Esther 6 commentary

The providence of God rules over the smallest concerns of men. Not a sparrow falls to the ground without him. Trace the steps which Providence took towards the advancement of Mordecai. The king could not sleep when Providence had a design to serve, in keeping him awake. We read of no illness that broke his sleep, but God, whose gift sleep is, withheld it from him. He who commanded a hundred and twenty-seven provinces, could not command one hour's sleep.

See how men's pride deceives them. The deceitfulness of our own hearts appears in nothing more than in the conceit we have of ourselves and our own performances: against which we should constantly watch and pray. Haman thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us, is not so great as it seems to be, that we may not think too well of ourselves, nor trust too much in others. How Haman is struck, when the king bids him do honour to Mordecai the Jew, the very man whom he hated above all men, whose ruin he was now designing!

Mordecai was not puffed up with his honours, he returned to his place and the duty of it. Honour is well bestowed on those that do not think themselves above their business. But Haman could not bear it. What harm had it done him? But that will break a proud man's heart, which will not break a humble man's sleep. His doom was, out of this event, read to him by his wife and his friends. They plainly confessed that the Jews, though scattered through the nations, were special objects of Divine care. Miserable comforters are they all; they did not advise Haman to repent, but foretold his fate as unavoidable. The wisdom of God is seen, in timing the means of his church's deliverance, so as to manifest his own glory.

CHAPTER 6

Es 6:1-14. Ahasuerus Rewards Mordecai for Former Service.

1. the king ... commanded to bring the book of records of the chronicles--In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest. It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but as a source of instruction to the monarch, by reviewing the important incidents of his own life, as well as those of his ancestors. There was, therefore, nothing uncommon in this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible.

4. Now Haman was come into the outward court--This was early in the morning. It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.

6. What shall be done unto the man whom the king delighteth to honour?--In bestowing tokens of their favor, the kings of Persia do not at once, and as it were by their own will, determine the kind of honor that shall be awarded; but they turn to the courtier standing next in rank to themselves, and ask him what shall be done to the individual who has rendered the service specified; and according to the answer received, the royal mandate is issued.

8. the royal apparel ... which the king useth to wear--A coat which has been on the back of a king or prince is reckoned a most honorable gift, and is given with great ceremony.

the horse that the king rideth upon--Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance.

and the crown royal which is set upon his head--either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.

9. delivered to the hand of one of the king's most noble princes ... array the man--On grand and public occasions, the royal steed is led by the highest subject through the principal streets of the city, a ceremony which may occupy several hours.

11. Then Haman took, &c.--This sudden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners.

14. came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared--Besides the invitation given to an entertainment, a message is always sent to the guests, immediately at the day and hour appointed, to announce that all things are ready.

On that night could not the king sleep - The Targum says the king had a dream, which was as follows: - "And the king saw one in the similitude of a man who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold, he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him: but say thou unto Haman, What shall be done for the man whose honor the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride."

The records of the chronicles - It may be well asked, Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining; because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time; and the famous epic poem of the finest Persian poet, Ferdusi, the Homer of India, is nothing else than a collection of chronicles brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years' labor, he finished this poem, which contained one hundred and twenty thousand lines, and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence) for every line. The poem was finished a.d. 984; and was formed out of compositions of a similar nature made by former poets. This chronological poem is written in all the harmony, strength, and elegance of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammedans. The pedants of Hindoostan, whether they speak or write, in prose or in verse, affect this commixture of Arabic words; which, though they subjugate them to Persian rules, are producing a ruggedness in a language, which in Ferdusi, flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion.

What honor and dignity hath been done to Mordecai - It is certain he found nothing in the record; and had any thing been done, that was the most likely place to find it.

Who is in the court? - This accords with the dream mentioned by the Targum; and given above.

Now Haman was come - This must have been very early in the morning. Haman's pride and revenge were both on the tenters to be gratified.

The king said unto him - He did not give him time to make his request; and put a question to him which, at the first view, promised him all that his heart could wish.

Let the royal apparel be brought - Pride and folly ever go hand in hand. What he asked would have been in any ordinary case against his own life: but he wished to reach the pinnacle of honor: never reflecting that the higher he rose, the more terrible would be his fall. The royal apparel was never worn but by the king: even when the king had lain them aside, it was death to put them on. The Targum has purple robes.

And the horse - and the crown royal - Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favor the former opinion; but I think it more likely that the royal crown is meant; for why mention the ordinary trappings of the royal steed?

One of the king's most noble princes - Alas, Poor Haman! Never was the fable of the dog and shadow more literally fulfilled. Thou didst gape at the shadow, and didst lose the substance.

Make haste, and take the apparel - and do even so to Mordecai - O mortifying reverse of human fortune! How could Haman bear this? The Targumist might speak according to nature when he said that "Haman besought the king to kill him rather than degrade him so." How astonishing is the conduct of Divine providence in all this business! From it we plainly see that there is neither counsel nor wisdom against the Lord; and that he who digs a pit for his neighbor, is sure to fall into it himself.

Mordecai came again to the king's gate - He resumed his former humble state; while Haman, ashamed to look up, covered his face, and ran home to hide himself in his own house. Covering the head and face was a sign of shame and confusion, as well as of grief, among most people of the earth.

But shalt surely fall before him - The Septuagint adds, ὁτι ὁ Θεος ὁ ζων μετ' αυτου, for the living God is with him. But this is a sentiment that could scarcely be expected to proceed from the mouth of heathens, such as these were.

Hasted to bring Haman - There was a dreadful banquet before him, of which he knew nothing: and he could have little appetite to enjoy that which he knew was prepared at the palace of Esther.

One grand design of this history is, to show that he who lays a snare for the life of his neighbor, is most likely to fall into it himself: for, in the course of the Divine providence, men generally meet with those evils in life which they have been the means of inflicting on others: and this is exactly agreeable to the saying of our Lord: "With what measure ye mete it shall be measured to you withal."

Sleep - How vain are all the contrivances of foolish man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his disposal, and can by such trivial accidents (as they are accounted) change their minds, and produce such terrible effects. Were read - His mind being troubled he knew not how, nor why, he chuses this for a diversion, God putting this thought into him, for otherwise he might have diverted himself, as he used to do, with his wives or concubines, or voices and instruments of musick, which were far more agreeable to his temper.

Nothing - He hath had no recompence for this great and good service. Which might either happen through the king's forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.

Haman - Early in the morning, because his malice would not suffer him to sleep; and he was impatient 'till he had executed his revenge; and was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters. Outward court - Where he waited; because it was dangerous to come into the inner court without special license, chap.4:11.

Man - He names none, because he would have the more impartial answer. And probably knew nothing of the difference between Haman and Mordecai. Thought - As he had great reason to do, because of the favour which the king had shewed to him above all others.

Royal apparel - His outward garment, which was made of purple, interwoven with gold, as Justin and Cartius relate.

Gate - To his former place; shewing that as he was not overwhelmed by Haman's threats, so he was not puffed up with this honour. Cover'd - In token of his shame and grief for his unexpected disappointment, and for the great honour done to his abhorred adversary, by his own hands, and with his own public disgrace.

Wise men - The magicians, whom after the Persian manner he had called together to consult upon this strange emergency.

To bring - Who was now slack to go thither, by reason of the great dejection of his own mind.

1 ON that night could not the king sleep , and he commanded to bring the book of records of the chronicles : and they were read before the king .

How vain are all the contrivances and indeavours of this foolish impotent man against the wise and omnipotent God, who hath the hearts and hands of Kings and all men perfectly at his dispose, and can by such trivial accidents (as they are accounted) change their minds, and produce such momentous and terrible effects!

His mind being troubled he knew not how, nor why, he chuseth this for a divertisement, God putting this thought & [illegible: 1 word] to him, for otherwise he might have diverted himself, as he used to do at other times, with his Wives or Concubines, or voices and instruments of musick; which was far more agreeable to his temper.

Until the morning when he intended to rise out of his bed.

Marginal references: [illegible: 1 word] t[illegible: 1+ letters]e [illegible: 1 word] [illegible: 1 word] [illegible: 1+ letters]ed [illegible: 1 word].

3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the kings servants that ministred unto him, There is nothing done for him .

He hath had no recompence for this great and good service▪ Which might happen either through the Kings forgetfulness; or through the envy of the Courtiers; or because he was a Jew, and therefore odious and contemptible.

4 And the king said, Who is in the court? (now Haman was come into the outward court of the kings house , to speak unto the king to hang Mordecai on the gallows that he had prepared for him.)

Early in the morning, because his malice probably would not suffer him to sleep; and he was impatient till he had executed his desired revenge; an[illegible: 1+ letters] he was resolved to watch for the very first opportunity of speaking to the King, before he was [illegible: 1+ letters]gaged in other matters.

Where he wa[illegible: 1+ letters]ed; because it was dangerous to come into the inuer Court without special licen[illegible: 1+ letters]e, ch. 4. 11.

6 So Haman came in, and the king said unto him, What shall be done unto the man , whom the king delighteth to honour? (now Haman thought in his heart , To whom would the king delight to do honour more than to my self?

He names none, because he would have the more impartial answer. And probably he knew nothing of the difference between Haman and Mordecai.

As indeed he had great reason to presume, because he had not yet for[illegible: 1+ letters]ed that favour which the King had shewed to him above all others.

Marginal references: Heb. in [illegible: 1 word] honour the king delighteth.

8 Let the royal apparel be brought, which the king useth to wear, and the horse that the king rideth upon , and the crown royal which is set upon his head .

His outward garment which was made of purple, interwoven with gold, as Iustin and Curtius relate.

Usually: which was well known both by his excellency, and especially by his peculiar trappings and ornaments. Comp. 1 Kings 1. 33.

Either 1. Upon the Kings head. Or, 2. Upon the Horses head▪ which seems best to agree. 1. With that antient Chaldee Interpreter, and other Jews who take it thus. 2. With the signification and order of the Hebrew words. 3. With the following verses, in which there is no further mention of this Crown, but only of the apparel, and of the horse, to which the Crown belonged as one of his ornaments. 4. With the custom of the Persians, which some affirm to have been this, to put the Crown upon the head of that Horse, upon which the King rode.

Marginal references: Heb. [illegible: 1 word] them bring the [illegible: 1+ letters]l apparel.; Heb. wherewith the king clotheth himself.

9 And let this apparel and horse be delivered to th[illegible: 1+ letters] hand of one of the kings most noble princes, that they may array the man withal, whom the king delighteth to honour, and bring him on horseback through the principal street of the city, and proclaim before him, Thus shall it be done unto the man whom the king delighteth to honour.

i. e. Cause this to be proclaimed, to wit, by some publick Officer appointed for that service. Compare Gen. 41. 43.

Marginal references: Heb. [illegible: 1 word] him to ride.

11 Then took Haman the apparel, and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.

Either himself; or by the Officer.

12 And Mordecai came again to the kings gate : but Haman hasted to his house, mourning and having his head covered .

To his former place and office; shewing that as he was not overwhelmed by Hamans threats, and malicious design, as appears by ch. 5. 9. So now he was not puf[illegible: 1+ letters]ed up with all this honour. Besides, he came thither to attend the issue of the main business, and to be at hand to assist or encourage the Queen, if need were: which now he was more capable of doing than hitherto he had been.

In token of his shame and grief for his unexpected, and great disappointment of his hope and desire, and for the great honour done to his most despised and abhorred adversary, and this by his own hands, and with his own publick disgrace; and for such further inconveniences as this unlucky omen seemed to presage to him.

13 And Haman told Zeresh his wife, and all his friends, every thing that had befallen him. Then said his wise men , and Zeresh his wife unto him, If Mordecai be of the seed of the Jews , before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him .

The Magicians, whom after the Persian manner he had called together consult with upon this great and strange emergency.

Which they were told, and was generally supposed, but they were not infallibly sure of it.

This they concluded, either 1. By rules of policy; because Hamans reputation and interest was hereby sinking, and Mordecai (whom they understood to be a man of great wisdom and courage, and government of himself) was now got into the Kings favour, and thereby was likely to gain an opportunity of making his addresses to the King, who being of a mild disposition, might easily be moved to a dislike (if not revocation) of his own bloody decree, and consequently to a detestation of that person who had procured it. Or, 2. By former experience, and the observation of Gods extraordinary actions on the behalf of the Jews, and against their enemies in this very Court and Kingdom. Or, 3. By instinct and inspiration to their minds, either from God, who might suggest this to them, as he did other things to other wicked men, Balaam, Ca[illegible: 1+ letters]aphas, &c. for his own greater glory, and the good of his people: or from the Devil; who by Gods permission, might know this, and reveal it to them who sought to him in their superstitious and idolatrous methods.

14 And while they were yet talking with him, came the kings chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared.

Who was now slack to go thither, by reason of the great dejection of his own mind, and the fear of a worse entertainment from the King and Queen than he had formerly received.

Est 6:1

An unexpected turn of affairs. Est 6:1. On that night between Esther’s first and second banquet, the king’s sleep fled, and he commanded to bring the book of records of the chronicles and to read therefrom. On הזּכרנות ספר, comp. Ezr 4:15. The title is here more particularly stated than in Est 2:23, where the book is briefly called: The book of the chronicles. נקראים ויּהיוּ, and they (the chronicles) were read before the king. The participle denotes the long continuance of this reading.

Est 6:2

And it was found written therein among other matters, that Mordochai had given information concerning the two courtiers who were plotting against the king’s life. This is the conspiracy related Est 2:21-23. The name Bigthana is in Est 2:21 written Bigthan.

Est 6:3

On this occasion the king asked: What honour and greatness hath been done to Mordochai for this? על־זה, for giving this information. And the king’s servants answered: Nothing has been shown him. עם עשׂה, to show any one something, e.g., favour; comp. 2Sa 2:6; 2Sa 3:8, and elsewhere. גּדוּלה, greatness, i.e., promotion to honour.

Est 6:4

To repair this deficiency, and to do honour to the man who had done good service to the king - as the Persian monarchs were accustomed, comp. Brisson, de reg. Pers. princ. i. c. 135 - he asked, “who is in the court?” i.e., whether some minister or state functionary were there with whom he might consult concerning the honour due to Mordochai. Those who desired an audience with the king were accustomed to appear and wait in the outer court, until they were summoned into the inner court to present themselves before the monarch. From this question of the king it appears that it was already morning. And Haman, it is parenthetically remarked, was come into the outer court to speak to the king, to hang Mordochai on the tree which he had prepared.

Est 6:5

The attendants inform the king that Haman is in the court; whereupon the king commands: יבוא, let him come in.

Est 6:6-9

As soon as he enters the king asks: What is to be done to the man in whose honour the king delighteth? i.e., whom he delights to honour. And Haman, thinking (בּלבּו אמר, to say in one’s heart, i.e., to think) to whom will the king delight to show honour more than to me (ממּבּי יותר, projecting before me, surpassing me, hence adverbially, beyond me, e.g., Ecc 12:12, comp. Ecc 2:15; Ecc 7:11, Ecc 7:16)? votes immediately for the greatest possible mark of honour, and says, Est 6:7.: “As for the man in whose honour the king delighteth, let them bring the royal apparel with which the king has been clothed, and a horse on which the king has ridden, and the king’s crown upon his head, and let them deliver this apparel and horse to one of the chief princes of the king, and let them array (i.e., with the royal apparel) the man in whose honour the king delighteth, and cause him to ride upon the horse through the streets of the city, and proclaim before him: Thus shall it be done to the man in whose honour the king delighteth.” וגו אשׁר אישׁ, Est 6:7, precedes absolutely, and the predicate does not follow till והלבּישׁוּ, Est 6:9, where the preceding subject is now by an anacoluthon taken up in the accusative (את־האישׁ). Several clauses are inserted between, for the purpose of enumerating beforehand all that appertains to such a token of honour: a royal garment, a royal steed, a crown on the head, and one of the chief princes for the carrying out of the honour awarded. The royal garment is not only, as Bertheau justly remarks, such a one as the king is accustomed to wear, but, as is shown by the perf. לבשׁ, one which the king has himself already put on or worn. Hence it is not an ordinary state-robe, the so-called Median apparel which the king himself, the chief princes among the Persians, and those on whom the king bestowed such raiment were wont to appear in (Herod. 3.84, 7.116; Xenoph. Cyrop. 8.3.1, comp. with the note of Baehr on Her. 3.84), but a costly garment, the property of the sovereign himself. This was the highest mark of honour that could be shown to a subject. So too was the riding upon a horse on which the king had ridden, and whose head was adorned with a royal crown. נתּן is perf. Niph., not 1st pers. pl. imperf. Kal, as Maurer insists; and בּראשׁו אשׁר refers to the head of the horse, not to the head of the man to be honoured, as Clericus, Rambach, and most ancient expositors explain the words, in opposition to the natural sense of - בּראשׁו נתּן אשׁר. We do not indeed find among classical writers any testimony to such an adornment of the royal steed; but the circumstance is not at all improbable, and seems to be corroborated by ancient remains, certain Assyrian and ancient Persian sculptures, representing the horses of the king, and apparently those of princes, with ornaments on their heads terminating in three points, which may be regarded as a kind of crown. The infin. absol. ונתון is a continuation of the preceding jussive יביאוּ: and they shall give, let them give the garment - to the hand of a man, i.e., hand or deliver to him. The garment and horse are to be delivered to one of the noblest princes, that he may bring them to the individual to be honoured, may array him in the garment, set him on the horse, and proclaim before him as he rides through the city, etc. On הפּרתּמים, comp. Est 1:4, and on the matter itself, Gen 41:43. רחוב is either an open square, the place of public assemblage, the forum, or a collective signifying the wide streets of the city. יעשׂה כּכה as in Deu 25:9 and elsewhere.

Est 6:10-11

This honour, then, the haughty Haman was now compelled to pay to the hated Jew. The king commanded him: “Make haste, take the apparel and the horse, as thou hast said,” i.e., in the manner proposed by thee, “and do even so to Mordochai the Jew, that sitteth at the king’s gate; let nothing fail of all that thou hast spoken,” i.e., carry out your proposal exactly. How the king knew that Mordochai was a Jew, and that he sat in the king’s gate, is not indeed expressly stated, but may easily be supplied from the conversation of the king with his servants concerning Mordochai’s discovery of the conspiracy, Est 6:1-3. On this occasion the servants of the king would certainly give him particulars concerning Mordochai, who by daily frequenting the king’s gate, Est 2:19; Est 5:9, would certainly have attracted the attention of all the king’s suite. Nor can doubt be case upon the historical truth of the fact related in this verse by the question: whether the king had forgotten that all Jews were doomed to destruction, and that he had delivered them up to Haman for that purpose (J. D. Mich.). Such forgetfulness in the case of such a monarch as Xerxes cannot surprise us.

Est 6:12-13

After this honour had been paid him, Mordochai returned to the king’s gate; but Haman hasted to his house, “sad and with his head covered,” to relate to his wife and friends all that had befallen him. A deeper mortification he could not have experienced than that of being obliged, by the king’s command, publicly to show the highest honour to the very individual whose execution he was just about to propose to him. The covering of the head is a token of deep confusion and mourning; comp. Jer 14:4; 2Sa 15:30. Then his wise men, and Zeresh his wife, said to him: ”If Mordochai, before whom thou hast begun to fall, be of the seed of the Jews, thou wilt not prevail against him, but wholly fall before him.” לו תוּכל לא, non praevalebis ei, comp. Gen 32:26. תּפּול נפול with an emphatic infin. absol.: wholly fall. Instead of the חכמיו אהביו are here named, or to speak more correctly the friends of Haman are here called his wise men (magi). Even in Est 5:14 Haman’s friends figure as those with whom he takes counsel concerning Mordochai, i.e., as his counsellors or advisers; hence it is very probable that there were magi among their number, who now “come forward as a genus sapientum et doctorum (Cicero, divin. i. 23)” (Berth.), and predict his overthrow in his contest with Mordochai. The ground of this prediction is stated: “If Mordochai is of the seed of the Jews,” i.e., of Jewish descent, then after this preliminary fall a total fall is inevitable. Previously (Est 5:14) they had not hesitated to advise him to hang the insignificant Jew; but now that the insignificant Jew has become, as by a miracle, a man highly honoured by the king, the fact that the Jews are under the special protection of Providence is pressed upon them. Ex fato populorum, remarks Grotius, de singulorum fatis judicabant. Judaei gravissime oppressi a Cyri temporibus contra spem omnem resurgere caeperant. We cannot, however, regard as well founded the further remark: de Amalecitis audierant oraculum esse, eos Judaeorum manu perituros, which Grotius, with most older expositors, derives from the Amalekite origin of Haman. The revival of the Jewish people since the times of Cyrus was sufficient to induce, in the minds of heathen who were attentive to the signs of the times, the persuasion that this nation enjoyed divine protection.

Est 6:14

During this conversation certain courtiers had already arrived, who hastily brought Haman to the banquet of the queen, to which he would certainly go in a less happy state of mind than on the preceding day. Haman’s Downfall and Ruin - Est 7:1-10

At this second banquet the king again inquired of the queen what was her petition, when she entreated that her life and that of her people might be spared, for that she and her people were sold to destruction (Est 7:1-4). The king, evidently shocked at such a petition, asked who was the originator of so evil a deed, and Esther named the wicked Haman as the enemy (Est 7:5, Est 7:6). Full of indignation at such a crime, the king rose from the banquet and went into the garden; Haman then fell down before the queen to entreat for his life. When the king returned to the house, he saw Haman lying on the couch on which Esther was sitting, and thinking that he was offering violence to the queen, he passed sentence of death upon him, and caused him to be hanged on the tree he had erected for Mordochai (Est 7:7-10).

The Record of Mordecai's Loyalty. (b. c. 510.)

1 On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king. 2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus. 3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.

Now Satan put it into the heart of Haman to contrive Mordecai's death we read in the foregoing chapter; how God put it into the heart of the king to contrive Mordecai's honour we are here told. Now, if the king's word will prevail above Haman's (for, though Haman be a great man, the king in the throne must be above him), much more will the counsel of God stand, whatever devices there are in men's hearts. It is to no purpose therefore for Haman to oppose it, when both God and the king will have Mordecai honoured, and in this juncture too, when his preferment, and Haman's disappointment, would help to ripen the great affair of the Jewish deliverance for the effort that Esther was to make towards it the next day. Sometimes delay may prove to have been good conduct. Stay awhile, and we may have done the sooner. Cunctando restituit rem—He conquered by delay. Let us trace the steps which Providence took towards the advancement of Mordecai.

I. On that night could not the king sleep. His sleep fled away (so the word is); and perhaps, like a shadow, the more carefully he pursued it the further it went from him. Sometimes we cannot sleep because we fain would sleep. Even after a banquet of wine he could not sleep when Providence had a design to serve in keeping him waking. We read of no bodily indisposition he was under, that might break his sleep; but God, whose gift sleep is, withheld it from him. Those that are ever so much resolved to cast away care cannot always do it; they find it in their pillows when they neither expect nor welcome it. He that commanded 127 provinces could not command one hour's sleep. Perhaps the charms of Esther's conversation the day before gave occasion to his heart to reproach him for neglecting her, and banishing her from his presence, though she was the wife of his bosom, for above thirty days; and that might keep him waking. An offended conscience can find a time to speak when it will be heard.

II. When he could not sleep he called to have the book of records, the Journals of his reign, read to him, v. 1. Surely he did not design that that should lull him asleep; it would rather fill his head with cares, and drive away sleep. But God put it into his heart to call for it, rather than for music or songs, which the Persian kings used to be attended with (Dan. vi. 18) and which would have been more likely to compose him to rest. When men do that which is unaccountable we know not what God intends by it. Perhaps he would have this book of business read to him that he might improve time and be forming some useful projects. Had it been king David's case, he would have found some other entertainment for his thoughts; when he could not sleep he would have remembered God and meditated upon him (Ps. lxiv. 6), and, if he would have had any book read to him, it would have been his Bible; for in that law did he meditate day and night.

III. The servant that read to him either lighted first on that article which concerned Mordecai, or, reading long, came to it at length. Among other things it was found written that Mordecai had discovered a plot against the life of the king which prevented the execution of it, v. 2. Mordecai was not in such favour at court that the reader should designedly pitch upon that place; but Providence directed him to it; nay, if we may believe the Jews' tradition (as bishop Patrick relates it), opening the book at this place he turned over the leaves, and would have read another part of the book, but the leaves flew back again to the same place where he opened it; so that he was forced to read that paragraph. How Mordecai's good service was recorded we read ch. ii. 23, and here it is found upon record.

IV. The king enquired what honour and dignity had been done to Mordecai for this, suspecting that this good service had gone unrewarded, and, like Pharaoh's butler, remembering it as his fault this day, Gen. xli. 9. Note, The law of gratitude is a law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us but that they make us indebted to them. Two rules of gratitude may be gathered from the king's enquiry here:—1. Better honour than nothing. If we cannot, or need not, make recompence to those who have been kind to us, yet let us do them honour by acknowledging their kindnesses and owning our obligations to them. 2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debts.

V. The servants informed him that nothing had been done to Mordecai for that eminent service; in the king's gate he sat before, and there he still sat. Note, 1. It is common for great men to take little notice of their inferiors. The king knew not whether Mordecai was preferred or no till his servants informed him. High spirits take a pride in being careless and unconcerned about those that are below them and ignorant of their state. The great God takes cognizance of the meanest of his servants, knows what dignity is done them and what disgrace. 2. Humility, modesty, and self-denial, though in God's account of great price, yet commonly hinder men's preferment in the world. Mordecai rises no higher than the king's gate, while proud ambitious Haman gets the king's ear and heart; but, though the aspiring rise fast, the humble stand fast. Honour makes proud men giddy, but upholds the humble in spirit, Prov. xxix. 23. 3. Honour and dignity are rated high in the king's books. He does not ask, What reward has been given Mordecai? what money? what estate? but only, What honour?—a poor thing, and which, if he had not wherewith to support it, would be but a burden. 4. The greatest merits and the best services are often overlooked and go unrewarded among men. Little honour is done to those who best deserve it, and fittest for it, and would do most good with it. See Eccl. ix. 14-16. The acquisition of wealth and honour is usually a perfect lottery, in which those that venture least commonly carry off the best prize. Nay, 5. Good services are sometimes so far from being a man's preferment that they will not be his protection. Mordecai is at this time, by the king's edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve God need not fear being thus ill paid.

The Honour Conferred on Mordecai. (b. c. 510.)

4 And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. 5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. 6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself? 7 And Haman answered the king, For the man whom the king delighteth to honour, 8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: 9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. 10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. 11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.

It is now morning, and people begin to stir.

I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (v. 4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction.

II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, v. 5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first.

III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour? v. 6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.

IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I," thinks Haman, "nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, v. 8, 9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones?

V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, v. 10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time! But how is he thunderstruck when the king bids him not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Prov. xxv. 3), but it is not unchangeable.

VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, v. 11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.

Haman Cast Down. (b. c. 510.)

12 And Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered. 13 And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. 14 And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared.

We may here observe,

I. How little Mordecai was puffed up with his advancement. He came again to the king's gate (v. 12); he returned to his place and the duty of it immediately, and minded his business as closely as he had done before. Honour is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.

II. How much Haman was cast down with his disappointment. He could not bear it. To wait upon any man, especially Mordecai, and at this time, when he hoped to have seen him hanged, was enough to break such a proud heart as he had. He hasted to his house mourning, and having his head covered, as one that looked upon himself as sunk and in a manner condemned. What harm had it done him to stoop thus to Mordecai? Was he ever the worse for it? Was it not what he himself proposed to be done by one of the king's most noble princes? Why then should he grudge to do it himself? But that will break a proud man's heart which would not break a humble man's sleep.

III. How his doom was, out of this event, read to him by his wife and his friends: "If Mordecai be, as they say he is, of the seed of the Jews, before whom thou hast begun to fall, though but in a point of honour, never expect to prevail against him; for thou shalt surely fall before him," v. 13. Miserable comforters were they all; they did not advise him to repent, and ask Mordecai's pardon for his bad design against him, but foretold his destiny as fatal and unavoidable. Two things they foresaw:—1. That Haman would be disappointed in his enterprise against the Jews: "Thou shalt not prevail to root out that people. Heaven plainly fights against thee." 2. That he himself would be destroyed: Thou shalt surely fall before him. The contest between Michael and the dragon will not be a drawn battle; no, Haman must fall before Mordecai. Two things they grounded their prognostications upon:—(1.) This Mordecai was of the seed of the Jews; feeble Jews their enemies sometimes called them, but formidable Jews they sometimes found them. They are a holy seed, a praying seed, in covenant with God, and a seed that the Lord hath all along blessed, and therefore let not their enemies expect to triumph over them. (2.) Haman had begun to fall, and therefore he was certainly a gone man. It has been observed of great court-favourites that when once they have been frowned upon they have fallen utterly, as fast as they rose; it is true of the church's enemies that when God begins with them he will make an end. As for God his work is perfect.

IV. How seasonably he was now sent for to the banquet that Esther had prepared, v. 14. He thought it seasonable, in hopes it would revive his drooping spirits and save his sinking honour. But really it was seasonable because, his spirits being broken by this sore disappointment, he might the more easily be run down by Esther's complaint against him. The wisdom of God is seen in timing the means of his church's deliverance so as to manifest his own glory.

CHAP. VI. Verſe 1. On that night]

THat very night before Mordecai ſhould have been hang'd on the morrow morning, and ſo early that Eſther could not have begged his life, would ſhe never ſo faine. God will appeare for his poor people. [non-Latin text not transcribed], in the nick and opportunity of time, 1 Pet. 5.6. He will be ſeen in the Mount, he will come as out of an Engine.

Could not the King ſleep] Heb. the Kings ſleep fled away, and, like a ſhadow, it fled away ſo much the faſter, as it was more followed. Sleep is beſt ſolicited by neglect, and ſooneſt found, when we have forgotten to ſeek it. They are likelieſt for it, who together with their clothes can put off their cares: and ſay as Lord Burleigh did when he threw off his gown, Lie there Lord Treaſurer. This, great Ahaſhuerus cannot do at preſent, (for Crowns alſo have their cares, thiſtles in their armes, and thornes in their ſides) Lo, he that commanded one hundred and twenty ſeven Provinces cannot command an hours ſleep; how ſhould he when as ſleep is Gods gift, Pſal. 127.2? And it was he that at this time kept him awake for excellent ends; and put ſmall thoughts into his heart for great purpoſe, like as he did into our Henry the eighth, when the Biſhop of Baion (the French Ambaſſadour) coming to conſult with him about a marriage between the Lady Mary and the Duke of Orleans, Life and dea[illegible: 1 letter] of Card. Wo[illegible: 1 letter] ſey, 65. caſt a ſcruple into his mind, which rendred him reſtleſſe. Whether Mary were legitimate, &c. If it were his ſurfetting and drunkenneſſe the day before that hindred Ahaſhuerus from ſleeping, [illegible: 2 letters]lin. (habent enim hoc ebrii, ut neque dormiant, neque vigilent) Gods goodneſſe appeareth the more, in turning his ſinne to the good of the Church. Venenum aliquando pro remedio fuit, ſaith Seneca, He can make of a poiſonful viper an wholeſome treacle: and by an Almighty Alchymy draw good out of evil.

And he commanded to bring the book of records] Perhaps ſome ſpecial Notes or Commentaries, [non-Latin text not transcribed]. written for the Kings own uſe; as M. Aurelius had his [non-Latin text not transcribed]. Julius Caeſar had his Commentaries written with his own hand, and for the help of his own memory.Turk. hiſt. Tamerlane had the like book, wherein he read a great part of the night, before the mortal battel between him and Bajazet.

Of the Chronicles] Perhaps, beſides the former book of remembrances, or elſe the ſame; Librum Commentariorum, Chronica, as Tremelius rendreth it, the book of Commentaries, even the Chronicles; but the Vulgar and Tygurine make them ſeveral books.

And they were read before the King] Perhaps as a Recipe, to bring on ſleep, or at leaſt to deceive the time; and yet it may he too for a better purpoſe, viz. to better his knowledge, and to rub up his memory, that dignity might wait upon deſert: as it did in Tamerlanes time, who kept a catalogue of their names who had beſt deſerved of him,Turk hiſt. 227. which he daily peruſed, oftentimes ſaying, that day to be loſt, wherein he had not done ſomething for them. This Ahaſhuerus had not yet done for Mordecai, who therefore haply held with the Poet. Omnia ſunt ingrata nihil feciſſe benignè eſt. But God was not unrighteous to forget his work and labour of love, Heb. 6.10. though men were unthankful. [illegible: 1 letter]et us gratia [illegible: 1 letter]ormite. Pind. [illegible: 1 letter]er rar ò grati [illegible: 1 letter]periuntur. Cic.

Verſe 2. And is was found written] It was God who directed the Reader to that very place: like as he did the Eunuch to Eſay 53.7, 8. where reading of the meekneſſe of Jeſus Chriſt, he was transformed into the ſame image; as was likewiſe Johannes Iſaac a Jew, converted by reading the ſame chapter. Hoc ego ingenuè profiteor, ſaith he, Caput illud ad fidem Chriſti me adduxiſſe. This I confeſſe ingenuouſly, that lighting upon that chapter, I was brought thereby to the faith of Chriſt. Auſtin thought he heard a voice, ſaying, Tolle, lege, take up the Bible and reade: accordingly he took it up, and opening it, fell upon that text in the Romanes, chap. 13.14. which was the main meanes of his Converſion.

That Mordecai had told of Bigthana, &c.] See chap. 2.21.

Verſe 3. And the King ſaid, What honour and dignity hath been done to Mordecai for this?] Lyra ſaith that he had waited ſix yeares for a reward, and had none. In Princes Courts men are ſure to meet with two evils, [non-Latin text not transcribed] and [non-Latin text not transcribed], not ſo in heaven. The Butler forgate Joſeph. Solomon ſpeaketh of a poor wiſe man, who by his wiſdome delivered the City, yet no man remembred that ſame poor man, Eccl. 9.15. This is merces mundi, the worlds wages. Mordecai had ſaved the Kings life, and yet is unrewarded. The Kings of Perſia uſed to be very bountiful to thoſe that had well deſerved of them, [illegible: 1 letter]erod. l. 8. or of the Common-wealth: calling ſuch Oroſangae, and ſetting down both their names and their acts in the Chronicles, as Herodotus teſtifieth. Among the reſt he mentioneth one Phylacus, Qui inter benè de rege meritos aſcriptus eſt, & multo tractu ſoli donatus, [illegible: 1 letter]erod l. 3. who was put upon record for his good ſervice to the King, and rewarded with a great deal of land given him. Others had great ſtore of gold and ſilver, and a gallant houſe, as Democedes Crotoniates the Phyſician, who cured Darius, had at Suſis. It is well known out of Xenophon, what rich gifts Cyrus gave to his friends and followers, chains of gold, [illegible: 1 letter]ib 8 Cyro [illegible: 1 letter]ed. armelets, bridles boſſed with gold, Perſian Stoles, called Dorophoricae, &c. Herodotus telleth us, that this Ahaſhuerus (alias Xerxes) gave Megabyzus for his good ſervice at Babylon, a golden Mill weighing ſix talents. Plutarch writeth, that he gave Themiſtocles above two hundred talents, and three Cities beſides, (viz. Magneſia, Lampſacus and M[illegible: 1 letter]untis) to finde him food, [illegible: 1 letter]lut. in Themiſt. and for clothing and furniture two more, viz. Percos and Palaeſcepſis. How came it then to paſſe that good Mordecai was ſo forgotten? Surely it was a great fault in this ungrateful King, but Gods holy hand was in it, that Mordecai ſhould not have no preſent recompence, but that it ſhould be deferred till a fitter opportunity, when God might be more glorified in the preſervation of his people, and deſtruction of their enemies. Let us not therefore be weary of well-doing: for (however men deal by us) we ſhall be ſure to reap in due ſeaſon if we faint not, Gal. 6.9. God beſt ſeeth when a mercy will be moſt ſweet and ſeaſonable. When his people are low enough, and the enemy high enough, then uſually it appeareth, that there is a God that judgeth in the earth, and a rich reward for the righteous. Men may neither remunerate nor remember the good turnes we have done them: but there is a book of remembrance written before the Lord for all them that feare him, and that think upon his name, Mal. 3.16. See my Treatiſe on that text, called, The Righteous mans Recompence, annexed to my Comment upon the Small Ptophets.

Then ſaid the Kings ſervants] The Eunuches or Gentlemen of the bed-chamber: ingenuous men they were, and not diſaffected to Mordecai, whom yet they could not but know to be a great eye-ſore to Prince Haman. Si juvenes iſti vulgari invident[illegible: 2 letters] morbo laborâſſent, ſaith Lavater. If theſe young men had been ſick of that common diſeaſe of envy, they would have extenuated his good ſervice, and have ſaid, Mordecai is a deſpiſed Jew, a ſtranger, a captive. If he revealed the conſpiracy, he did but his duty, and provided thereby well for his own ſafety. Is it not reward enough that he lives, and at Court, where he hath a place, an office, &c? Courtiers, we know, love not to have others come over their heads, but think all loſt which themſelves acquire not,Q[illegible: 1 letter]icquid no[illegible: 1 letter] acquititur dan[illegible: 1 letter] num eſt. [non-Latin text not transcribed]: Xen. Cyrop. l. 8. Ep. Praeſ. Enarr. in Hoſ. as Seneca ſaith Sejanus did. We know how it was in the Courts of Pharaoh, Saul, Herod. That's a rare commendation that is given by Xenephon of Cyrus his Courtiers, that though a man ſhould ſeek or chooſe blindfold, he could not miſſe of a good man. Davids Court might very well be ſuch, Pſal. 101. and Queen Elizabeths, and George Prince of Anhalts, of whom Melancthon writeth, that his chamber was Eccleſia, Academia, Curia, a Church, an Univerſity, and a Court, Palaeſtra pietatis & literarum, as Tremelius ſaith of Cranmers family, a School of Piety and Learning.

There is nothing done for him] And yet the Apocryphal Additions, chap. 12. ver. 5.6. ſay otherwiſe.

Verſe 4. And the King ſaid, Who is in the Court] Joſephus ſaith, that he firſt asked, What a clock it was, and underſtanding that it was morn-light, (for ſo long he had heard his ſervants reade, and till then it was not that Mordecai's matter was mentioned, Haman being now ready to get a warrant for his execution) he asked, Who's there without? as deſirous to proceed by counſel in a buſineſſe of that conſequence.

Now Haman was come, &c.] He was early up, (and at Court for a miſchief) but never the nearer, ſave only to his own utter ruine.

To ſpeak to the King to hang Mordecai] Which till it were done, he could neither ſleep in quiet, nor eat with comfort. Little conſidered he how the Gallowes groaned for himſelf. The righteous is delivered out of trouble, and the wicked cometh in his ſtead, Prov. 11.8.

Vivit adhuc Chriſtus, regnat, regnabit & uſque: Atque hoſtes omnes ſub ditione premit.

Verſe 5. Behold Haman ſtandeth in the Court] For into the Preſence he might not come uncalled. And to be thus called in he held it no ſmall happineſſe; but was ſoon confuted. He came into the room (as men come to a Lottery) with his head full of hopes, but he went thence with his heart full of blanks.

And the King ſaid, let him come in] See here, ſaith Merlin, a ſweet and ſpecial Providence of God in this, that Ahaſhuerus ſhould take advice about honouring Mordecai, and not of his ſervants that attended upon his perſon, but of Haman then preſent, (though for another purpoſe) and, concealing the man he meant, ſhould make Haman ſay what was fit to be done, and then do it accordingly. Neither the King nor his ſervants likely, would ever have thought of doing Mordecai ſo great honour as Haman preſcribed. See here, as in a mirrour, how the Lord by a ſecret Providence bringeth about, and over-ruleth the wiles of men, their affaires, times, counſels, words and ſpeeches, to the fulfilling of his own Will and Decree; and this, when they think leaſt of doing Gods Will, or ſerving his Providence.

Verſe 6 So Haman came in] Merry and jocund, but went out ſad and heavy-hearted. Theſe hoaſts (profit, pleaſure and preferment) though they welcom us into our Inne with ſmiling countenances, yet if we watch them not, they will cut our throats in our beds. It is obſerved of Edward the third, that he had alwayes faire weather at his paſſage into France, [illegible: 1 letter]peed. Walſingham. and foule upon his return. Pharaoh had faire weather till he was in the heart of the red ſea. The Sun ſhone-faire upon the earth that morning that Lot came out of Sodom, but ere night there was a diſmal change. He that lives in the height of the worlds blandiſhments, is not far from deſtruction.

And the King ſaid unto him, What ſhall be done, &c.] Though the King knew of no difference betwixt Haman and Mordecai (ſaith a grave Interpreter) yet he ſuppreſſeth Mordecai's name: and thus the Lord by his Providence brought it about, that even Haman himſelf ſhould,Mr. Jackſon. to his greater vexation, appoint the honours that ſhould be done to Mordecai, and that at a time when he was come to deſire of the King that he might be hanged, and with full aſſurance that he ſhould have obtained his deſire.

Now Haman thought in his heart] Heb. ſaid in his heart; the language whereof God very well underſtood: and here uttereth, to the perpetual ſhame of this monſtrous Ambitioniſt.

To whom would the King delight to do honour more then to my ſelf?] Ambition (as they ſay of the Crocodile) groweth as long as it liveth; and ſelf-love, like to a good ſtomack, draws to it ſelf what nouriſhment it liketh, and caſts off that which offends it. It maketh men unreaſonable, and teacheth them to turne the glaſſe to ſee themſelves bigger,Herod. l. 8. others leſſer then they are. Herodotus reporteth, that after the Greeks had got the better of this Xerxes and his Perſians, and came together to divide the ſpoile, when it was put to the queſtion, who of all the Commanders had deſerved the beſt and chief reward? none would yield to other, but every man thought himſelf beſt deſerving, and ſecond to none.Aen. Sylv. In the battel at Belgrade, where Mahomet the great Turk was beaten and driven out of the field, Capiſtranus and Hunniades were the Chieftaines there. And whereas both of them wrote the relation of that dayes work, neither of them ſo much as once mentioned the other, (though both of them had done their parts gallantly,) but each one took the whole praiſe of it to himſelfe. Haman, though altogether unworthy of the leaſt reſpect, yet holds himſelf beſt worthy of the greateſt honours, and therefore will be ſure to be no niggard in adviſing thoſe ceremonies of honour, which he preſumes meant to his own perſon.

Verſe 7. And Haman anſwered the King] After a ſhort pauſe, he had his anſwer ready; but making a bridge of his own ſhadow, he ſoon fell into the brook. Ambition rideth without reines, and like thoſe horſes, Amos 6.11. runneth upon the rocks, where firſt ſhe breaks her hoofes, and then her neck. It ſeemeth by that which followeth, that Haman aſpired to the Kingdome: why elſe did he ask the Crown-royal, and the Kings horſe, &c? When David would declare Solomon his ſucceſſour in the Kingdom, he ſet him upon his own mule, 1 Kings 1.33. But Haman little thought that thoſe his high hopes ſhould end in a rope. So did Hanno's the Carthaginian, and Roger Mortimers in King Edward the ſecond his time, and the falſe Edrick in King Knute's dayes: and laſtly Hadrian de Caſt[illegible: 1 letter]llo, an Italian Legate, made by King Henry the ſeventh, Biſhop of Hereford, who conſpired with Alphonſo Petruccio, and other ſacred Cardinals, to murther Pope Leo the tenth, induced thereunto by the ſuggeſtion of a witch, who foretold him, that one Hadrian an old man, of mean Parentage, of great learning and wiſdome, ſhould ſucceed in the Papacy;Paul. Jovius. the man (Haman-like) thought it muſt needs be himſelf: but another Hadrian Schoolmaſter to Charles the fifth proved to be the man: and this our Hadrian loſt by deprivation all his promotions whatſoever, (for his life could not be come at) for his nefarious attempt.

For the man whom the King delighteth to honour] Heb. In whoſe honour the King delighteth. And what will not delight do whether in good or evil? See the Note on Micah 7.18.

Verſe 8. Let the royal apparel be brought, &c.] This was very glorious and gorgeous;Xenoph. l. 8 Plut l. 11. defort Alex. Luc de navig. Dion. [illegible: 1 letter]rat. de [illegible: 1 word] & lib Curt l. 3. & 6. as is to be ſeen in Xenophon, Plutarch, Lucian, Dion, Chryſoſtome, and other good Authours. The Perſian Kings wore on their heads an upright Tiare or Turbant very ſumptuous; a Diademe alſo made of white and purple colour. On their bodies a rich purple Stole, or robe of State, reac[illegible: 2 letters] down to the heeles: this Curtius calleth pallam Perſicam, a Perſian Pall, beſet with gold and precious ſtones, great ſtore, and the pictures of wilde creatures and ſoules of the aire. Curtius deſcribing Xerxes his royal apparel, ſaith, that golden hawkes encountring one another with their beakes adorned his robe made of cloth of gold. Beſides, they wore a rich Caſſock (called Candy) bound to them with a golden girdle, breeches alſo of ſcarlet, reaching to their knees;Ep. ad Fabi[illegible: 1 letter] called therefore by the Greeks, [non-Latin text not transcribed], as Hierome teſtifieth.

And the horſe that the King rideth upon] The King of Perſia did alwayes ride, either on horſeback, or in a charet, and had one ſpecial horſe proper to himſelf, as had alſo David, 1 Kings 1.33. Alexander, Julius Caeſar, &c. At this day the better ſort in Perſia fight, buy, ſell, confer, and do all on horſeback.Cort[illegible: 2 letters]r. trav[illegible: 1 letter] 63. The difference between the Gentleman and the Peaſant is, that the Peaſant never rides, the Gentleman never goes on foot.

And the Crown-royal that is ſet upon his head] This was monſtrous ambition: appoint him the Kingdom alſo, might Ahaſhuerus have ſaid. Lyra noteth here, that Haman aſpired to the Kingdom, becauſe none but the King could have the Crown-royal ſet upon his head: wherefore the King alſo in anſwering to the things propounded by him, ſaith, Take the robe and the horſe as thou haſt ſaid, but of the Crown he maketh no mention. Some of the Hebrews by head here underſtand the horſes head; Nam apud Perſas ſolebat equus deferre diadema regni, the Kings horſe was wont to carry the royal Crown. Vatablus thinks this ſenſe not unlikely, becauſe the Crown is not mentioned, verſe 11. and this might alſo peradventure be the cuſtome and faſhion of Perſia, ſaith Diodate. Merlin noteth here, that Haman maketh no mention of rewards or gifts to be conferred upon him, becauſe he had wealth enough already, and deſired only more honours, inſtancing the utmoſt that could be done to any ſubject, in ſeeking whereof he miſerably failed.

Verſe 9. And let this apparel and horſe be delivered, &c.] All muſt be done in ampleſt manner: and if it had been done to himſelf as he deſired,Fortè ampli[illegible: 1 letter] [illegible: 1 letter]uiſſet, niſi v[illegible: 1 letter] ri[illegible: 1 letter]as eſſet re[illegible: 1 letter] ſuſpicione n[illegible: 1 letter] tiquàm care[illegible: 1 letter] Lavat. what had all that been but a magnum nihil, as one ſaith, a great nothing, a glorious fancie, a rattle to ſtill his ambition for a while? He, ſimple man, had wrought himſelf into the fooles paradiſe of a ſublime dotage, like as the Spaniards have in their dream of a Catholick Monarchy, divinitus debita, ſaith one, ſed in Ʋtopia. They were laughed at a good by Captain Drake, and his company, when they took Sancta Domingo. Anno 1585. and in the Town-Hall found the King of Spaines armes, and under them a Globe of the world, out of which aroſe a horſe with his fore-feet caſt forth with this Inſcription, Non ſufficit orbis. Pyrrhus, that ambitious King of Epirotes, had the like thought; but was ſlain at laſt with a tileſtone thrown upon his head by a woman. And a like evil end befel Caeſar Borgia, who in imitation of Julius Caeſar, would needs be, aut Caeſar, aut nullus, and ſoon after proved to be Et Caeſar, & nullus. Had Haman but contented himſelf with his preſent condition (too good for ſuch a Caitiffe) he might have lived in the worlds account happily, and have called himſelf as that French King did Treſheureuſe, thrice bleſſed, but that inſatiable thirſt after honour, that gluttonous exceſſive deſire after more and more greatneſſe undid him. So true is that Proverb of the Ancients, Turdus ipſe ſibi malum cacat, Of the black birds dung is made the lime wherewith he is taken, ſo out of the dung of mens ſinnes doth God make his lime-twigs of judgement to take them withal.

To one of the Kings moſt noble Princes] Principibus majoribus paratimis. This would be no ſmall addition to the honour of the man, and ſplendour of the day, like as it was here in England, when Henry the ſecond, at the Coronation of his eldeſt ſonne, renounced the name of a King for that day, and, as Sewer, ſerved at the Table.

That they may aray the man withal] Setting him forth to the greateſt advantage: as our Henry the ſixth did, when he crowned the Lord Beauch[illegible: 1 letter]mp King of the Iſle of Wight, and as Xerxes did Demaratus, Sen. l. 6. de[illegible: 1 letter] when for honours ſake he granted him to enter into Sardis, the chief City of Aſia, arayed like himſelf, with a ſtraight Tiare upon his head, which none might wear but Kings only.

Through the ſtreet of the City] Of Suſa, that he might be ſeen and cried up by mamy, for Honor eſt in honorante. As the Meteor liveth in the aire, ſo doth honour in the breath of other men. Plato reckoneth it among thoſe dei ludibria quae ſurſum ac deorſum ſub coelo feruntur, like tennis-balls bandied up and down from one to another.

Verſe 10. Then the King ſaid to Haman] The King had no intent herein to enſnare Haman, or croſſe his humour, but God had a hand in it for the effecting of his own ends, which cannot but be ever exceeding good, ſith his will is not only recta but regula.

Make haſte, and take the aparel, and the horſe, &c.] Here was no time left him of deliberation, or liberty of contradiction, diſpute he muſt not, but diſpatch what was given him in charge. Had he had but the leaſt breathing-while, that ſtepping out of the preſence he might have conſidered with himſelfe, or conſulted with his friends, he would either have fained himſelf ſick, or found ſome other excuſe, that he might not have done his enemy this honour. But God had ſo ordered it, and the King commanded it to be done forthwith; it was not therefore for Haman, vel reſponſare, velrepugnare, to chat or chafe, unleſſe he would run the hazard of all; for, Where the word of a King is, there is power; and who may ſay unto him, What doſt thou?

And do even ſo to Mordecai the Jew] This word ſtabb'd Haman to the heart, who had run many great hazards doubtleſſe to dominere in his undeſerved dignities; and now muſt perforce honour him whom he had hoped to have hanged; cloath him whom he hoped to have ſtripped; help him up to his horſe, upon whoſe grave he hoped to have danced; prepare a triumph for him, for whom he had prepared a tree; make Proclamation before him as a Crier lead his horſe as a Lacquey, do all offices for him as a ſlave or underling: Oh what a cut, what a Cordolium was this to a man of his metal and making! It was wonder his heart burſt not, as did Achitophels, for pride ſo ſwelleth the ſoul many times, that it breaketh the caſe, the body I mean, and endeth the life: but this had been here to have ſaved the Hangman a labour. But baſe ſpirits will buckle, and fall down to riſe, crouch and creep to mount, &c.

That ſitteth at the Kings gate] There you ſhall have him, and ſee that you miſtake him not. Haman knew him well enough by his ſtiffeneſſe and ſtoutneſſe, and wiſhed him of all the men in the world out of the world.

Let nothing faile of all that thou haſt ſpoken] Perquàm hoc durum eſt, ſed ita lex ſcripta eſt, ſaith the Civil Lawyer, this was an hard ſaying, and as hard meat to Hamans ſtomack that would ill go down, but there was no help for it, himſelf had adviſed it, and muſt therefore ſpeedily execute it. Lata negligentia dolus eſt, ſayes the Lawyer: remiſſeneſs is a kinde of perfidiouſneſſe. Excuſes would have been conſtrued for refuſals, delayes for denials, &c.

Verſe 11. Then took Haman the aparel, &c.] Full ſore againſt ſtomack be ſure, But how could he help it? Thus God compelleth the devil and his limbes ſometimes, though againſt their wills, to ſerve him and his ſervants, Canes lingunt ulcera Lazari: Saul pronounceth David more righteous then he; Judas and Pilate give teſtimony to Chriſts innocency. Theſe are the ſervants of the High God, which ſhew unto us the way of ſalvation, ſaid the Pythoniſſe concerning Paul and his companions, Acts 16.17.

And arayed Mordecai] Whoſe heart he could rather have torne out, and eaten it with ſalt. But Courtiers are uſually notable Diſſemblers, cunning Politicians, &c. How buſie is Haman now about Mordecai to aray him, to mount him, and to attend upon him, whom yet he hated and inwardly curſed to the pit of hell? Cavete ab oſculo Iſcariotico, ab officio Hamanitico. Beware of men, Matth. 10. Joſephus telleth us, that when Haman came to do theſe things to Mordecai, he (thinking that he had mocked him) anſwered with indignation, Thou moſt wicked man, doeſt thou thus inſult over the miſerable. But when he had told him, that indeed it was the Kings pleaſure, he ſuffered him to do it. But what ſhall we ſay to reconcile thoſe croſſe paſſions in Ahaſhucrus? Before he ſigned that decree of killing all the Jewes, he could not but know that a Jew had ſaved his life: and now after that he had enacted the ſlaughter of all the Jewes as rebels, [illegible: 1 word]. Hall. he giveth order to honour a Jew as his Preſerver. It were ſtrange (ſaith a right Reverend Writer hereupon) if great perſons in the multitude of their diſtractions, ſhould not let fall ſome incongruities.

And brought him on horſeback] Whom before he could not endure to ſee ſitting at the Court-gate. A great trouble it was to Haman to lead Mordecai's horſe, which another man would not have thought ſo, the moving of a ſtraw troubleth proud fleſh, &c.

Thorough the ſtreets of the City] Where all men were now in an amazement at that ſudden glory of Mordecai, and ſtudy how to reconcile this day with the thirteenth of Adar.

And proclaimed before him] Not without an honourable mention made of his loyalty and fidelity to the King, the cauſe of that great honour. This Haman was forced to proclaim, and that on foot as a ſervant: when Mordecai as a Prince in his ſtate was on horſeback. It is probable, that Haman thought within himſelf, that he ſhould ſhortly have his penniworths of that vile varlet, whom now he thus far honoured, and that haply ere night yet, at the feaſt, he might prevaile with the King to do by Mordecai, as once he did by his Steerſman, when he came back with ſhame and loſſe from his warres with Greece. He was forced, ſaith the Hiſtory, to flie back in a poor Fiſhers boat: which being over-burdened had ſunk all, if the Perſians by caſting away themſelves had not ſaved the life of their King: the loſſe of which noble ſpirits ſo vexed him, that having given the Steerſman a golden Coronet for preſerving his own life, he commanded him to execution as a Co-Authour of the death of his ſervants.

Verſe 12. And Mordecai came again to the Kings gate] No whit over-joyed of his new honour, or puffed up thereby (as many would have been, a ſmall winde bloweth up a bubble) only he conceiveth hope thereby of a better condition, and taketh every former mercy for a pledge of a future: this experience breedeth confidence. He doth not ruſh into the Court at his return, and reach after an higher room, but came again to the Kings gate, where his office was, and his buſineſſe lay: he took up alſo, as ſome think, his old habit again: (the Kings apparel and horſe being reſtored to the right owner, he had as little delight in it, as David once had of Sauls armour;) but it is rather probable, ſaith an Expoſitour, that he now left that off, being full of hope, that as God had heard his prayers, to bring him out of danger, and to high honour: ſo he ſhould now, be able to help his brethren the Jewes out of theirs alſo. Mean-while he doth not envie his ſuperiours, inſult over his inferiours, trouble his equals, threaten his enemies, &c. but committeth himſelf and all his affairs to Gods good pleaſure and Providence and this is the guiſe of a godly man, Pſal. 131.1, 2.

But Haman haſted to his houſe mourning] Or, vexed at heart, fretting within himſelfe, that he was ſo very much diſappointed. Merrily he made account to have gone to the Queens feaſt, when he had firſt truſſed up Mordecai. Of which not only miſſing, but made to do him publike honour in that ſort, and that by his own direction, this gall'd him and grieved him above meaſure; ſo bladder-like is the foul of an unregenerate man, that filled with earthly vanities, though but winde, it growes great, and ſwells in pride: but if prick't with the leaſt pin of piercing grief, it ſhriveleth to nothing.

And having his head covered] With his cap pulled over his eyes, as aſhamed to look any one in the face. See, 2 Sam. 15.30. Jer. 14.4.

Verſe 13. And Haman told Zereſh his wife, and all his friends] Expecting comfort and counſel from them, but they read him his deſtiny, and adde to his grief and deſparation: letting him know, that his ſtate was ſuch, as that there was neither hope of better, nor place of worſe: a juſt hand of God upon ſuch an hard-hearted wretch, that had plotted the ruine of ſo many innocents. And this his wife and friends, had they done well, ſhould have minded him of, and ſtirred him up to repent of his wickedneſſe againſt God, the cauſe of his preſent wretchedneſſe, to be reconciled to Mordecai, whom he and they plainly ſaw to be Gods Favourite, and now the Kings alſo) to take down that ugly Gallowes, (that there were no further notice taken of it) the evidence and enſign of his inſufferable pride, and their unſavoury counſel, to get the decree for the Jewes Maſſacre reverſed or countermanded, &c. But not a word find we of any thing this way tending. Graceleſſe people neither have God in their heads, Pſal. 10.4. nor hearts, Pſal. 14.1. nor words, Pſal. 12.4. nor wayes, Tit. 1.16. but ſtand in a poſture of diſtance, nay defiance: walking contrary to him, and therefore he alſo to cry quittance, walketh contrary to them, Lev. 26. ſhewing himſelf as froward as they for the hearts of them, Pſal. 18.26.

Every thing that had befallen him] The ſad accidents of that day, nothing now (as once, chap. 5.11.) boaſteth he to them of the glory of his riches, and multitude of his children, and how the King had advanced him above all his other Courtiers. Hamans [illegible: 1 letter]rowing was now turned into crying, &c.

Then ſaid his wife men] Wizards haply, ſuch as he made uſe of when he caſt Pur for a luckie day, and into whoſe mouthes the devil might put this anſwer. It is his uſe to bring his impes into the briars, and there to leave them, as he did Saul, (whoſe Funeral Sermon he preached, and Judas, Julian, Valens and others.

And Zereſh his wife ſaid unto him] She is noted for a prudent woman; but here ſhe proves as cold a comforter, as before ſhe had been an evil counſellour.

If Mordecai be of the ſeed of the Jewes] A Nation noted for dear to God, often delivered by him, and that had alſo the faculty of gaining the good-will of Princes, by their excellent vertues, as it had been ſeen in Daniel and his companions, in Jechoniah, Zerubbabel, Ezra, Nehemiah, and the whole Nation, ſo graciouſly licenſed by Cyrus to return into their own Countrey. It is a good Note that one gives here, A Jew may fall before a Perſian, and get up and prevail: but if a Perſian, or whoſoever of the Gentiles begin to fall before a Jew, he can neither ſtay nor riſe, &c.

Thou ſhalt not prevaile againſt him] But why did they not tell him this before, ſith they knew as well as Haman, that Mordecai was of the ſeed of the Jewes, and therefore adviſed him to prepare ſuch a huge Gallowes? Surely, he that had ſo flattered himſelf, deſerved to be ſo flattered and undone by others: he that had given ſo evil counſel to the King againſt the Jewes, deſerved by ſuch evil counſellours to be caſt into ſtraits, and have no hand to help him out; they lead him to his bane, and there leave him: as familiars do their witches, when they have once brought them into fetters.

But ſhalt ſurely fall before him] Thus is Haman judged of all, condemned by all, and this with ſo great aſſurance of ſuch an event, as if they had ſeen it. Ʋtique coram eo concides. Thou ſhalt ſurely fall before him, and that irrecoverably: as Eli fell, and as thoſe idolaters are threatened, Amos 8.14. The Hebrew is, falling thou ſhalt fall, viz. to the loweſt and utmoſt ebbe of diſgrace and miſery, [non-Latin text not transcribed].

Verſe 14. And while they were yet talking with him] But could not yield him one word of comfort. He hoped haply that they would have found out for him ſome good occaſion, ſome mean of ſupplanting Mordecai, now his Corival and Counter-factioniſt, and of incenſing the King againſt him, that he might build upon his ruines. But the hope of unjuſt men ſhall periſh, Prov. 11.7. (Etiam ſpes valentiſſimo perit, ſo ſome render it,) and themſelves with it. As Haman had not one to ſpeak for him, when the King frowned upon him: ſo here he hath not one to ſpeak to his heart, or to ſhoare him up, now that he is upon the fall. [non-Latin text not transcribed]. 1 Cor. 3.19. Thoſe that before took crafty counſel againſt Gods people, and conſulted againſt his hidden ones, Pſal. 83.3. are now at their wits end, as ſeeing themſelves taken (as wilde beaſts in a ſnare,) in their own craftineſſe, yea, they are mad for the ſight of their eyes, which that day they ſhould ſee, Deut. 28.34.

Came the Kings Chamberlaines, and haſted to bring Haman Heb. and hurried and headlonged in a turbulent manner: for it may be the King and Queen tarried for him. Could he have been any way excuſed, he had no ſuch minde to have gone. For his ſtomack was full, and what if he ſhould meet Mordecai the new Favourite there, and ſee him ſet above him? But now it is no time to conſult further with friends, or caſt perils by himſelf.Lib. 1 l. c. 6. Harbonah haſteneth him, having firſt taken notice of the lofty Gallowes, and (as Joſephus ſaith) asked of one of the ſervants of the houſe what it meant, and for whom it was prepared? See chap. 7.9.

Ʋnto the banquet that Eſther had prepared] That fatal feaſt, Ʋbi manducaret quod apud inferos digereret, Au[illegible: 1 letter]guſt. where his meat in his bowels was turned, it became the gall of aſpes within him, Job 20.14. why then ſhould any Saint envy the wicked man his fed bits, his murthering morſels? is not his meat ſawced, his drink ſpiced with the bitter wrath of God? Adoniah's feaſt ended in horrour: the eares of his gueſts were filled, (becauſe their bellies had prepared deceit, Job 15.35.) with the ſound of thoſe trumpets, which at once proclaim Solomons triumph, and their confuſion. Ever after the meale is ended, comes the reckoning; but at this banquet of Eſther it came before, chap. 7.2. And Haman ſped not ſo well as Caeſar Borgia's Nobles, whom he invited to a feaſt, and after they had well d[illegible: 1 letter]ned, he cut off their heads.