Esther 5 commentary

Esther having had power with God, and prevailing, like Jacob, had power with men too. He that will lose his life for God, shall save it, or find it in a better life. The king encouraged her. Let us from this be encouraged to pray always to our God, and not to faint. Esther came to a proud, imperious man; but we come to the God of love and grace. She was not called, but we are; the Spirit says, Come, and the Bride says, Come. She had a law against her, we have a promise, many a promise, in favour of us; Ask, and it shall be given you. She had no friend to go with her, or to plead for her; on the contrary, he that was then the king's favourite, was her enemy; but we have an Advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace. God put it into Esther's heart to delay her petition a day longer; she knew not, but God did, what was to happen in that very night.

This account of Haman is a comment upon Pr 21:24. Self-admirers and self-flatterers are really self-deceivers. Haman, the higher he is lifted up, the more impatient he is of contempt, and the more enraged at it. The affront from Mordecai spoiled all. A slight affront, which a humble man would scarcely notice, will torment a proud man, even to madness, and will mar all his comforts. Those disposed to be uneasy, will never want something to be uneasy at. Such are proud men; though they have much to their mind, if they have not all to their mind, it is as nothing to them. Many call the proud happy, who display pomp and make a show; but this is a mistaken thought. Many poor cottagers feel far less uneasiness than the rich, with all their fancied advantages around them. The man who knows not Christ, is poor though he be rich, because he is utterly destitute of that which alone is true riches.

CHAPTER 5

Es 5:1-14. Esther Invites the King and Haman to a Banquet.

1. Esther put on her royal apparel--It was not only natural, but, on such occasions, highly proper and expedient, that the queen should decorate herself in a style becoming her exalted station. On ordinary occasions she might reasonably set off her charms to as much advantage as possible; but, on the present occasion, as she was desirous to secure the favor of one who sustained the twofold character of her husband and her sovereign, public as well as private considerations--a regard to her personal safety, no less than the preservation of her doomed countrymen--urged upon her the propriety of using every legitimate means of recommending herself to the favorable notice of Ahasuerus.

the king sat upon his royal throne in the royal house, over against the gate of the house--The palace of this Persian king seems to have been built, like many more of the same quality and description, with an advanced cloister, over against the gate, made in the fashion of a large penthouse, supported only by one or two contiguous pillars in the front, or else in the center. In such open structures as these, in the midst of their guards and counsellors, are the bashaws, kadis, and other great officers, accustomed to distribute justice, and transact the public affairs of the provinces [Shaw, Travels]. In such a situation the Persian king was seated. The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, inlaid with that metal, and covered with splendid tapestry, and no one save the king might sit down on it under pain of death. It is often found pictured on the Persepolitan monuments, and always of the same fashion.

2. the king held out to Esther the golden sceptre that was in his hand--This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolis, copied by Sir Robert Ker Porter, we see King Darius enthroned in the midst of his court, and walking abroad in equal state; in either case he carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. In the Assyrian alabasters, those found at Nimroud as well as those from Khorsabad, "the great king" is furnished with the same appendage of royalty, a slender rod, but destitute of any knob or ornament. On the Khorsabad reliefs the rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times [Goss]. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.

touched the top of the sceptre--This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.

3. it shall be even given thee to the half of the kingdom--This mode of speaking originated in the Persian custom of appropriating for the maintenance of great men, or royal favorites, one city for his bread, another for his wine, a third for his clothes, &c., so that the phrase denoted great liberality.

4. let the king and Haman come this day unto the banquet that I have prepared for him--There was great address in this procedure of Esther's; for, by showing such high respect to the king's favorite, she would the better insinuate herself into the royal affections; and gain a more suitable opportunity of making known her request.

8. let the king and Haman come to the banquet that I shall prepare--The king ate alone, and his guests in an adjoining hall; but they were admitted to sit with him at wine. Haman being the only invited guest with the king and queen, it was natural that he should have been elated with the honor.

On the third day - Most probably the third day of the fast which she has prescribed to Mordecai and the Jews.

She obtained favor in his sight - The Septuagint represents "the king as being at first greatly enraged when he saw Esther, because she had dared to appear before him unveiled, and she, perceiving this, was so terrified that she fainted away; on which the king, touched with tenderness, sprung from his throne, took her up in his arms, laid the golden scepter on her neck, and spoke to her in the most endearing manner." This is more circumstantial than the Hebrew, but is not contrary to it.

The golden scepter that was in his hand - That the kings of Persia did wear a golden scepter, we have the following proof in Xenophon: Ὁτι ου τοδε το χρυσουν σκηπτρον το την βασιλειαν διασωξον εστιν, αλλ' πιστοι φιλοι σκηπτρον βασιλευσιν αληθεστατον και ασφαλεστατον. See Cyrop., lib. viii., p. 139, edit. Steph. 1581. It is not, said Cyrus to his son Cambyses, the Golden Sceptre that saves the kingdom; faithful friends are the truest and safest scepter of the empire.

Let the king and Haman come this day unto the banquet - It was necessary to invite Haman to prevent his suspicion, and that he might not take any hasty step which might have prevented the execution of the great design.

The banquet of wine - At that part of the banquet when the wine was introduced.

I will do to-morrow - She saw she was gaining on the king's affections; but she was not yet sufficiently confident; and therefore wished another interview, that she might ingratiate herself more fully in the king's favor, and thus secure the success of her design. But Providence disposed of things thus, to give time for the important event mentioned in the succeeding chapter.

That he stood not up, nor moved for him - This was certainly carrying his integrity or inflexibility to the highest pitch. But still we are left to conjecture that some reverence was required, which Mordecai could not conscientiously pay.

The multitude of his children - The Asiatic sovereigns delight in the number of their children; and this is one cause why they take so many wives and concubines.

Yet all this availeth me nothing - Pride will ever render its possessor unhappy. He has such a high opinion of his own worth, that he conceives himself defrauded by every one who does not pay him all the respect and homage which he conceives to be his due.

The soul was made for God, and nothing but God can fill it and make it happy. Angels could not be happy in glory, when they had cast off their allegiance to their Maker. As soon as his heart had departed from God, Adam would needs go to the forbidden fruit, to satisfy a desire which was only an indication of his having been unfaithful to his God. Solomon, in all his glory, possessing every thing heart could wish, found all to be vanity and vexation of spirit; because his soul had not God for its portion. Ahab, on the throne of Israel, takes to his bed, and refuses to eat bread, not merely because he cannot get the vineyard of Naboth, but because he had not God in his heart, who could alone satisfy its desires. Haman, on the same ground, though the prime favourite of the king, is wretched because he cannot have a bow from that man whom his heart even despised. O, how distressing are the inquietudes of vanity. And how wretched is the man who has not the God of Jacob for his help, and in whose heart Christ dwells not by faith!

Let a gallows be made of fifty cubits high - The word עץ ets, which we translate gallows, signifies simply wood, a tree, or pole; and this was to be seventy-five feet high, that he might suffer the greater ignominy, and be a more public spectacle. I believe impaling is here also meant. See the note, Est 2:23 (note).

In former times the Jews were accustomed to burn Haman in effigy; and with him a wooden cross, which they pretended to be in memory of that which he had erected for the suspension of Mordecai; but which was, in fact, to deride the Christian religion. The emperors, Justinian and Theodosius, abolished it by their edicts; and the practice has ceased from that time, though the principle from which it sprang still exists, with the same virulence against Christianity and its glorious Author.

Held out - In testimony that he pardoned her presumption, and was ready to grant her petition. Touched - In token of her thankful acceptance of the king's favour, and of her reverence and submission.

It shall be given - God in his providence often prevents the fears and outdoes the hopes of his servants. To the half of the kingdom - A proverbial expression: that is, nothing in reason shall be denied.

Haman - Whom she invited, that by shewing such respect to the king's great favourite, she might insinuate herself the more into the king's affection; and, that if she saw fit, she might then present her request to the king.

Of wine - So called, because it consisted not of meats, which probably the king had plentifully eaten before, but of fruits and wines; which banquets were very frequent among the Persians.

Tomorrow - I will acquaint thee with my humble request. She did not present her petition at this time, but delayed it 'till the next meeting; either because she was a little daunted with the king's presence, or, because she would farther engage the king's affection to her, and would also intimate to him that her petition was of a more than ordinary nature: but principally by direction of Divine providence, which took away her courage of utterance for this time, that she might have a better opportunity for it the next time, by that great accident which happened before it.

Nor moved - To shew how little he feared him, and that he had a firm confidence in his God, that he would deliver him and his people in this great exigency.

Refrained - From taking present vengeance upon Mordecai, which he might easily have effected, either by his own, or any of his servants hands, without any fear of inconveniency to himself. But herein God's wise and powerful providence appeared, in disposing Haman's heart, contrary to his own inclination, and making him, as it were, to put fetters upon his own hands.

Am I - Thus he makes that matter of glorying which was the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes, rejoicing when they have most cause of fear, and sorrowing for those things which tend to joy and comfort.

Availeth - Gives me no content. Such torment did his envy and malice bring upon him. Sitting - Enjoying that honour and privilege without disturbance, and denying me the worship due to me by the king's command. Thus tho' proud men have much to their mind, if they have not all to their mind, it is nothing. The thousandth part of what Haman had, would give a modest, humble man, as much happiness as he expects to receive from anything under the sun. And Haman as passionately complains, as if he was in the lowest depth of poverty!

Fifty cubits - That it may be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Haman's enemies with a greater dread of despising or opposing him.

1 NOW it came to pass on the third day , that Esther put on her royal apparel , and stood in the inner court of the kings house, over against the kings house: and the king [illegible: 1+ letters]at upon his royal throne in the royal house, over against the gate of the house.

Of which see the notes on ch. 4. 16.

That she might render her self as amiable in the Kings Eyes as she could; and so obtain her request.

Marginal references: Chap. 6. [illegible: 1+ letters]. & 8. 15.

2 And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden scepter that was in his hand . so Esther drew near, and touched the top of the scepter .

In testimony that he pardoned her presumption, and accepted her person, and was ready to grant her petition.

In token of her thankful acceptance of the Kings great favour, and of her reverence and submission to his Majesty, whereof that might possibly be an usual token, and it may be, at the kings call and invitation to her to come near to him.

Marginal references: Chap. 5. [illegible: 1+ letters]. & 7. 3.

4 And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.

Whom she invited, partly that by shewing such respect to the Kings great favourite, she might insinuate her self into the Kings good opinion and affection; and partly, that if she saw fit, she might then present her request to the King.

6 And the king said unto Esther at the banquet of wine , What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed.

Either 1. At the latter end of the feast, when they used to drink Wine more freely, whereas in the former part, most of their drink was water. Or, 2. At her banquet; which is so called, because it consisted not of meats, which probably the King had plentifully eaten before at his own Table, but of Fruits and Wines; which banquets were very frequent among the Persians.

8 If I have found favour in the [illegible: 1+ letters]ight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said g.

f I will acquaint thee with my humble request. She did not present her petition at this time, but delayed it till the next meeting; either through modesty, or because she was a little daunted with the Kings presence, and had not yet good courage to propose her request: or in policy, because she would further engage the Kings affection to her by a second entertainment, and would also intimate to him that her petition was of a more than ordinary nature: and principally by direction and disposition of the divine providence, which took away her courage or utterance for this time that she might have a better opportunity for it the next time by that great accident which happened before it.

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

9 Then went Haman forth that day, joyful, and with a glad heart: but when Haman saw Mordecai in the kings gate, that he stood not up, nor moved for him , he was full of indignation against Mordecai.

Partly lest he should[illegible: 1+ letters]eem, or [illegible: 1+ letters]e interpreted to give him that adoration which he hitherto had justly denied: partly because by his bloody and barbarous design and practise, he had put off all humanity, and forfeited all respect; and partly to shew how little he [illegible: 1+ letters]eared him, and that he had a firm confidence in his God that he would deliver him and his people in this great exigency; which he was the more encouraged to hope, because God had enclined Esthers heart to that pious & valiant resolution of interceding with the King, which he doubted not would meet with good success.

10 Nevertheles, Haman refrained himself , and when he came home, he sent and called for his friends, and Zeresh his wife.

From taking present vengeance upon Mordecai, to which he was strongly inclined, & which he might easily have effected either by his own, or any of his servants hands, without any expectation, or fear of inconvenience to himself, who having obtained licence to destroy an whole nation, could easily get a pardon for having killed one obscure and infamous member of it. Herein therefore Gods wise and powerful providence appeared in disposing Hamans heart, contrary to his own inclination and interest, and making him as it were to put fetters upon his own hands.

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

11 And Haman told them of the glory of his riches , and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes & servants of the king.

Partly to gratify his own vain-glorious humour: and partly to aggravate Mordecai's impudence in denying him civil respect, and to alleviate his own vexation caused by it.

12 Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared, but my self; and to morrow am I invited unto her also with the king .

Thus he makes that matter of glorying, which was designed for, and the occasion of his [illegible: 1 word] ruine. So ignorant are the wisest men▪ and subject to fa[illegible: 1+ letters]al mistakes, rejoycing when they have most cause of fear and grief, and sorrowing for those things which tend to joy and comfort.

13 Yet all this availeth me nothing , so long as I see Mordecai the Jew sitting at the kings gate .

i. e. Gives me no content. Such torment did his envy and malice bring upon him.

Enjoying that honour and priviledge without disturbance, and denying me the worship due to me by my place, and by the Kings command: though this last, and the chief cause of his rage, he was somewhat ashamed to express. Either Mordecai was come, having laid by his sackcloth for this time, that he might be in a capacity of coming thither, and so of understanding how matters proceeded. Besides this was a private fast, and so he was not oblig'd alwaies to wear his sackcloth in publick, during the whole time of the fast, though he did once come abroad with it, that the cause of it might be publickly known, and so come to Esthers ears.

14 Then said Zeresh his wife, and all his friends unto him, Let a gallows be made of fifty cubits high , and to morrow speak thou unto the king, that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman, and he caused the gallows to be made.

That it might be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Hamans enemies with the great dread of despising or opposing him.

Marginal references: [illegible: 1 word]. [illegible: 1 word].; Chap. 7. 9.

Est 5:1

On the third day Esther put on her royal apparel and entered the inner court of the king’s house, opposite the dwelling of the king, where he was sitting on his throne before the gate (Est 5:1). The third day must be counted from the day of the transaction between the queen and Mordochai (Est 4:14); the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day, i.e., from 40 to 45 hours. מלכוּת תּלבּשׁ, she put on royalty, royal dignity, i.e., arrayed herself in royal apparel. Bertheau thinks that the word לבוּשׁ has been inadvertently omitted before מלכוּת; but such a conjecture is without sufficient support, the passages Est 6:8 and Est 8:15 being of another kind. The expression is elliptical, and מלכוּת is easily completed by the notion לבוּשׁ furnished by the verb.

Est 5:2

When the king saw Queen Esther standing in the court, she obtained favour in his eyes (see rem. on Est 2:9), and he held out to her the golden sceptre that was in his hand; and Esther drew near and touched the top of the sceptre, probably kissed it, as the Vulgate renders the word.

Est 5:3-4

The king, concluding from the circumstance of her appearing there unsummoned, that she had some urgent matter to bring before him, said to her: “What wilt thou, Queen Esther? and what is thy request? To the half of the kingdom it shall be granted thee.” A short expression for: if thy request relates even to the half of the kingdom, it shall be granted. Est 5:4. Esther, however, for the present requested nothing further, than that on that day (to-day) the king and Haman should come to the banquet she had prepared. על טּוב אם like Est 1:19.

Est 5:5

The king commanded Haman to hasten thither, to do as the queen had said. מהרוּ, hastened Haman, i.e., sent to fetch him quickly. מהר like 2Ch 18:8; 1Ki 22:9. לעשׂות, that the word of the queen might be done, carried out.

Est 5:6

At the repast, and indeed at “the banquet of wine,” when the greatest cheerfulness would prevail, the king repeated his question as to the desire of the queen, making the same promise as in Est 5:3. ותעשׂ, an abbreviated form of the imperfect תּעשׂה, is optative or jussive: and it shall be done.

Est 5:7-8

Esther answered: “My petition and my request - if I have found favour in the sight of the king, and if it please the king to grant my petition and to do my request, let the king and Haman come to the banquet that I shall prepare for them, and to-morrow I will do as the king hath said,” i.e., make known my request. Though the king had, in the midst of the gaiety, asked what was Esther’s request, she did not esteem the time an appropriate one for expressing it. She begins: my petition and my request, - but then stops, and says only, if the king will do her the favour to come with Haman to a banquet again on the morrow, she will then bring forward her petition. Esther invited Haman with the king on both occasions, that, as Calovius remarks, eum apud regem praesentem accusaret decreti surrepti contra suos populares nomine, et in os omnes cavillandi vias ei praecluderet.

Est 5:9

Haman went forth from the palace satisfied and with a joyful heart. When, however, he saw Mordochai in the king’s gate, who neither stood up nor trembled before him, he was full of indignation against him. וגו קם ולא are circumstantial clauses following the principal clause without a copula. קם and זע are perfects, and ולא - ולא are used in the sense of neque - neque. זוּע constructed with מן means to tremble before any one, to be disquieted.

Est 5:10

Haman, however, refrained himself; and without immediately giving vent to his rage at Mordochai, went home and sent for his friends and his wife Zeresh, that he might unburden himself before them, and take counsel with them for Mordochai’s destruction.

Est 5:11-12

He first spoke to them of his wealth and domestic happiness, of the “glory of his riches and the multitude of his children.” From Est 9:7-10 we learn that Haman had ten sons; and many sons were not looked upon as a great blessing from God by the Israelites only, but were also esteemed a signal prosperity among the Persians, the king annually sending presents to him who had the greatest number of sons.Herod. says, i. 136: Ἀνδραγαθίη δ ̓ αὕτη ἀποδέδεκται, μετὰ τὸ μάχεσθαι εἶναι ἀγαθὸν ὅς ἂν πολλοὺς ἀποδέξῃ παῖδας τῷ δὲ τοὺς πλείστους ἀποδεικνύντι δῶρα ἐκπέμπει ὁ βασιλεὺς ἀνὰ πᾶν ἔτος. Comp. Strabo. xv. 3. 17.

Haman next recounted to them the great honours he had attained; כּל־אשׁר את, all how the king had made him great, and how he had advanced him above the princes; comp. Est 3:1. אשׁר is a second accusative of the means by which something is brought to pass. Finally, Est 5:12, what high distinction had just been accorded him, by the queen having invited him alone to come to her banquet with the king. “Yea, Esther the queen did let no man come in with the king unto the banquet which she had prepared but myself; and to-morrow am I also invited unto her with the king.” אף enhances the meaning: even this honour is shown me. קרוּא־להּ אני, I am her invited guest = I am invited to her and by her; comp. Ew. §295, c.

Est 5:13

And yet all his good fortune is embittered to him as often as he sees the hated Jew Mordochai. “And all this availeth me not at every time when I see the Jew Mordochai sitting in the king’s gate.” לי שׁוה is, not being equalled to me, i.e., not answering my desires, not affording me satisfaction.אשׁר בּכל־עת, at all time when = as often as. The fortune and honour he enjoys fail to satisfy him, when he sees the Jew Mordochai refuse to show him the reverence which he claims.

Est 5:14

His wife and all his friends advise: “Let a tree be made (set up) fifty cubits high, and to-morrow speak to the king, that Mordochai may be hanged thereon (i.e., impaled; see on תּלה Est 2:23); and then go in merrily with the king to the banquet.” The counsellors take it for granted that the king will without hesitation agree to Haman’s proposal to execute Mordochai, and therefore advise him at once to make the necessary preparations, so that the hated Jew may be hanged on the morrow before the banquet, and Haman may then go with the king to the feast prepared by the queen, free from all annoyance. גב עץ עשׂה, to make, i.e., to erect a high tree. The higher the stake, the farther would it be seen. The 3rd pers. plur. יעשׂוּ stands instead of the passive: let them make = let ... be made. So too יתלוּ for let ... be hanged. This speech pleased Haman, and he caused the stake to be erected. Elevation of Mordochai and Disgrace of Haman - Est 6:1-14

The next night the king, being unable to sleep, caused the chronicles of the kingdom to be read to him. The account of the conspiracy discovered by Mordochai, which was written therein, was thus brought before him, and he inquired of his servants whether this man had been rewarded (Est 6:1-3). On receiving a negative answer, the king sent to inquire who was in the court; and Haman being found there thus early, he had him summoned, and asked him: what should be done to the man in whose honour the king delighteth. Haman, supposing that the king could intend to honour no one but himself, voted for the very highest public mark of respect (Est 6:3-9), and was then obliged at the king’s command to pay the proposed honour to Mordochai (Est 6:10, Est 6:11). From this humiliation his wife and friends prognosticated his speedy downfall (Est 6:12-14).

Esther's Approach to the King. (b. c. 510.)

1 Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. 2 And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. 3 Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. 4 And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. 5 Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. 6 And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. 7 Then answered Esther, and said, My petition and my request is; 8 If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said.

Here is, I. Esther's bold approach to the king, v. 1. When the time appointed for their fast was finished she lost no time, but on the third day, when the impression of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God it will be emboldened in doing and suffering for him. Some think that the three days' fast was only one whole day and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break though should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. Now she put on her royal apparel, that she might the better recommend herself to the king, and laid aside her fast-day clothes. She put on her fine clothes, not to please herself, but her husband; in her prayer, as we find in the Apocrypha (Esther xiv. 16), she thus appeals to God: Thou knowest, Lord, I abhor the sign of my high estate which is upon my head, in the days wherein I show myself, &c. Let hose whose rank obliges them to wear rich clothes learn hence to be dead to them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear.

II. The favourable reception which the king gave her. When he saw her she obtained favour in his sight. The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train,—that her countenance was cheerful and very amiable, but her heart was in anguish,—that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon her, whereupon she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told,

1. That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (v. 2), which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life.

2. That he encouraged her address (v. 3): What wilt thou, queen Esther, and what is thy request? So far was he from counting her an offender that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases towards us. Esther feared that she should perish, but was promised that she should have what she might ask for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this story infer, as our Saviour does from the parable of the unjust judge, an encouragement to pray always to our God, and not faint, Luke xviii. 6-8. Hear what this haughty king says (What is thy petition, and what is thy request? It shall be granted thee), and say shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud imperious man; we come to the God of love and grace. She was not called; we are: the Spirit says, Come, and the bride says, Come. She had a law against her; we have a promise, many a promise, in favour of us: Ask, and it shall be given you. She had no friend to introduce her, or intercede for her, while on the contrary he that was then the king's favourite was her enemy; but we have an advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace.

3. That all the request she had to make to him, at this time, was that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, v. 4, 5. Hereby, (1.) She would intimate to him how much she valued his favour and company. Whatever she had to ask, she desired his favour above any thing, and would purchase it at any rate. (2.) She would try how he stood affected to her; for, if he should refuse this, it would be to no purpose as yet to present her other request. (3.) She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him. (4.) She would please him, by making court to Haman his favourite, and inviting him to come whose company she knew he loved and whom she desired to have present when she made her complaint; for she would say nothing of him but what she durst say to his face. (5.) She hoped at the banquet of wine to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with, and to take them by the right handle.

4. That he readily came, and ordered Haman to come along with him (v. 5), which was an indication of the kindness he still retained for her; if he really designed the destruction of her and her people, he would not have accepted her banquet. There he renewed his kind enquiry (What is thy petition?) and his generous promise, that it should be granted, even to the half of the kingdom (v. 6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mark vi. 23.

5. That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with him (v. 7, 8), intimating to him that then she would let him know what her business was. This adjourning of the main petition may be attributed, (1.) To Esther's prudence; thus she hoped yet further to win upon him and ingratiate herself with him. Perhaps her heart failed her now when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting of it off thus, it is likely, she knew would be well taken as an expression of the great reverence she had for the king, and her unwillingness to be too pressing upon him. What is hastily asked is often as hastily denied; but what is asked with a pause deserves to be considered. (2.) To God's providence putting it into Esther's heart to delay her petition a day longer, she knew not why, but God did, that what was to happen in the night intervening between this and to-morrow might further her design and make way for her success, that Haman might arrive at the highest pitch of malice against Mordecai and might begin to fall before him. The Jews perhaps blamed Ester as dilatory, and some of them began to suspect her sincerity, or at least her zeal; but the event disproved their jealousy, and all was for the best.

Haman's Joy and Chagrin; Haman's Mediated Revenge. (b. c. 510.)

9 Then went Haman forth that day joyful and with a glad heart: but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. 10 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. 11 And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. 12 Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to morrow am I invited unto her also with the king. 13 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. 14 Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.

This account here given of Haman is a comment upon that of Solomon, Prov. xxi. 24. Proud and haughty scorner is his name that deals in proud wrath. Never did any man more answer that name than Haman, in whom pride and wrath had so much the ascendant. See him,

I. Puffed up with the honour of being invited to Esther's feast. He was joyful and glad of heart at it, v. 9. Observe with what a high gust he speaks of it (v. 12), how he values himself upon it, and how near he thinks it brings him to the perfection of felicity, that Esther the queen did let no man come with the king to the banquet but his mighty self, and he thought it was because she was exceedingly charmed with his conversation that the next day she had invited him also to come with the king; none so fit as he to bear the king company. Note, Self-admirers and self-flatterers are really self-deceivers. Haman pleased himself with the fancy that the queen, by this repeated invitation, designed to honour him, whereas really she designed to accuse him, and, in calling him to the banquet, did but call him to the bar. What magnifying glasses do proud men look at their faces in! And how does the pride of their heart deceive them! Obad. 3.

II. Vexing and fretting at the slight that Mordecai put upon him, and thereby made uneasy to himself and to all about him. 1. Mordecai was as determined as ever: He stood not up, nor moved for him, v. 9. What he did was from a principle of conscience, and therefore he persevered in it, and would not cringe to Haman, no, not when he had reason to fear him and Esther herself complimented him. He knew God could and would deliver him and his people from the rage of Haman, without any such mean and sneaking expedients to mollify him. Those that walk in holy sincerity may walk in holy security, and go on in their work, not fearing what man can do unto them. He that walks uprightly walks surely. 2. Haman can as ill bear it as ever; nay, the higher he is lifted up, the more impatient is he of contempt and the more enraged at it. (1.) It made his own spirit restless, and put him into a grievous agitation. He was full of indignation (v. 9) and yet refrained himself, v. 10. Gladly would he have drawn his sword and run Mordecai through for affronting him thus; but he hoped shortly to see him fall with all the Jews, and therefore with much ado prevailed with himself to forbear stabbing him. What a struggle had he in his own bosom between his anger, which required Mordecai's death immediately (O that I had of his flesh! I cannot be satisfied! Job xxxi. 31), and his malice, which had determined to wait for the general massacre! Thus thorns and snares are in the way of the froward. (2.) It made all his enjoyments sapless. This little affront which he received from Mordecai was the dead fly which spoiled all his pot of precious ointment; he himself owned in the presence of his wife and friends, to the everlasting reproach of a proud and discontented mind, that he had no comfort in his estate, preferment, and family, as long as Mordecai lived and had a place in the king's gate, v. 10-13. He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince and the idol of the court; and yet all this avails him nothing as long as Mordecai is unhanged. Those that are disposed to be uneasy will never want something or other to be uneasy at; and proud men, though they have much to their mind, yet, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had would serve to make a humble modest man as much of a happiness as he expects from this world; and yet Haman complained as passionately as if he had been sunk into the lowest degree of poverty and disgrace.

III. Meditating revenge, and assisted therein by his wife and his friends, v. 14. They saw how gladly he would dispense with his own resolution of deferring the slaughter till the time determined by the lot, and therefore advised him to take an earnest and foretaste of the satisfaction he then expected in the speedy execution of Mordecai; let him have that to please him at the moment; and having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone. 1. For the pleasing of his fancy they advise him to get a gallows ready, and have it set up before his own door, that, as soon as ever he could get the warrant signed, there might be no delay of the execution; he would not need so much as to stay the making of the gallows. This is very agreeable to Haman, who has the gallows made and fixed immediately; it must be fifty cubits high, or as near that as might be, for the greater disgrace of Mordecai and to make him a spectacle to every one that passed by; and it must be before Haman's door, that all men might take notice it was to the idol of his revenge that Mordecai was sacrificed and that he might feed his eyes with the sight. 2. For the gaining of his point they advise him to go early in the morning to the king, and get an order from him for the hanging of Mordecai, which, they doubted not, would be readily granted to one who was so much the king's favourite and who had so easily obtained an edict for the destruction of the whole nation of the Jews. There needed no feigned suggestion; it was enough if he let the king know that Mordecai, in contempt of the king's command, refused to reverence him. And now we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.

CHAP. V. Verſe 1. Now it came to paſſe on the third day]

THat is,Seder. Olam. on the fifteenth day of the moneth Niſſan, as the Hebrew Annals ſay. Cum adhuc ferverent popularium ſuorum preces, (whiles the prayers of her Countreymen, like thoſe of Cornelius, Acts 10.4.) were come up for a memorial before God: ſhe takes her opportunity and ſpeeds accordingly: ſhe knew that ſweet paſſage, Pſalme 145.18. The Lord is nigh to all that call upon him, to all that call upon him in truth. He will fulfil the deſire of them that feare him, he will alſo heare their cry and will ſave them, &c. Joh. Manl. loc. Com. 142. This ſhe could afterwards ſeale to and ſay, This poor ſoul cried, and the Lord heard her, and ſaved her out of all her troubles, Pſal. 34.6, Luthers widow confeſſed, that ſhe never underſtood many of Davids Pſalmes, till ſhe was in deep affliction.

That Eſther put on her royal apparel] She knew that Hanc homines decorant, quam veſtimenta decôrant. People are uſually regarded as they are habited; & good cloaths conduce much to the ſetting forth of beauty to the beſt. Like a right daughter of Sarah, ſhe knew that the outward adorning,I Pet. 3.3, 5. by plaiting the haire, wearing of gold, and putting on of apparel, would not at all commend her to God, (in obedience to whom ſhe had wanzed her face with faſting, and truſted that he would put upon her his comelineſſe) But conſidering that the King, her husband looked much at ſuch things, ſhe laid aſide her faſting-weeds, and put on her beſt, Ind uit ſe regno (ſo the Original runs) ſhe clothed her ſelf in rich and royal aray: as Queen Mary of England did on her Coronation day: her head was ſo laden with precious ſtones, that ſhe could hardly hold it up, ſaith the Story: and all things elſe were according. Whether Eſther came to the King, leaning upon one maid, and having another to hold up her traine, as Joſephus hath it, is uncertain. 'Tis likely ſhe left her Attendants without, leſt ſhe ſhould draw them into danger: and contented her ſelf (when ſhe went in to the King,) with thoſe faithful companions, Faith, Hope and Charity, who brought her off alſo with ſafety, according to Prov. 18.10. and 14.26.

And ſtood in the inner Court of the Kings houſe] A bold adventure queſtionleſſe, but the fruit of the prayer of faith, this was it that put ſpirit and metal into her. What if ſhe were Queen? ſo had Vaſthi been, and yet diſcarded for her diſobedience. Beſides, how could ſhe tell, either what the Kings minde toward her was (he had not ſeen her of a moneth, and if Haman knew her to be a Jeweſſe, what would not he ſuggeſt againſt her? Or, what was the minde of God, till he had ſignified it by the event? It was therefore an heroical courage in Eſther, proceeding from her ſaith, which when it is driven to work alone without ſenſe, then God thinks it lieth upon his credit to ſhew mercy.

Over againſt the Kings houſe] Where ſhe might ſee him, and be ſeen by him. This ſhe did, Nec temerè,Lib. 12.3. 1 Kings 10.18. nec timidè, which, ſaith one, is the Chriſtians Motto.

And the King ſat upon his Royal Throne] Royal indeed, as Athenaeus deſcribeth it. But yet ſhort of Solomons, much more of the Lord Chriſts, ſupported and ſurrounded with an innumerable company of Angels. It ſhould be our earneſt deſire to ſee this King of glory upon his Throne: to ſee him and enjoy him. Auſtin wiſhed that he might have ſeen three things, 1. Romam in flore. 2. Paulum in ore. 3. Chriſtum in corpore. Rome in the flouriſh, Paul in the Pulpit, Chriſt in the fleſh. Venerable Bede cometh after, and correcting this laſt wiſh, ſaith, Imo verò Chriſtum in ſolio ſedentem. Let me ſee Chriſt upon his Throne-royal rather. Eſay ſaw him ſo ch. 6.1. and took far more delight therein, then the merry Greeks did or could do at their Olympick games, celebrated at the ſame time, in the one thouſand five hundred and fourtieth yeare after the Flood, as the divine Chronologer computeth it.Bucholc. 541.

Verſe 2. And it was ſo] God the great Heart-diſpoſer ſo ordered it.

That when the King ſaw Eſther the Queen, &c.] Beautified by God in a ſpecial manner, as was Moſes, Acts 7.20. Stephen, Acts 6.15, &c. And ſome faces we know do appear moſt orientally faire, when they are moſt inſtamp't with ſorrow. [non-Latin text not transcribed].

That ſhe obtained favour in his ſight] Joſephus ſaith, that at firſt the King frowned upon her, ſo that ſhe fell into a ſwoon before him. Rex autem voluntate, arbitror Dei, mentem mutavit, i. e. But the King as God would have it, changed his minde, and cheared her up. How true this is, I know not; But this I know, that the wrath of a King is as the roaring of a lion, which is ſo terrible, that it aſtonieth all that heare it,Amb bex. l. 6. c. 5. and that Omne trahit ſecum Caeſaris ira malum. Sir Chriſtopher Hatton, being check't and threatened by Queen Elizabeth, died ſoon after: Neither could the Queen, having once caſt him down with her word only, raiſe him up again, though ſhe viſited him,Camd. Eliz 406. and comforted him. Eſther here was ſoon raiſed and relieved.

Dejicit ut relevet, premit ut ſolatia praeſtet: Enecat, ut poſſit vivificare Deus.

And the King held out to Eſther the golden Scepter] He did not kick her out of his Preſence, as ſome Cambyſes would have done, neither did he command her to the block, as Henry the eighth did his Anne Bullen, upon a meer miſpriſion of diſloyalty: neither yet did he caſhiere her, as he had done Vaſhti for a leſſe offence: but, by holding out his Scepter ſhewes his gracious reſpects unto her. This was the Lords own work, as was likewiſe that of old, that Laban ſhould leave Jacob with a kiſſe, Eſau meet him with a kiſſe, Gen. 33.4. where the word kiſſed hath a prick over each letter in the Original, to ſhew the wonder of Gods work in changing Eſaus heart from his former hatred. Let a mans wayes pleaſe the Lord, and men ſhall quickly befriend him. This is compendioſiſſima hominum gratiam conſequendis via, ſaith Lavater here, the readieſt way to win favour with all others. When David was once a man after Gods heart, whatſoever he did, pleaſed the people.

So Eſther drew near, and touched the top of his Scepter] With her hand, ſaith the Chaldee: with her mouth, ſaith the Vulgar Tranſlation. This ſhe did either in token of ſubmiſſion, or for the avoiding of danger; for, as Joſephus ſaith, [non-Latin text not transcribed]. Joſeph. Col. 3.19. He that touched the Kings Scepter, was out of the reach of evil. Wives ſhould ſubmit themſelves to their own husbands, as it is fit in the Lord. Submiſſion includeth Reverence, (in heart, ſpeeches, geſtures) and obedience to all their husbands lawful commands and reſtraints. This is no more then is meet, ſaith the Apoſtle.

Verſe 3. Then ſaid the King unto her.] He perceived both by this her bold adventure, and alſo by her countenance and habit, that ſhe had ſome very great ſuit to him. He therefore accoſteth her (as the Lord did the Angel, Zech. 1.13.) with good words, and comfortable words. And this way one man may be an Angel, nay, a God to another, Gen. 33.10. Indeed it is God that comforteth by the creature as by a conduit-pipe. The aire yieldeth light as an inſtrument, the water may heart, but not of it ſelfe. The Lord put it into the heart of Ahaſhuerus, to chear up Eſther in this ſort: wherein alſo he did but his duty, for no man ever yet hated his own fleſh, but nouriſheth and cheriſheth it, even as the Lord the Church; ſo ought men to love their wives as their own bodies; He that loveth his wife loveth himſelf, Eph. 6.28, 29.

What wilt thou Queen Eſther?] That he called her by her name, and with ſuch an honourable attribution, was a ſigne of no ſmall favour. The hearts of Joſephs brethren were ſo big ſwolne with ſpite and ſpleen, that they could not call him by his name, but ſaid, Behold, this dreamer, Gen. 37.19. [non-Latin text not transcribed]. John 7.11. So the Phariſees called our Saviour, This fellow. And the Jewes ſought him at the feaſt, and ſaid, Where is he? they could not finde in their hearts to ſay, Where is Jeſus? So Saul asked not for David, much leſſe for his ſon-in-law David, but for the ſon of Jeſſe, by way of contempt. Chriſt tells his diſciples that their enemies ſhall caſt out their names for naught, Luke 6.22. and chargeth them, courteouſly to ſalute their enemies, calling them friendly by their names, Mat. 5.47.

And what is thy requeſt?] q. d. Feare not to utter it, I am very earneſt to know it, and fully reſolved to grant it. It was more troubleſome to Severus the Emperour to be asked nothing, then to give much. When any of his Courtiers had not made bold with him, he would call him and ſay, Quid eſt cur nihil petes? What meaneſt thou to ask me nothing? Hitherto ye have asked me nothing (ſaith the King of Saints to his beloved Eſther) Ask that your joy may be full, John 16.24. he is worthily miſerable, that will not make himſelf happy by asking.

It ſhall be given thee to the half of the Kingdom] A proverbial rather then a prodigal ſpeech, and much in this Kings mouth. If ſome ambitious Semiramis had had ſuch an offer, what ill uſe might ſhe ſoon have made of it? The dancing Damoſel made no good uſe of the like from Herod. But a Bee can ſuck honey out of a flower, that a flie cannot skill to do. Eſther prudently and modeſtly improveth the immoderate offer of the King, and conceiveth good hope. How much more may we (upon thoſe exceeding great and precious Promiſes given us by God) of an exuberancy of love, and a confluence of all comforts for this life and a better? Eſpecially ſince God doth not pay his Promiſes with words,P[illegible: 2 letters]t. as Sertorius is ſaid to have done; neither is he off and on with his people (nec mutatur, nec mentitur) but performeth all with the better, as Naaman preſſed the Prophets man, to take two talents, when he asked but one. The widow of Sarepta had more then ſhe could tell what to do with: her cruſe never ceaſed running till ſhe had no room. The Shunamite would ask nothing of the Prophet, nor make uſe of his offered courteſie. He ſends for her again, and makes her a free Promiſe of that which ſhe moſt wanted and deſired, a ſonne, 2 Kings 4.16. Gods kindneſſe is beyond all this. he giveth his ſervants what they forget or preſume to ask: and ſends his Spirit to help them, and to forme their prayers for them, and thereby to ſeale them up to the day of Redemption, to aſſure them of the Kingdome.

Verſe 4. And Eſther anſwered] She did not preſently poure forth her whole heart into the Kings boſome, raile againſt Haman, beg for her people, &c. but prudently reſerveth her ſelfe till a fitter opportunity. Unadviſed open-heartedneſſe is a fruit of fool-hardineſſe, Prov. 29.11. A fool uttereth all his minde, (ye ſhall have it preſently, ſo near his mouth doth it lie, that all will out ſuddenly) but a wiſe man keepeth it in till afterwards, or, in an inner r[illegible: 1 letter]m, (in ulteriori animi receſſu as the word may be rendred, till he ſee his time to produce it.

If it ſeem good to the King] Princes muſt have ſilken words given them, as the mother of Artaxerxes (haply Eſther) told one. The rule of old was [non-Latin text not transcribed], ſhort or ſweet.

Let the King and Haman come this day to the banquet] She knew that the King loved Hamans company, and eſpecially at a banquet. It was policie in Rebecca to provide ſuch ſavoury meat as the old man loved: ſo here. Be wiſe as Serpents. David is commended for his prudent, (and thereby proſperous) deporting himſelfe in Sauls houſe, 1 Sam. 18. God gave Solomon politick wiſdom exceeding much. Who is a faithful and a wiſe ſervant, Mat. 24. Jam. 3.13. ſaith our Saviour, &c? And who is a wiſe man, and endued with knowledge, (ſaith St. James) amongſt you? Let him ſhew out of a good converſation his works, with meekneſſe of wiſdom. But if it were policy in Eſther to invite Haman whom ſhe hated, was it likewiſe Piety? did ſhe not diſſemble? R. Solomon ſaith, She invited Haman alone with the King, that other Courtiers might envie him, and ſo undermine him. But that's but a ſorry excuſe, neither doth Lyra's allegation of her good intention much mend the matter. They anſwer better, who ſay, that ſhe invited him, that ſhe might ane[illegible: 2 letters]e him to his face: and ſome off all matter of his excuſe or eſcape. Hereby alſo ſhe would ſhew, ſaith Lavater, that ſhe accurſed him, not out of wrath or revenge: but that ſhe was drawen to it, and as it were driven by meer neceſſity.

Verſe 5. Then the King ſaid, Cauſe Haman to make haſte] Heb. Accelerate or haſten Haman, ſc. to an ill bargain, as it proved the very next day. Look how thunder commonly happens, when the sky ſeemeth moſt clear: ſo Haman ſaw himſelf inveloped with a ſtorme, in one of the faireſt dayes of his fortune. Philoſophers ſay, that before a ſnow, the weather will be warmiſh: when the winde lies; the great rain falls, and the aire is moſt quiet, [non-Latin text not transcribed] Dic. when ſuddenly there will be an earthquake.

So the King and Haman [illegible: 1 span] ] Who but the King and Haman? So Tiberius called Sej[illegible: 2 letters], My Sej[illegible: 2 letters] Partaker of all my cares and counſels, [illegible: 1 word] and made him his Colleague in the Empire. But he ſoon caſt him from ſupreme honour, to extreme ignominy; ſo that the ſame Senatour, who accompanied him to the Senate, conducted him to priſon, they which ſacrificed unto him as to their god, which kneeled down to him to adore him, ſcoffed at him, and loaded him with contempt and concumelies. So Caeſar Borgia, that reſtleſſe Ambitioniſt, who emulating Julius Caeſar, would needs be aut Caeſar, aut nullus, was ſhortly after & Caeſar, & nullus, being ſlain in the Kingdom of Navarre.

Verſe 6. And the King ſaid unto Eſther at the banquet of wine] Which ſeemeth to have been after the other banquet of dainties and ſweet-meats, during which they drank water. Only the King had aurum potabile, a golden water prepared, [non-Latin text not transcribed]. Athenaeus [non-Latin text not transcribed], Inter pocula. which he and his eldeſt ſonne alone might drink: and none elſe might taſte of it on paine of death. At this latter Banquet they drank wine freely one to another: and, inter poculorum laetitiam, as Joſephus hath it, when his heart was now merry within him, after he had drunk wine abundantly, as the Latine hath it, the King ſaid unto Eſther,

What is thy Petition, — to the halfe of the Kingdome The Promiſe the King reneweth, as ſuppoſing that Eſther durſt not propoſe her requeſt, becauſe of the greatneſſe of the matter: and aſſuring her that ſhe ſhould have it, though never ſo great. And ſaith not the God of heaven as much to his ſervants and ſuppliants, Eſay 45.11. Jer. 33.3? Why then ſtand they off in a ſinful ſhamefacedneſſe, and improve not to the utmoſt this divine indulgence, this precious priviledge? why ſay they not with Luther, (who well underſtood the latitude of this royal Charter) Fiat mea voluntas, Let my will be done: my will I ſay, becauſe the ſame with thine, Lord? why do they not grow upon God, and work upon his Promiſe, (which is ſo exceeding broad, Pſal. 119, 96.) as David did, 1 Chro. 17.23, 24, 25? he goes over it again, and yet ſtill encroacheth, verſe 26. he preſſeth and oppreſſeth it, till he hath expreſſed the ſweetneſſe out of it, and ſo we have all good leave to do, Eſay 66.11. even to ſuck and be ſatisfied by thoſe full-ſtrutting breaſts of divine conſolation. But what mean thoſe foule great babies the Papiſts, to pray the Virgin Mary to exhibit unto them the breaſts of her grace,Gab. Biel. &c? And what frontleſſe blaſphemers are they to ſay, that God the Father hath ſhared his Kingdome with her: keeping his Juſtice to himſelf, and giving his Mercy to her to diſpoſe of? And this (ſay they, that they may not ſeem to be mad without reaſon) was prefigured by Ahaſhnerus his ſaying to Eſther. I will grant thy requeſt to the half of my Kingdom.

Verſe 7. My Petition and my requeſt is] She beſpeaketh the King in his own very words: and ſo muſt we if we mean to ſpeed in heaven, Take unto you words, and ſay,Gen. 38.25. Take away all iniquity, and give good, &c. Produce Gods own words in prayer, and ſay (as ſhe did to Judah) Whoſe are theſe? He loves to be ſet upon in his own words, to be preſſed with his Promiſe, to be ſued upon his bond. This David knew, and therefore cries, Pſal. 86.11. Ʋnite my heart to feare thy name: it is as if he ſhould ſay,Ezek. 11.19. Thou haſt promiſed, Lord, to give me one heart; behold I finde mine heart divided, my thoughts diſſipated, and my ſelf diſabled for duty, (for Anima diſperſa fit minor) Ʋnite it, I beſeech thee, &c. This is the way to make our prayers to be nigh the Lord day and night, as Solomon phraſeth it, 1 Kings. 8.59.

Verſe 8. If I have found favour in the ſight of the King] As ſhe had, not ſo much by her beauty and bravery (wherein Vaſht perhaps might eaſily have compared with her) but by the finger of God, who tameth to his Elect the fierceſt creatures (as he did the Lions to Daniel, and other ſavage beaſts to the Martyrs, whom they would not meddle with,) and turneth the Kings heart, as the rivers of water, into what channel ſoever he pleaſeth to put it, Prov. 21.1. as the Plowman doth the water-courſe with his paddle, or the Gardiner with his hand.

And if it pleaſe the King] See verſe 4. and ſubmit to God, James 4.7.

And I will do to morrow as the King hath ſaid] She had learned to preferre opportunity before time. There might be ſome by, at this firſt banquet, whoſe company ſhe liked not: or ſhe might not yet have ſo clear an anſwer in her own heart to her former prayers; and therefore deſireth ſome farther time that night to ſeek God: whatever the reaſon of not putting it off till dext day was, Gods holy hand was in it, that Mordecai might b[illegible: 1 letter] firſt ſo greatly honoured, and Hamans high Gallowes prepared. Illum utiquie magi[illegible: 1 letter] [illegible: 1 letter]eo[illegible: 1 letter]rum, R[illegible: 1 letter]ge[illegible: 1 letter] autem magis benevoli[illegible: 2 letters] magiſque fecit attentu[illegible: 1 letter], ſaith Rupertus. Hereby ſhe made Haman more ſecure, and the King more kinde and attent.

Verſe 9. Then went Haman that day forth joyful] Saeculi laetitia eſt impunita nequitia, ſaith an Ancient, He looked upon himſelf now as no leſſe favoured of the Queen, then of the King, and was puffed up with this new honour, as a bubble is with a childes blaſt in a walnut-ſhell, with a little ſope, but it ſhortly after falls down again into his eyes, and vexeth him.

And with a glad heart] But he rejoyced, as many more do, in a thing of nought, Am. 6.13. And the end of this his mirth was heavineſſe, Prov. 14.13. It was riſus Sardonius, like that of thoſe, who being ſtung with the Tarantula (a viper in Italy) die laughing and capering. Or as the Dolphin, that ſporteth moſt before a ſtorme. Or as the little fiſhes, that ſwimming merrily down the ſilver ſtream of Jordan, fall ſhortly after into the dead ſea. Haman doubtleſſe held himſelf now the happieſt man alive. as having the royalty, not of the Kings care only, but of the Queens too, as he fooliſhly fancied.Pſ. 10.3, 5, 6. This wicked on boaſted of his hearts deſire, and as for all his enemies, he puffed at them. He ſaid in his heart I ſhall not be moved, I ſhall never be in adverſity. Herodotus ſaith of Apryes King of Egypt (Pharaoh-Hophrah Jeremy calleth him, chap[illegible: 1 letter] 44.) that he conceited and bragged that his Kingdome was better ſetled to him, then that any,Herod. l 2. either God or man could remove him: yet was he afterwards taken and hang'd by his own ſubjects.Ael. var. hiſt. l. 2. Aelian tells us, that Dionyſius the Tyrant, thought it impoſſible that he ſhould have been caſt out of Sicily, but it proved otherwiſe. How ſuddenly were Alex[illegible: 1 letter]nder the great Conquerour, and Julius Caeſar the perpetual Dictator, cut off, Pſ. 118.12. and quenched as the fire of thornes? Sic tranſit gloria mundi. The worlds greateſt darlings, are in no better condition, then the Bull that goes to be ſacrificed with garlands on his head, and muſick before him: but ſuddenly fells the ſtroke of the murthering axe.

But when Haman ſaw Mordecai in the Kings gate] There he ſat, and would not ſtir an inch, for Hamans greatneſſe: as reſolute he remained, (not withſtanding the bloody Edict now publiſhed) as was Rawlins White the Martyr in Queen Maries dayes. The Biſhop of Landaffe pretended to pray for his Converſion: after which he ſaid, Now Rawlins how is it with thee? Wilt thou revoke thine opinions or no? Surely, (ſaid he) my Lord, Rawlins you left me, and Rawlins you finde me, and Rawlins, by Gods grace I will continue. Act & Mon. 1415. Ibid. 1430. The heavens ſhall aſſoon fall, ſaid another, as I will recant. This, the mad world ſtiles ſtiffeneſſe, ſelf-willedneſſe, fool-hardineſſe, &c. as was before noted; but the Saints do it out of Chriſtian courage, an invincible ſaith, and zeale for Gods cauſe and Kingdome.

That he ſtood not up, nor moved for him] No, not he, ne minimo quidem obſequiolo, he neither moved nor muted. For he looked upon him firſt as a vile perſon, and therefore fit to be ſlighted, Pal. 15.4. Next, as an utter enemy to God and his people, a ſworn ſword-man to the devil. Laſtly, Mordecai herein ſhewed himſelf conſtant to his principles, and to his former practice, which a good man may not eaſily alter, left all be queſtioned. Beſides, ſhould he but have any whit yielded, Haman would have been thereby hardened, and his pride heightened. He therefore very honeſtly perſiſteth in his purpoſe, and giveth that wretch leſſe reſpect then ever.

He was full of indignation againſt Mordecai] Full, as heart could hold, of hot wrath: ſo that he gloweth like a fire-coal, Et ferè crepat medius. So unſatisfiable is ambition, ſo reſtleſſe, and ſo vindictive.

Verſo 10. Nevertheleſſe Haman refrained himſelfe] Much ado he had to forbeare miſchieving him: he was faine to force himſelf thereunto, as the word ſignifieth; for his fingers even itched to be having him by the eares, or to be bathing in his blood. This he did not, haply becauſe he durſt not; becauſe Mordecai was the Kings ſervant, his door-Keeper, as 'tis thought, and ſo went under his protection. It would therefore have reflected upon the King himſelf, if he ſhould lay violent hands on him. Moſt ſure it is, that God held his hands, and preſerved Mordecai for further good to his Church Precious in the ſight of the Lord is the death of his Saints: neither will he ſend them to bed, till they have done their work.

And when he came home, he ſent and called for his friends] This had been a wiſe mans part, if he had done it for any good purpoſe. But as he was in an ill caſe to conſult, as being full of rage, ſo he minded nothing but revenge, and therefore adviſed with none but ſuch as would ſay with him, and thereby haſten his downfal.

And zereſh his wife] Ʋt conſiliariorum primam & praecipuam. That ſhe was wife above her ſexe. See chap. 6.13. But had ſhe been as wife as Pilates wife was. She would not have given here ſuch peſtilent counſel, but have warned her husband of medling with juſt men. Have theſe workers of iniquity no knowledge, that they eate up Gods people, as they eat bread? that they make account to make but a breakfaſt of them?Pſal. 14.4.

Verſe. 11. And Haman told them of the glory of his riches] Favourites (obſerving their molliſſima fandi tempora,) get many times much wealth under Princes: as did Sejanus under Tiberius, Seneca under Nero, that rich and wretched Cardinal Henry Beauford, Biſhop of Wincheſter, and Chancellour of England, in the reigne of Henry the ſixth, Cardinal Woolſey, under Henry the eight. That Haman had well-feathered his neſt, appears by his large offer to the King of ten thouſand talents of ſilver, &c. Now riches render a man glorious in the worlds eye; hence they go coupled together. Prov. 3.16. and 8.18. Hence that of Labans grumbling ſonnes, Gen. 31.1.Quicquid non acquiritur damnum eſt. Sen. Jacob hath taken away all that was our fathers, (nay, not all, but as avarice made Sejanus think all which he acquired not, to be loſt; ſo did theſe loſels) and of that which was of our fathers hath be gotten all this glory. But what were all this glory of his riches, if, for want of children, Haman ſhould leave it to thoſe, Quos vel neſcit, vel nolit, as Auſtin hath it,De C D. l. 5. c. 18. to ſtrangers or enemies? He tells them therefore

Of the multitude of his children] His ſonnes and his ſucceſſours like to be. I ſay, likely to be, not ſure to be, for Omnia ſunt hominum tenui pendentia filo. God gave Leda, Luctuoſam foecunditatem, as Hierom ſaith of her,Epíſt 7. a ſorrowful fruitfulneſſe, becauſe ſhe lived to bury her many children. There were two and twenty children, and childrens children of the Houſe of Portugal, betwixt Philip the ſecond of Spain, and that Crown; and yet he out-lived them all, as Hiſtories ſhew,Balthaſ Exuer. and his ſucceſſours held that Kingdome till within theſe ſew years. It is but a vain thing therefore for a man to boaſt of the multitude of children, ſith he may either loſe them,Utinam aut coeiebs vixiſſem, aut orbus per[illegible: 1 letter]iſſem. or live to wiſh as Auguſtus the Emperour did, Oh that I had either lived a Batchelour, or died childeleſſe!

And all the things wherein the King had promoted him] Wherein, but Wherefore, he ſheweth not. Dignity ſhould wait upon deſert; but many times we ſee it otherwiſe, and it was of old complained of, Pſal. 12. ult. He telleth what the King had done for him, but not a tittle what God. God was not in all his thoughts. He might juſtly have been twitted, as once that Pope was pithily, when he had engraven upon the gates of his new-built Colledge. Ʋtrecht (where he was borne) planted me; Lovain (where he was bred) watered me; but Ceſar (who had promoted him to the Popedome) gave increaſe: a merry Paſſenger under-wrote Hic Deus nihil fecit, here God did nothing. God had done much for him, but for a miſchief to him; as he once gave the Iſraelites quailes to choke them, and a King to vex them; as Saul gave Michal to David to be a mare to him; and as our Saviour gave Judas the bag, to diſcover the rottenneſſe of his heart. This Bernard calleth, Miſericordiam omni indignatione crudeliorem. God gives outward bleſſings to wicked perſons to furniſh their enditement out of them: as Joſeph put a cup into his brethrens ſack, to pick a quarrel with them, and lay theft to their charge.

And how he had advanced him above the Princes] What an impudent Thraſo was this Haman? this odious bragging of his, Gregory referreth to that third kinde of pride,Lib. 25. Marol. ſuch as Gods ſoule abhorreth, and ſurely puniſheth; as he did in the Prince of Tyre, Nebuchadnezzar, Antiochus, Herod, whoſe hearts were liſted up with their eſtates, as a boat, that riſeth with the riſing of the water, whoſe bloods and goods roſe together.

Corde ſtat inflato, pauper honore duto.

But as the Peacock ſo delighteth to be ſeen, and to behold his own taile, that he diſcovereth his filthy parts behinde, ſo do vain glorious Bragadochio's. It is therefore very good counſel, that a grave Divine giveth to ſuch, as are advanced above others. Carry humble hearts, and adde grace and vertue to your places, elſe they ſhall prove but as an high gibbet to bring you to more diſgrace in this world, and torment in the next.Whatcleys Archetype. That of the Poet alſo is very ſavoury and ſoveraign.

Deſinat elat is quiſquam confidere rebus: Magna repentè ruunt,Claudian. ſumma cadunt ſubitò.

Verſe 12. Haman ſaid moreover] He makes no end of vaunting and vapouring; and all to aggravate the indignity done him by Mordecai, in not ſtooping to ſo great a perſonage.

Now Eſther the Queen did let no man come in, — but my ſelfe] This he miſtaketh for a ſpecial favour, when as Eſthers banquet proved no better to him, then Semiramis her tomb did to them that rifled it; they expected to finde treaſure, but met with a deadly poiſon.

And to morrow am I invited, &c.] Where thou ſhalt (as hypocrites do at the Lords Table) eate thy bane, and drink thy poiſon; yet art thou over-joyed as if highly favoured. A temporary may receive both the word audible and the word viſible, (the Sacrament) with much ſeeming joy: which yet is but only as the commotion of the affections in a dream: It fareth with ſuch in the end, as with one that ſleeping on the top of a ſteep rock, dreameth of great matters befallen him, but ſtarting ſuddenly through joy thereof, tumbleth headlong into the ſea, and breaketh his neck at the bottom.

Verſe 13. Yet all this availeth me nothing] It is ſeldome ſeen, (ſaith a Right Reverend Interpreter here) that God allows unto the greateſt darlings of the world a perfect contentment. Something they muſt have to complaine of, that ſhall give an unſavoury verdure to their ſweeteſt morſels, and make their felicity miſerable. Totum hoc non eſt utile mihi, I enjoy nothing of all this. No more did Ahah, when ſick of Naboths vineyard, 1 Kings 21.4. His heart did more afflict and vex it ſelf with greedy longing for that bit of earth, then the vaſt and ſpacious compaſſe of a Kingdom could counter-comfort.

So long as I ſee Mordecai the Jew ſitting at the Kings gate] So tormentful is envy, if it cannot come at another mans hurt, it will feed upon its own. Who would ever ſet by the profits, pleaſures and preferments of this preſent life, that yield ſo little ſound and ſincere contentment to thoſe that have moſt of them? In the very purſuit of them is much anguiſh, many grievances, feares, jealouſies, diſgraces, interruptions, &c. and after the unſanctified enjoyment of them (if any ſuch thing there be, for even in laughter the heart is ſorrowful, Prov. 14.13. and there is a ſnare, (or a cord) in the ſin of the wicked, Prov. 29.6. to ſtrangle their joy with) followeth the ſting of conſcience, that will inexpreſſibly torment the ſoule throughout all eternity: beſides the vexation of it, to ſee ſuch as Mordecai the Jew, whom they once would not have ſet with the dogs of their flocks, ſitting not at the Kings gate, but on Chriſts own Throne, Rev. 3.21. as Partakers of all his glory.

Verſe 14. Then ſaid Zereſh his wife] Thra[illegible: 1 letter]o's ſhall never want for Gnatho's. Such as have firſt flattered themſelves, ſhall have enow others to ſooth them, and to ſay with them. Zereſh ſets the motion of revenge on foot, ſhe was a fit helve for ſuch an hatcher, wittily wicked. The wit of women hath wont to be noted, for more ſudden and more ſhrewd.

And all his friends unto him] Indeed no friends, becauſe flatterers and furtherers in evil. Sed divitibus ideò amicus deeſt, quia nihil deeſt. The rich hath many friends, ſaith Solomon, ſeeming friends, but true enemies, paraſites, brokers, cole-carriers. good to ſcoure an hot Oven withal. Such a one was that Adullamite to Judah, Gen. 38.20. Jonadab to Amnon, 2 Sam. 13.2, 3. thoſe green-headed counſellours to Rehoboam, &c. Haman ſhould have made a better choice, and have come more calme to counſel. It is not good ſowing in a tempeſt, nor taking phyſick in a fit. Theſe friends of Haman deſerved to ſpeed as ill as thoſe of Sejanus did, who were executed with him, becauſe they ſerved his luſt, and added [illegible: 1 letter]ewel to his flame.

Let a Gallowes be made of fifty cubits high] A cubit was halfe a yard at leaſt. In thoſe parts they had trees very tall, or they might piece one to another. But why ſo high a Gallowes,Daniels hiſt. fol. 19. but for the greater diſgrace to Mordecai, and terrour to all that ſhould ſlight the Kings Favourite? So Knute. the firſt Danique King of England, cauſed the falſe Edricks head to be ſet upon the higheſt part of the Tower of London. And our Gun-powder Traitours were ſerved in like manner.Daniels hiſt. f. 19.

And to morrow] But why ſo ſoon, ſith in caſe of life, Nulla cunctatio ſatis diuturna eſſe poſſit? were it not fit that he were tried firſt? Hamans malice will bear no delayes, he is in pain till the buſineſſe be diſpatched: he cannot ſleep till he have cauſed this innocent man to fall, Prov. 4.16. though he fall with him; as the dragon doth with the Elephant, whoſe blood he ſucketh out, and periſheth by his falling weight.Plin l. 8 c 12

Speak thou unto the King] It will be but dictum, factum, he will lightly ſay as Zedekiah did to his Princes, requiring Jeremiah to the ſtocks. The King is not he that can deny you any thing. How much better that Romane Emperour, who being to ſubſcribe a warrant for execution of a certain Malefactour, cried out, Non niſi coactus, full ſore againſt my will? and another, Ʋtinam literas neſcirem, I would I could not write my name. So when one Jone Butcher was to be burned for her deſerts, all the Council could not prevail with our Edward the ſixth, of a long time to ſet to his hand.Act & Mon 1177. But theſe wicked friends of Haman, queſtion not the Kings readineſſe to gratifie him, though they could not but know, that Mordecai had once at leaſt ſaved the Kings life, chap. 2. and what could they tell, but the King might now remember it? Sed Deus quem deſtruit dementat, when God has a minde to undoe a man, he firſt infatuateth him.

That Mordecai may be hanged thereon] And that before Haman; door, that he may feed his eyes on that ſweet ſpectacle, and ſay as that bloody Prince Charles the ninth of France did, when he ſaw the noble Admirals carcaſſe hanging and ſtinking upon the Gallowes, Quam ſuavitèr olet cadaver inimici! Ep. hiſt Gall. 150.151. How ſweetly ſmelleth the dead body of an enemy!

Then go thou in merrily with the King, &c.] They knew that he could not be heartily merry till then, and forced ſmiles are but as counterfeit complexion, the hypocriſie of mirth. So Richard the third would not ſit down to dinner till the Lord Haſtings were beheaded: nor Stephen Gardiner, till he had the newes brought him that the Biſhops were burnt at Oxford. Oh that we could be as reſtleſſe,Act & Mon. f. 16[illegible: 1 letter]2. till the hindrances of our true ſpiritual joy were removed; I mean thoſe ſtubborn corruptions that will not ſtoop to the power of grace.

And the thing pleaſed Haman] As being agreeable to his malicious humour, and that which he doubted not to be able to effect. Man purpoſeth, but God diſpoſeth.

And he cauſed the Gallowes to be made] Little thought he for whom. Aequnm eſt ut faber quas fecit compedes ipſe geſtet. So let thine enemies periſh, O Lord.