Esther 4 commentary

Mordecai avowed his relation to the Jews. Public calamities, that oppress the church of God, should affect our hearts more than any private affliction, and it is peculiarly distressing to occasion sufferings to others. God will keep those that are exposed to evil by the tenderness of their consciences.

We are prone to shrink from services that are attended with peril or loss. But when the cause of Christ and his people demand it, we must take up our cross, and follow him. When Christians are disposed to consult their own ease or safety, rather than the public good, they should be blamed. The law was express, all knew it. It is not thus in the court of the King of kings: to the footstool of his throne of grace we may always come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, even into the holiest, through the blood of Jesus. Providence so ordered it, that, just then, the king's affections had cooled toward Esther; her faith and courage thereby were the more tried; and God's goodness in the favour she now found with the king, thereby shone the brighter. Haman no doubt did what he could to set the king against her. Mordecai suggests, that it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. This was the language of strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. He that by sinful devices will save his life, and will not trust God with it in the way of duty, shall lose it in the way of sin. Divine Providence had regard to this matter, in bringing Esther to be queen. Therefore thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy being raised up. There is wise counsel and design in all the providences of God, which will prove that they are all intended for the good of the church. We should, every one, consider for what end God has put us in the place where we are, and study to answer that end: and take care that we do not let it slip. Having solemnly commended our souls and our cause to God, we may venture upon his service. All dangers are trifling compared with the danger of losing our souls. But the trembling sinner is often as much afraid of casting himself, without reserve, upon the Lord's free mercy, as Esther was of coming before the king. Let him venture, as she did, with earnest prayer and supplication, and he shall fare as well and better than she did. The cause of God must prevail: we are safe in being united to it.

CHAPTER 4

Es 4:1-14. Mordecai and the Jews Mourn.

1-2. When Mordecai perceived all that was done--Relying on the irrevocable nature of a Persian monarch's decree (Da 6:15), Hamman made it known as soon as the royal sanction had been obtained; and Mordecai was, doubtless, among the first to hear of it. On his own account, as well as on that of his countrymen, this astounding decree must have been indescribably distressing. The acts described in this passage are, according to the Oriental fashion, expressive of the most poignant sorrow; and his approach to the gate of the palace, under the impulse of irrepressible emotions, was to make an earnest though vain appeal to the royal mercy. Access, however, to the king's presence was, to a person in his disfigured state, impossible: "for none might enter into the king's gate clothed with sackcloth." But he found means of conveying intelligence of the horrid plot to Queen Esther.

4. Then was the queen ... grieved; and ... sent raiment to ... Mordecai--Her object in doing so was either to qualify him for resuming his former office, or else, perhaps, of fitting him to come near enough to the palace to inform her of the cause of such sudden and extreme distress.

5. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her--Communication with the women in the harem is very difficult to be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office of the seraglio. When the commission is executed, the subaltern communicates it to the superintendent, by whom it is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service, is always appointed by the king; but it is his interest, as well as his duty, to ingratiate himself with the queen also. Accordingly, we find Hatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist Esther's powerful influence.

8. charge her that she should go in unto the king--This language is exceedingly strong. As it can scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as imploring rather than commanding her, in the name of her brethren and in the name of her God, to make a direct appeal to the feelings of her royal husband.

11. whosoever, whether man or woman, shall come unto the king into the inner court, who is not called--The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause in this awful emergency.

13-14. Then Mordecai commanded to answer Esther--His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race--that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success.

16. so will I go in unto the king, which is not according to the law--The appeal of Mordecai was irresistible. Having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt.

I ... and my maidens--It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion.

Mordecai rent his clothes - He gave every demonstration of the most poignant and oppressive grief. Nor did he hide this from the city; and the Greek says that he uttered these words aloud: Αιρεται εθνος μηδεν ηδικηκος, A people are going to be destroyed, who have done no evil!

Before the king's gate - He could not enter into the gate, of the place where the officers waited, because he was in the habit of a mourner; for this would have been contrary to law.

Fasting, and weeping, and wailing - How astonishing, that in all this there is not the slightest intimation given of praying to God!

Sent raiment - She supposed that he must have been spoiled of his raiment by some means; and therefore sent him clothing.

Then called Esther for Hatach - This eunuch the king had appointed to wait upon her, partly, as is still the case in the East, to serve her, and partly, to observe her conduct; for no despot is ever exempt from a twofold torture, jealousy and suspicion.

That she should go in unto the king - The Greek adds, "Remember the time of your low estate, and in what manner you have been nourished, and carried in my arms; and that Haman, who is next to the king, has got a decree for our destruction. Pray, therefore, to the Lord, and plead with the king, that we may be delivered from death." But there is not a word of this either in the Hebrew, Syriac, or Vulgate.

Into the inner court - We have already seen that the Persian sovereigns affected the highest degree of majesty, even to the assuming of Divine honors. No man nor woman dared to appear unveiled before them, without hazarding their lives; into the inner chamber of the harem no person ever entered but the king, and the woman he had chosen to call thither. None even of his courtiers or ministers dared to appear there; nor the most beloved of his concubines, except led thither by himself, or ordered to come to him. Here was Esther's difficulty; and that difficulty was now increased by the circumstance of her not having been sent for to the king's bed for thirty days. In the last verse of the preceding chapter we find that the king and Haman sat down to drink. It is very likely that this wicked man had endeavored to draw the king's attention from the queen, that his affection might be lessened, as he must have known something of the relationship between her and Mordecai; and consequently viewed her as a person who, in all probability, might stand much in the way of the accomplishment of his designs. I cannot but think that he had been the cause why Esther had not seen the king for thirty days.

Think not - that thou shalt escape - This confirms the suspicion that Haman knew something of the relationship between Mordecai and Esther; and therefore he gives her to understand that, although in the king's palace, she should no more escape than the Jews.

Then shall there enlargement and deliverance arise - He had a confidence that deliverance would come by some means; and he thought that Esther would be the most likely; and that, if she did not use the influence which her providential station gave her, she would be highly culpable.

And who knoweth whether thou art come - As if he had said, "Is it likely that Divine providence would have so distinguished thee, and raised thee from a state of abject obscurity, merely for thy own sake? Must it not have been on some public account! Did not he see what was coming? and has he not put thee in the place where thou mayest counteract one of the most ruinous purposes ever formed?" Is there a human being who has not some particular station by an especial providence, at some particular time, in which he can be of some essential service to his neighbor, in averting evil or procuring good, if he be but faithful to the grace and opportunity afforded by this station? Who dares give a negative to these questions? We lose much, both in reference to ourselves and others, by not adverting to our providental situation and circumstances. While on this subject, I will give the reader two important sayings, from two eminent men, both keen observers of human nature, and deeply attentive in all such cases to the operations of Divine providence: - "To every thing there is a season; and a time to every purpose under heaven. Therefore withhold not good from them to whom it is due, when it is in the power of thy hand to do it."

Solomon.

There is a tide in the affairs of men,

Which, taken at the flood, leads on to fortune;

Omitted, all the voyage of their life

Is bound in shallows, and in miseries.

Shakespeare.

Has there not been a case, within time of memory, when evil was designed against a whole people, through the Hamans who had poisoned the ears of well-intentioned men; in which one poor man, in consequence of a situation into which he was brought by an astonishing providence, used the influence which his situation gave him; and, by the mercy of his God, turned the whole evil aside? By the association of ideas the following passage will present itself to the reader's memory, who may have any acquaintance with the circumstance: - "There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man!" "Then said, I, Ah, Lord God! They say of me, Doth He Not Speak Parables?" Rem acu tetigi.

Fast ye for me, and neither eat nor drink three days - What a strange thing, that still we hear nothing of prayer, nor of God! What is the ground on which we can account for this total silence? I know it not. She could not suppose there was any charm in fasting, sackcloth garments, and lying on the ground. If these were not done to turn away the displeasure of God, which seemed now to have unchained their enemies against them, what were they done for?

If I perish, I perish - If I lose my life in this attempt to save my people, I shall lose it cheerfully. I see it is my duty to make the attempt; and, come what will, I am resolved to do it. She must, however, have depended much on the efficacy of the humiliations she prescribed.

Cry - To express his deep sense of the mischief coming upon his people. It was bravely done, thus publickly to espouse a just cause though it seemed to be a desperate one.

Sackcloth - Lest it should give the king any occasion of grief and trouble. But what availed, to keep out the badges of sorrow unless they could have kept out the causes of sorrow too? To forbid sackcloth to enter unless they could likewise forbid sickness, and trouble, and death?

To clothe - That so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of his sorrow.

Inner court - Within which, the king's residence and throne was. Not called - This was decreed, to maintain both the majesty, and the safety of the king's person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. I have not been called, &c. - Which gives me just cause to fear that the king's affections are alienated from me, and that neither my person nor petition will be acceptable to him.

From another place - This was the language of strong faith, against hope believing in hope. Who knoweth - It is probable God hath raised thee to this honour for this very season. We should every one of us consider, for what end God has put us in the place where we are? And when an opportunity offers of serving God and our generation, we must take care not to let it slip.

Fast - And pray; so as you use to do, leave off your common dinners by day, and suppers at night, and eat and drink no more than mere necessity requires; that so you may give yourselves to constant and fervent prayers. Maidens - Which she had chosen to attend upon her person, and were doubtless either of the Jewish nation, or Proselytes. Which is not, &c. - Which may belong, either to the thing only, that as they did fast, so she would. Or, rather, to the time of three days and three nights; for so she might do, though she went to the king on the third day. For the fast began at evening, and so she might continue her fast three whole nights, and two whole days, and the greatest part of the third; a part of a day being reputed a day in the account of scripture, and other authors: of which see on Matt 12:40. Yea, she might fast all that day too: for it is probable she went not to the king 'till he had dined; when she supposed she might find him in the most mild and pleasant humour, and then returned to her apartment, where she fasted 'till the evening.

1 WHen Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry :

Partly to express his deep sense of the mischief coming upon his people: partly to move the pity of others to do what they could to prevent it: and partly that by this means it might come to the Queens ear.

2 And came, even before the kings gate; for none might enter into the kings gate clothed with sackcloth .

And therefore he might not sit there, as he had hitherto done.

Left is should give the King any occasion of grief or trouble.

4 So Esthers maids, and her chamberlains came and told it her. Then was the queen exceedingly grieved, and she sent raiment to cloth Mordecai , and to take away his sackcloth from him: but he received it not.

That so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of that unusual sorrow.

Marginal references: Heb. [illegible: 1 word].

8 Also he gave him the copy of the writing of the decree, that was given at Shushan to destroy them, to shew it unto Esther, and declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people.

Not only in his own name, to whom she manifested a singular respect, though his relation to her was yet unknown, but also in the name of the great God.

11 All the kings servants, and the people of the kings provinces do know , that whosoever, whether man or woman, shall come unto the king into the inner court , who is not called, there is one law of his to put him to death m, except such to whom the king shall hold out the golden scepter that he may live: but I have not been called to come in unto the king, these thirty days .

By common [illegible: 1+ letters]ame of this received custom and law.

Within which, the Kings residence and throne was in. This was decreed, partly to maintain both the Majesty, and the safety of the Kings person: and partly by the contrivance of the greater officers of state, that few or none might have access to the King but themselves and their friends. And many such severe laws there were in the Persian Court, which profane Historians relate, as that if any person looked upon one of the Kings Concubines, or wore any of his own clothes, or drunk of that water which he had appropriated to himself, and other such like things, he was punished with death.

Which gives me just cause to suspect and fear that the kings affections are alienated from me, and therefore that neither my person nor petition will be acceptable to him.

13 Then Mordecai commanded to answer Esther, Think not with thy self that thou shalt escape in the kings house , more than all the Jews:

i. e. Being, or because thou art in the Kings house, and an eminent member of his family.

14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place ▪ but thou and thy fathers house shall be destroyed : and who knoweth whether thou art come to the kingdom for such a time as this ?

From another land, and by another means; which God can, and I am fully persuaded, will raise up.

By the righteous and dreadful judgment of God, punishing thy cowardize, and self-seeking, and thy want of love to God, and to his and thy own people.

It is probable God hath raised thee to this honour for this very season: and therefore go on couragiously, and doubt not of the success.

Marginal references: Heb. respiration.

16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise , and so will I go in unto the king, which is not according to the law , and if I perish, I perish .

And pray; which was the main business, to which fasting was only an help and an handmaid.

To wit, so as you use to do, either deliciously or plentifully. Leave off your common meals, dinners by day, and suppers at night, and eat and drink no more than meer necessity requires; that so you may give your selves to constant and servent prayers, for which your ordinary repasts will unfit you. For it is not likely that she would impose the burden of absolute fasting so long upon all the Jews, which very few of them were able to endure. And so the like phrase is taken, Act. 27. 33. where he saith, This is the fourteenth day that ye have continued fasting, having taken nothing.

Which she had chosen to attend upon her person, and were doubtless either of the Jewish nation, or proselyted by her, or others means to that Religion.

Which may belong, either 1. To the thing only, that as they did fast, so she would. Or rather, 2. To the time of three days and three nights; for so she might do, though she went to the King o[illegible: 1+ letters] the third day. For the fast began at evening, and so she might continue her fast three whole nights, and two whole days and the greatest part of the third; a part of a day being reputed a day in the account of Scripture and other Authors: of which see on Mat. 12. 40. Yea, she might fast all that day too: for it is probable she went not to the King till he had dined; when she supposed she might find him in the most mild and pleasant humour, and then returned to her apartment, where she fasted till the evening.

Which is against the law now mentioned.

Although my danger be great and evident considering the expressness of that law, and the uncertainty of the Kings mind, and that severity which he shewed to my predecessor Vashti; yet rather than neglect my duty to God and to his people, I will go to the King, and cast my self chearfully, and resolutely upon Gods providence for my safety and success.

Marginal references: Heb. found.

Est 4:1

Mordochai learnt all that was done, - not only what had been openly proclaimed, but, as is shown by Est 4:7, also the transaction between the king and Haman. Then he rent his garments, put on sackcloth and ashes, and went out into the midst of the city, making loud and bitter lamentation. Comp. on the last words, Gen 27:34. The combination of אפר with שׂק ילבּשׁ is an abbreviation for: put on a hairy garment and spread ashes upon his head, in sign of deep grief; comp. Dan 9:3; Job 2:12, and elsewhere.

Est 4:2

And came even before the king’s gate, i.e., according to Est 4:6, the open space before the entrance to the royal palace; for none might enter wearing mourning. לבוא אין, there is no entering, i.e., none may enter; comp. Ewald, §321, c.

Est 4:3

Also in every province whither the king’s decree arrived, there arose a great mourning among the Jews. אשׁר מקום is an adverbial accusat. loci in apposition to בּכל־מדינה: in every place to which the word of the king and his decree reached, i.e., arrived. “Sackcloth and ashes were spread for many,” i.e., many sat in hairy garments upon the earth, where ashes had been spread; comp. Isa 58:5. The meaning is: All the Jews broke out into mourning, weeping, and lamentation, while many manifested their grief in the manner above described.

Est 4:4

The matter was made known to Esther by her maids and eunuchs, i.e., by her attendants. The Chethiv תּבואינה does not elsewhere occur after ו consecutive, hence the substitution of the Keri תּבואנה. The object of יגּידוּ: what they told her, is evidently, from what follows, the circumstance of Mordochai’s appearance in deep mourning before the gate of the palace. On receiving this information the queen fell into convulsive grief (תּתחלחל, an intensive form of חוּל, to be seized with painful grief), and sent to Mordochai raiment to put on instead of his sackcloth, evidently for the purpose of enabling him to enter the palace and give her the particulars of what had happened. But Mordochai did not accept the raiment.

Est 4:5-7

Then Esther sent Hatach, one of the eunuchs whom the king had set before her, i.e., appointed to attend her, to Mordochai to learn ”what this, and why this,” i.e., what was the meaning and the cause of his thus going about in mourning. When Hatach came forth to him in the open place of the city before the king’s gate, Mordochai told him all that had happened, and the amount of the money which Haman had promised to weigh to the king’s treasures (i.e., to pay into the royal treasury) for the Jews, to destroy them, i.e., that it might be permitted him to destroy the Jews. פּרשׁה, properly a determined, accurate statement, from פּרשׁ in the sense of to determine clearly (see rem. on Lev 24:12); here, according to the context: amount, sum. This promise of Haman is here emphatically mentioned as the chief point, not so much for the purpose of raising the indignation of Esther to the highest pitch (Bertheau), as to show the resentment and eagerness with which Haman had urged the extermination of the Jews. The Chethiv יהוּדיּים is the rarer form for יהוּדים, and is repeated Est 8:1, Est 8:7,Est 8:13; Est 9:15, Est 9:18.

Est 4:8

Mordochai also gave Hatach a copy of the decree published in Susa (בּשׁוּשׁן נתּן, like Est 3:15) to show it to the queen. The להּ וּלהגּיד following is more correctly drawn towards the subsequent וּלצוּות, as by Bertheau, than connected according to the accentuation with what precedes. Before this infinitive must be supplied from the context, especially from Est 4:7 : and Mordochai commissioned him or told him (Hatach): to declare unto her and to command her (Esther) to go in unto the king, to entreat him and to make request before him for her people. על בּקּשׁ, to beg, to make request for something, like Ezr 8:23, and Est 7:7. עמּהּ על, concerning her people, i.e., in this connection: for them.

Est 4:9-11

When Hatach brought this information to Esther, she sent word by him to Mordochai, that she might not go in unto the king unsummoned. אל מ תּצוּהוּ, she ordered or commissioned him to Mordochai, viz., to tell him what follows, Est 4:11 : “All the king’s servants and the people of the king’s provinces (i.e., all the officers and subjects of the king) know, that with respect to every man or woman that shall come in unto the king, into the inner court, that is not called - one (the same) law (is) for him: to put (him) to death, except him to whom the king shall hold out the golden sceptre, that he may live.” לואשּׁה כּל־אישׁ precede as nominativi absol.; these are followed by two relative clauses, which are succeeded by the anacoluthic predicate דּתו אחת: one and the same law is for him (דּתו, the law concerning him, the unsummoned appearer, the matter of which is briefly stated by להמית). In the inner court dwelt the king, seated on his throne (comp. Est 5:1). The law, that every one entering unbidden should be put to death, was subject to but one exception: וגו מאשׁר לבד, except him to whom the king stretches out, etc. הושׁיט from ישׁט, appearing only in the present book (Est 5:2; Est 8:4), but frequently in Chaldee and Syriac, signifies to hold out, to extend, with לו, to or towards him. שׁרביט, the Aramaic form for שׁבט, sceptre. Access to the royal presence had been already rendered difficult by an edict issued by Dejokes the Mede, Herod. 1:9; and among the Persians, none, with the exception of a few individuals (Herod. iii. 118), were permitted to approach the king without being previously announced (Herod. iii. 140; Corn. Nepos, Conon, 3). Any one entering unannounced was punished with death, unless the king, according to this passage, gave it to be understood by stretching forth his sceptre that he was to remain unpunished. It is, however, self-evident, and the fact is confirmed by Herod. iii. 140, that any who desired audience were allowed to announce themselves. Esther might, it seems, have done this. Why, then, did she not make the attempt? The answer lies in her further message to Mordochai: “and I have not been called to come in unto the king these thirty days.” From these words it appears, that formerly she had been more frequently summoned before the king. Now, however, a whole month had passed without any invitation. Hence she concluded that the king did not much wish to see her, and for this reason dared not go unto him unbidden. Evidently, too, she was unwilling to be announced, because in that case she would have been obliged immediately to make known to the king the cause of her desiring this interview. And this she would not venture to do, fearing that, considering the great favour in which Haman stood with the king, she might, if she did not provoke his displeasure against herself through her intercession for her people, at least meet with a rejection of her petition. To set aside an irrevocable decree sealed with the king’s seal, must have appeared to Esther an impossible undertaking. To have asked such a thing of the king would have been indeed a bold venture.

Est 4:12-14

When what Esther said was reported to Mordochai, he sent word back to her (השׁיב): “Think not in thy soul (with thyself) to be saved in the house of the king above all the Jews; for if thou holdest thy peace at this time, recovery and deliverance will arise from another place, but thou and thy father’s house shall be destroyed. And who knows if thou hast attained to royalty for a time such as this?” By the words: “Think not that thou wilt be saved in the king’s house above all the Jew,” i.e., alone of all the Jews, Mordochai does not reproach Esther with being indifferent to the fate of her fellow-countrymen, but rather calls her attention to the fact that her own life is in danger. This is evident from the clause: if thou hold thy peace, will not intercede with the king for thy people, help will come from some other quarter. רוח = רוחה, Exo 8:11, ἀναψύξις, deliverance from oppressive restraint. יעמוד, rise up, arise, used according to later custom for קוּם, as in 1Ch 20:4. The thought is: the Jewish nation cannot perish, its continuance is guaranteed by the divine promise. If thou wilt venture nothing for its safety, God will bring deliverance, but destruction will come upon thee and thy family. Though Mordochai neither speaks of God, nor alludes directly to His assistance, he still grounds his hopes of the preservation of his people upon the word and promise of God, and Brentius pertinently remarks: habes hic excellentem ac plane heroicam Mardochaei fidem, qua in praesentissimo ac periculosissimo discrimine videt futuram liberationem. The last clause of Est 4:14 is by most expositors understood as saying: and who knows whether thou hast not for a time like this attained to royalty? This agrees with the sense, but cannot be verbally justified, for אם does not mean whether not. The sentence contains an aposiopesis. The clause depending on the conditional אם is unspoken, but understood. Besides, הגּעתּ is not in the imperfect. Hence it can only be translated: Who knows, if thou hadst not attained to royalty at or for such a time? Then the clause omitted would be: what thou then wouldst have done. יודע מי more frequently has the meaning of perhaps; and Mordochai says: perhaps thou hast attained to royalty (to the dignity of queen) for a time like this, sc. to use thy position for the deliverance of thy people. In the turn thus given to the sentence it contains the most urgent injunction to Esther to use her high position for the preservation of her fellow-countrymen.

Est 4:15-16

This pressing monition produced its result. Esther returned answer to Mordochai: “Go, gather together all the Jews that are found in Susa, and fast ye for me: I also and my maidens will fast; and so will I go to the king against the law; and if I perish, I perish.” Esther resolves to go to the king unsummoned, but begs Mordochai and all the Jews to unite in a three days’ fast, during which she and her maidens will also fast, to seek by earnest humiliation God’s gracious assistance in the step she proposes to take, for the purpose of averting the threatened destruction of her people. “Though 'God' and 'prayer' are not here mentioned, it is yet obviously assumed that it was before God that the Jews were to humble themselves, to seek His help, and to induce Him to grant it. 1Ki 21:27-29; Joe 1:14; Jon 3:5.” (Berth.). To designate the strictness of this fasting, the words: “neither eat nor drink,” are added. The “three days, night and day,” are not to be reckoned as three times twenty-four hours, but to be understood of a fast which lasts till the third day after that on which it begins; for according to Est 5:1, Esther goes to the king on the third day. Comp. the similar definition of time, Jon 2:1. The addition “day and night” declares that the fast was not to be intermitted. וּבכן, and in thus, i.e., in this state of fasting. כּדּת לא אשׁר: which is not according to law. לא אשׁר is used, like the Aramaean form לא דּי, in the sense of without (comp. Ewald, §222, c): without according to law = contrary to law. The last words: “if I perish, I perish,” etc., are the expression not of despair, but of resignation, or perfect submission to the providence of God; comp. Gen 43:14.

Est 4:17

And Mordochai went his way, i.e., from the place before the court of the king, to do what the queen had commanded him to do. Esther’s Gracious Reception by the King. Haman’s Rage against Mordochai - Est 5:1-14

On the third day Esther betook herself in her royal apparel to the inner court of the palace, and was so kindly received by the king, that he promised to grant her any petition she might make; whereupon she requested the king to come with Haman that day to a banquet which she had prepared (Est 5:1-8). On returning from this banquet, Haman saw Mordochai in the king’s gate, and when the latter did not bow before him, was so enraged, that, upon the advice of his wife and friends, he resolved to induce the king to permit the execution of Mordochai on the following day (Est 5:9-14).

Great Mourning among the Jews. (b. c. 510.)

1 When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; 2 And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. 4 So Esther's maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not.

Here we have an account of the general sorrow that there was among the Jews upon the publishing of Haman's bloody edict against them. It was a sad time with the church. 1. Mordecai cried bitterly, rent his clothes, and put on sackcloth, v. 1, 2. He not only thus vented his grief, but proclaimed it, that all might take notice of it that he was not ashamed to own himself a friend to the Jews, and a fellow-sufferer with them, their brother and companion in tribulation, how despicable and how odious soever they were now represented by Haman's faction. It was nobly done thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even when it seemed a desperate and a sinking cause. Mordecai laid the danger to heart more than any because he knew that Haman's spite was against him primarily, and that it was for his sake that the rest of the Jews were struck at; and therefore, though he did not repent of what some would call his obstinacy, for he persisted in it (ch. v. 9), yet it troubled him greatly that his people should suffer for his scruples, which perhaps occasioned some of them to reflect upon him as too precise. But, being able to appeal to God that what he did he did from a principle of conscience, he could with comfort commit his own cause and that of his people to him that judgeth righteously. God will keep those that are exposed by the tenderness of their consciences. Notice is here taken of a law that none might enter into the king's gate clothed with sackcloth; though the arbitrary power of their kings often, as now, set many a mourning, yet none must come near the king in a mourning dress, because he was not willing to hear the complaints of such. Nothing but what was gay and pleasant must appear at court, and every thing that was melancholy must be banished thence; all in king's palaces wear soft clothing (Matt. xi. 8), not sackcloth. But thus to keep out the badges of sorrow, unless they could withal have kept out the causes of sorrow—to forbid sackcloth to enter, unless they could have forbidden sickness, and trouble, and death to enter—was jest. However this obliged Mordecai to keep his distance, and only to come before the gate, not to take his place in the gate. 2. All the Jews in every province laid it much to heart, v. 3. They denied themselves the comfort of their tables (for they fasted and mingled tears with their meat and drink), and the comfort of their beds at night, for they lay in sackcloth and ashes. Those who for want of confidence in God, and affection to their own land, has staid in the land of their captivity, when Cyrus gave them liberty to be gone, now perhaps repented of their folly, and wished, when it was too late, that they had complied with the call of God. 3. Esther the queen, upon a general intimation of the trouble Mordecai was in, was exceedingly grieved, v. 4. Mordecai's grief was hers, such a respect did she still retain for him; and the Jews' danger was her distress; for, though a queen, she forgot not her relation to them. Let not the greatest think it below them to grieve for the affliction of Joseph, though they themselves be anointed with the chief ointments, Amos vi. 6. Esther sent change of raiment to Mordecai, the oil of joy for mourning and the garments of praise for the spirit of heaviness; but because he would make her sensible of the greatness of his grief, and consequently of the cause of it, he received it not, but was as one that refused to be comforted.

Mordecai's Application to Esther; Esther Urged to Petition the King; Esther Resolves to Petition the King. (b. c.  510.)

5 Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was. 6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. 7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to show it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people. 9 And Hatach came and told Esther the words of Mordecai. 10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai; 11 All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. 12 And they told to Mordecai Esther's words. 13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. 14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? 15 Then Esther bade them return Mordecai this answer, 16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish. 17 So Mordecai went his way, and did according to all that Esther had commanded him.

So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about this important affair, but divers messages are here carried between them by Hatach, whom the king had appointed to attend her, and it seems he was one she could confide in.

I. She sent to Mordecai to know more particularly and fully what the trouble was which he was now lamenting (v. 5) and why it was that he would not put off his sackcloth. To enquire thus after news, that we may know the better how to direct our griefs and joys, our prayers and praises, well becomes all that love Sion. If we must weep with those that weep, we must know why they weep.

II. Mordecai sent her an authentic account of the whole matter, with a charge to her to intercede with the king in this matter: Mordecai told him all that had happened unto him (v. 7), what a pique Haman had against him for now bowing to him, and by what arts he had procured this edict; he sent her also a true copy of the edict, that she might see what imminent danger she and her people were in, and charged her, if she had any respect for him or any kindness for the Jewish nation, that she should appear now on their behalf, rectify the misinformations with which the king was imposed upon, and set the matter in a true light, not doubting but that then he would vacate the decree.

III. She sent her case to Mordecai, that she could not, without peril of her life, address the king, and that therefore he put a great hardship upon her in urging her to it. Gladly would she wait, gladly would she stoop, to do the Jews a kindness; but, if she must run the hazard of being put to death as a malefactor, she might well say, I pray thee have me excused, and find out some other intercessor.

1. The law was express, and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden sceptre to them, and it was extremely doubtful whether she should find him in so good a humour, v. 11. This law was made, not so much in prudence, for the greater safety of the king's person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little god. A foolish law it was; for, (1.) It made the kings themselves unhappy, confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature. (2.) It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Jesus. (3.) It was particularly very uncomfortable for their wives (for there was not a proviso in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts.

2. Her case was at present very discouraging. Providence so ordered it that, just at this juncture, she was under a cloud, and the king's affections cooled towards her, for she had been kept from his presence thirty days, that her faith and courage might be the more tried, and that God's goodness in the favour she now found with the king notwithstanding might shine the brighter. It is probable that Haman endeavoured by women, as well as wine, to divert the king from thinking of what he had done, and then Esther was neglected, from whom no doubt he did what he could to alienate the king, knowing her to be averse to him.

IV. Mordecai still insisted upon it that, whatever hazard she might run, she must apply to the king in this great affair, v. 13, 14. No excuse will serve, but she must appear an advocate in this cause; he suggested to her, 1. That it was her own cause, for that the decree to destroy all the Jews did not except her: "Think not therefore that thou shalt escape in the king's house, that the palace will be thy protection, and the crown save thy head: no, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too." It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy. 2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place." This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but God's covenant will not. 3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father's house shall be destroyed, when the rest of the families of the Jews shall be preserved." He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin. 4. That divine Providence had an eye to this in bringing her to be queen: "Who knows whether thou hast come to the kingdom for such a time as this?" and therefore, (1.) "Thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy elevation." (2.) "Thou needest not fear miscarrying in the enterprise; if God designed thee for it, he will bear thee out and give thee success." Now, [1.] It appeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews' deliverance, so that Mordecai was right in the conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church. [2.] The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end God has put us in the place where we are, and study to answer that end; and, when any particular opportunity of serving God and our generation offers itself, we must take care that we do not let it slip; for we were entrusted with it that we might improve it. These things Mordecai urges to Esther; and some of the Jewish writers, who are fruitful in invention, add another thing which had happened to him (v. 7) which he desired she might be told, "that going home, the night before, in great heaviness, upon the notice of Haman's plot, he met three Jewish children coming from school, of whom he enquired what they had learned that day; one of them told him his lesson was, Prov. iii. 25, 26, Be not afraid of sudden fear; the second told him his was, Isa. viii. 10, Take counsel together, and it shall come to nought; the third told him his was Isa. xlvi. 4, I have made, and I will bear, even I will carry and will deliver you. 'O the goodness of God,' says Mordecai, 'who out of the mouth of babes and sucklings ordains strength!'"

V. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to God. Let them first by fasting and prayer obtain God's favour, and then she should hope to find favour with the king, v. 15, 16. She speaks here,

1. With the piety and devotion that became an Israelite. She had here eye up unto God, in whose hands the hearts of kings are, and on whom she depended to incline this king's heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy. Those know not how to value the divine favours who grudge thus much labour and self-denial in the pursuit of it. (2.) She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jewesses or so far proselytes that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also, Those who are confined to privacy may join their prayers with those of the solemn assemblies of God's people; those that are absent in body may be present in spirit. Those who desire, and have, the prayers of others for them, must not think that this will excuse them from praying for themselves.

2. With the courage and resolution that became a queen. "When we have sought God in this matter, I will go unto the king to intercede for my people. I know it is not according to the king's law, but it is according to God's law; and therefore, whatever comes of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and, if I perish, I perish. I cannot lose my life in a better cause. Better do my duty and die for my people than shrink from my duty and die with them." She reasons as the lepers (2 Kings vii. 4): "If I sit still, I die; if I venture, I may live, and be the life of my people: if the worst come to the worst," as we say, "I shall but die." Nothing venture, nothing win. She said not this in despair or passion, but in a holy resolution to do her duty and trust God with the issue; welcome his holy will. In the apocryphal part of this book (ch. xiii. and xiv.) we have Mordecai's prayer and Esther's upon this occasion, and both of them very particular and pertinent. In the sequel of the story we shall find that God said not to this seed of Jacob, Seek you me in vain.

CHAP. IV. Verſe. 1. When Mordecai perceived all that was done]

[non-Latin text not transcribed], ſaith Joſephus, when he had learned or fully informed himſelf,Jadang. ſo that he knew it to be ſo, as the Hebrew text hath it. Sollicitous he was of the Churches welfare, and ſat liſtening, as Eli did once, what would become of the Ark.1 Sam. 3.13. [non-Latin text not transcribed]. Now therefore (as ill newes is ſwift of foot, ſaith Sophocles, and comes like ill weather, before it be ſent for) Mordecai taketh knowledge of that bloody decree, though Eſther and thoſe about her had not heard of it, ver. 4, 5. Neither ſitteth he ſtill at home, as deſponding and deſpairing, or ſeeketh by ſiniſter practices to help himſelf and his people, but applieth himſelf, Firſt, to God by hearty humiliation and prayer; And then to the King, by the interceſſion of Eſther. A carnal heart would have taken other ſhifting courſes; like as a dog that hath loſt his Maſter, will follow after any other for relief.

Mordecai rent his clothes] To ſhew that his very heart was rent with ſorrow for Sion. This cuſtome of renting their clothes in time, and in token of greateſt grief, was in uſe not among the Jews only, but Perſians alſo, and other Nations,Herod l. 3. & 9. Curt. l. 3, 4. & 11. as is noted by Herodotus and Curtius.

And put on ſackcloth] The courſeft clothing he could get: as holding any clothes too good for ſo vile a caiti[illegible: 2 letters] and ſhewing, that but for ſhame he would have worn none. So the Ninivites ſat in ſackcloth and aſhes, for more humiliation. See Exod. 33.4. &c.

And [illegible: 1 word] ] He put on aſhes or duſt, that is a duſty garment ſprinkled with aſhes, ſaith [illegible: 1 span] his mouth in the duſt, as L[illegible: 2 letters]. 3.20 acknowledging himſelf to be of the earth earthy, and fit fuel for hell fire.Nonè [illegible: 1 span] è terra deſumptum pulrerem notar. Merlin.

And went out into the midſt of the City] That he might be a pattern to others. Si vis me flere, &c.

And cried with a loud and bitter cry] More [illegible: 1 letter]ar[illegible: 1 letter]arico, after the manner of that countrey; but there was more in it then ſo. It was not his own danger that ſo much affected him, (how gladly could he have wiſhed with Ambroſe, that God would pleaſe to turn all the adverſaries from the Church upon himſelfe, and let them ſatisfie their thirſt with his blood?) as that ſo many innocent people ſhould periſh. This made him lift up his voice unto God on High.On [non-Latin text not transcribed]. Joſeph.

Verſe 2. And [illegible: 1 word] even before the Kings gate] Which ſhould have been alwayes open to poor Petitioners, (as the gate of the Romane Aedilis was) but was now ſhut againſt ſuch Mourners as Mordecai. A night-cap was an ill ſight at Court: Jolly ſpirits cannot endure ſadneſſe: ſo great enemies they are to it, that they baniſh all ſeriouſneſſe, like as the Nicopolites ſo hated the braying of an Aſſe, that for that cauſe they would not abide to heare the ſound of a trumpet.

For none might enter into the Kings gate clothed with ſackcloth] Behold, they that weare ſofts are in Kings houſes, Mat. 11.8. and thoſe that are altogether ſet upon the merry pin. Jannes and Jambres (thoſe Juglers) are gracious with Pharaoh, when Moſes and Aaron are frown'd upon. Baals Prophets are fed at Jezabels Table, when Elias is almoſt pined in the deſert. [non-Latin text not transcribed]. Mat. 14.6. The dancing Damoſel trippeth on the toe, and triumpheth in Herods Hall, when the rough-coated Baptiſt lieth in cold irons: and Chriſts company there is neither cared for, nor called for, unleſſe it be to ſhew tricks, and do miracles for a paſtime, Luke 23.8. The Kings and Courtiers of Perſia muſt ſee no ſad ſight, leſt their mirth ſhould be marred, and themſelves ſurprized with heavineſſe and horrour. But if Mourners might not be ſuffered to come to Court, why did thoſe proud Princes ſo ſty up themſelves, and not appear abroad for the relief of the poor oppreſſed? How much better the moderne Kings of Perſia; whom I have ſeen (ſaith a certain Traveller) to alight from their horſes; to do juſtice to a poor body? How much better the great Turk, who whenſoever he goeth forth by land, doth alwayes ride on horſeback, upon the Friday eſpecially, (which is their Sabbath) when he goeth to the Temple. At which times they that go along by his Stirrup, have charge to take all Petitions that are preferred to his Majeſty, and many poor men, who dare not preſume by reaſon of their ragged apparel to approach near, ſtand afar off with fire upon their heads, holding up their Petitions in their hands; the which the grand Signior ſeeing, (who never deſpiſeth, but rather encourageth the poor) ſends immediately to take the Petitions, and being returned home into his Seraglio, reades them all, and then gives order for redreſſe, as he thinks fit. By reaſon of which complaints, the King oft-times taketh occaſion ſuddenly to puniſh his greateſt officers, either with death or loſſe of place.Grand. Sign. Serag. 148. Which maketh the Baſhaws and other great Officers, that they care not how ſeldome the grand Signior ſtirres abroad in publike, for fear leſt in that manner their bribery and injuſtice ſhould come to his eares. 'Tis probable that Haman had got this alſo to be decreed, that none ſhould enter into the Kings gate clothed in ſackcloth; leſt paſſion might be moved thereby in any of the Courtiers, or that be a meanes to make a complaint to the King of his cruelty.

Verſe 3. And in every Province] Heb. In every Province, and Province, &c. not only in Suſan (which (ſay the Hebrewes) was called Elam Hammedina) but throughout the Kings dominions.

Whither ſoever the Kings Commandment and his Decree] The latter was irrevocable, and therefore more dreadful.

There was great mourning among the Jewes] Not murmuring or mutinying, or meditating revenge againſt the King and Haman, Not caſting away their confidence in God, or committing all to fate and blind fortune. Not crying out of Religion as unhappy to the Profeſſours ([non-Latin text not transcribed], ſaid he in the ſtory. O miſerable vertue! O practice of no profit,Brutus apud Di[illegible: 2 letters]. &c.) Not taking up armes or betaking themſelves to flight (how ſhould poor gally ſlaves at this day flie out of the middle of (Turkie?) prayers and tears were the weapons of theſe condemn'd captives caitives. It troubled them exceedingly, (as well it might) that through fearfulneſſe and negligence they had not, ere this, gone back to their own countrey, with Zerubabel or ſome other, when they had good leave to have gone with their brethren, and God himſelf cried out unto them, Hoc, hoe, come forth, &c. Zach. 2.6. Mich[illegible: 1 letter]. 10. Ariſe, [illegible: 1 span] your reſt, becauſe it is polluted▪ it ſhall deſtroy you, even with a ſore deſtruction. This was now a [illegible: 1 word] their hearts: like as it ſhall be one day to thoſe in hell, to think we might have been delivered.

And faſting] The word ſignifieth an abſtinence from food and ſuſtenance, either à toto, as 2 Sam. 12.16. Or at leaſt à tanto & à tali, as Dan. 10.2, 3. Hence it is called a day of reſtraint, Joel 2.15. Hence Zech. 8.19. they ſeparated themſelves, viz. from work, meat and delights, for the furtherance of their repentance, [non-Latin text not transcribed]. and the enforcing of their prayers. Preces nobis jejunits alendum, & quaſi ſaginandum, ſaith one, our prayers muſt be pampered and corne-fed with faſting. A practice in uſe, not among Jewes and Chriſtians only, but among Egyptian Prieſts, Perſian Magi, and Indian wizards of old, and Turks to this day when they are in any great feare or preſſure.

And weeping and wailing] This was the way to get in with God, though they might not come crying to the Court. Oh the divine Rhetorick and omnipotent efficacy of penitent teares! Pſal. 6.8. Weeping hath a voice. Chriſt turned to the weeping women, when going to his Croſſe, and comforted them. He ſhewed great reſpects to Mary Magdalene, that weeping Vine; ſhe had the firſt ſight of the revived Phoenix. (though ſo bleared that ſhe could ſcarce diſcerne him) and held him faſt by thoſe feet which ſhe had once waſhed with her tears, and wherewith he had lately trod upon the lion and adder, Pſal. 91.13.

And many lay in ſackcloth and aſhes] As many as were more deeply affected with their ſins, and the ſad conſequents thereof. David lay on the bare ground, [non-Latin text not transcribed]. 2 Sam. 12.16. theſe and thoſe, Joel 1.13. lodged in ſackcloth and aſhes, that they might watch as well as faſt: ſee how they go linked together, Mark. 13.33. See verſe 17.

Verſe 4. So Eſthers maids came and told it her] She her ſelf (ſay Interpreters) was kept in a cloſer place then they, not having the liberty of going abroad, as others had: becauſe the Perſians that were of higheſt quality, uſed ſo to keep in their wives; and if they went forth at any time, they were carried in a cloſe chariot, ſo as that none could ſee them.

Then was the Queen exceedingly grieved] Dolens exhorruit. So Tremellius. The Hebrew is, She grieved her ſelfe, ſcil. for Mordecai's heavineſſe, as our Saviour when he heard of the death of his friend Lazarus, groaned in ſpirit, and troubled himſelf, Joh. 11.33. And here we ſee that of Plautus diſproved. Mulier nulla cordicitus dolet ex anime. that is, No woman can grieve heartily for any thing. Holy Eſther is here ſick at heart of grief, as the word importeth: and yet (as one ſaith of the Lady Jane Grey,) ſhe made grief it ſelf amiable: her night-clothes becoming her as well as her day-dreſſings, by reaſon of her gracious deportment.

And ſhe ſent raiment to clothe Mordecai] That he might be fit to come unto her, and make known the cauſe of his grief, for ſhe yet knew nothing of the publike calamity. And although ſhe were ſo highly advanced above Mordecai, yet ſhe condoleth with him, and honoureth him as much as ever. This was true friendſhip. Ego aliter amare non didici, ſaid Baſil, to one that diſliked him for ſtooping ſo low to an old friend.

And to take away the ſackcloth, &c.] To change his ſaccum in ſericum, ſackcloth into ſattin, &c. See verſe 2.

But he received it not] Such was the greatneſſe of his grief which he could not diſſemble: ſuch was his care of community, that he could not minde his own private concernments, whiles it went ill with the publike.Rom. 2.7. Such alſo was his patient continuance in well-doing, that he would not give over asking of God till he had received, ſeeking till he had found, knocking till the gate of grace was opened. His clothes were good enough, unleſſe his condition were more comfortable.

Verſe 5. Then called Eſther for Hatach] She ſnuffeth not at Mordecai's refuſal of her courteſie. She ſaith not, Let him chuſe, the next offer ſhall be worſe, Rerum ſuarum ſatagat, ſi velit, & valeat, &c. Solomon reckoneth among thoſe foure things that the earth cannot bear, an handmaid advanced to the ſtate and place of a Miſtreſſe.Prov. 30. Sen. epiſt. But Eſther was none ſuch. In her you might have ſeen magnitudinem cum manſuetudine, as Seneca hath it, ſingular humility in height of honours. She calleth here for Hatach a faithful ſervant, and perhaps a Jew, a Jew inwardly. Honeſty flowes from piety.

One of the Kings Chamberlaines] Heb. Eunuchs or gelded men; ſuch as uſed to keep their women in Kings Courts. The Chaldees call them Rabrebanim, that is, Grandees. The Perſians call them Spadones, ſaith Stephanus. The Greeks, Eunuchs; [non-Latin text not transcribed]. either becauſe they were Princes Chamberlaines, and had the cuſtody of their beds: or becauſe they were egregiè cordati homines, well-minded men: for they generally proved (as likewiſe now they do among the Turks) ſubjects, though not of great courage, yet of the greateſt judgement and fidelity, their mindes being ſet on buſineſſe, rather then on pleaſure.

Whom he had appointed to attend upon her.] Heb. Whom he had ſet before her, in obſequium & ſervitium, to be at her beck and obedience: probably, he was happy in ſuch a ſervice, for goodneſſe is communicative, and of a ſpreading nature. Plutarch ſaith of the neighbour-villages of Rome in Numa's time, that ſucking in the aire of that City, they breathed [non-Latin text not transcribed], righteouſneſſe and devotion: ſo it might very well be here. It was ſo with Abrahams ſervants, and Solomons, and Cornelius's, Acts 10.7. Nero complained (and no wonder) that he could never finde a faithful ſervant. What could they learn from him, but villany and cruelty?

And gave him a commandment to Mordecai] i.e. She commanded him to deliver her minde to Mordecai. A ſervant is not to be inquiſitive, (John 15.15. he knoweth not what his Lord doth but executive, ready to do what is required of him. He is the Maſters inſtrument, [non-Latin text not transcribed]. and wholly his, ſaith Ariſtotle. The hands muſt take counſel of the head, and be ſtir them.

To know what it was, and why it was] Some great matter ſhe well knew it muſt needs be, that put him to thoſe loud laments. Wiſe men cry not till they are ſorely hurt. Jobs ſtroak was heavier then his groaning, Job 23.2. He was not of thoſe that are ever whining: like ſome mens fleſh, if their skin be but razed with a pin, it preſently rankleth and feſtereth; or like rotten boughes, if a light weight be but hung on them, they preſently creak and break. Mordecai ſhe knew was none ſuch. She therefore ſendeth to ſee what was the matter, that ſhe might help him, if poſſible. The teares and mones of men in miſery are not to be ſleighted, as if they were nothing to us. Who is afflicted,2 Cor 11. Rom. 12. and I burn not, ſaith Paul? Weep with thoſe that weep, elſe you adde to their grief; as the Prieſt and Levite did, by paſſing by the wounded man: Is it nothing to you, O ye that paſſe by the way, Lam. 1.12? Are not ye alſo in the body, Heb. 13.3. that is, in the body of fleſh and frailty, ſubject to like afflictions? And may not your ſins procure their ſufferings, as a veine is opened in the arme, to eaſe the paine of the head?

Verſe 6. So Hatach went forth to Mordecai] He was obedient to his Queen-miſtriſs, pleaſing her in all things, not anſwering again, Tit. 2.10. unleſſe it were, I will, or the like. Servus ſit monoſyllabus Domino. Apelles painted a ſervant with Hindes feet, to run on his Maſters errands: with Aſſes eares, and with his mouth made faſt with two locks, to ſignifie that he ſhould be ſwift to heare, ſlow to ſpeak.

Ʋnto the ſtreet of the City] The Broad-ſtreet, as the word ſignifieth: there Mordecai kept him,Rechob. [non-Latin text not transcribed] latitudiue, voomth. and might not come nearer the Court, becauſe a Mourner. See verſe 2. Tiberius the Emperour, counterfeiting grief at the Funeral of Druſus, there was a v[illegible: 1 letter]ile laid betwixt the dead and him becauſe being High-Prieſt forſooth, he might not ſee any mournful object. The Statues of the gods were tranſported or covered (for like cauſe) in thoſe places where any puniſhment was inflicted. But what ſaith the wiſe man? The heart of the wiſe is in the houſe of mourning, (whereby we muſt underſtand any place or object, which occaſioneth mourning) but the heart of fooles is in the houſe of mirth, Eccleſ. 7.4.

Verſe 7. And Mordecai told him all that had happened unto him] Not by fate or blind fortune, [non-Latin text not transcribed]. (and yet time and chance happeneth to all, Eccleſ. 9.11. and it was by chance to the wounded man, that the Prieſt and the Levite came down that way, Luke 10.31.) but by the Providence of God, which hath an hand in ordering the moſt caſual and fortuitous events, to the execution of his righteous counſels: neither is there ever a Providence, but we ſhall once ſee a wonder, or a mercy wrapt up in it.

And of the ſumme of money] See chap. 3.9. Money is the Monarch of this preſent world. Money is to many dearer then their heart-blood, yet to gratifie their luſts, they laviſh ſilver out of the bag, and care not to purchaſe revenge or ſenſual delights, with miſery, beggery, diſcredit, damnation.

Verſe 8. Alſo he gave him the copy of the writing] That ſhe might ſee it, and reſt aſſured, that it was even ſo, and no otherwiſe: and that therefore now or never ſhe muſt beſtir her ſelf for the labouring Church.

That was given at Shuſhan] Which if ever it were full of judgement, and white as a lilie, (according to the name) is now ſtain'd with blood of innocents. if ever righteouſneſſe did lodge in it, yet now murtherers, as Eſay. 1.21.

To ſhew it unto Eſther] That her eye might affect her heart, and her heart ſet all awork for her people, that is, her ſelf, according to that Phyſician heale thy ſelfe; Lam. 3. Luke 4. that is thine own Countreymen.

And to declare it unto her] In the cauſe, viz. his refuſing to bow to Haman againſt his conſcience, (whereof it no whit repented him) and in the ſeveral circumſtances laid forth in the livelieſt colours, for her thorough-information.

And to charge her that ſhe ſhould go in unto the King] Hoc perquam durum eſt, ſedita lex ſcripta eſt, ſaith the Civilian. This Mordecai knew would hardly be done: he therefore makes uſe of his ancient authority, and ſets it on with greateſt earneſtneſſe. So Saint Paul, I charge you by the Lord, 1 Theſ. 5.27. And again, I charge thee before God and the Lord Jeſus Chriſt, &c. 2 Tim. 4.1. So Saint Auſtin to his hearers, Per tremendum Dei judicium vos adjuro, I require and charge you by that dreadful day of judgement, when that doomeſ-day book ſhall be opened, &c. It is a weakneſſe to be hot in a cold matter, but it is a wickedneſſe to be cold in a hot matter. He that is earneſt in good, though he may carry ſome things indiſcreetly, yet is he far better then a time-ſerver, and a cold friend to the truth: like as in falling forward is nothing ſo much danger, as in falling backward. Eli was too blame with his Do no more ſo my ſonnes. And ſo was Jehoſhaphat with his Let not the King ſay ſo. And the people in Ahabs time, who when they were preſſed to expreſſe whom they were for, God or Baal? they anſwered not a word, 1 Kings 18.21. And yet how many ſuch cold friends hath the truth now adayes? Luke-warm Laodiceans, Neuter-paſſive Chriſtians, &c? When Callidus once declared againſt Gallus with a faint and languiſhing voice; Oh (ſaith Tully) Tu niſi fingeres, ſic ageres? Would'ſt thou plead on that manner, if thou wert in good earneſt? Mens faint appearing for Gods cauſe ſhewes they do but faine: their coldneſſe probably concludeth they do but counterfeit. Mordecai plays the man, and chargeth Eſther to improve her intereſt in the King her husband, for the Churches deliverance. See here how he turneth every ſtone, tradeth every talent, leaveth no meanes unuſed, no courſe unattempted for the Saints ſafety. And this the Spirit of God hath purpoſely recorded, that all may learn to lay out themſelvs to the utmoſt for the publike; to be moſt zealous for the conſervation and defence of the Church, when it is afflicted and oppoſed by Perſecutours; ſeeing they cannot be ſaved, unleſſe ſhe be in ſafety; neither can they have God for their Father, unleſſe they love and obſerve this their deare mother. Ʋtinam, iterùm autem utinam diligentiùs à cunctis ordinibus haec hodiè conſiderarentur, ſaith one.Cypr. Aut. l. de unit. Eccleſ. Oh that theſe things were duely conſidered by all ſorts now adayes.

To make ſupplication unto him] Heb. to deprecate diſpleaſure and miſchief, as 1 Kings 8.28. Zech. 12.10.

And to make requeſt before him] Ad quaerendum à facie ejus; ſo Pagnine from the Hebrew, to ſeek for good from his face, an effectual ſmile, a gracious aſpect, that they may live in his ſight. For in the light of the Kings countenance is life, and his favour is as a cloud of the latter raine, Prov. 16.15. The ancient Perſian Kings were moſt fond of their wives, doing them all the honour poſſible in Court, as Partakers of all their fortunes, and carried them and their children into their fartheſt warres: by the preſence of ſo dear pledges, the more to encourage their mindes in time of battel. Now therefore Eſther (whom Herodotus alſo witneſſeth to have been Xerxes his beſt beloved) is to try what ſhe can do with him for her people, who were haply grown too ſecure upon Eſthers preferment: as the French Churches alſo were upon the Queen of Navarres greatneſſe, and the promiſe of peace by that match. God therefore ſhortly after ſhook them up, (not by ſhaking his rod only at them, as here at theſe Jewes, but) by permitting that bloody Maſſacre.

Verſe 9. And Hatach came, and told Eſther] He acted the part of a faithful meſſenger: ſo muſt Miniſters thoſe ſervants of the Churches, declare unto the people all the minde of God, Acts 20.27. and not ſteal Gods word every one from his neighbour, Jer. 23.30. not deal deceitfully with it, but as of ſincerity, but as of God, in the ſight of God, let them ſpeak in Chriſt; and let them ſpeak out, not fearing any colours. He that hath my Word, let him ſpeak my Word faithfully, ſaith God, Jer. 23.28. Aarons Bells were all of gold, the Trumpets of the Sanctuary were of pure ſilver: they did not (as thoſe inverſe Trumpets of Furius Fulvius ſound a retreat, when they ſhould have ſounded an alarm: No more muſt Gods Meſſengers. Whatſoever the Lord ſaith unto me, 1 Cor. 11. Heb. 3.5. that will I ſpeak, ſaith Michaiah. Paul; as he received what he delivered, ſo he delivered whatſoever he received. Moſes was faithful in all Gods houſe, &c.

Verſe 10. Again, Eſther ſpake unto Hatach] Having before found him a fit and faithful meſſenger ſhe further employeth him: ſo thoſe that miniſter well, do purchaſe to themſelves a good degree, and great boldneſſe in the faith which is in Chriſt Jeſus, 1 Tim. 3.13. when others ſhall be laid by as broken veſſels, whereof there is not left a ſheard to take fire from the hearth, or to take water withal from the pit, as the Prophet hath it, Eſay 30.14.

Verſe 11. All the Kings ſervants] His Courtiers and Counſellours, who haply were as very ſlaves to him,Turk. Hiſt. 1153. as now the greateſt Lords of the Court are to the great Turk; no man having any power over himſelf, much leſſe is he Maſter of the houſe wherein he dwelleth, or of the land which he tilleth, but is in danger of being whipped upon the leaſt diſpleaſure of the Tyrant: eſpecially if he be not a natural Turk borne.Ibid. 361.

And the people of the Kings Provinces do know] i.e. All, both far and near, this ſhewes, that the Law here mentioned was no new Law procured by Haman, to prevent Jewiſh Suppliants, as Lyra would have it, but long ſince made and known to all the Kings ſubjects.

That whoſoever, whether man or woman] Yea, though ſhe be his deareſt Conſort, who ſhould cohabit with him, and not be ſundred for a ſeaſon, but by conſent, 1 Cor. 7.5.

Shall come unto the King] The Perſians uſually hid their King, tanquam aliquod ſacrum myſterium, as ſome precious buſineſſe, and that for two reaſons; Firſt, for State and Authority, leſt familiarity with their ſubjects ſhould breed contempt, and make them over-cheap. Philip the ſecond King of Spaine, was of the ſame minde and practice. For after that he had gotten into his hands the Kingdome of Portugal, and therewith the wealth of the Indies, incluſit ſe in Curiale, he ſhut up and immured himſelf in his Court,Val. Max. Chriſt. and was ſeldome ſeen of any, though never ſo great a man, but upon long ſuit, and as a ſingular favour. This made him to be adored as a demi-god. Secondly for ſecurity and ſafety, leſt if all ſhould be ſuffered to come that would, the King ſhould be aſſaſſinated and made away, as Eglon was by Ehud, Iſhboſheth. by Baanah and Rechab, Gedaliah by Iſhmael, and many Kings of Iſrael and Emperours of Rome were by their own ſervants. The Turks at this day ſuffer no ſtranger to come into the Preſence of their Emperour, but firſt they ſearch him that he have no weapon: and ſo claſping him by the armes,Turk. Hiſt. under colour of doing him honour, diſſemblingly they bereave him of the uſe of his hands, leſt he ſhould offer him any violence: yet hath he alway as he ſitteth in his throne, lying at hand ready by him, a target, a ſcimiter, an iron mace, with bow and arrowes.

—Sors iſta tyrannis Muriti ut gladiis vivant, cinctique venenis.

How much better Ageſilaus King of Spartans, who walked daily among his ſubjects, doing juſtice,Xenoph. orat. de Ageſil. and is therefore by Xenophon worthily preferred before this ſtately King of Perſia? how much better Queen Elizabeth, who often ſhewed her ſelfe to her people, and chearfully received noſegayes, flowers, roſemary from mean perſons. She got the hearts of her ſubjects (which Philip of Spaine, her ſtately Contemporary never could do) by coupling mildneſſe with Majeſty, and ſtooping, yet in a ſtately manner, to thoſe of low condition. So reſerved ſhe was, that all about her ſtood in a reverent awe of her very preſence and aſpect, but much more of her leaſt frown or check; wherewith ſome of them,Speed 1235. who thought they might beſt preſume of her favour, have been ſo ſuddenly daunted and planet-ſtricken, that they could not lay down the grief thereof, but in their graves.

There is one Law of his] A wretched Law it was, written not with black, but with blood, and condemned by very heathens for barbarous and pernicious to the publike. For if the King may not be come at, but upon paine of death, what ſhall become of the poor oppreſſed? and how ſhall he ever heare of the rapines and other miſcarriages of his Favourites and under Officers, by whom he ſhall be even bought and ſold, and himſelf never the wiſer, as Aurelian the Emperour complained Orpheus, that ancienteſt of Poets faineth, that Lite (or Petitions) are Joves daughters, and ever converſant about his Throne. David heard the woman of Tecoa. Solomon the two harlots, and King Joram the affamiſhed woman that called to him for juſtice, with Help O King. Philip of M[illegible: 1 letter]cedon [illegible: 1 letter]ighted the old wife that check't him for his neglect of her; and Trajan, the widow that would not be put off till another time.Plutarch. This was King-like; His office is to judge the people with righteouſneſſe, and the poor with judgement. He ſhall judge the poor of the people, — and break in pieces the oppreſſour, Pſal. 72.2, 4.

To put him to death] [non-Latin text not transcribed] Athenaeus. No ſuch danger in approaching Gods Preſence, he ſoliciteth ſuitours, and ſeeketh ſuch as may come before him John 4.23. This was anciently figured by the door of the Tabernacle, not made of any hard or debarring matter, but of a veile eaſily penetrable: which alſo now is rent,Pſal. 65.2. 1 Tim. 2.8. to ſhew our eaſie acceſſe to Him, who heareth prayers, and willeth that all fleſh come unto him, lifting up in all places pure hands, without warth, and without doubting.

Except ſuch to whom the King ſhall hold out the golden Scepter] In token that he called for them. Thus whom he would be ſlew, and whom he would he kept alive; as Dan 5.19. But Eſther ſhould (as afterwards ſhe did) have truſted God with her life; and with a Romane reſolution have ſaid, Necaſſe eſt ut eam, non ut vivam. It is neceſſary, that I venture, not that I live. That ſhe was fearful when her life lay upon it, we may impute to the weakneſſe of her ſex, or rather of her faith; againſt which ſenſe fights ſore, when 'tis upon its own dunghil; I mean, in a ſenſible danger. Natures retraction of it ſelf from a viſible feare, may cauſe the pulſe of a Chriſtian, that beats truly and ſtrongly in the main point (the ſtate of the ſoule) to intermit and faulter at ſuch a time. Abraham ſhewed ſome, trepidation, and Peter much more.

But I have not been called to come in to the King theſe thirty dayes] There was hot love the while, his concubines, perhaps, had engroſſed him. Doves are ſaid to draw the charet of Venus: and thoſe neither change their mates, not forſake their company. Haman was all the doer, now about the King, as our King Richard the ſecond his Favourites, Knights of Venus rather then Bellona, ſaith the Chronicler, converſing with the King, not without ſuſpicion of foule familiarity, as Walſingham writeth, Speed. 746. Sodomiticâ labe infecti, ferè emnes, ſaith another.

Verſe 12. And they told to Mordecai Eſthers words] See the Note on verſ. 9. She would have been her own Meſſenger, but might not. The greateſt are not alwayes the happieſt. The Lady Elizabeth once wiſhed her ſelfe a merry milkmaid.

Verſe 13. Then Mordecai commanded to anſwer Eſther] He would not take her excuſe, but ſeemes to ſay unto her, as one once did to a Philoſopher, that in a great tempeſt at ſea asked many trifling queſtions. Are we periſhing, and doeſt thou trifle?Aul. Gell. So, Doeſt thou caſt off the tare of community, [non-Latin text not transcribed]. and provide for no more then thine own ſafety?

Think not with thy ſelf, that thou ſhalt eſcape in the Kings houſe] Any more then Serena that Chriſtian Empreſſe, wife to Diocleſian did, or Eliz. Queen of Denmark, glad to flie for her life, becauſe a Lutheran; or Queen Katharine Parre, who hardly eſcaped the fire by the favour of her husband Henry the eighth: Sure it is, that the feare of man bringeth a ſnare (as fearful birds and beaſts fall into the Hunters toile) but he that truſteth in the Lord, (as good Mordecai did, and as he would have Eſther to do) ſhall be ſafe, or ſhall be ſet on high, out of harmes way, his place of defence ſhall be munitions of rocks, Eſay 38.15. Like as the coney, that weak, but wiſe creature, Prov. 30.24, 26.Prov. 29.25.) flieth to the holes in the r[illegible: 1 letter]cks; and doth eaſily avoid the dogs that purſue her; when the Hare that truſteth to the ſwiftneſſe of her legs, is at length overtaken, and torne in pieces.

More then all the Jewes] The Law was general and irreverſible▪ Darius ſought to deliver Daniel, and could not, And [illegible: 1 word] (at once Medina's [illegible: 1 word] in eighty eight) ſword knew no difference, nor would make any in that general Maſſacre; like as in that at Paris, they poiſoned the Queen of [illegible: 1 word], murdered the moſt part of the Peerleſſe Nobility in France, their wives and children, with a great ſort of the common people.

Verſe 14. But if thou altogether holdeſt thy peace] And ſo make thy ſelf guilty of a ſinful ſilence, nay, of the death of ſo many innocents! for not to do good, when it is in the power of a mans hand,Qui non cum poteſt, ſervat; occidit. is to do evil, and not to ſave is to deſtroy, as our Saviour ſheweth, Mark 3.14. Paſſive wickedneſſe is deeply taxed in ſome of thoſe ſeven Churches, Rev. 2. and 3. In a ſtorme at ſea, it is a ſhame to fit ſtill, or to be aſleep with Jonas in the ſides of the ſhip, when it is in danger of drowning. Every man cannot fit at the Sterne; but then he may handle the ropes, or manage the oares, &c. The ſelf-ſeeker, the private-ſpirited man, may he be but warme in his own feathers, regards not the danger of the houſe; he is totus inſe, like the ſnail, ſtill within doors and at home, like the Squirrel, he ever digs his hole towards the Sun-riſing: his care is to keep on the warme ſide of the hedge, to ſleep in a whole skin, to ſave one, whatever become of the many. From doing thus, Mordecai deterreth Eſther by an heap of holy arguments: diſcovering an heroical faith, and a well-knit reſolution.

At this time] There is indeed a time to keep ſilence, and a time to ſpeak, Eccl. 3.7. But if ever a man will ſpeak, let him do it when the enemies are ready to devoure the Church: as Croeſus his dumb ſon burſt out into, Kill not King Croeſus. For Zions ſake I will not hold my peace, and for Jeruſalems ſake I will not reſt, &c. Eſay 62.1. If I forget thee, O Jeruſalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, &c. Pſal. 137.5, 6. That noble Terentius, (General to Valens the Emperour) being bidden to ask what he would, asked nothing, but that the Church might be freed from Arians; And when the Emperour,Niceph. upon a defeat by the Gothes, upbraided him with cowardiſe and ſloth as the cauſes of the overthrow, He boldly replied, Your ſelfe have loſt the day, by your warring againſt God, and perſecuting his people.

Then ſhall their enlargement] Heb. Reſpiration, a day of refreshing ſhould come from the Preſence of the Lord. Confer Job 9.18. At preſent they could hardly breath, for bitterneſſe of ſpirit.

And deliverance ariſe] Heb. ſtand up, as on its baſis or bottome, ſo as none ſhall be able to withſtand. This, Mordecai ſpeaketh, not by a ſpirit of Prophecy, but by the force of his faith, grounded upon the Promiſes of Gods defending his Church, hearing the cries of his afflicted, ariſing to their relief and ſuccour, &c. Mira profectò at omnibus linguis, ſaeculis, [illegible: 2 letters]ciſque commendabilis fides, ſaith one. A notable faith indeed, and worthy of higheſt commendation. Thorough the Perſpective of the Promiſes (thoſe pabulum fidei, food of faith) a believer may ſee deliverance at a great diſtance; [non-Latin text not transcribed]. ſee it and ſalute it, as thoſe did. Heb. 11.13. What though Senſe ſaith, It will not be; Reaſon, It cannot be: yet Faith gets above, and ſayes, It ſhall be, I deſcryland.

Italiam, Italiam laeto clamore ſalutar.Virg.

But thou and thy fathers houſe ſhall be deſtroyed] Here he thundereth and threatneth her, if to ſave her ſelf ſhe ſhall deſert the Church. Mordecai's meſſage, like Davids ditty,Pſal. 101.1. is compoſed of diſcords. Soure and ſweet make the beſt-ſauce: Promiſes and menaces mixed will ſooneſt work. God told Abraham, that for the love he bare him,Gen. 123. he would bleſſe thoſe that bleſſed him, and curſe ſuch as curſed him. Their ſin ſhould finde them out, and they ſhould rue it in their poſterity. As one fire, ſo one feare ſhould drive out another.

And who knoweth whether thou art come to the Kingdom] There is often a wheel within a wheel, Ezek. 1. God may have an end and an aime in buſineſſes that we wot not of, nor can ſee into, till event hath explained it. Let us lay forth our ſelves for him, and labour to be publike-ſpirited, ſuch as fully ſatisfied him. No man labour can be in vaine in the Lord. to ſee which way we may moſt glorifie God, and gratifie our brethren. [non-Latin text not transcribed] Phil, 1.20.

Verſe 16. Thus Eſther bade them returne Mordecai this anſwer] A ſweet anſwer, and ſuch as fully ſatisfied him. No mans labour can be in [illegible: 1 word] in the Lord. Good therefore and worthy of all acceptation is the wiſe mans counſel. In the morning ſow thy ſeed, [illegible: 1 span] the [illegible: 1 span] thy [illegible: 1 word], for thou knoweſt not whether ſhall proſper, either this [illegible: 1 word] that, or whither they [illegible: 1 letter]ath ſhall be alike good, Eccleſ. 11.6 Mordecai had filled his mouth with Argument, and now God filled his heart with comfort. Eſther yields, and reſolves to obey him, whatever come of it; only ſhe will go the wiſeſt way to work, firſt ſeeking God, and then caſting herſelf upon the King. Ora & labora, God hath all hearts in his hand, and will grant good ſucceſſe to his ſuppliants.

Verſe 16. Go gather together all the Jewes] Great is the power of joynt prayer, it ſtirres heaven, and works wonders. Oh when a Church-full of good people ſhall ſet ſides and ſhoulders to work, when they ſhall rouſe up themſelves, and wraſtle with God, when their pillars of incenſe ſhall come up into his Preſence,Rev. 14.1. and their voices be heard as the voice of many waters, and as the voice of a great thunder, Rev. 14. What may not ſuch thundring legions have at Gods hands? Have it? they will have it: Coelum tundimus, preces fundimus, miſericordiam extorquemus, ſaid thoſe primitive Prayer-makers. Rev. 9.13. the prayers of the Saints from the foure corners of the earth ſound, and do great things in the world, they make it ring. It was the ſpeech of a learned man, if there be but one ſigh come from a gracious heart (how much more then, a volley of ſighs from many good hearts together?) it filleth the eares of God, ſo that God heareth nothing elſe.

And faſt ye for me] Who am now upon my life, and for ought I know, am ſhortly to appear before the Lord; (who requireth to be ſanctified in all them that draw near unto him) and wherein I may not look to have leave to erre twice.Non licet in b[illegible: 1 letter]llo bis [illegible: 1 letter]rr[illegible: 1 letter]re D. [illegible: 2 letters]all. Point therefore your prayers for me with holy faſting, that they may pierce heaven and prevail. Abſtinence meriteth not, ſaith a grave Divine, for Religion conſiſteth not in the belly, either full or empty. (What are meats or drinks to the Kingdome of God, which is, like himſelf, ſpiritual?) but it prepareth beſt for good duties. Full bellies are fitter for reſt. Not the body ſo much as the ſoule is more active with emptineſſe: Hence ſolemn prayer taketh ever faſting to attend it; and ſo much the rather ſpeedeth in heaven; when it is ſo accompanied. It is good ſo to diet the body, that the ſoule may be fattened.

And neither eat nor drink three dayes, &c.] That is, ſaith Druſius, two whole nights, one whole day, and part of two other dayes. See the like expreſſion, Mat. 12, 40. Others lay, that in thoſe hot countreyes they might faſt three dayes, as well as we two in theſe cold climates. Tully in one of his Epiſtles telleth us,Epiſt. 10[illegible: 1 letter]. that he faſted two dayes together, without ſo much as taſting a little water. For the Romanes alſo and Grecians had their Faſts private and publike, whether it were by a ſecret inſtinct of Nature, or by an imitation of the Hebrewes, Faciunt & veſpae favos. The Turks likewiſe at this day preciſely obſerve their Faſts, and will not ſo much as taſte a cup of water,Turk. Hiſt. 777. or waſh their mouthes with water all the day long, before the ſtars appear in the sky, be the days never ſo long and hot. The Hollanders and French faſt, but had need, ſaith one, to ſend for thoſe mourning women, Jer. 19.17. by their cunning to teach them to mourn. The Engliſh are not ſick ſoon enough, ſaith another, and they are well too ſoon: this is true of their mindes as well as of their bodies. Currat ergo poenitentia, ne praecurrat ſententia: and let our Faſts be either from morning till evening, Judg. 20.26. 2 Sam. 3.35. Or from evening till evening, Levit. 23.32. or longer, as here. And Acts 9.9. As the hand and wrath of God doth more or leſſe threaten us,U[illegible: 1 letter]quedum ſtollae in coelo appareant. or lie upon us. There is an old Canon that defineth their continuance, Till ſtarres appear in the sky.

I alſo and my maids will faſt] She her ſelf would be in the head of them, as Queen Elizabeth alſo told her ſouldiers at Tilbury Camp for their comfort: and as Ceſar uſed to ſay to his ſouldiers, Go we, and not Go ye; and as Joſhua ſaid,Non ite, ſed ea. mus. Joſh. 14.15. I and my houſe will ſerve Jehovah. Eſthers maids muſt faſt and pray, or they are no maids for her.

And ſo will I go unto the King] It is ſaid of Achilles, that he was Styge armatus: But he that faſteth, prayeth, believeth, Eſt coelo, Chriſto, Deo armatus, armed with an undaunted reſolution to obey God whatever come of it.

Which is not according to the Law] She ſlights not the Law, but waves it, to obey Gods Law, and ſave her people.

And if I periſh, I periſh] This ſhe ſpeaketh not raſhly or deſperately,Better do worthily, and periſh for a Kingdom, then unworthily. and periſh with a Kingdom. as prodigal of her life, but as ſacrificing the ſame to God and his cauſe, thorough the obedience of faith, and ſaying, as that Martyr. Can I die but once for Chriſt? See the like phraſe, Gen. 43.14. with the Note there.

Verſe 17. So Mardecai went his way, and did according, &c.] As he had put her upon a dangerous, but, as the cauſe ſtood, neceſſary exploit, (Nature will venture its own particular good for the general, as heavy things will aſcend to keep out vacuity, and preſerve the Univerſe,) ſo he is ruled by her, (though a woman, and once his pupil) when he perceived her counſel was good. Abraham muſt hear Sarah, and David Abigail, and Apollos Priſcilla, when they ſpeak reaſon. It is foretold of a man in Chriſt, that a little childe ſhall lead him, Eſa. 11.6.