was his wife of a lower rank, as Hagar was Abraham's, so that it would have been no sin or dishonour to Esther, though she had not been made queen.

Sat - By office, as one of the king's guards or ministers; being advanced to this place by Esther's favour.

1 AFter these things when the wrath of king Ahasuerus was appeased, he remembred Vashti, and what she had done, and what was decreed against her.

With grief and shame, that in his Wine and Rage, he had so severely punished, and so irrevocably rejected so beautiful and desireable a Person, and that for so small a provocation, to which she was easily led by the modesty of her Sex, and by the Laws and Customs of Persia.

2 Then said the kings servants , that ministred unto him, Let there be fair young virgins sought for the king.

Who for their own Interests were obliged to quiet the Kings Mind, and procure him another amiable Consort.

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

Either 1 Of the Virgins, who are oft called Women, as here v. 11, 12. and elsewhere. So it is a Synecdoche. Or 2. Of all the Women, both Virgins and Concubines: only the Virgins he himself took care of, as requiring more care and caution, and the Concubines he committed to Shaashgaz, ver. 14. his Deputy.

i. e. To cleanse them from all impurities and indecencies, to anoint, and perfume, and adorn, and every way prepare them for the Kings presence and service: for the legal purifications of the Jews he never regarded.

Marginal references: Heb. unto the hand.; Or, Hegai▪ v. 8.

6 Who had been carried away from Jerusalem, with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

This may be referred either 1. To Kish, Mordecai's Grand-Father last mentioned; or 2. To Mordecai, who was then carried away either 1. In the Loins of his Parents, in which sense Levi is said to be tithed in Abraham, Heb. 7. and as those persons named Ezra 2. are said to have been carried away by Nebuchadnezzar, Ezra 2. 1. which is not true of the most of them in their own persons, but only as in their Fathers Loins. Or 2. In his own person: and then indeed he was a man of more than ordinary years. But of that see the notes on ch. 1. 1.

Marginal references: 2 Kin. 24. 15. 2 Chr. 36. 10, Jer. 24. 1.

7 And he brought up Hadassah (that is Esther ) his uncles daughter, for she had neither father nor mother, and the maid was fair and beautiful, whom Mordecai (when her father and mother were dead) took for his own daughter.

Hadassah was her Hebrew name before her marriage; and she was called Esther by the King after it.

Marginal references: Heb. nourished.; Heb. fair of form, and good of countinance.

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

Or, taken, and that by force, as that word oft signifies: So great was the power and Tyranny of the Persian Kings, that they could and did take what persons they liked to their own use.

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

Partly because she was very beautiful, and therefore he supposed she would be very acceptable to the King; which would be his advantage; and partly by the Divine Power, which moveth the hearts of men which way he pleaseth.

Marginal references: Heb. her portions.; Heb. he changed her.

10 Esther had not shewed her people, nor her kindred: for Mordecai had charged her that she should not shew it .

Lest the knowledge hereof should either make her contemptible or odious; or bring some inconvenience to the whole nation, as things might happen. But there was also an hand of God in causing this to be concealed for the better accomplishment of that which he designed, though Mordecai was ignorant of it.

12 Now when every maids turn was come to go in to king Ahasuerus; after that she had been twelve months, according to the manner of the women , for so were the days of their purifications accomplished, to wit, six months with oil of myrrhe , and six months with sweet odours , and with other things for the purifying of the women.)

Who were kept so long, partly for their better purification, as it here follows; partly out of state, as that which became so great a King, & partly that being so long in safe custody, the King might be sure that the Child▪ begotten upon any of them was his own.

Which is useful both for making the skin exactly clean▪ and smooth and solid, and for giving strength and vigour to the body.

Which was the more necessary, because the bodies of men and women in those hot Countries, did of themselves yield very ill scents, if not corrected and qualified by art.

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

Thus purified and prepared; and thus as it follows.

For ornament, or by way of attendance.

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

Whereof Darius Nothus is reckoned to have had 360.

15 Now when the turn of Esther, the daughter of Abihail, the uncle of Mordecai (who had taken her for his daughter) was come to go in unto the king, she required nothing , but what Hegai the kings chamberlain, the keeper of the women appointed: and Esther obtained favour in the sight of all them that looked upon her .

To shew that she was not desirous to please the King, and that she was brought to the King without, and against her own inclination and choice.

i. e. Was admired by them for her beauty.

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

And into his bed, as is implied. To which it is not strange, if she, though a vertuous person, did in those circumstances yield, considering the infirmity of humane nature, and of that sex, and the state of those times, when plurality of Wives were permitted, and Concubines were owned as Wives; and these Virgins were by this action made his Wives or Concubines. Besides it is not known to us whether Mordecai and Esther had not direction or a dispensation from God in this matter; it being certain that God can dispense with his own positive laws.

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 , and gave gifts according to the state of the king.

i. e. He took off a good part of those heavy taxes which the Persian Kings laid upon their people.

Marginal references: Heb. rest.

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

Either 1. When Esther with others were brought to the Kings house as it was decreed above. v. 2, 3. which is called the second time, because they had taken this course once before when Vashti was chosen Queen; But there is no mention of any such former use; and by the manner of proposing, it seems to have been a new project. Or, 2. Since Esther was declared Queen; for though that point was determined, the the Kings lust was not yet satisfied, and therefore being pleased with the for mer experiment, he desired another collection of Virgins whom he might make his Concubines. And this seems best to agree with the following words. For it is not probable that Mordecai sate at the kings gate till Esther was Queen: for till then he only walked before the court of the womens house, as is expressed. v. 11.

Either 1. Voluntarily, to learn the pregress of afairs. Or, rather 2. By office, as one of the Kings guard or Ministers: being advanced to this place by Esthers favour, though without any discovery of her relation to him.

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

Either 1. Of the Kings Chamber. Or, 2. Of his Court; and so they [illegible: 1+ letters]ate in the gate, as Mordecai did, who by that means contracting some familiar acquaintance with them, might make some discovery of their minds and design.

i. e. Violent hand; to kill him as this phrase is used, ch. 3. 6. and elsewhere.

Marginal references: See [illegible: 1 word] [illegible: 1+ letters]. 1.; Or, [illegible: 1 word] ch. [illegible: 1+ letters]. [illegible: 1+ letters].; [illegible: 1 word] [illegible: 1 word].

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

This may be referred, either 1. To the writing to note that this was written in the Kings presence by Scribes, who were continually present with the King to write all remarkable passages happening in the Court from time to time. Or, 2. To the book, which was laid up before the King, that he might more easily and frequently peruse it for his own delight or direction.

Elevation of Esther to the Throne - Esther 2

Service Rendered by Mordochai to the King

When the wrath of King Ahashverosh was appeased, and he remembered his harsh treatment of Vashti, his courtiers proposed that he should send to fetch fair young virgins from all parts of his realm to the house of the women in Susa, that he might choose a new queen from among them. This proposal pleasing the king, was acted upon (Est 2:1-4). In the fortress of Susa, however, there dwelt one of the Jews who had been carried into captivity from Jerusalem, and whose name was Mordochai. This man had brought up Esther, his uncle’s daughter, as his own child (Est 2:5-7). When, then, in pursuance with the king’s commands, many maidens were gathered together in Susa, Esther also was brought into the king’s house, and found favour with the keeper of the women while, according to order, she was going through a course of purification and anointing (Est 2:8-14). Then her turn came to be brought before the king, she found favour in his sight above all the other maidens, and was chosen by him to be queen in the place of Vashti. By Mordochai’s command, however, she disclosed her race and lineage to no one (Est 2:15-20). At the same time two courtiers conspired against the life of the sovereign. Their conspiracy being discovered by Mordochai, was by him revealed to Esther, who gave information of it to the king, whereupon the matter was investigated, and found to have been correctly stated. The offenders were punished, and the event duly registered in the chronicles of the kingdom.

Est 2:1-4

When, after these things, the wrath of King Ahashverosh was laid (שׁך, from שׁכך, to be sunk, spoken of wrath to be laid), he remembered Vashti and what she had done, and what was decreed against her (גּזר, to determine, to decree irrevocably; comp. גּזרה, Dan 4:14); a desire for reunion with her evidently making itself felt, accompanied perhaps by the thought that she might have been too harshly treated. To prevent, then, a return of affection for his rejected wife ensuing, - a circumstance which might greatly endanger all who had concurred in effecting her repudiation, - the servants of the king, i.e., the court officials who were about him, said: “Let there be young maidens, virgins fair to look on, sought for the king.” בּתוּלות, virgins, is added to נערות, the latter word signifying merely young women of marriageable age. Est 2:3. “And let the king appoint (ויפקד is the continuation of יבקּשׁוּ) officers in all the provinces of his kingdom, that they may gather together every virgin who is fair to look on to the citadel of Susa, to the house of the women, unto the hand of Hega the king’s eunuch, the keeper of the women, and let them appoint their things for purification; and let the maiden which pleaseth the king be queen instead of Vashti.” To the hand of Hega, i.e., to his care and superintendence, under which, as appears from Est 2:12, every maiden received into the house of the women had to pass a year before she was brought before the king. Hega (called Hegai, Est 2:8 and Est 2:15) was an eunuch, the keeper of the women, i.e., superintendent of the royal harem. ונתון is the infin. abs., used instead of the verb. fin. to give prominence to the matter: let them appoint. תּמרקום, from מרק, to rub, to polish, signifies purification and adornment with all kind of precious ointments; comp. Est 2:12. This speech pleased the king, and he acted accordingly.

Est 2:5-7

Before relating how this matter was carried into execution, the historian introduces us to the two persons who play the chief parts in the following narrative. Est 2:5. There was (dwelt) in the citadel of Susa a Jew of the name of Mordochai (מרדּכי, in more correct editions מרדכי), the son of Jair, the son of Shimei, the son of Kish, a Benjamite (ימיני אישׁ like 1Sa 9:1). Jair, Shimei, and Kish can hardly mean the father, grandfather, and great-grandfather of Mordochai. On the contrary, if Jair were perhaps his father, Shimei and Kish may have been the names of renowned ancestors. Shimei was probably the son of Gera, well known to us from the history of David, 2Sa 16:5. and 1Ki 2:8, 1Ki 2:36., and Kish the father of Saul, 1Ch 8:33; 1Sa 9:1; for in genealogical series only a few noted names are generally given; comp., e.g., 1Ch 9:19; 1Ch 6:24. Upon the ground of this explanation, Josephus (Ant. xi. 6) makes Esther of royal descent, viz., of the line of Saul, king of Israel; and the Targum regards Shimei as the Benjamite who cursed David. The name Mordochai occurs in Ezr 2:2 and Neh 7:7 as that of some other individual among those who returned from captivity with Zerubbabel, but can hardly be connected with the Persian mrdky, little man. Aben Ezra, Lightfoot, and others, indeed, are of opinion that the Mordochai of the present book really came up with Zerubbabel, but subsequently returned to Babylon. Identity of name is not, however, a sufficient proof of identity of person. The chronological statement, Est 2:6 : who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah, king of Judah, etc., offers some difficulty. For from the captivity of Jeconiah in the year 599 to the beginning of the reign of Xerxes (in the year 486) is a period of 113 years; hence, if the אשׁר is referred to Mordochai, he would, even if carried into captivity as a child by then, have reached the age of from 120 to 130 years, and as Esther was not made queen till the seventh year of Xerxes (Est 2:16), would have become prime minister of that monarch at about the age of 125. Rambach, indeed, does not find this age incredible, though we cannot regard it as probable that Mordochai should have become minister at so advanced an age.Baumg. aptly remarks, l.c., p. 125: Etsi concedendum est, non esse contra naturam, si Mordechaeus ad illam aetatem pervenerit, et summa hac constitutus senectute gravissimis negotiis perficiendis par fuerit, tamen est hoc rarissimum et nisi accedit certum testimonium, difficile ad credendum.

On this account Clericus, Baumgarten, and others refer the relative אשׁר to the last name, Kish, and understand that he was carried away with Jeconiah, while his great-grandson Mordochai was born in captivity. In this case Kish and Shimei must be regarded as the great-grandfather and grandfather of Mordochai. We grant the possibility of this view; nevertheless it is more in accordance with the Hebrew narrative style to refer אשׁר to the chief person of the sentence preceding it, viz., Mordochai, who also continues to be spoken of in Est 2:7. Hence we prefer this reference, without, however, attributing to Mordochai more than 120 years of age. For the relative clause: who had been carried away, need not be so strictly understood as to assert that Mordochai himself was carried away; but the object being to give merely his origin and lineage, and not his history, it involves only the notion that he belonged to those Jews who were carried to Babylon by Nebuchadnezzar with Jeconiah, so that he, though born in captivity, was carried to Babylon in the persons of his forefathers. This view of the passage corresponds with that formerly presented by the list of the grandchildren and great-grandchildren of Jacob who went down with him to Egypt; see the explanation of the passage in question.Baumgarten also considers this view admissible, rightly remarking, p. 127: Scriptoribus sacris admodum familiare est singulos homines non per se et sepositos spectare, sed familias et gentes ut corpora quasi individua complecti, ita ut posteri majorum personis quasi contenti et inclusi, majores vero in posteris ipsi subsistere et vivere existimentur. Ex hac ratione Mordechaeus captus esse dici potest, quamvis ipse satis diu post Jechoniae tempora ex iis, qui a Nebucadnezaro abducti sunt, natus fuerit.

Est 2:7. Mordochai was אמן, keeper, bringer up, i.e., foster-father, to Hadassh (אמן constructed as a participle with את). הדסּה means a myrtle (הדס in the Shemitish), like the Greek name Μυρτία, Μυῤῥίνη. “That is Esther,” the queen known by the name of Esther. The name אסתּר is the Old-Persian stara with א prosthetic, and corresponds with the Greek ἀστήρ, star, in modern Persian sitareh. She was בּת־דּדו, daughter of his father’s brother, and adopted by Mordochai after the death of her parents; we are told, moreover, that she had a fine figure and beautiful countenance. Her father, whose name, according to Est 2:15, was Abihail, was uncle to Mordochai, and hence Esther was his cousin.

Est 2:8-9

When, then, the king’s commandment and decree was heard, i.e., proclaimed throughout the kingdom, and many maidens gathered together in Susa, Esther also was received into the royal harem, under the keeping of Hegai. The maiden pleased him and won his favour (חסד נשׂא, to bear away love, i.e., to obtain favour, synonymous with חן נשׂא, Est 2:15 and Est 5:2). וגו ויבהל, and he hastened to give her her ointments for purification, and the seven maidens appointed to her from the king’s house. The infinitives להּ לתת are, according to the Aramaean idiom, placed after their objects and dependent on יבהל. On תּמרוּקים, see on Est 2:3. מנות, portions, are here portions of food, as in Est 9:19, Est 9:22, and 1Sa 1:4. The seven maidens (הנּערות with the article) are the maids appointed to wait upon a young virgin selected for the king. The participle ראיּות: chosen for a particular purpose-in the Talmud and rabbinical Hebrew ראוּי, dignus, decens, conveniens, - occurs only here. ישׁנּה, he changed her and her maids into the best of the house of the women, i.e., he took them out of the ordinary rooms and placed them in the best apartments, probably in the state-rooms, where those who were accustomed to be brought to the king used to dwell.

Est 2:10-11

Est 2:10 contains a supplementary remark. This kind and respectful treatment was shown to Esther, because, in obedience to Mordochai’s command, she had not shown her people nor her kindred, i.e., her Jewish extraction; for a Jewish maiden would hardly have experienced such friendly usage. Est 2:11 also contains an additional notice, prefixed here to enable what follows to be rightly understood, and repeated in another connection Est 2:19, and on several other occasions: Mordochai walked every day before the court or enclosure of the women’s house, to know the welfare (שׁלום) of Esther and what became of her (בּה יעשׂה, properly, what was done to her). Hence Mordochai was in constant communication with Esther. How this communication was effected is not more particularly stated; probably by means of the maids appointed to wait on her. Jewish expositors are of opinion, that Mordochai held high office, and that having consequently free access to the royal palace, he could easily find the means of communicating with his relative.

Before relating the appearance of Esther before the king, the narrator more particularly describes in Est 2:12-14 the preparations for this event, and how Esther behaved with respect to them.

Est 2:12-13 “When every maid’s turn came (i.e., at every time that any maid’s turn came) to go in to King Ahashverosh, after the time when it had been done to her twelve months according to the law of the women - for thus were the days of their purification accomplished: six months with oil of myrrh, and six months with balsam and ointments of purification for women - and the maiden came to the king, all that she desired was given her to go with her out of the women’s house unto the king’s house.” תּור, turn in succession, used only here and Est 2:15. The turn to go in unto the king did not come to any maid until וגו היות מקּץ, at the end of the time when it had been done to her according to the law ... This time lasted twelve months after her reception into the house of the women; and the law of the women, according to which it was done to her, was, that she should be purified for six months with oil of myrrh, and as long with בּשׂמים, sweet odours and other ointments. בּאה הנּערה וּבזה (Est 2:13) forms the continuation of the antecedent clause commencing with כּהנּיע, or, to speak more correctly, of a second antedecent with which the conclusion כּל־אשׁר את is connected. Some expositors understand בּזה, with the lxx, of the time: illo sc. tempore; others of the condition: hoc modo ornata or ea lege (Cler.), and therefore as parallel in meaning with the כּן of Est 4:16. Either view is admissible and suits the sense, but the latter is more in harmony with the parallel passage Est 4:16, and therefore preferable. All that was to be given her, can only relate to ornaments and jewels, which were to be given that each might appear before the king adorned and dressed after her own taste.

Est 2:14

In the evening she went (to the king), and on the morrow she returned to the women’s house, a second (time) to the hand (under the keeping of) Shaashgaz, the king’s chamberlain, who kept the concubines; she came no more to the king, except the king delighted in her and she were called by name, i.e., specially. שׁני instead of שׁנית, like Neh 3:30.

Est 2:15

When Esther’s turn came to go in unto the king, she required nothing (to take with her, see Est 2:13) but what Hegai the king’s chamberlain appointed (hence as not concerned to please the king by special adornment), and she obtained favour in the sight of all them that looked upon her, namely, by her modesty and humility. On חן נשׂא, see remarks on Est 2:9.

Est 2:16

She was taken into the king’s house (מלכוּת בּית instead of המּלך בּית, the palace of the kingdom, the royal residence) in the tenth month, i.e., the month Tebeth, in the seventh year of his reign.

Est 2:17

And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; and he set the royal crown upon her head, and made her queen instead of Vashti. The meaning evidently is, that the king, immediately after their first meeting, bestowed his affections upon Esther in preference to all the women and maidens, and chose her queen.

Est 2:18

To celebrate Esther’s elevation to the crown, the king made a great feast, called Esther’s feast, to all his princes and servants, and granted release to the provinces. The verbale Hiph. הנחה is translated in the lxx ἄφεσις, Vulg. requies, and understood either of a remission of taxes or a remission of labour, a holiday. Although the Chald. understands it of a remission of taxes, yet the use of the verb עשׂה rather favours the latter meaning, viz., the appointment of a holiday, on which there would be arresting from labour. Finally, he gave gifts with royal munificence משׂאת like Amo 5:11; Jer 40:5; המּלך כּיד like Est 1:7. - It seems strange that a period of four years should intervene between the repudiation of Vashti in the third year of Ahashverosh and the elevation of Esther in the seventh, an interval whose length cannot be adequately accounted for by the statements of the present book. Only a few days could have elapsed between the disgrace of Vashti and the time when the king remembered her; for this took place, we are told, when the king’s wrath was appeased. The proposal to collect virgins from all parts of his kingdom to Susa was then immediately made. Now, if the carrying out of this proposal took half a year, and the preparation of the virgins by anointing, etc., lasted a year, Esther, even if her turn to go in unto the king had not come for six months, might have been made queen two years after the repudiation of Vashti. As she obtained the favour of Hegai immediately upon her reception into the women’s house, so that he hastened her purifications (Est 2:9), she would not be brought before the king among the last, but would rather be one of the first to go in. The long interval which elapsed between the repudiation of Vashti and the elevation of Esther, can only be satisfactorily explained by the history of the reign of Xerxes; in fact, by the circumstance that his campaign against Greece took place during this time.

Est 2:19-23 relate the intervention of an incident of great importance in the subsequent development of the narrative. When virgins were for the second time gathered together, two courtiers were incensed with the king, and sought to lay hands upon him. This thing was known to Mordochai, who sat in the gate of the palace and kept up a constant communication with Esther even after she became queen, and by him communicated to her, that she might bring it to the knowledge of the king. The matter being investigated and found to have been truly reported, the offenders were punished, and an entry of the particulars made in the chronicles of the kingdom. The words “when virgins were assembled for the second time,” which serve to define the time when the conspiracy of the two courtiers took place, as is obvious from the circumstance that ההם בּיּמים, Est 2:21, refers to בת בּהקּבץ, Est 2:19, are obscure. The obscurity lies in the fact that no reason for assembling virgins can be perceived, after the choice of Ahashverosh had fallen upon Esther. The sentence שׁנית בּתוּלות וּבהקּבץ unmistakeably corresponds with נערות וּבהקּבץ of v. 8. This was already rightly perceived by Grotius, who, however, wrongly infers: est ἐπάνοδος (retrogressio), referendum enim hoc ad illa quae supra, ii. 2. This is, however, not only incompatible with שׁנית, but also with the circumstance that, according to the correct understanding of the sentences in Est 2:21 and Est 2:22, Esther was then already queen, and Mordochai was sitting in the gate of the king’s palace, and thence keeping up communication with her; while as long as Esther was in the women’s house preparing for her interview with the king, under the guardianship of Hegai, he walked day by day before the court of the women’s house (Est 2:11). Still less admissible is the view of Drusius, received by Bertheau, that the gathering of the virgins for the second time is to be understood from the circumstance, that after going in to the king, they had to go into the second house of the women, under the stricter guardianship of Shaashgaz (Est 2:14). For, being no longer בּתוּלות, but פּילגשׁים (Est 2:14), their reception into the house of the concubines could not be called a second gathering together, since as virgins they were formerly in a different house. The only explanation of the שׁנית left us is the view, that even after the choice of Esther to be queen, a second gathering together of virgins actually took place; for this, as C. a Lapide remarks, is what the words undoubtedly declare. The matter itself was in accordance with the prevailing custom of polygamy, which kings carried to such an extent, that, as C. a Lapide points out, Solomon, e.g., had 700 wives and 300 concubines, i.e., secondarias uxores. From וּמרדּכי, Est 2:19, onwards, explanatory circumstantial clauses follow: “The Mordochai sat in the king’s gate” introduces the parenthetical sentence, “Esther had not yet showed her kindred and her people (comp. Est 2:10), as Mordochai had charged her; for Esther did the commandment of Mordochai as when she was under his care;” i.e., Esther obeyed, after her elevation to be queen, the command of Mordochai not to make her Jewish descent known, as she had formerly done while she was yet his foster-daughter. אמנה, care, education, is a substantive derived from אמן.

The definition of time in Est 2:19 is again take up by the words: in those days; then the explanatory clause, Est 2:20, is repeated; and after this we are informed what it was that had then occurred. In those days Bigthan and Teresh, two of the king’s courtiers, who were the threshold-keepers (palace-watchers, lxx ἀρχισωματοφύλακες), were wroth, and sought to lay hands on King Ahashverosh, i.e., to slay him. Est 2:22. This thing was known to Mordochai, and by him communicated to Esther, who told it, in Mordochai’s name, to the king. Est 2:23. The matter was investigated (sc. by the king), and found out, sc. as Mordochai had testified. The two criminals were hanged on a tree, i.e., impaled on a stake, a sort of crucifixion, - see rem. on Est 6:11, - and the circumstance entered in the book of the chronicles, i.e., the chronicles of the kingdom. המּלך לפני, before the king, i.e., in his presence, immediately after sentence had been passed by a court over which the monarch presided. Haman’s Elevation and His Design against the Jews - Est 3:1-15

King Ahashverosh promoted Haman the Agagite above all the princes about him, and commanded all his servants to fall down before him. This mark of reverence was refused by Mordochai the Jew from religious scruples. When intelligence of this was brought to Haman, he sought to obtain the extermination of the Jews throughout the kingdom (Est 3:1-6). The twelfth month was appointed by the casting of lots for this purpose; and Haman, by exciting the suspicion of the king against the Jews as an exclusive and law-opposing people, obtained from him an edict to this effect (Est 3:7-11), and sent it, by letters sealed with the king’s seal, by the hand of messengers into all the provinces of the kingdom in the first month, that they might be ready to carry it into execution in the twelfth month; whereat the city of Susa was much perplexed (Est 3:12-15).

Esther's Advancement; Esther Chosen Queen. (b. c. 514.)

1 After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her. 2 Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king: 3 And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, keeper of the women; and let their things for purification be given them: 4 And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so. 5 Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; 6 Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. 7 And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter. 8 So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king's house, to the custody of Hegai, keeper of the women. 9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women. 10 Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it. 11 And Mordecai walked every day before the court of the women's house, to know how Esther did, and what should become of her. 12 Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;) 13 Then thus came every maiden unto the king; whatsoever she desired was given her to go with her out of the house of the women unto the king's house. 14 In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name. 15 Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her. 16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. 17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. 18 Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the state of the king. 19 And when the virgins were gathered together the second time, then Mordecai sat in the king's gate. 20 Esther had not yet showed her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him.

How God put down one that was high and mighty from her seat we read in the chapter before, and are now to be told how he exalted one of low degree, as the virgin Mary observes in her song (Luke i. 52) and Hannah before her, 1 Sam. ii. 4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe,

I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable—that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, v. 3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that they were well provided for. 3. No less than twelve months was allowed them for their purification, some of them at least who were brought out of the country, that they might be very clean, and perfumed, v. 12. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them (v. 14); they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry. We may see, by this instance, to what absurd practices those came who were destitute of divine revelation, and who, as a punishment for their idolatry, were given up to vile affections. Having broken through that law of creation which resulted from God's making man, they broke through another law, which was founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh and to reduce them to the original institution. Those that have learned Christ will think it a shame even to speak of such things as these which were done of them, not only in secret, but avowedly, Eph. v. 12.

II. The overruling providence of God thus bringing Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe,

1. Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good, Jer. xxiv. 5. (2.) She was an orphan; her father and mother were both dead (v. 7), but, when they had forsaken her, then the Lord took her up, Ps. xxvii. 10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of that God, and his grace and providence, who has taken it among the titles of his honour to be a Father of the fatherless. (3.) She was a beauty, fair of form, good of countenance; so it is in the margin, v. 7. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, brought her up, and took her for his own daughter. The LXX. says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. Let God be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is the same with that mentioned in Ezra ii. 2, who went up to Jerusalem with the first, and helped forward the settlement of his people until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there. Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child (v. 11): he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectioned to them and solicitous for them. [2.] How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honoured him as her father—did his commandment, v. 20. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians. Here is an instance of Esther's obsequiousness to Mordecai, that she did not show her people of her kindred, because Mordecai had charged her that she should not, v. 10. He did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.

2. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth up the poor out of the dust, to set them among princes, 1 Sam. ii. 8. (1.) The king's chamberlain honoured her (v. 9), and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of God's favour shall find favour with man too as far as it is good for them. All that looked upon Esther admired her (v. 15) and concluded that she was the lady that would win the prize, and she did win it. (2.) The king himself fell in love with her. She was not solicitous, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her (v. 15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women, v. 17. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen, v. 17. This was done in his seventh year (v. 16) and Vashti was divorced in his third year (ch. i. 3); so that he was four years without a queen. Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation with a royal feast (v. 18), at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti had refused to do, that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a release to the provinces, either a remittance of the taxes in arrear or an act of grace for criminals; as Pilate, at the feast, released a prisoner. This was to add to the joy. [2.] Of the deference Esther continued to pay to her former guardian. She still did the commandment of Mordecai, as when she was brought up with him, v. 20. Mordecai sat in the king's gate; that was the height of his preferment: he was one of the porters or door-keepers of the court. Whether he had this place before, or whether Esther obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esther who was advanced to the throne was observant of him. This was an evidence of a humble and grateful disposition, that she had a sense of his former kindnesses and his continued wisdom. It is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of themselves, willing to take advice, and thankful for it.

Mordecai's Discovery of a Plot. (b. c. 510.)

21 In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus. 22 And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai's name. 23 And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king.

This good service which Mordecai did to the government, in discovering a plot against the life of the king, is here recorded, because the mention of it will again occur to his advantage. No step is yet taken towards Haman's design of the Jews' destruction, but several steps are taken towards God's design of their deliverance, and this for one. God now gives Mordecai an opportunity of doing the king a good turn, that he might have the fairer opportunity afterwards of doing the Jews a good turn. 1. A design was laid against the king by two of his own servants, who sought to lay hands on him, not only to make him a prisoner, but to take away his life, v. 21. Probably they resented some affront which they thought he had given them, or some injury which he had done them. Who would be great, to be so much the object of envy? Who would be arbitrary, to be so much the object of ill-will? Princes, above any mortals, have their souls continually in their hands, and often go down slain to the pit, especially those who caused terror in the land of the living. 2. Mordecai got notice of their treason, and, by Esther's means, discovered it to the king, hereby confirming her in and recommending himself to the king's favour. How he came to the knowledge of it does not appear. Whether he overheard their discourse, or whether they offered to draw him in with them, so it was that the thing was known to him. This ought to be a warning against all traitorous and seditious practices: though men presume upon secresy, a bird of the air shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the king, which ought to be an instruction and example to all that would be found good subjects not to conceal any bad design they know of against the prince or the public peace, for it is making a confederacy with public enemies. 3. The traitors were hanged, as they deserved, but not till their treason was, upon search, fully proved against them (v. 23), and the whole matter was recorded in the king's journals, with a particular remark that Mordecai was the man who discovered the treason. He was not rewarded presently, but a book of remembrance was written. Thus with respect to those who serve Christ, though their recompence is adjourned till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget, Heb. vi. 10.

CHAP. II Verſe 1. After theſe things.]

AFter the wine was out, the fuell of his anger ſpent, and the luſt thereof ſatisfied. When the wrath of King Ahaſhuerus was appeaſed] There is nothing that a man is more ready to keep then his wrath: therefore the Hebrews put ſervare for ſervare iram, to keep, for, to keep his anger, as Jer. 3.5. Pſal. 103.9. Levit. 19.18. Ahaſhuerus, by invading Greece, had ſo incenſed them, that their wrath [non-Latin text not transcribed], unappeaſable, for they thenceforth hated all Barbarians for the Perſians ſake, and forbade them their ſacrifices, as they uſed to do murtheres. But Ahaſhuerus his wrath againſt Vaſthi was, after a time, aſſwaged.

He remembred Vaſthi] Not without ſome remorſe, but without all true repentance. He forſook not his raſh anger as a ſinne; but regrated it for a time, and laid it aſleep, to be raked up again upon as ſlight an occaſion. In graceleſſe perſo ns vitia raduntur, non eradicantur: abſconduntur ſaepius, non exſcinduntur, vices may be barbed or benumbed, not maſtered and mortified. A Merchant may part with his goods, and yet not hate them. A man may part with his ſinnes for ſelf-reſpects, and yet retaine his affection to them as Phaltiel did to Michal, when he went weeping after her afarre off. He may remember his Vaſthi, his boſome-ſinnes from which he ſeemeth divorced; and by ſuch a ſinful remembring of them, recommit them. See Ezek. 23.21. compared with verſe 8.

And what was decreed againſt her] But whoſe fault was that? Wine and anger are the worſt of all counſellours, ſay the Ancients? and Ahaſuerus found it ſo: as did alſo Alexander the great,Plutarch. and many others, but all too late. Hence they came in afterwards with their Non putâram, Had I wiſt; which Scipio ſaid ſhould never be heard out of a great mans mouth. Auguſtus alſo was wont to ſay, that nothing doth ſo ill become a Commander,Sueton. as haſtineſſe and raſhneſſe. Tully taxeth him for a foole, qui cundem & laedit & laudat, who firſt wrongeth a man, and then commendeth him.

Verſe 2. Then ſaid the Kings ſerva[illegible: 2 letters]s] His friends, ſaith Joſephus, to whom he had opened his mind: the young Courtiers, ſay others (green wood is ever ſhrinking and warping) but moſt probably thoſe ſeven chief Counſellours, chap. 1.14. who had perſwaded him to caſt off Vaſthi, and now feared, left if not ſome way diverted, he ſhould fall as foul upon them, as his predeceſſour Darius did upon thoſe claw-backs, Dan. 6.24. or as the Athenians did upon Timagoras, Densagoras, and Euagoras, whom they condemned to die, for flattering Darius Hyſtaſpes, the father of this Ahaſuerus.

Let there be fair young Virgins ſought for the King] They knew him to be a ſenſualiſt and effeminate: they therefore agree to feed his humour, to drown him againe in pleaſure, ſo to drive away his melancholy. Such miſerable comforts are carnal Phyſicians: ſo wretched is our nature, to endure no other Phyſick: ſo juſtly doth God fit the Phyſitian to the Patient, the helve to the hatchet: ſo do the wicked help each other forward to their deſerved deſtruction. Ahaſuorus his Courtiers and Counſellours become Brokers to his luſts: neither is this any thing unuſual with ſuch. Lenocinantur, produnt, blaſphemant, pejerant, toxica miſcent, &c. ſaith an Expoſitor here. What is it that ſuch Paraſites and Sycophants will not do to ingratiate with great ones? It was not therefore without good cauſe, that the Primitive Chriſtians prayed hard for the Emperour (as Tertullian teſtineth) that God would ſend him Senatum fid[illegible: 1 letter]lem, a faithful Councel, and free him from flatterers.

Verſe 3. And let the King appoint officers] Praeficiat praefectos. Coſtly counſel: this could not be done without much trouble and charge to the King. Two or three years are ſpent in gathering, purifying, and preparing theſe choice Virgins for the impure bed of this Heathen Prince, while he is following the chace of his ambition, in the warres of Greece.

In all the Provinces of his Kingdome] A large Commiſſion they muſt have, the whole Kingdome is their circuit: and note that they went not to forreiners: which thoſe Princes that do, while thereby they ſeek for greatneſſe, they many times miſſe of goodneſſe: while they labour to be ſtrong abroad (and ſo to have a ſtake in ſtore, as they ſay, however the dice chance to turne) they weaken themſelves at home; and while by forraine matcher they intend unity, it proves an occaſion both of inteſtine and forraine diſſentions. We of this Nation have had ſad experience of theſe miſchiefs.

That they may gather together] This could not be done without the great grief and general diſcontent of the Kings beſt ſubjects (nimiùm ſerviliter huic hirco ſubjectorum, as one hath it) thus bereft and deſpoyled of their deareſt daughters, the ſtaves of their age.

All the fair young Virgins] Beauty (the beſt pearle in a carnal eye) is all that's here looked after, que plerunqut virtute & pudicitiâ caret, which is oft without vertue, and common honeſty; as, where they meet, it is a rare mixture. The Heathen man ſaith, Non eſt formoſa mulier cujus crus laudatur aut brachium, ſed illa cujus univerſa facies admir ationem ſing ulis partibus abſtulit. Now if this be true, long enough might theſe commiſſionated officers look for fair young Virgins, truly ſo called; there being very few that are not peccant in ſome minnum, ſome tittle of beauty, or other. It is a praiſe peculiar to the Vingin daughter of Zion to be all fair, Cant. 4.7. to be [non-Latin text not transcribed] Epheſ. 5.26. ſuch as in whom even Momus himſelfe could ſinde no errour.

Ʋtno Shuſhan the palace] In which one place there might have been found choice enough, without ſpeaking further: but that luſt is unſatisfiable. The eye is not ſatisfied with ſeeing; and in ſuch a multitude, how could it be but that the Kings minde muſt needs be diſtracted, which one to make choice of?

To the houſe of the women] Such as is now the Turks Serag[illegible: 2 letters]. See the deſcription of the Grand Signiors Seraglio by Maſter John Grennes, chap 4.

Ʋnto the cuſtody of Hege] Who was their keeper, or rather their Gaoler. For what was this houſe of women, but a perpetual priſon to them, clapt under hatches, as it were, and, haply, held in as great ſervitude, as thoſe in Barbary are at this day;Heyl. Geog. where it is death for any man to ſee one of the Xeriffes concubines; and for them too, if when they ſee a man, though but through a caſement, they do not ſuddenly ſcreek out.

And let their things for purification] [non-Latin text not transcribed], Their Abſterſories, to dry up the filth of the fleſh, and to cleanſe natures infirmities, that they might be ſix moneths purified with oile of myrre, and ſix other moneths perfumed with ſweet odours, as verſe 12. Here the maids were firſt purified before the King choſe one. But Chriſt firſt chuſeth his Spouſe, and then purifieth her, Eph. 5.26.

Verſe 4. And let the maiden] Herein unhappy that the got her honour with the loſſe of her honeſty: and that ſo many maids are made miſerable for her ſake.

That pleaſeth the King] Heb. That is good in his eyes. The eye is the lamp and ornament of the whole body: and yet that moſt lightſome part doth oft-times draw the ſoul into utter darkneſſe; whileſt by thoſe windows of wickedneſſe, and loop-holes of luſt, Satan windeth himſelf into the heart, and maketh it impudicitiae cloacam (as Venus's temple on the top of Lebanon is called by Euſebius) a very ſink, and jakes of all leudneſſe and abomination.

Be Queen inſtead of Vaſthi] This was held a great buſineſſe, and a ſufficient recompence. The bramble held it a goodly thing to reigne over the trees;Judg. 9. not ſo the vine and fig-tree.

And the thing pleaſed the King] Becauſe it added more fuel to the fire of his luſt, and that he may lengthen out his dayes in dalliance and wantonneſſe: ut libidine libidinem provocante, nihil niſi muliebris fiat, ſaith an Expoſitour here,Feuardent. that he might be the right ſucceſſour of Sardanapalus, who buried himſelf in the boſomes of his harlots, and left behinde him this infamous Epitaph.

[non-Latin text not transcribed] [non-Latin text not transcribed].

An Epitaph ſit for an oxe, ſaith Ariſtotle. The Kings of Perſia are noted for effeminate, fitter for a Canopy then a Camp; and affecting ſuch ſights, [illegible: 1 letter]bi Imperator Apparator, lanx phalanx, acies facies, bella labella, ſpicula pocula, ſcutum ſcortum, &c.

And he did ſo] According to the counſel of thoſe Court-paraſites (whoſe word is that of Stratocles, Mihi placet quicquid Regi placet) he walked in the wayes of his heart, and in the ſight of his eyes, Plut. in vit. Demetr. little thinking that for all theſe things God would bring him into judgement. But ſuch Governours the wicked world deſerveth,Eccleſ. 11.9. as being it ſelf totus in maligno poſitus, 1 John 5. When Phoc[illegible: 1 letter]s, that filthy traytour, reigned at Conſtantinople, Cedrinus ſaith, that a certaine honeſt poor man was very earneſt with God to know why ſuch a man (or rather monſter) was ſet up; he was anſwered againe by a voice, that there could not be a worſe man found; and that the ſins of Chriſtians did require it.

Verſe 5. Now in Shuſhan the palace] Not in Babylon, as Joſephus doateth.

There was a certaine Jew] That had not returned to Jeruſalem, as he ought to have done; and as another of his name did, Ezra. 2.2.

Whoſe name was Merdccai] That is, Pure Myrre, ſay ſome; bitter contrition, ſay others; he is the ſon of contrition, that muſt be the ſon of conſolation. This Mordecai was one of thoſe few that both lived and died with glory; being not taxed for any groſſe ſinne.

The ſonne of Jair] Happy father in ſuch a ſonne: much more joy might he well be to his parents, then Epamiuondas was to his: and of him it might be ſung, [non-Latin text not transcribed].Homer.

The ſonne of Shimei, the ſonne of Kiſh a Benjamite] He deſcended then either from ſome other ſonne of Kiſh the father of Saul; or eſſe from Jonathan Sauls ſonne: for he only, of all the ſonnes of Saul, left iſſue behind him. But the Kiſh here mentioned, though of his line, lived many years after Sauls father.

Verſe 6. Who had been carried away from Jeruſalem] Kiſh [illegible: 1 letter]ad, not Mordeca[illegible: 1 letter]: unleſſe it were in the loines of his great grandfather. Kiſh and his poſterity were of thoſe goods figs mentioned in Jeremy: but goodneſſe is no target againſt affliction.

— nec te tua plurima Penthen Labentem texit pietas.Virg.

With the captivity which had been carried away with Jeconiah] The good figs were carried away at the ſame time with the bad; but in ſeveral baskets, Jer. 34.1. Kiſh and others like him, as Daniel, Ezekiel, Shadrach, Meſhack and Abednego, &c. were not only good men, but very good, like the figs that are firſt ripe, Jer. 24.2. ſuch as Gods ſoul deſireth, Mic. 7.1. and yet they were carried away with Jeconiah and the reſt that were naught, ſtark naught, Jer. 24.2. The beſt may have their ſhare in a common calamity: but God will not faile even then to ſet his eyes upon them for good, Jer. 24.6. The husbandman cutteth down his corne and weeds together, but for different purpoſe. Excellently Auſtin, Ʋna eademque vis irruens bonos probat, purificat, eliquat; malos damnat, vaſtat, exterminat: One and the ſame common calamity proveth,De Civit. Dei. lib, 1. cap. 8. melteth, purifieth the good; damneth, waſteth, deſtroyeth the evil: theſe have an evil, an onely evil, Ezek. 7.5. without mixture of mercy; and that becauſe they are naught, very naught, figs that cannot be eaten, they are ſo naught, Jer. 24.2.

Whom Nebuchadnezzar King of Babylon had carried away] Loe here the rod in Gods hand for the chaſtiſement of his children; that being chaſtened of the Lord, they may not be condemned with the world, 1 Cor. 11.32. This rod when he had worne to the ſtumps, he caſt into the fire.

Verſe 7. And he brought up] He both nouriſhed and nurtured her in the true Religion and admonition of the Lord, Epheſ. 6.4. he was her foſter-father, and her Inſtructor.

Hadaſſah] Not the ſame with Atoſſa, as Tremellius would have it. Hadaſſah was the name given her by her parents, and it ſignifieth a Myrtle-tree, which loveth to grow in a bottome; whence the Church is compared to it for her lowly-mindedneſſe, Zech. 1.8.Herod. lib. 7 Scalig. See the Note there.

That is Eſther] This was her Perſian name, ſay ſome; In Heathen hiſtories, ſhe is called Ameſtris.

His uncles daughter] Not his brothers daughter, as the Vulgar rendereth it, after Joſephus, and Aben-Ezra. She was his couſin-german, and this was one reaſon that moved him to adopt her, viz. the bond of nature.

For ſhe had neither father nor mother] A poor Orphan ſhe was: but Chriſt left her not comfortleſſe, John 14.18. He had provided and inabled Mordecai to feed her and breed her: to traine her up in the fear of God, and to defend her chaſtity from the rage of luſt; beſides that her head was by him deſtined to a Diadem: Eſther the captive ſhall be Eſther the Queen: Eſther the fatherleſſe and motherleſſe, ſhall be a nurſing mother to the Church; and meane while meet with a merciful Guardian Mordecai. Why then ſhould we not truſt God with our ſelves and our children?

And the maid was faire and beautiful] See the Note on verſe 3. Gratior eſt pulchro, &c. For her beauty ſhe was brought to the King; and not without ſome reſpect to this it was, that ſhe was bred up by Mordecai. This beauty was a priviledge of nature: and becauſe of the forcible battery that would be laid to it, God gives her a Guardian. Eſther was now in the flower of her age, and her beauty was the flower of her vertue, as Chryſippus called it.

Whom Mordecai when her father and mother were dead] And ſo the might have been put to ſeek her bread in deſolate places, being left to the wide world, as they ſay; but the Lord was her rereward, Eſay 58.8. he took her up, Pſal. 27.10. as the gathering army, or rear-guard did the lame feeble and ſick Iſraelites, Joſh. 6.9. In the Civil Law, proviſion is made for Orphans, and ſuch as were caſt out; ſome Hoſpitals to entertaine them, ſome liberties to comfort and compenſate their troubles. Amongſt us alſo (beſides harbours and Hoſpitals for ſuch, to the great commendation of the Founders) very good proviſion is made by the Lawes, and many lives thereby preſerved. God oft profeſſeth himſelf the pupill's Patron: gives great charge to all, not to hurt them; and menaceth the Jewes for their hardheartedneſſe toward them. Let therefore the dying parents of ſuch (though they have as little to leave them as Eſthers had) caſt them by faith into Gods everlaſting armes, who hath charged his Angels with them, and hath promiſed heaven to them; commanding his beſt creatures to cater for them, Hoſ. 2.21, 22.

Took for his own daughter] He hid not his eyes from his own fleſh, Eſ[illegible: 1 letter]y 58. as ſome unnatural Oſtrich, or Sea-monſter: he made not, as many do, tuition a broker for private gaine; he made not inſtead of a daughter a ſlave, or ſpunge of his pupil: he devoured her not under pretence of devotion; but freely took her for his child, and bred her in the beſt manner. Now the Jews at this very day account a childs Tutour or Monitour worthy of more reſpect then his father; for he, ſay they, hath given him only his being,Leo. Mod. but the other his well-being.

Verſe 8. When the Kings commandment and decree was heard] Percrebuiſſet: his officers (herein over-officious) had ſoone ſet it abroad, and put it in execution: the Perſians alſo (homines ad ſervitut ens paxati, as Tiberius ſaid of the Romanes) thoſe ſervile ſouls, deny not to proſtitute their daughters, but proffer them rather, and hold them happy if they may be admitted. Not ſo Mordecai and his Eſther Vis major eam abſtulit. She was carried away by force, 'tis like or if otherwiſe, it might be a fault in her and her Guardian; unleſſe we ſhall ſay they did it by an extraordinary inſtinct. Probably there was a ſad parting and many prayers put up by them both for divine direction and protection; and they were heard accordingly.

And when many maidens were gathered together] Four hundred,Lib. 11. cap. 6. ſaith Joſephus. Sed quid attinebat tot puellas huic cani conſtuprandas offerre? ſaith Feuardentius, Plin. lib. why ſhould this dog deflour ſo many maidens? Proculus Caeſar boaſted that in fifteene dayes ſpace he got with child twenty Virgins: a fair commendation.

Ʋnto Shuſhan the palace] Anſwerable to the Seraglio, where thoſe that are kept up for their beauties, are all young Virgins taken and ſtollen from forraine Nations; where after they have been inſtructed in good behaviour, and can play upon inſtruments, ſing, dance, and ſew curiouſly, they are given to the Grand Signior as preſents of great value. They live juſt as Nunnes do in great Nunneries, &c.

That Eſther was brought alſo] In the general ſurvey, ſhe was taken among the reſt and brought to the Court; an ill aire for Piety to breath in.—exeat aulâ Qui vult eſſe pius. Fraus ſublimi regnat in aulz. Sen. But neceſſity is an hard weapon. As the Turks at this day, ſo the Perſian Kings then, took all their ſubjects to be their ſlaves, holding not only their eſtates, but their lives and all they have, at their diſpoſe, without reſpect either to the cauſe or manner.

To the cuſtody of Hegai keeper of the women] Clapt up as it were, in a glorious priſon, being not to come abroad but when the King calls, nor to frequent any ſociety, but ſuch as is appointed her for her neceſſary attendance and comfort. See the like in the deſcription of the Grand Signiors Seraglio, chap. 4.

Verſe 9. And the maiden pleaſed him] Hegai caſt his favour upon her; not becauſe ſhe was the faireſt, nobleſt, moſt induſtrious, moſt courtly, &c. but becauſe God wrought his heart to it; as he did Potiphars and Pharaohs to Joſeph, Jonathans to David, Darius's to Daniel, &c. It is the Lord that gives favour, and faſhioneth mens opinions of us. He gave Solomon honour: and Paul prayes to him, that his ſervice may be accepted of the Saints, Row. 15.31.

And ſhe obtained kindneſſe of him] His favour was not empty favour, profeſſional only, as that of Courtiers.

And he ſpeedily gave her, &c.] As reſolving ſhortly to recommend her to the King, who, he knew, would be much ruled by him in his choyce. Here were ſhadows of many excellent vertues in a blind Ethnik; who may in ſome ſort teach true kindneſſe, and doth condemne thoſe that boaſt of falſe liberality. He dealt not baſely, but bountifully with Eſther.

Her things for purification] See ver. 3.12.

With ſuch things as belonged to her] Heb. Her portions or allowances of food, raiment, &c. which this faithful officer interverted not for his own private gaine, but rather inlarged himſelf in the true beſtowing thereof.

And ſeven maidens] When he might have put her off with one: he enlargeth himſelf, and even ſtretcheth his authority, that he might by theſe maide of honour attending her, ſet her forth as a Queen aforehand.

Which were meet to he given her] Or, which were very comely, ſpecioſa, vel ſpectatae.

And he preferred] Heb. He changed her? ſc. for the better, as God doth his people, when he taketh them to heaven, where they change place, but not company (as that good man ſaid upon his death-bed) and are brought from the jawes of death, to the joyes of eternal life; from ſhadows to ſubſtances,D. Preſton. from miſery to majeſty, &c. a greater change then that of Queen Elizabeth, from a Priſoner to a Princeſſe; or that of our Henry the fourth,Dan. hiſt. 48. who was crowned the very ſame day that the year before he had been baniſhed the Realme. The Latines call proſperous things Res ſecundas, becauſe they are to be had hereafter; they are not the firſt things.

Ʋnto the beſt place of the houſe of the women] Or, Ʋnto the beſt condition. Gods beſt children ſhall have the beſt of the beſt, fat things full of marrow, wines on the lees well refined, Eſay 25.6, Jacob and his family had the beſt of the Land of Egypt, that Granary of the world, as one calleth it. His poſterity had a land that flowed with milke and honey. What Countreys comparable to thoſe that profeſſe the Goſpel? Godlineſſe is profitable to all things, having the promiſes of both lives, &c.

Verſe 10. Eſther had not ſhewed her people] Becauſe the Jewes were ſlighted as captives, and forlorn (how dear to the gods that Nation is, faith Cicero, it appeareth, quòd eſt victa, quòd elocata, O at. pro L. Hac. quòd ſervata, in that they are conquered, captivated, and not utterly deſtroyed by us) they were alſo generally hated, as different in Religion, and would not ſo much as drink with Heathens, leſt they ſhould drink things ſacrificed to Idols. They held it meritorious (in after-times) to kill an idolater, as Tacitus teſtifieth: and at this day they ſay, Optimus inter gentes, &c. The very beſt among the Gentiles is worthy to have his head bruiſed as a Serpent. A naſty people they are ſtill, and bloodthirſty, odious and ſordid. An hiſtorian telleth us of an Emperour travelling into Egypt, and there meeting with certaine Jews, he was ſo annoyed with the ſtench of them, that he cryed out, O Marcomanut, ô Quadi, ô Surmaetae, tandem alios vobis deteriores inveni. Ammian. lib. 2. This is the baſeſt and moſt contemptible people that ever I light upon.Aug. in Pſal. 58 The Romanes would not own them (when they had conquered them) as they did other Nations, though they complied never ſo much, and were their ſervants. The Turks ſo hate them for crucifying Chriſt, that they uſe to ſay in deteſtation of a thing, Heyl. Geog. I would I might die a Jew then: as when they would aſſure any thing, in execrationibus dicunt Judeus ſim, ſi fallo, they curſe themſelves, Sanctrus in Zech 8.13. and ſay, Let me be held a Jew, if I deceive thee. This lyeth upon them as a puniſhment for their unexpiable guilt in putting to death the Lord of life. But in Eſthers time they were hated chiefly for their Religion. In prudence therefore ſhe concealeth her kindred, as being not called to give an account of her faith; and living private, might well performe her devotions, and yet not thruſt her ſelf into obſervation.

For Mordecai had charged be[illegible: 1 letter] that ſhe ſhould not ſhew it] Leſt ſhe ſhould be caſhiered the Court for a Jewe[illegible: 1 letter]ſe, which was then held crime enough, as afterwards it was in Nore's dayes, to be a Chriſtian; and this hand perinde in crimine, quàm odio humani generis, as Tavitus hath it, not for any great fault ſo much, as by the hatred of mankind, incenſed and ſet on work by the Devil (doubtleſſe) to root out the true Religion, and to ſet up himſelf in the hearts of men as god of this preſent world. Hence thoſe complaints of Tertullian and Juſtin Martyr in their Apologies for Chriſtians, that their name (and not their crimes) was hated and hiſſed out of all companies. Tert. Apo[illegible: 1 letter]. c 1. 2.3. Juſt. Apol. 2. Odio publico eſt confeſſio nòminis, non examinatio criminis. — Solius hominis crimen eſt, &c. Wiſely therefore did Mordecai charge Eſther to conceal her ſelf for preſent; ſo long as it might be done without prejudice to the truth, and ſcandal to her profeſſion. Worthily alſo did holy Eſther in obeying Mord[illegible: 1 letter]cai her faithful foſter-father, in ruling her tongue that unruly member: and in that although ſhe had changed her keeper, yet ſhe had not let go her integrity, but held with that good woman in Hierome, who cryed out, Non ideò fateri volo, ne peream: ſed ideò me[illegible: 1 letter]riri nelo, ne peccem.

Verſe 11. And Mordecai walked every day] What marvel that Eſther was ſo morigerous to Mordecai, when he was ſo ſolicitous of her welfare? Theſe mutual reſpects draw [illegible: 1 word] one another. The Centurion in the Goſpel had dutiful ſervants (Do this, ſaid he, and they did it) for he was a moſt hinde Maſter, and minded their good.

Before the court of the womens houſe] The Turks wonder to ſee a man walk to and fro, Biddulph. lib. 3. cap. 5. and uſe to ask ſuch an one what he meaneth? and whether he be out of his way, or out of his wi[illegible: 1 letter]s? But the Perſians and Greeks were great walkers. Jeſus alſo walked in Solomons porch, John 10.23. &c.

To know how Eſther di[illegible: 1 letter] ] Heb. The peace of Eſther. Omnis in Aſcanio, &c. Virg. He had taken her for his child, and was curious of her welfare, though ſhe were now grown up, and preferred at Court. The Court he knew, was an ill aire for godlineſſe to breath in. His care was therefore that ſhe might have Gaius's proſperity, even mentem ſ[illegible: 2 letters]am in corpore ſano, a ſound mind in a ſound body. And although he truſted God with his Neece, yet he knew that an honeſt care of her might well ſtand with faith in Gods providence. God muſt be truſted, but not tempted, by the neglect of lawful means, Matth. 4.7.

Verſe 12. Now when every maids turne was come] Their turnes then they took, and held it their happineſſe to loſe that which was their honour. See 1 Theſſ. 4.4. with the Note: their bodies were firſt adulterated, and then vitiated. This was abominable.

After that ſhe had beene twelve moneths] Time ſpent without ſpare, and wofully waſted in making proviſion for the fleſh to fulfil the luſts thereof: which the Prophet Amos rightly calleth a thing of nought, Chap. 6.13. with 4, 5, 6. Is time no better worth then to be thus rioted out in vanity? doth not eternity depend upon it, even the heavieſt weights upon the weakeſt wires? It is therefore a good rule that one giveth, Corrige praeteritum, rege praeſens, cerne futurum.

According to the manner of the women] Who of themſelves are apt enough (without an order to do ſo, as here) to caſt away too much time and coſt in tricking and trimming their bodies (thoſe painted ſheaths) as the Comedians have tartly taxed them; Negotu quantum in muliere unâ eſt! ſaith Plautus. What a deale of do is there with one woman in this kind! And Nôſti mores mulierum, ſaith Terence; du[illegible: 2 letters] moliuntur, dum comuntur, annus eſt. And as for the Perſian women,Lib. 12. cap. 1. Aelian ſaith that they were above all others moſt addicted to this vanity: and yet the haughty daughters of Zion are deeply cenſured, and heavily threatned, Eſay 3.18. where the Prophet gives us an Inventory of thoſe Ladies gallantry, and tells them that their fineneſſe ſhall be turned into filthineſſe, their neatneſſe become naſtineſſe.

For ſo were the dayes of their purification accompliſhed] What ſtrange preparation was here for the impure bed of an Heathen? Every Virgin muſt be ſix moneths purified, and ſix moneths perfumed. O God, ſaith one, what care and coſt is requiſite to that ſoul which ſhould be addreſſed a fit bride for thy holy and glorious Majeſty?

To wit, ſix moneths with oyle of myrrhe] To cleanſe them, and to clear up their countenances. Plin. 1.13 c. 1. & l.12. c. 15, 16

And ſix moneths with ſweet odours] Of theſe there is a lawful uſe, (why elſe were they created?) to pleaſe the ſenſe, refreſh the ſpirits, comfort the braine, &c. But the exceſſe and abuſe of them is utterly unlawful, and was juſtly puniſhed in Darius the laſt Perſian Monarch, and Muleaſſes King of Tunes, who ſo far affected ſweet odours, that he could not be without them whiles he was in the field againſt his enemy. Hereby it came to paſſe, that being overcome in battel by his own ſonne Amidas (another Abſolom) and purſued among the reſt that fled,Ba[illegible: 1 letter]th Exner. pag. 245. he was diſcovered and known who he was by the perfumes that he had about him, though to prevent it he had beſmeared himſelf with blood and duſt. Martial writing to his ſweet friend, ſaith, Poſthume, non benè olet, qui benè ſemper olet.

And another ſaith, That woman ſmelleth beſt which ſmelleth of nothing. Spiret autem foemina Chriſtum, ſaith Clemen Alexandrinus, Let women learn and labour to ſmell of Chriſt who is the royal Unction, and let them ever he anoynted with chaſtity, Padag. lib 2. cap. 8. that chiefeſt ointment.

And with other things for the purifying of women] Here was no end of exceſſe, and of expenſe: and all to ſatisfie the luſt of this impure Prince. Silver is laviſhed out of the bag, and much wealth caſt away upon theſe Minions, who had nothing elſe to do but to exerciſe their wits in deviſing ornaments and artifices,Hac in collum, hac in crines. Oras. 5. in Vertſ whereby they might get the Kings favour, and artaine to the Queendome. Tully telleth us that it was ordinary with the Kings of Perſia to beſtow upon their women ſuch a City to buy them bracelets, and ſuch a City for head-tires, &c. This was luxus planè monſtróſiſſi[illegible: 1 letter]us & prodigaliſſi[illegible: 2 letters], as one ſaith, moſt prodigious and prodigal luxury. So eagerly are the wicked bent upon the ſatisfying of their luſts, that they care not what coſt they caſt away upon them. Aske me never ſo much dowry, ſaith that Amouretto, Gen. 34.11, 12. Judah let go his ſignet, bracelets, and ſtaffe, to the Harlot. Joſephus reporteth of one Decius Mundus (Immundus rather) a Nobleman that to one Paulina, Lib. 18. cap. 4. a Lady in Rome, he offered as much as came to ſix thouſand pounds to ſatisfie his luſts but one night, and yet he could not bring her to his lure by ſuch a large offer: though afterwards (under the mask of Anubis, to which dogs-head ſhe was devoted) he found means to abuſe her: which was the deſtruction both of thoſe bawdy Prieſts, and their Temple.

Verſe 13. Then thus came every maiden to the King] Tirus prepared, annointed, appointed, &c. rejoycing in that whereof they had reaſon rather to repent; as too many do now adayes, whileſt they go dancing to hell in their bolts.

Whatſoever ſhe deſired was given her] Omne quod dicebat, was but ask and have: ſo laviſh is luſt; and ſo fooliſh are men to beſtow coſt upon ſo hard a reckoning.

Ʋnto the Kings houſe] Ad regis cubiculum, ſaith the old Interpreter to the Kings bed-chamber.

Verſe 14. In the evening ſhe went] As the fitteſt time for a work of darkneſſe.

And on the morrow ſhe returned] So ſhort is the pleaſure of ſinne. Laeta venire Venus, triſtis abire ſolet.

Into the ſecond houſe of the women] That having made ſale of her honeſty, ſhe might converſe with ſuch as had likewiſe left their honeſties behind them; companions in evil, and miſerable comforters, with whom they might make up their meaſure, and God power on his.

She came in unto the King no more] But muſt burn in luſt, without means of allayment; being ſcalded, as it were, in her own greaſe, frying within, and freezing without. Sed [non-Latin text not transcribed], as Cyril ſaith in a like caſe, We do but rake a dughill in a diſcourſe of this nature.Merlin. Let us therefore ſtay here no longer (as an Interpreter hath it) in ſetting forth the filthineſſe of this Heathen Prince, who yet hath too many amongſt us that imitate his uncleanneſſe, and intemperance.

Verſe 15. Now when the turne of Eſther, &c.] Then, and not till then. So when Joſeph was ſufficiently humbled,Pſal. 105.20. the King ſent and looſed him; the Ruler of the people let him go free. When David was become weaned from the world, as a child from the breaſts; when his heart was not haughty, nor his eyes lofty, &c. then was he advanced to the Kingdome, Pſal. 131.1, He that beleeveth maketh not haſte. Gods time is beſt: and as he ſeldome cometh at our time, ſo he never faileth at his own.

The daughter of Abihail] The ſeed of the righteous, and ſo an heireſſe of that precious promiſe, His ſeed ſhall be mighty upon earth, Pſal. 111. She was alſo a daughter of Iſrael, and therefore Gods firſt-born, higher then the Kings of the earth, Pſalme 84.27.

Who had taken her for his daughter] This good work was ſo well pleaſing to God, that it is once again recited, and honourably mentioned. What ſhall the Lord Chriſt then do at the laſt day for his people who are full of mercy and good fruits? If now he doth not onely make mention of us, but mediation for us at the throne of glory; ſurely then he will much more make our faith which worketh by love, to be found unto praiſe, and honour, and glory, 1 Pet. 1.7.

She required nothing] As other maids had done to ſet out their beauty; but contenting her ſelf with her native comelineſſe, and that wiſdome that made her face to ſhine: ſhe humbly taketh what Hegai directed her to, and wholly reſteth upon the Divine providence.

And Eſther obtained favour in the ſight of all] By her comely countenance and gracious deportment. Plutarch ſpeaks of a Spartan woman, that when her neighbours were ſhewing their apparel and jewels, ſhe brought out her children vertuous and well taught, ſaying, Theſe are my ornaments and accouſtrements. Eſther did the like by her vertues, which drew all hearts unto her; like as fair flowers in the ſpring do the paſſengers eyes. She had decked her ſelf with the white of ſimplicity, with the red of modeſty, with the ſilke of piety, with the ſattin of ſanctity, with the purple of chaſtity, as Tertullian expreſſeth it: taliter pigmentatae Deum habebitis amatorem, ſaith he, and being thus adorned and beautified,Tert[illegible: 1 letter]de cult. ſcem. women ſhall have God himſelf to be their ſuitor, and all godly men their admirers. Whereas on the otherſide, Nequaquam ornata eſt benè, quae morata eſt malè. Pulchrum ornatum turpes mores pejùs coeno collinunt.Plaut. M ſtell. Act. 1. Scen. 3.

Verſe 16. So Eſther was taken unto King Ahaſhuerus] And ſo that ſweet Promiſe was fulfilled and exemplified in her, Though ye have lien among the pots, yet ſhall ye be as the wings of a Dove covered with ſilver, and her feathers with yellow gold, Pſal. 68.13. God raiſed up this poor Orphane, this deſpicable exile out of the duſt, and lifted this needy one out of the dunghil, that he may ſet her with Princes, even with the Princes of the people, Pſal. 113.7, 8. Thus he raiſed Moſes and Joſeph, David and Daniel, &c.

Into his Houſe-royal] A place of reſt and honour. Thus Flebile principium melior fort[illegible: 1 letter]na ſecuta eſt.

In the tenth moneth] Not in the twelfth moneth, as Joſephus hath it falſely: and yet the Papiſts tell us, that the common people may well want the hiſtorical part of the Bible, and for it read Joſephus his Jewiſh Antiquities.Barclai.

In the ſeventh yeare of his reigne] Foure or five yeares before Hamans advancement: this was a ſweet Providence, that God ſhould ſet up one to be a deliverer to his Church, ſo long before the danger grew on. So Joſeph was ſent down to Egypt before: Moſes was skilled in all the learning of the Egyptians, and afterwards ſent to Midian that he might be fitted to be King in Jeſhurun, &c. Oh how unſearchable are Gods judgements, and his ways paſt finding out! Oh the depth, &c! Latimers three laſt Petitions were granted.

Verſe 17. And the King loved Eſther] This was the Lords own work, who regarded the low eſtate of his Handmaid, and framed the Kings heart to affect her.Luke 1.48. Let all ſuch maids as deſire loving husbands, and all ſuch wives as would have their husbands loyal and loving to them, get Gods favour, and adorne themſelves with humility and modeſty, as Eſther did. Let Chriſtian husbands alſo learn (for ſhame) of this barbarian, to love their wives above all women, with a conjugal, chaſte and faſt affection; not luſting and hankering after ſtrange fleſh. 'Tis remarkable, that after Solomon had ſaid, Rejoyce in the wife of thy youth, — be thou raviſht always with her love; he ſubjoyneth, And why wilt thou my ſonne be raviſht with a ſtrange woman, and embrace the boſome of a ſtranger? Prov. 5.19, 20.

She obtained grace and favour in his ſight] Surely as meat pleaſeth better in a clean diſh, ſo vertue in comely perſons in more amiable, ſaith Hugo. Beauty of it ſelf is a greater commendation, ſaith Ariſtotle, then all letters teſtimonial.

So that he ſet the royal Crown upon her head] For Queens alſo had their Crownes, and did ſhine with the beams of their husbands; ſaying, as once thoſe Romane Ladies, Ʋbi tu Caius, ibi ego Caia, whereſoever thou art King, I alſo am Queen. Severus here ſaith, that the King clothed Eſther with a purple robe, to ſhew, that he ſhared the Kingdome with her, but the text holdeth forth no ſuch matter: Indeed he made her Queen in ſtead of Vaſthi, he made alſo a great wedding feaſt, and gave a releaſe to the Provinces, and gifts to his Grandees, as it followeth.

Verſe 18. Then the King made a great feaſt] Feaſts are never more in ſeaſon, then at the recovery of the loſt rib. See the note on Gen. 29.22.

Ʋnto all his Princes and his ſervants] So did Mauritius the Emperour of Greece, Niceph. l. 18. c. 8. when he married Conſtantina; and Henry the third Emperour of Germany, when he married Agnes, daughter to the Prince of Pictavia, at Ingelheim. Whither when a great ſort of Players, Fidlers, Jeſters and Juglers reſorted,Funcc. [illegible: 1 letter]d annum 1044. he not only ſent them away without reward, but alſo without meat and drink, which he liberally beſtowed upon the poor.

Even Eſthers feaſt] So he called it, to teſtifie his great affection and reſpect toward his Spouſe. This is no warrant for that Popiſh cuſtome, of dedicating feaſts to the honour of Saints; or for that heatheniſh practice, in ſome places amongſt us, of keeping Wakes.

And he made a releaſe to the Provinces] That is, he cauſed it to be kept Holiday, as Joſephus hath it. Or rather he granted to his ſubjects a relaxation, on feeed me from their taxes, tributes and publike payments, for a time at leaſt, that thereby the New Queen might get favour and authority amongſt them, and all men might wiſh them much joy and happineſſe, that the loines of the people might bleſſe their Prince and his marriage for this breathing and intermiſſion; when as formerly his Exactours received from his ſubjects no leſſe ſummes of curſes then of coine, to maintaine his luxury.

And gave gifts] Such as Xenophon reckoneth up, bracelets, chaines of gold, garments, horſes with rich trappings,Cyr[illegible: 1 letter]ſal. l. 8. diſhes from his own table, &c. This was Kingly, this was god-like, [non-Latin text not transcribed]. James 1.5. His ſonne Artaxerxes Longimanus was wont to ſay, that he had therefore one hand longer then another, that he might be readier to give then to receive. Of Cyrus it is ſaid, [non-Latin text not transcribed]. Xenoph. Bonſin. that he took more content in giving then receiving. Of Steven King of Hungary, and of Oſwald King of England, that their right hands rotted not off, a long while after they were dead, becauſe oft ſtretched out in giving gifts, and dealing almes. Chriſt received that he might give, Pſal. 68.18. Eph. 4.8. And held it more bleſſed to give then to receive, Acts 20.35. Be wiſe now therefore, O ye Kings, &c. by your bounty and liberality the people ſhall be obliged, the State fenced, vertue encouraged, miſery relieved, that you have ſecured. For, Extra for tunam eſt quicquid donatur amicisMar[illegible: 1 letter]ial. Q[illegible: 1 letter]as dederis ſolas, ſemper habebis opes.

According to the ſtate of the King] Not pinchingly and ſparingly, but bountifully, and as became a King: as Alexander the Great, when he ſent his Tutour a ſhip full of frankincenſe: and when a poor man asked him for an almes, he gave him a City, which when the poor man ſtarted at and made ſtrange of, Alexander ſaid unto him, Non quaero quid te accipere deceat, ſed quid me dare, Sen. de benef. l. 2. c 16. The queſtion is not what thou ſhouldeſt receive, but what it beſeemeth me to give. And thus is the marriage of Eſther ſolemnized with ſtate and pomp ſuitable: thus is Gods Promiſe made by Jeremy fulfilled, that if Jechoniah would not ſtand out againſt Nebuchadnezzar, but yield up the City, and go into captivity, it ſhould be well with him and the people in the land of their captivity. It was ſo with him,Pſal. 89 33. Jer. 52.31. it was ſo likewiſe with Eſther, Daniel, and many others by their meanes. And why? God will not ſuffer his faithfulneſſe to faile, nor alter the word that is gone out of his month.

Ver. 19. And when the Virgins were gathered together, &c.] For a new ſupply of the Kings inſatiable luſt, ſay ſome, this affection ſoon growing cold to Eſther. So unreaſonable is luſt, ſo inconſtant carnal affection, ſo lawleſſe are the wicked, ſo ſhort is any happineſſe of perfection in this life. The Septuagint leave out this word [the ſecond time] but the Hebrew verity hath it. Others ſay, the ſecond time, ſignifieth into the ſecond houſe of the women. For they went not each to their own homes, becauſe the King was now fully ſatisfied in his choice, as Tremellius and Junius conceive, but they remained in the cuſtody of Shaazgar Keeper of the Kings Concubines, not ſuffered to converſe with any man ever after, as Aben-Ezra obſerveth. Therefore they were twice gathered together. Once, when they were brought to Hegai the Eunuch, and again, when from the Kings houſe, they met all together in the ſecond houſe of the women, under the Government of Shaazgar.

Then Morde[illegible: 1 letter]ai ſate in the Kings gate.] As Porter or other Officer, ſaith Severus: and he attended ſtill upon his office, not fawning on Eſther, nor prolling for preferment. His ambition was to be quiet and to do his own buſineſſe, intra pelliculam ſuam ſe continere: high feates he knew were never but uneaſie, and long robes cannot but contract much ſoile.Negotiorum familiarium curator. 1 Theſ. 4.11. [non-Latin text not transcribed]. In the place he now holdeth, he can heare how it goeth with his Eſther, and do the King good ſervice, as verſe 21.

Verſe 20. Eſther had not yet ſhewed her kinred] Taciturnity is ſometimes a vertue, and Tacitus the beſt Hiſtorian. Queen Elizabeths Motto was, Video, taceo, I ſee, and ſay nothing. Sophocles ſaith, Nothing better becometh a woman then ſilence. Euripides alſo ſaith, that ſilence, and modeſty, and keeping at home, are the greateſt commendation to a woman that can be.Cui tacere grave ſit. Curt. l. 4. Curtius telleth us, that the Perſians never truſt one whom hey finde to be talkative. Why Eſther concealed her kindred, ſee the note on v. 11. and know that this is no warrant for popiſh equivocation; a device of the Jeſuites, for the comfort of afflicted Catholikes (as Blackwell and Garnet profeſſe) and for the inſtruction of all the godly.

For Eſther di[illegible: 1 letter] the commandment of Mordeoai] Her honours had not altered her manners. She was ſemper endem, as obſequious and obſervant of Mordec[illegible: 3 letters] ſtill as ever. So was Joſeph, David, Solomon, Epaminondas, and others, of their old and poorer Parents. Pope Benedict a Lombard, Ani[illegible: 1 letter] Dom. 1303. A ſhepherds ſon would not acknowledge his poore mother, when ſhe came to him Lady-like, but cauſed her to put on her ſhepherdeſſe apparel, and then did her all the honour that might be. Sir Thomas Moore, would in Weſtminſter Hall beg his fathers bleſſing on his knees. Mordecas was Eſthers foſter-father, and had given her (though not her being, yet) her well-being; and hence ſhe ſo reſpects him, and is ſo ruled by him. She had gotten from him that nurture and admonition in the Lord, that was better to her then the Crown of the Kingdome: for what is unſanctified greatneſſe but eminent diſhonour? and what is dignitas in indigno, but ornamentum in lute? Salvian. If any Parents finde diſobedient children; let them conſider whether Eli like, they have not honoured (I mean cockered) their ſons too much, 1 Sam. 2.29. which is the reaſon they honour then now ſo little. Will they keep meat well ſavoured, yet never ſalt it? will they have ſprigs ſprout right, yet never lop them? Our Henry the ſecond ſo cockered his eldeſt ſon Henry, that he crowned him whileſt himſelf was yet alive, which made his ambition quite turne off his obedience, to his fathers great heart-break.

Verſe 21. In thoſe dayes] Whiles the King is drowning himſelf in pleaſure, and dreadeth no danger: whiles he was raviſhing and deflowring of Virgins, and bragging (perhaps) as Proculus the Emperour did, that when he made warre upon the S[illegible: 2 letters]matians; in fifteen dayes he got with childe an hundred Virgins of that Countrey, there taken priſoners. Whiles this voluptuous Prince was in the glut of his carnal delights, in the flagrancy of his ſinful luſts his life is ſought for, and hell gapes for him; ſo ſlippery places are great ones ſet in: ſo doth the Lord ſauce their greateſt proſperity with ſudden and unexpected dangers. Thus Artilas King of Hunnes was hang'd up in gibbets, as it were, by Gods own hand, in the [illegible: 1 word] of his Nuptials. Thus King Henry of France, upon the marriage of his ſiſter to [illegible: 1 word] King of Spaine, was ſo over joyed, that he called himſelfe by a new title, Tres heureuſe Roy, the thrice happy King, But (to confute him) in ſolemnizing that marriage, he was ſlain at Tilt by Mongomery, Captain of his guard, though againſt his Will, &c.

Ad [illegible: 1 letter]enerum Cereris ſine caede & ſanguine panciJuvenal. Deſcendunt reges, & ſiccâ merce [illegible: 1 letter]yranni.

While Mor decai ſate in the Kings gate] See ver. 19.

Two of the Kings Chamberlaines] In truſt I have found treaſon, ſaid Queen Elizabeth. So before her, did David, Solomon, Rehoboam, Joaſh, Amaziah, Alexander the great, Julius Caeſar, and who not, almoſt? Hence ſome great Princes have wiſhed never to have meddled with Government as Auguſtus, Adrian, (foelix ſi non imperitâſſet) Pertinax, who uſed to ſay, that he never in all his life committed the like fault, as when he accepted the Empire: and many times he motioned to leave the ſame, and to return unto his houſe. Diocleſian and Maximian did ſo; for they found, that quot ſervi, tot hoſtes; quot cuſtodes, tot curnifices: they could not be ſafe from their own ſervants; but Damocles-like, they ſat at meat with a drawn ſword hanging by a twined thread over their necks. Hence Dionyſius durſt not truſt his owne daughter to barbe him. And Maſſiniſſa, King of Numidia, committed his ſafe-keeping to a guard of dogs; for men he durſt not truſt.

Of thoſe which kept the door] ſc. Of the Kings bed-chamber. Some render it, which kept the houſbold-ſtuffe[illegible: 2 letters]. Men, they were much intruſted, and therefore the more to be abhorred. Metuendum eſt eſſe ſine cuſtode, ſed multò magis à cuſtode metuendum eſt, Dio Caſſ. ſaid Auguſtus concerning his guard, whom he ſuſpected of treachery: All, or muſt of his ſucceſſours, till Conſtantine, died unnatural deaths. Let great ones therefore com[illegible: 3 letters] themſelves to God in well-doing, as unto a faithful Creatour.

Were wroth] What the occaſion of their diſcontent was, is uncertain. The Greek and Chaldee ſay it was, becauſe Mordecai was ſo promoted. Others, becauſe Vaſ[illegible: 1 letter]ti was depoſed, and Eſther advanced to her Royal ſtate. Others ſay that they affected the Kingdom, as the Magi had done not long before. Some again, that they were not well paid their arrears. Sure it is, that ambition, envy, covetouſneſſe, all or ſome of theſe ſtirred them up to this treaſonable attempt. Whatſoever the Sire was, the baſtard is anger: and rage likely is the mother of treaſon, becauſe as it baniſheth reaſon, and ſo gives way to all unrulineſſe, ſo it ends in malice; and malice will have blood.

And ſought to lay hands on the King Ahaſhuerus] Kings are fair marks for Traitours to ſhoot at. In which regard —Miſeratque infelix eſt etiam Rex Nec quenquam (mihi crede) facit diadema boatum.

Moſt of the Ceſars got nothing by their adoption or deſignation to the Empire, Niſi ut citiùs interficerentur, but to be ſlain ſo much the ſooner. Treaſons there were ſo many plotted and practiſed againſt that incomparable Queen Elizabeth, that ſhe ſaid in Parliament,Camd. Eliz. Pref. She rather marvelled that ſhe was then muſed that ſhe ſhould not be, were in not that Gods holy hand had protected her beyond expectation. Henry the fourth of France, Ibid. was firſt ſtabbed in the mouth, and after that in the heart, by thoſe falſe Jeſuites, whom he had admitted into his very boſome, and uſed with marvellous reſpect. But in would not ſerve his turne to ſave his life. His Countreyman Cominaeus telleth us, that if he ſhould write of all the Princes which he knew in his time, that in the judgement of men ſeemed to live in great felicity, and yet to thoſe that knew them familiarly, lived in a miſerable eſtate, that matter alone would require a reaſoriable Volume.

Verſe 22. And the thing was known to Mordecai] How he came to know it, is uncertain. Joſephas ſaith, that it was revealed to him by one Barnabazus a Jew, who was ſervant to one of the Conſpiratours. R. Solomon ſaith, that the Eunuches talked of the plot before Mordecai in the language of Tarſus, [illegible: 4 letters]ing that he had not underſtood them; and ſo it came forth. Others conceive, that [illegible: 1 word] ſollicited him, being one of the Keepers of the Kings door alſo to joyne with them. Howſoever it was that he got inkling and intelligence of their bloody purpoſe; God was in it, and good men are of his privy counſel; The ſecret of the Lord is with them that feare him, Pſal. 25.11. Their apprehenſions of things are deep, and their obſervations right, their knowledge rare to boult out miſchiefes, their experience lead them o[illegible: 1 letter] to gueſſe ſhrewdly at mens purpoſes by their looks and geſtures. I wiſdome dwell with prudence (or ſubtilty) and finde out knowledge of witty inventions. Prov. 8.12.

Who told it unto Eſther the Queen] Haply, as holding himſelf (a mean man) unworthy and unfit to ſpeak to the King. Or, as fearing leſt he ſhould not be believed, or ſhould be out-faced by the Traitour, or as conceiving that it would be better taken from Eſther, whom the King ſo dearly loved; and might prove a good meanes to infeoffe her farther into his favour. Yea M[illegible: 1 letter]rdec[illegible: 1 letter]i himſelfe (ſaith an Interpreter) might ſafely have alſo a further reach herein namely, to try the ſincere affection of Eſther towards him, whether ſhe would make this an occaſion to his good and preferment, or rather take the glory thereof unto her ſelfe.

And Eſther certified the King thereof in Mordecais name] She doth not conceal the treaſon, or further it, as ſome ambitious Semiramis would have done, or adulterous Livia. For although ſhe was wont to boaſt that ſhe ruled her husband Auguſtus by obeying him, yet Pliny and Tacitus tell us, that ſhe was over-familiar with Eudemus her Phyſician. And whereas Auguſtus his laſt words to her were, O Livia, remember our marriage, and Adieu. She did ſo, and 'tis thought had [illegible: 1 letter] finger in ſetting him going. And the like i[illegible: 1 letter] reported of Clytemneſtra, Olympia[illegible: 1 letter], Queen Iſabel, wife to our Edward the ſecond. But holy Eſther was none ſuch; She, as a loyal and faithful wife, diſcovereth to the King the danger he was in, and ſo ſaveth his life, ſo did Michal Davids wife, though ſhe hall no great goodneſſe in her. The like is reported of Cleopatra, daughter to Antiochus the great, who gave her in marriage to Ptolem[illegible: 2 letters] Epiphant[illegible: 1 letter], thinking by her to deſtroy him, but he was deceived, according to Dan. 11.17. Valerius Maximus and Fulgeſius ſpeak much in the commendation of Thuria, Sulpitia, Chilonia, Antonia, Egnatia, &c. for loving and faithful wives Val[illegible: 4 letters] Maximus Chriſtianus alſo for like cauſe, celebrateth [illegible: 1 word], wife to Philip the Emperour and Mary, wife to Sigiſm[illegible: 2 letters]d, King of Bohemia and Hungary, &c. lib 2. cap 16.

Verùm hac (Eſther) tantùm alias inter capat extulit omnes, Quantum lenta ſolent inter viburna cupreſſi.

Verſe 23. And when Inquiſition was made of the matter] The King neither ſleighted this accuſation, not over-haſtily believed it. Not this, leſt he ſhould diſcover a needleſſe feare, or precipitate a wrong ſentence. Not that, leſt he ſhould betray his own life, and put all into a confuſion, as Gedaliah did, Jer. 40. and 41. and as he in the hiſtory did, who being forewarned by a letter, of a dangerous plot laid for his life, laid aſide the letter with theſe words, [non-Latin text not transcribed], Tomorrow we will minde theſe ſerious buſineſſes, but ere the morrow he was diſpatched. The matter was here enquired into, ſaith the text, leſt haply it might be miſ-reported, and ſo the innocent be puniſhed. Or, if not innocent, yet Doth our Law condemn any before his cauſe be heard? Surely Pilate and Feſtus were farre better Juſticers then Caiaphas and Lyſias, for they would execute a man in the morning, and then ſit upon him in the afternoon. Aeneas Sylvius, in his twentieth chapter of Europe, tells of ſome places, wherein if any one be ſuſpected of theft, he is forthwith taken and truſſed up. Three dayes after, they judge of the ſuſpicion: and if they finde the man guilty, they let his carcaſſe hang till it rot: as if otherwiſe, they take it down and bury it honourably at the publike charge. This is prepoſterous juſtice, judgement turned into gall, and righteouſneſſe into hemlock.

It was found out] As treaſon uſually is, and ſtrangely: witneſſe thoſe in Queen Elizabeths reign, and the powder-plotters. Creighton the Jeſuite, a Scot, ſailing into Scotland, and being taken by certain Netherland-Pirates, had torne certain papers in pieces. But the torne pieces being throwen out of the ſhip, were blowen back again by the wind and caſt by a Providence into the ſhip, not without a miracle as Creighton ſaid himſelfe.Camd. Eliz. 266. Which being ſet together by Wade, with much labour and ſingular cunning, diſcovered new deſignes of the Pope and his Agents here againſt England. Anno 1585. Detexit facinus fatnus & non implevit, ſaith Tacitus of one about his time. Either the Traitours own tongue ſhall betray him (as it befel thoſe two ſent by Mahomet to kill Scanderbeg) or the foules of heaven ſhall reveal the miſchief,Turk. Hiſt. fol. 60. and that which hath wing ſhall tell the matter, Eccleſ. 10.20. (It was a piece of a wing, a quill that diſcovered that helliſh powder-plot) Or ſome other way it ſhall be found out, as here, and the Conſpiratours brought to condigne puniſhment.

Therefore they were both hanged on a tree] Traitours, like bells, will be never well tuned till well hanged, till they have worne a Tyburne-tippet, as father Latimer phraſed it. Campian that ſpider was ſwept down by the hand of juſtice, and drew his laſt thread in the Triangle of Tyburne. His words in his Epiſtle to the Honourable Counſellours of Queen Elizabeth were theſe, Quamdiu vel unus quiſpiam è nobis ſupererit qui Tyburno veſtro fruatur, &c. As long as there is any one of us left to enjoy your Tyburne, &c. Much joy may they have of it, ſith it is their ambition, and may their quarters be ſet as high, as that falſe Edricks head once was by King Knute, viz. Dan. Hiſt. 19. upon the higheſt part of the tower of London, therein performing his Promiſe to a Traitour, of advancing him above any Lord of the Land.

And it was written in the book of the Chronicles] Heb. in the book of the words of dayes, in the Diary of the Kings, or in the book of remembrance. As the Jewes, ſo the Perſians had their Chronicles or publike Commentaries, wherein all memorable acts were recorded, and Scribes or Hiſtoriographers for that purpoſe appointed and maintained; Plutarch writeth that at that great ſea-[illegible: 1 letter]ight between Themiſtocles and the Perſians, Xerxes ſate in a throne of gold, and ſaw the conflict, having many Scribes about him, whoſe office was to ſet down all that was done that day. This was a commendable cuſtome, and might be a motive to their Kings and great ones to take heed of doing ought that they would not have regiſtred and read by ſucceeding ages Suetonius telleth us,Suet. in Auguſt. that Auguſtus upon this account, forbade his Daughter and Neeces to ſay or do any thing that they would not have to be chronicled.

Before the King] Perhaps in his preſence, and for his ſpecial uſe though Mordecai's good ſervice was ſoon forgotten, God forget not to recompence Ahaſhuerus his love to Fiſther, and courteſie to her people, by detecting and defeating thoſe Conſpiratours that [illegible: 1 letter]ought his life. But he ſoon forgets Mordecai, Gods inſtrument for his deliverance, though the matter were written in a book before him; hence he goes noted with a black coale for his ingratitude. Tamerlane had a catalogue of the names of ſuch as had beſt deſerved of him,Turk. Hiſt. 227. which he daily peruſed, oftentimes ſaying, that day to be loſt wherein he had not given them ſomething. There was a Providence in it, that nothing was yet done for Mordecai. Gods time is the beſt, and we ſhall one day ſay ſo: neither is there any thing loſt by waiting his leiſure. He bottles up our tears, he books up our ſighes, he writes down all we ſay or do in his roll of remembrance, Mal. 3.6, 10. See the Note there, and the Reference.