Esther 8 commentary

What Haman would have done mischief with, Esther will do good with. All the trust the king had reposed in Haman, he now placed in Mordecai: a happy change. See the vanity of laying up treasure upon earth; he that heapeth up riches, knoweth not who shall gather them. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate, if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured! It is our interest to make sure of those riches which will not be left behind, but which will go with us to another world.

It was time to be earnest, when the church of God was at stake. Esther, though safe herself, fell down and begged for the deliverance of her people. We read of no tears when she begged for her own life, but although she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. According to the constitution of the Persian government, no law or decree could be repealed or recalled. This is so far from speaking to the wisdom and honour of the Medes and Persians, that it clearly shows their pride and folly. This savours of that old presumption which ruined all, We will be as gods! It is God's prerogative not to repent, or to say what can never be altered or unsaid. Yet a way was found, by another decree, to authorize the Jews to stand upon their defence. The decree was published in the languages of all the provinces. Shall all the subjects of an earthly prince have his decrees in languages they understand, and shall God's oracles and laws be locked up from any of his servants in an unknown tongue?

Mordecai's robes now were rich. These things are not worth notice, but as marks of the king's favour, and the fruit of God's favour to his church. It is well with a land, when ensigns of dignity are made the ornaments of serious piety. When the church prospers, many will join it, who will be shy of it when in trouble. When believers have rest, and walk in the fear of the Lord, and the comfort of the Holy Ghost, they will be multiplied. And the attempts of Satan to destroy the church, always tend to increase the number of true Christians.

CHAPTER 8

Es 8:1-6. Mordecai Advanced.

1. On that day did the king Ahasuerus give the house of Haman ... unto Esther--His property was confiscated, and everything belonging to him, as some compensation for the peril to which she had been exposed.

Mordecai came before the king--that is, was introduced at court and appointed one of the seven counsellors. Esther displayed great prudence and address in acknowledging Mordecai's relation to her at the moment most fitted to be of eminent service to him.

2. the king took off his ring, ... and gave it unto Mordecai--By that act transferring to him all the power and authority which the ring symbolized, and promoting him to the high dignity which Haman had formerly filled.

Esther set Mordecai over the house of Haman--as her steward or factor, to manage that large and opulent estate which had been assigned to her.

3. Esther spake yet again before the king, and fell down at his feet--The king was then not reclining at table, but sitting on a divan, most probably in the Persian attitude, leaning back against the cushions, and one foot under him.

besought him with tears to put away the mischief of Haman--that is, to repeal the sanguinary edict which, at the secret instigation of Haman, had been recently passed (Es 3:12).

4. Then the king held out the golden sceptre toward Esther--in token that her request was accepted, and that she needed no longer to maintain the humble attitude of a suppliant.

5-6. reverse the letters devised by Haman ... to destroy the Jews--The whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditated massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that the decree should be immediately reversed--all indicate the queen's wisdom and skill, and she succeeded in this point also.

Es 8:7-14. Ahasuerus Grants to the Jews to Defend Themselves.

8. Write ... in the king's name, and seal it with the king's ring--Hence it is evident that the royal ring had a seal in it, which, being affixed to any document, authenticated it with the stamp of royal authority.

which ... may no man reverse--This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable.

10. sent ... by posts ... and riders on ... camels, and young dromedaries--The business being very urgent, the swiftest kind of camel would be employed, and so the word in the original denotes the wind-camel. Young dromedaries also are used to carry expresses, being remarkable for the nimbleness and ease of their movements. Animals of this description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay.

11-13. the king granted the Jews ... to stand for their life ... to slay ... all ... that would assault them--The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; according to which it was enacted that if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of the second, defend themselves and even slay their enemies. However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. Instances occur in sacred (Da 6:14), no less than profane, history. Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch. That the law of Persia has undergone no change in this respect, and the power of the monarch not less immutable, appear from many anecdotes related in the books of modern travellers through that country.

Es 8:15-17. Mordecai's Honors, and the Jews' Joy.

15. Mordecai went out ... in royal apparel--He was invested with the khelaat of official honor. A dress of blue and white was held in great estimation among the Persians; so that Mordecai, whom the king delighted to honor, was in fact arrayed in the royal dress and insignia. The variety and the kind of insignia worn by a favorite at once makes known to the people the particular dignity to which he has been raised.

The king - give the house of Haman - As Haman was found guilty of treasonable practices against the peace and prosperity of the king and his empire, his life was forfeited and his goods confiscated. And as Mordecai had been the means of preserving the king's life, and was the principal object of Haman's malice, it was but just to confer his property upon him, as well as his dignity and office, as Mordecai was found deserving of the former, and fit to discharge the duties of the latter.

The king took off his ring - In the ring was the seal of the king. Giving the ring to Mordecai was tantamount to giving him the seal of the kingdom, and constituting him the same as lord chancellor among us.

To see the destruction of my kindred? - She had now informed the king that she was cousin to Mordecai, and consequently a Jewess; and though her own life and that of Mordecai were no longer in danger, Haman being dead, yet the decree that had gone forth was in full force against the Jews; and if not repealed, their destruction would be inevitable.

May no man reverse - Whatever had passed the royal signet could never be revoked; no succeeding edict could destroy or repeal a preceding one: but one of a similar nature to the Jews against the Persians, as that to the Persians was against the Jews, might be enacted, and thus the Jews be enabled legitimately to defend themselves; and, consequently, placed on an equal footing with their enemies.

The month Sivan - This answers to a part of our May and June.

On mules, camels, and young dromedaries - What these beasts were is difficult to say. The word רכש rechesh, which we translate mules, signifies a swift chariot horse.

The strange word אחשתרנים achashteranim is probably a Persian word, but perhaps incurably corrupted. The most likely derivation is that of Bochart, from the Persian akhash, huge, large, rough, and aster, a mule; large mules.

The words בני הרמכים beney harammachim, the sons of mares, which we translate dromedaries, are supposed to signify mules, produced between the he ass and the mare, to distinguish them from those produced between the stallion and the ass, But there is really so much confusion about these matters, and so little consent among learned men as to the signification of these words, and even the true knowledge of them is of such little importance, that we may well rest contented with such names as our modern translations have given us. They were, no doubt, the swiftest and hardiest beasts that the city or country could produce.

To destroy, to slay, and to cause to perish - The same words as in Haman's decree: therefore the Jews had as much authority to slay their enemies, as their enemies had to slay them.

Little ones and women - This was the ordinary custom, to destroy the whole family of those convicted of great crimes; and whether this was right or wrong, it was the custom of the people, and according to the laws. Besides, as this edict was to give the Jews the same power against their enemies as they had by the former decree against them, and the women and children were there included; consequently they must be included here.

The decree was given at Shushan - The contrary effect which it was to produce considered, this decree was in every respect like the former. See Est 3:8-15.

Blue and white - Probably stripe interchanged with stripe; or blue faced and bordered with white fur.

A great crown of gold - A large turban, ornamented with gold, jewels, etc.

Fine linen and purple - See on Gen 41:42 (note). The בץ buts, here mentioned, is most probably the same with the byssus of the ancients; supposed to be the beautiful tuft or beard, growing out of the side of the pinna longa, a very large species of muscle, found on the coasts of the Mediterranean Sea, of which there are a pair of gloves in the British Museum. This byssus I have described elsewhere.

Shushan - was glad - Haman was too proud to be popular; few lamented his fall.

Many - became Jews; for - fear - These were a species of converts not likely to bring much honor to true religion: but the sacred historian states the simple fact. They did profess Judaism for fear of the Jews, whether they continued steady in that faith or not.

It is only the Gospel which will not admit of coercion for the propagation and establishment of its doctrines. It is a spiritual system, and can be propagated only by spiritual influence. As it proclaims holiness of heart and life, which nothing but the Spirit of God can produce, so it is the Spirit of God alone that can persuade the understanding and change the heart. If the kingdom of Christ were of this world, then would his servants fight. But it is not from hence.

The house - With all his goods and estate, which being justly forfeited to the king, he no less justly bestows it upon the queen, to compensate the danger to which Haman had exposed her. Came - Was by the queen's desire admitted into the king's presence, and family, and, as it seems, made one of the seven princes. Had told - How nearly he was related to her: which 'till this time she had wisely concealed.

Ring - That ring which he had formerly given to Haman he now gives to Mordecai, and with it that power whereof this ring was a sign, making him, as Haman had been, the keeper of his signet. Set - As her steward, to manage that great estate for her as he thought fittest.

To put - To repeal that cruel decree.

If &c. - She uses various expressions, that she might confirm the king's favour, by such a full submission to his good pleasure. Haman - She prudently takes off the hatefulness of the action from the king, and lay's it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.

Reverse - For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be unrepealable? It is God's prerogative, not to repent, and to say what can never be altered.

Then - Which was above two months after the former decree. All which time God suffered the Jews to lie under the error of this dreadful day, that they might be more throughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country, by which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves: and for the greater illustration of God's glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance.

Riders - Which were not employed in sending the former letter: but this coming later required more care and speed, that the Jews might be eased from their present fears, and have time to provide for their own defence.

To stand - To fight for the defence of their lives against all that should seek to destroy them. The power - Either governors or governed, without any exception either of age, dignity, or sex, Both little ones and women - Which is here added, to strike the greater terror into their enemies; and according to the laws and customs of this kingdom; whereby children were punished for their parents offences: yet we read nothing in the execution of this decree of the slaughter of women or children, nor is it probable, they would kill their innocent children, who were so indulgent to their families, as not to meddle with the spoil.

Great crown - Which the chief of the Persian princes were permitted to wear but with sufficient distinction from the king's crown. The city - Not only Jews, but the greatest number of the citizens, who by the law of nature abhorred bloody counsels, and had a complacency in acts of mercy.

Joy - This explains the former metaphor by two words expressing the same thing, to denote the greatness of the joy. Honour - Instead of that contempt under which they had lain.

1 ON that day did the king Ahasuerus give the house of Haman , the Jews enemy, unto Esther the queen, and Mordecai came before the king , for Esther had told what he was unto her .

With all his Goods and Estate, which being justly forfeited to the King, he no less justly bestows it upon the Queen to compensate the danger to which Haman had exposed her.

i. e. Was by the Queens desire admitted into the Kings Presence, and Favour, and Family, and, as it seems, made one of the seven Princes.

i. e. How nearly he was related to her: which till this time she had wisely concealed; this being the fit season to declare it.

2 And the king took off his ring which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman .

That Ring which he had formerly given to Haman for that present or any further use, ch. 3. 10. he now gives to Mordecai, & with it that Power and Authority, whereof this Ring was a sign, making him, as Haman had been, the keeper of his signet.

As her Steward to manage that great Estate for her as he thought fittest.

3 And Esther spake yet again before the king, and fell down at his feet, and besought him with tears, to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.

To repeal that cruel Decree, of which see ch. 3. 13.

Marginal references: [illegible: 1 span].

4 Then the king held out the golden scepter toward Esther. So Esther arose, and stood before the king,

In token that he accepted her Person and Petition, and that she should stand upon her feet.

5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes ▪ let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews, which are in all the kings provinces.

She useth various Expressions, that she might insinuate her self into the Kings Favour by such a full and repeated resignation and submission of her self to the kings good pleasure.

She prudently takes off all the Envy and hatefulness of the action from the King, and lays it upon Haman, who had for his own wicked and selfish ends contrived the whole business, and circumvented the King in it: which she alledgeth as a reason why it should be repealed, because it was surreptitiously and craftily procured.

Marginal references: [illegible: 1 span]; [illegible: 1 word] [illegible: 1 word]

6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?

My heart will sink under it, and I shall never be able to survive it.

Marginal references: [illegible: 1 word] able [illegible: 1 word] see.

7 Then the king Ahasuerus said unto Esther the queen, and unto Mordecai the Jew, Behold I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.

You see how ready I have been to grant your requests, and I do not repent of my Favour to you, and am ready to grant your further Desires, as far as the Law will permit me to do.

8 Write ye also for the Jews as it liketh you, in the kings name, and seal it with the kings ring : for the writing which is written in the kings name, and sealed with the kings ring, may no man reverse .

On their behalf, to the Governours and Commanders of the Kings Forces, or to whom you please.

I offer you my Authority and Seal to confirm whatsoever you shall think fit to write.

This reason may belong either 1. To the writing of these present Letters: and so the sense is, These letters will be most effectual, being no less irrevocable than the former, and coming last will repeal the former. Or 2. To the former Letters, as a reason why he could not grant their Desires in recalling them, because they were irrevocable by the Law of the Medes and Persians. And this sense, though rejected by many, seems to be the truest, because here is no mention of reversing Haman's Letters, which Esther had desired, v. 5. and the King denied for the reason here alledged; and because the following Letter doth not contain one word about the reversing of the former, nor doth it take away that Power which was given to all Rulers to destroy all the Jews, ch. 3. 12, 13. but only gives the Jews Power and Authority to stand up in their own defence, v. 11. which, all circumstances considered, was sufficient for their preservation.

Marginal references: [illegible: 1 word] 1. 19. [illegible: 1 word] 6. 8, 12, [illegible: 1 word]

9 Then were the kings scribes called at that time in the third month (that is the month Sivan) on the three and twentieth day thereof , and it was written (according to all that Mordecai commanded) unto the Jews ▪ and to the lieutenants, and the deputies, rulers of the provinces , which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof and unto every people after their language, and to the Jews according to their writing, and according to their language.

Which was above two months after the former decree. All which time God suffered the Jews to lie under the terrour of this dreadful day, partly that they might be more throughly humbled for, and purged from those many and great sins under which they lay; partly and particularly that they might be convinced of their great sin and folly in neglecting the many offers and opportunities they had of returning to their native Country, and to the free and full exercise of the true Religion, which could be had no where but in Ierusalem; by which means they being now dispersed in the several parts of this vast Dominion, were like to be a very easie prey to their Enemies, whereas their Brethren in Iudaea were in a better capacity to preserve themselves: partly that their most malicious and inveterate Enemies might have an opportunity of discovering themselves to their ruine, as the event shewed: and partly for the greater illustration of Gods glorious Power, and Wisdom, and Goodness, in giving his People such an admirable and unexpected deliverance. Yet God so ordered things, that this Letter should be sent in due time before it was too late: for there were yet near nine Months to come before that appointed day.

That they might understand their Liberty, and be encouraged to use it for their own defence.

That they should publish and disperse them into all parts, that both themselves and others might take notice of the Kings Pleasure and Kindness to the Jews.

10 And he wrote in the king Ahasuerus name, and sealed it with the kings ring, and sent letters by posts on Horse-back, and riders on mules, camels, and young dromedaries :

Which were not employed in the sending of the former Letter: but this coming later required more care and speed, that the Jews might be eased from the torment of their present Fears, and have time to furnish themselves with necessaries for their own defence.

11 Wherein the king granted the Jews, which were in every city to gather themselves together, and to stand for their life , to destroy, to slay, and to cause to perish all the power of the people , and province, that would assault them, both little ones, and women , and to take the spoil of them for a prey:

To stand up and fight for the defence of their Lives against all that should seek to destroy them.

Either Governours or governed, without any exception either of Age, Dignity, or Sex, as it follows.

Which is here added, because it was put into the former decree; and to strike the greater terrour into their enemies; and according to the Laws and customs of this Kingdom; whereby Children were punished for their Parents offences: which also in some cases was allowed and practised in sacred story. Yet we read nothing in the execution of this decree of the slaughter of Women or Children, nor is it probable that they would kill their innocent Children, who were so indulgent to their Families, as not to meddle with the spoil.

Marginal references: Liberty and authority.

14 So the posts that rode upon mules and camels went out, being hastened, and pressed on by the kings commandment , and the decree was given at Shushan the palace.

By his particular and express Command to that purpose.

15 And Mordecai went out from the presence of the king, in royal apparel of blue and white, and with a great crown of gold , and with a garment of fine linen, and purple; and the city of Shushan rejoiced and was glad:

Which the chief of the Persian Princes were permitted to wear, but with sufficient distinction from the Kings Crown.

Not only Jews, but the greatest number of the Citizens, who by the Law of Nature written upon their hearts, had an abhorrency from bloody Counsels and designs, and a compiacency in acts of benignity and Mercy: or for other reasons; of which see on Chap. 3. 15.

Marginal references: Or, violet.

16 The Jews had light , and gladness, and joy , and honour .

Which is oft put for gladness, as 2 Sam. 22. 29. Iob 18. 5, 6. Psal. 27. 1. because light is pleasant and disposeth a man to joy, whereas darkness inclines a man to sorrow.

This explains the former Metap[illegible: 1+ letters]or by two words expressing the same thing, to note the greatness of the joy.

Instead of that contempt under which they had lain.

17 And in every province, and in every city, whithersoever the kings commandment and his decree came, the Jews had joy and gladness, a feast and a good day ▪ and many of the people of the land became Jews; for the fear of the Jews fell upon them.

i. e. A time of feasting, and rejoicing, and thanksgiving.

Whom possibly they had irritated by their former threatnings, and now gave this evidence of their Repentance, that they were willing to submit to that severe precept of Circumcision.

Est 8:1

By the execution of Haman, his property was confiscated, and the king decreed that the house of the Jews’ enemy should be given to Esther. The “house of Haman” undoubtedly means the house with all that pertained to it. “And Mordochai came before the king, for Esther had told him what he was to her,” viz., her kinsman and foster-father, Est 2:7. This information effected Mordochai’s appearance before the king, i.e., his reception into the number of the high dignitaries who beheld the face of the king, i.e., were allowed personal access to him; comp. Est 1:10, Est 1:14; Est 7:9.

Est 8:2

And the king took off his seal-ring which he had taken from Haman (comp. Est 3:10), and gave it to Mordochai. מן העביר, to cause to go from some one, i.e., to take away. By this act Mordochai was advanced to the post of first minister of the king; comp. Gen 41:42, 1 Macc. 6:15. The king’s seal gave the force of law to royal edicts, the seal taking the place of the signature. See rem. on Est 8:8 and Est 3:10.

Est 8:3-4

The chief enemy of the Jews was now destroyed; but the edict, written in the king’s name, sealed with the royal seal, and published in all the provinces of the kingdom, for the destruction of all the Jews on the 13th day of the twelfth month, was still in force, and having been issued in due legal form, could not, according to the laws of the Persians and Medes, be revoked. Queen Esther therefore entreated the king to annul the designs of Haman against the Jews. Est 8:3 and Est 8:4. “Esther spake again before the king, and fell down at his feet, and wept, and besought him to do away with (העביר, to cause to depart) the mischief of Haman the Agagite, and his device that he devised against the Jews. And the king held out his golden sceptre towards Esther, and Esther arose and stood before the king.” This verse gives a summary of the contents of Esther’s speech, which is reported verbally in Est 8:5 and Est 8:6, so that we must translate the imperfects ותּתחנּן ותּבך - ותּפּל: She spoke before the king, falling at his feet and beseeching him with weeping, that he would do away with המן רעת, the evil that Haman had done, and his device against the Jews. The king stretched out his sceptre (comp. Est 4:11) as a sign that he would graciously grant her petition; whereupon she arose, stood before the king, and made known her request.

Est 8:5-6

The introductory formula are in part similar to those used Est 1:19; Est 5:4, Est 5:8; Est 7:3; but the petition referring to a great and important matter, they are strengthened by two new phrases: “If the thing is advisable (כּשׁר, proper, convenient, advantageous, a later word occurring again only Ecc 11:6; Ecc 10:10, - in Ecc 2:21; Ecc 4:4-5, Ecc 4:10 of the same book, כּשׁרון) before the king, and if I be pleasing in his eyes, let it be written (let a writing be used, like Est 3:9), to frustrate (להשׁיב, i.e., to put out of force) the letters, the device of Haman ... which he wrote to destroy the Jews, who are in all the provinces of the king.” המן מחשׁבת, the device, the proposal of Haman, is added to הסּפרים, briefly to characterize the contents of the letters. On the matter itself, comp. Est 3:8. and Est 3:12. “For how shall I endure to see the destruction of my people?” The verbs וראיתי אוּכל are so combined that the second is governed by the first, וראיתי standing instead of the infinitive; comp. Ew. §285, c. ראה cons. בּ denotes an interested beholding, whether painful or joyous, of something; comp. Gen 44:34. מולרת in parallelism with אם denotes those who are of like descent, the family, members of a tribe.

Est 8:7-8

The king could not simply revoke the edict issued by Haman in due legal form, but, ready to perform the request of the queen, he first assures her of his good intentions, reminding her and Mordochai that he has given the house of Haman to Esther and hanged Haman, because he laid hand on the Jews (תּלוּ אתו, him they have executed); and then grants them permission, as he had formerly done to Haman, to send letters to the Jews in the king’s name, and sealed with the king’s seal, and to write בּעיניכם כּטּוב, “as seems good to you,” i.e., to give in writing such orders as might in Esther’s and Mordochai’s judgment render the edict of Haman harmless. “For,” he adds, “what is written in the king’s name and sealed with his seal cannot be reversed.” This confirmatory clause is added by the king with reference to the law in general, not as speaking of himself objectively as “the king.” להשׁיב אין refers to Esther’s request: להשׁיב יכּתב (Est 8:5). ונחתּום, infin. abs. used instead of the perfect.

Est 8:9-14

These letters were prepared in the same manner as those of Haman (Est 3:12-15), on the 23rd day of the third month, the month Sivan, and sent into all the provinces. “And it was written according to all that Mordochai commanded.” They were sent to the Jews and to the satraps, etc., of the whole wide realm from India to Ethiopia (see Est 1:1), while those of Haman had been issued only to the satraps, etc. The rest coincides with Est 3:12. ויּכתּב, and he (Mordochai) wrote. To show the speed with which the letters were despatched, (messengers) “on horseback, on coursers, government coursers, the sons of the stud,” is added to הרצים בּיד. רכשׁ is a collective, meaning swift horses, coursers; comp. 1Ki 5:8. אחשׁתּרנים (Est 8:11 and Est 8:14) answers to the Old-Persian kschatrana, from kschatra, government, king, and means government, royal, or court studs. So Haug in Ewald’s bibl. Jahrb. v. p. 154. The older explanation, mules, on the other hand, is founded on the modern Persian estar, which, to judge from the Sanscrit açvatara, must in ancient Persian have been açpatara. רמּכים, ἁπ. λεγ. from רמּך, answering to the Syriac remakaa', herd, especially a herd of horses, and to the Arabic ramaka, stud, is explained by Bertheau as a superlative form for the animal who excels the rest of the herd of stud in activity, perhaps the breeding stallion, while others understand it of the stud in general. The contents of the edict follow in Est 8:11 and Est 8:12 : “that the king allows the Jews in every city to assemble and to stand for their life (i.e., to fight for their lives, comp. Dan 12:1), to destroy, to slay, and to cause to perish all the power (חיל, military power) of the people and province that should assault them, children and women, and to plunder their property, upon a certain day,” etc. The appointed time is thus stated as in Est 3:13. The Jews were thus authorized to attack and destroy all enemies who should assault them on the day appointed for their extermination. Est 8:13 coincides with Est 3:14, with this difference, that the Jews are to be ready on this day to avenge themselves on their enemies. Est 8:14 also is similar to Est 3:15, except that the expression is strengthened by an addition to הרצים as in Est 8:10, and by that of דּחוּפים, urged on, to מבהלים, hastened, to point out the utmost despatch possible.

The joy experienced throughout the kingdom at these measures.

Est 8:15

After transacting with the king this measure so favourable to the Jews, Mordochai went out from the king in a garment of deep blue and white material (comp. Est 1:6), and with a great crown of gold, and a mantle of byssus and purple. תּכריך, ἁπ. λεγ., in the Aramaean תּכריכא, a wide mantle or covering. The meaning is not, as Bertheau remarks, that he left the king in the garment which had been, according to Est 6:8., presented to him, nor that he left him with fresh tokens of his favour, clothed in a garment, crown, and mantle just bestowed on him, but that he left him in a magnificent state garment, and otherwise festally apparelled, that he might thus show, even by his external appearance, the happiness of his heart. Of these remarks, the first and last are quite correct; the second, however, can by no means be so, because it affords no answer to the question how Mordochai had obtained crown and mantle during his stay with the king and in the royal palace. The garments in which Mordochai left the king are evidently the state garments of the first minister, which Mordochai received at his installation to his office, and, as such, no fresh token of royal favour, but only his actual induction in his new dignity, and a sign of this induction to all who saw him issue from the palace so adorned. “The city of Susa rejoiced and was glad,” i.e., rejoiced for gladness. The city, i.e., its inhabitants on the whole.

Est 8:16

The Jews (i.e., in Susa, for those out of the city are not spoken of till Est 8:17) had light and gladness, and delight and honour.” אורה (this form occurs only here and Psa 109:12), light, is a figurative expression for prosperity. יקר, honour - in the joy manifested by the inhabitants of Susa at the prevention of the threatened destruction.

Est 8:17

And in every province and city ... there was joy and a glad day, a feast day, comp. Est 9:19, Est 9:22, while Haman’s edict had caused grief and lamentation, Est 4:3. “And many of the people of the land (i.e., of the heathen inhabitants of the Persian empire) became Jews, for the fear of the Jews fell upon them.” מתיהדים, to confess oneself a Jew, to become a Jew, a denominative formed from יהוּדי, occurs only here. On the confirmatory clause, comp. Exo 15:16; Deu 11:25. This conversion of many of the heathen to Judaism must not be explained only, as by Clericus and Grotius, of a change of religion on the part of the heathen, ut sibi hoc modo securitatem et reginae favorem pararent, metuentes potentiam Mardechaei. This may have been the inducement with some of the inhabitants of Susa. But the majority certainly acted from more honourable motives, viz., a conviction, forced upon them by the unexpected turn of affairs in favour of the Jews, of the truth of the Jewish religion; and the power of that faith and trust in God manifested by the Jews, and so evidently justified by the fall of Haman and the promotion of Mordochai, contrasted with the vanity and misery of polytheism, to which even the heathen themselves were not blind. When we consider that the same motives in subsequent times, when the Jews as a nation were in a state of deepest humiliation, attracted the more earnest-minded of the heathen to the Jewish religion, and induced them to become proselytes, the fact here related will not appear surprising. The Jews Avenged of Their Enemies. The Feast of Purim Instituted - Esther 9

On the day appointed by both edicts, the Jews assembled in the towns and provinces of the kingdom to slay all who sought their hurt, and being supported by the royal officials, inflicted a great defeat upon their enemies (Est 9:1-10). At the queen’s desire, the king granted permission to the Jews in Susa to fight against their enemies on the following day also (Est 9:11-15), while in the other towns and districts of the kingdom they fought for their lives only on the 13th of Adar; so that in these places they rested on the 14th, but in Susa not till the 15th, and consequently kept in the latter the one day, in the former the other, as a day of feasting and rejoicing (Est 9:16-19). The observance of this day of resting as a festival, under the name of Purim, by all the Jews in the Persian monarchy, was then instituted by Esther and Mordochai (Est 9:20-32).

Esther and Mordecai Enriched. (b. c. 510.)

1 On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. 2 And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.

It was but lately that we had Esther and Mordecai in tears and in fears, but fasting and praying; now let us see how to them there arose light in darkness. Here is, 1. Esther enriched. Haman was hanged as a traitor, therefore his estate was forfeited to the crown, and the king gave it all to Esther, in recompence for the fright that wicked man had put her into and the vexation he had created her, v. 1. His houses and lands, good sand chattels, and all the money he had heaped up which he was prime-minister of state (which, we may suppose, was no little), are given to Esther; they are all her own, added to the allowance she already had. Thus is the wealth of the sinner laid up for the just, and the innocent divides the silver, Prov. xiii. 22; Job xxvii. 17, 18. What Haman would have done mischief with Esther will do good with; and estates are to be valued as they are used. 2. Mordecai advanced. His pompous procession, this morning, through the streets of the city, was but a sudden flash or blaze of honour; but here we have the more durable and gainful preferments to which he was raised, which yet the other happily made way for. (1.) He is now owned as the queen's cousin, which till now, though Esther had been four years queen, for aught that appears, the king did not know. So humble, so modest, a man was Mordecai, and so far from being ambitious of a place at court, that he concealed his relation to the queen and her obligations to him as her guardian, and never made us of her interest for any advantage of his own. Who but Mordecai could have taken so little notice of so great an honour? But now he was brought before the king, introduced, as we say, to kiss his hand; for now, at length, Esther had told what he was to her, not only near a-kin to her, but the best friend she had in the world, who took care of her when she was an orphan, and one whom she still respected as a father. Now the king finds himself, for his wife's sake, more obliged than he thought he had been to delight in doing honour to Mordecai. How great were the merits of that man to whom both king and queen did in effect owe their lives! Being brought before the king, to him no doubt he bowed, and did reverence, though he would not to Haman an Amalekite. (2.) The king makes his lord privy-seal in the room of Haman. All the trust he had reposed in Haman, and all the power he had given him, are here transferred to Mordecai; for the ring which he had taken from Haman he gave to Mordecai, and made this trusty humble man as much his favourite, his confidant, and his agent, as ever that proud perfidious wretch was; a happy change he made of his bosom-friends, and so, no doubt, he and his people soon found it. (3.) The queen makes him here steward, for the management of Haman's estate, and for getting and keeping possession of it: She set Mordecai over the house of Haman. See the vanity of laying up treasure upon earth; he that heapeth up riches knoweth not who shall gather them (Ps. xxxix. 6), not only whether he shall be a wise man or a fool (Eccl. ii. 19), but whether he shall be a friend or an enemy. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured, and thought that he showed himself wise! It is our interest, therefore, to make sure those riches which will not be left behind, but will go with us to another world.

The Jews Encouraged to Self-Defence. (b. c. 510.)

3 And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. 4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, 5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces: 6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? 7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. 8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse. 9 Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. 10 And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: 11 Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, 12 Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. 13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies. 14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.

Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther, their chief friends, were sufficiently protected; but many others there were in the king's dominions that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; for the edict against them was still in force, and, in pursuance of it, their enemies would on the day appointed fall upon them, and they would be deemed as rebels against the king and his government if they should offer to resist and take up arms in their own defence. For the preventing of this,

I. The queen here makes intercession with much affection and importunity. She came, a second time, uncalled into the king's presence (v. 3), and was as before encouraged to present her petition, by the king's holding out the golden sceptre to her, v. 4. Her petition is that the king, having put away Haman, would put away the mischief of Haman and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wickedness he devised operates when he is gone. What men project and write may, after their death, be either very profitable or very pernicious. It was therefore requisite in this case that, for the defeating of Haman's plot, they should apply to the king for a further act of grace, that by another edict he would reverse the letters devised by Haman, and which he wrote (she does not say which the king consented to and confirmed with his own seal; she leaves it to his own conscience to say that), by which he took an effectual course to destroy the Jews in all the king's provinces, v. 5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it; for what is repentance, but undoing, to the utmost of our power, what we have done amiss? 1. This petition Esther presents with much affection: She fell down at the king's feet and besought him with tears (v. 3), every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's church and people. Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. 2. She expresses it with great submission, and a profound deference to the king and his wisdom and will (v. 5): If it please the king and if I have found favour in his sight—and again, "If the thing itself seem right and reasonable before the king, and if I that ask it be pleasing in his eyes, let the decree be reversed." Even when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants when we are supplicants. There is nothing lost be decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour. 3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my people? Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. Those that are truly concerned for the public would rather die in the last ditch than live to see the desolations of the church of God and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them relief.

II. The king here takes a course for the preventing of the mischief that Haman had designed. 1. The king knew, and informed the queen, that, according to the constitution of the Persian government, the former edict could not be revoked (v. 8): What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. vi. 15. This is so far from bespeaking the wisdom and honour of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man, or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This savours of that old presumption which ruined us all: We will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere—the right to enact implies the right to repeal. It is God's prerogative not to repent, and to say what can never be altered or unsaid. 2. Yet he found an expedient to undo the devices of Haman, and defeat his design, by signing and publishing another decree to authorize the Jews to stand upon their defence, vim vi repellere, et invasorem occidere—to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged because he laid his hand upon the Jews (v. 7), and he therefore would do the utmost he could to protect them; and he leaves it as fully with Esther and Mordecai to use his name and power for their deliverance as before he had left it with Haman to use his name and power for their destruction: "Write for the Jews as it liketh you (v. 8), saving only the honour of our constitution. Let the mischief be put away as effectually as may be without reversing the letters." The secretaries of state were ordered to attend to draw up this edict on the twenty-third day of the third month (v. 9), about two months after the promulgation of the former, but nine months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Shall the subjects of an earthly prince have his decrees in a language they understand? and shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of every province, both to the justices of peace and to the deputy-lieutenants. It was to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces. The purport of this decree was to commission the Jews, upon the day which was appointed for their destruction, to draw together in a body for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children (v. 11), and thus to avenge themselves on their enemies (v. 13), and, if they pleased, to enrich themselves by their enemies, for they were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But, [2.] It shows the absurdity of that branch of their constitution that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and pressed on (v. 14), and had swift beasts provided them, v. 10. It was not a time to trifle when so many lives were in danger.

The Joy of the Jews. (b. c. 510.)

15 And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. 16 The Jews had light, and gladness, and joy, and honour. 17 And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.

It was but a few days ago that we had Mordecai in sackcloth and all the Jews in sorrow; but here is a blessed change, Mordecai in purple and all the Jews in joy. See Ps. xxx. 5, 11, 12. 1. Mordecai in purple, v. 15. Having obtained an order for the relief of all the Jews, he was easy, he parted with his mourning weeds, and put on the royal apparel, which either belonged to his place or which the king appointed him as a favourite. His robes were rich, blue and white, of fine linen and purple; so was his coronet: it was of gold. These are things not worth taking notice of, but as they were marks of the king's favour, and that the fruit of God's favour to his church. It is well with a land when the ensigns of dignity are made the ornaments of serious piety. The city Shushan was sensible of its advantage in the preferment of Mordecai, and therefore rejoiced and was glad, not only pleased in general with the advancement of virtue, but promising itself, in particular, better times, now that so good a man was entrusted with power. Haman was hanged; and, when the wicked perish, there is shouting, Prov. xi. 10. Mordecai was preferred; and, when the righteous are in authority, the people rejoice. 2. The Jews in joy, v. 16, 17. The Jews, who awhile ago were under a dark cloud, dejected and disgraced, now had light and gladness, joy and honour, a feast and a good lay. If they had not been threatened and in distress they would not have had occasion for this extraordinary joy. Thus are God's people sometimes made to sow in tears that they may reap in so much the more joy. The suddenness and strangeness of the turn of affairs in their favour added much to their joy. They were like those that dream; then was their mouth filled with laughter, Ps. cxxvi. 1, 2. One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves, in the issue, that their numbers are greatly increased and many added to the church. Observe, When the Jews had joy and gladness then many of the people of the land became Jews. The holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious. The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture, (1.) They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zech. viii. 23. We will go with you, for we have heard, we have seen, that God is with you, the shield of your help, and the sword of your excellency, Deut. xxxiii. 29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble. (2.) They thought them formidable, and considered those miserable that were against them. They plainly saw in Haman's fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him.

CHAP. VIII. Verſe 1. On that day]

THis was a feſtival and a good day, as verſ. 17. albo lapillo notandus, for the many ſignal mercies that thereon came in together; viz. Eſthers Petition granted, Haman hanged, Mordecai advanced, the proſcribed Jews relieved, &c. As croſſes ſeldom come ſingle, but trooping together commonly, and treading upon the heels of one another,Catenata piorun crux. like Jobs meſſengers, James 1.2. So do bleſſings from God; there is oft a continued Series, a Concatenation; there comes a troop, as ſhe ſaid, when her ſon Gad came.Gen. 30.11. God is rich in mercy, Rom. 10.12. Neither are we at any time ſtraitened in him, but in our own bowels.

Did the King Ahaſhuerus give] For into the Kings hands was all Hamans eſtate forfeited. The Turks have a Proverb, He that is greateſt in office, is but a ſtatue of glaſſe. Few of their Viſiers die in their beds, but are cut off at a ſhort warning, and all they have is confiſcate.

The houſe of Haman] i. e. his goods and chattels, all that glory of his riches, whereof he had ſo greatly boaſted, chap. 5.11. and which he had been ſo many yeares heaping and hoarding. Nemo confidat nimirum ſecundis.

The Jewes enemy] It is ill being the Churches enemy: ſhe hath a champion that will ſtick to her, Eſay 37.23. ſo that her enemies ſhall all be found liars unto her, Deut. 33.29. Let them reade their deſtiny in that cup of trembling, burdenſome ſtone, hearth of fire mentioned, Zech. 12.2, 3, 6. and here the Churches Motto, Nemo me impunè laceſſit; Victa tamen vinces, everſa que Troiareſurges there cannot be a greater folly then to be her enemy; for ſhe conquereth even when conquered: as Chriſt overcame as well by patience, as by power.

Ʋnto Esther the Queen] So making good that of Solomon, Prov. 13.22.See Job 27.16, 17. The wealth of the ſinner is laid up for the juſt. Thus was that of the Canaanites for the Iſraelites, of Nabal for David, of the former tyrants and perſecutors; for Conſtantine the Great, to whom the good God (ſaith Auſtin) gave ſo much worldly wealth, Quantas optare nullus auderet, as no man could ever have wiſhed.De C. D. l. 5. c. 25. That Haman was exceeding rich, appeareth by that large offer of his, chap. 3.9. who can tell, but that he might have as much as Pope John the 22. in whoſe coffers were found by his heires two hundred and fifty tunnes of gold, as Petrarch reporteth.

And Mordecai came before the King] As his continual Attendant and ſpecial Favourite; his Couſin and Councellour: perhaps one of the ſeven mentioned, chap. 1, 14. He that hitherto ſate as a ſervant before the Kings gate, is now grown ſo great a man all upon the ſudden. It is the Lord that thus raiſeth up the poor out of the duſt, and lifteth up the beggar from the dunghil to ſet them among Princes, and to make them inherit the throne of glory, 1 Sam. 2.8. Promotion cometh neither from the Eaſt; Weſt, nor South. (where the warm Sun-ſhine is) but God is the Judge, he putteth down one, and ſetteth up another, Pſal. 75.6, 7. He advanced Jovinian and Valentinian, men of low birth, to the Empire. In the yeare of grace 518. Juſtinus was firſt a Swineherd, then an Herdſman, then a Carpenter, then a Souldier, and laſtly an Emperour. Cromwella Smiths ſonne of Putney or thereabouts,Act. & Mon (whoſe mother married after to a Sheerman) what a great man grew he here to be in King Henry the eighths time? Vertue exalteth the meaneſt, when villany tumbleth down the nobleſt.

For Eſther had told what he was unto her] Viz. her Couſin-germane and foſter-father, her friend that was as her own ſoule, as Moſes phraſeth it, Deut. 13.6. and preferreth him before brother, ſonne, daughter, wife. This his relation to Eſther was as a Stirrop to help him into the Saddle of higheſt preferment.

Verſe 2. And the King took off bis ring] As a ſigne of intimate friendſhip, and a bond of ſtricteſt league of love.Lib. 1. c. 26. That this was uſual among the Perſians, is teſtified by Alexander ab Alexandro. Of Alexander the great it is ſtoried, that when he died, he left his ring to his deareſt friend Perdiccas, but his dominions [non-Latin text not transcribed] to the Worthieſt. This ſet up Competitours. and bred much trouble. Ahaſhuerus knew that a worthier then Mordecai he could not eaſily finde, and therefore beſides that momentary honour he had newly done him, chap. 6.10. he now not only by this ring admitteth him into neareſt friendſhip, but, as ſome think, advanceth him to be Keeper of the Seale, and Lord Chancellour of all the Empire.

Which he had taken from Haman] And ſo degraded and exauthorated him before his execution: this is uſual.

And gave it unto Mordecai] Acknowledging thereby his errour in promoting ſo unworthy a man before: whom having puniſhed for his deſerts, he here pitcheth upon a better. En Imperatorem valdè terribilem nec minus Clementem, as Frederick the Electour of Saxony ſaid of Charles the fifth. Let Ahaſhuerus be what he will, Almighty God is in this text ſet forth as bountiful to his people, and terrible to his enemies. See Pſal. 34.15, 16.

And Eſther ſet Mordecai over the houſe of Haman] As her chief Steward, to ſee that every thing went right, and were put to the beſt. Hamans ſons lived ſome months after this, but were outed of all. An inheritance may be gotten haſtily at the beginning, but the end thereof ſhall not be bleſſed, Prov. 20.21. He that by uſury and unjuſt gain encreaſeth his ſubſtance, he ſhall gather it for him that will pity the poor, Prov. 28.8. God will provide him both an Executour and an Overſeer, as here he did Haman.

Verſe 3.Nec his contenta Eſther. Vulg. And Eſther ſpake yet again] Having ſped ſo well before, ſhe is encouraged to ſpeak yet again. Heb. She added to ſpeak before the King. She had a further requeſt, and having had ſo free acceſſe, and ſo good ſucceſſe, ſhe takes the boldneſſe to commence it. We ſhould do ſo when we come before God. Prayer ſhould be multiplied like thoſe arrows of deliverance, 2 Kings 13.18. and our ſuits re-inforced whileſt we ſpeak yet again; as Abraham did in his interceſſion for Sodom. See, for our encouragement, that fourefold comfortable, yet again uttered by the Lord, Zech. 1.17.

And fell down at his feet] This was a more humble poſture, then yet ſhe had uſed: importing her lowly minde and moſt earneſt deſire, whereunto ſhe added tears, thoſe effectual Oratours, (—Nam lachrymae pondera vocis habent) that prevaile with the hardeſt hearts many times, and alter the ſtrongeſt reſolutions. Hereof we have an inſtance in our Chronicles, which, becauſe it ſomewhat ſuiteth with the caſe in this text, I will here relate: King Edward the third laying ſiege to Callice, they deſired parley, and had this final ſentence, that ſix of the chief Burgeſſes ſhould be ſent to the King, bareheaded, barefooted, in their ſhirts, with halters about their necks, the Keyes of the Town and Caſtle in their hands, and ſubmit themſelves to the Kings will: for the reſidue he was content to take to mercy. Thoſe came, and the King commands them preſently to be carried to execution,D[illegible: 1 letter]. Hiſt. 240. and would not on any ſuit be diverted, in regard, as he ſaid of his oath; till the Queen, great with childe, fell on her knees before him, and with teares obtained their pardon, and had them given unto her. Neſcit Antipater, ſaid Alexander the great? Knoweth not Antipater, that one teare of my mother Olympias, can eaſily waſh off all his accuſations of her to me?

To put away the miſchief of Haman the Agagite] She doth not ſay to reverſe the bloody decree of the King of Perſia, for this might have irritated that waſpiſh Prince, and made him to have rejected her requeſt as unreaſonable, impoſſible. She therefore uſeth a great deal of commendable prudence, (I wiſdom dwell with prudence, and finde out knowledge of witty inventions, Pro. 8.12.) and picks out her beſt time, that ſhe may ſet her words upon the wheels, as Solomon hath it, Prov. 25.11. and utter right words that may be forcible, Job 6.25. Such another was Abigail, the woman of Tekoah, and the Matron of Abel. And his device that he had deviſed againſt the Jewes] All the blame is laid upon Haman, who was indeed a man of wicked devices, and had taken counſel both crafty and cruel againſt Gods people. Him therefore ſhe ma[illegible: 2 letters]th the only Authour and Actour in this buſineſſe, not once mentioning the King, who yet had ratified the decree, but by his late dealing with Haman, had ſufficiently teſtified his utter diſlike of his own act therein, [non-Latin text not transcribed]. and cried, Had I wiſt!

Verſe 4. Then the King held out the golden Scepter] It appeareth by this, that ſhe once more put her life in her hand; hazarding it for her peoples ſafety, (as Arſinoe interpoſed her own body, betwixt her children and the murtherers ſent to ſlay them) and ſo performing her promiſe made to Mordecai, chap. 4.16. Gods children are all ſuch as will not lie, Eſay 63.8. if they ſwear to their hurt, yet they dare not change, Pſal. 15.4. dare not ſay and unſay, 2 Cor. 1.18, 19 Of many Promiſers it may be ſaid, as Tertullian doth of the Peacock, that they are all in changeable colours: as often changed as moved. Holy Eſther was none ſuch; no more was that bleſſed Martyr of Jeſus Chriſt, Mr. Hawkes, when in the flames remembring his promiſe to certain friends, (to give them a ſigne whether the rage of the paine were tolerable) he reached up his hands burning on a light fire, and clapt them over his head three times together, to the great aſtoniſhment of the beholders, but eſpecially of them who underſtood the matter.Act. & Mon. 1446.

So Esther aroſe and ſtood before the King] Experience had bred confidence. They likewiſe that humble themſelves under the mighty hand of God, ſhall be exalted in due time, 1 Peter 5.6. And as the lower the ebbe, the higher will be the tide; ſo the lower we deſcend in humiliation, the higher ſhall we aſcend in exaltation

Verſe 5. And ſaid, If it pleaſe the King] See chap. 5.8. Thus when we pray to God, we muſt take unto us words, and ſpeak in a low language, as broken men, The poor ſpeaketh ſupplications, Prov. 19.23.

And the thing ſeem right before the King] She taketh not upon her to preſcribe, but is willing to ſubſcribe to the Kings good pleaſure; let us do ſo to the only wiſe God, John 2.3. The mother of Chriſt doth not over-earneſtly in words preſſe him to do that ſhe deſired, but only layes open the caſe, They have no wine, referring all to his diſcretion; ſo ought we in our prayers for temporal things. Socrates taught his ſcholars, to ask no more of God but this, that he would do them good: but how, and how much, they ſhould leave that to him, as beſt underſtanding what is beſt and fitteſt for us. Thoſe in the Goſpel that would needs be at a certainty, and bargain with the Maſter of the vineyard for a penny a day, when they had their penny, they went grumbling away that it was but a penny, Mat. 20.11.

And I be pleaſing in his eyes] If my beauty pleaſe him, which is the beſt letter of recommendation to a Prince, as the Queen-mother of France was wont to ſay.

Let is be written to reverſe the letter] She did not requeſt to rule the whole Empire for three days, as Semiramis once did; nor to ſet Perſepolis on fire, as Alexander the great did, at the motion of his Concubine; but that the King her husband would revoke and reſcind the letters of Hamans device, that he would by new letters correct and over-rule (as the Vulgar Latine hath it) thoſe former deviſed by Haman, that he would antiquate and aboliſh the plots and projects of that wicked man. And albeit this requeſt of hers might ſeem to ſome, uncivil and over-bold; yet in a caſe of ſuch great conſequence, wherein the glory of God, the preſervation of his people, and the honour of the King were ſo much concerned, ſhe doubteth not to preſent and proſecute it. Hincigitur ſatis eſt conſpicua Eſterae ſancta audacia, Act. & Mon. fol. 1037. ſaith an Interpreter: ſuch as was alſo that of Cranmer in the Parliament houſe, when the ſix Articles were in Agitation; and that of George Marqueſſe of Brandenburg, who profeſſed at the Imperial Diet at Ausborough, Malle ſe flexis ibi coram Caeſare genibus, ſpiculatori cervicem foriendam ſtatim praebere, Sculter. Anual. that he had rather loſe his head preſently there in the Preſence of the Emperour, then ſo yield his aſſent to the Popiſh Interim.

Verſe 3. For how can I endure to ſee the evil, &c.] She had her life already given her at her petition, but unleſſe ſhe might have her people at her requeſt, who were ſold as well as her ſelf, to be deſtroyed, to be ſlain, and to periſh, chapt. 7.3, 4. her life would be unto her a joyleſſe, that is, a lifeleſſe life, Mortis enim habet vices quae trahitur vita gemitibus. It is rather a death then a life that is ſpent in heavineſſe and horrour. And this would be Eſthers caſe if her people ſhould be maſſacred, as was deſigned and decreed: Such was her holy ſympathy and endeared affection to her Countrey-men and fellow-Citizens of heaven, that ſhe could not live to behold ſuch a ſad and bloody ſpectacle: Abſit ut exciſâ poſſim ſuper vivere Troiâ ſaid Anchiſes, to his ſon Aeneas, that would have ſaved him life in that common deſtruction of his countrey, Far be it from me to out-live Troy. Curtius telleth us, that Alexander the great, when he was extreme thirſty, and had water offered him, he would not receive it,Curt. 17. but put it by with this brave ſpeech, Nec ſolus bibere ſuſtineo, nec tam exiguum dividere omnibus poſſum, There is not enough for all my ſouldiers to ſhare with me, and to drink it alone I cannot finde in my heart, I will never do it. Compare herewith this ſpeech of Eſther, and you ſhall finde it far the better, as being full of thoſe precious graces; (whereunto Alexander was a perfect ſtranger) humility, prudence, faith, zeal toward God, and ardent love toward his people. Oh how great is the number of thoſe now adayes, (ſaith Lavater here) qui ne micam Spiritus Eſtherae habent, who have not the leaſt parcel of Eſthers ſpirit, but are all for themſelves, and for their own intereſts!

Or how can I endure to ſee!] Heb quomodo potero & videbo? How can I? and ſhall I ſee? how ſhould I do otherwiſe then ſink at the ſight, (as ſhe did in the Romane hiſtory, when her ſonne was butchered: and as the Virgin Mary felt a ſword at her heart, when ſhe beheld Chriſt crucified, Luke 2.35.) Melancthon ſaid, that good Oecolampadius died of grief for the Churches calamities. Nehemiah was heart-ſick for the breaches of Joſeph, chap. 2.3. with Amos 6.6. Moſes wiſhed himſelf expunged, and Paul accurſed, rather then it ſhould go ill with Gods people.

Verſe 7. Then the King Ahaſhuerus ſaid unto Eſther, &c.] Here Hamans letters of Mart are reverſed by Ahaſhuerus, whoſe anſwer to Eſther is full of gentleneſſe and ſweetneſſe: but yet ſuch as diſcovereth a minde perplexed, and caſt into ſtraits, as Princes eft-ſoones are by the ſubtilties and malice of wicked counſellours, Dan. 6.15. ſo that they cannot do as they would, unleſſe they will bring all into a combuſtion; though uſually where the word of a King is, there is power, Eccleſ. 8.4. and the old Lord Treaſurer Burleigh, was wont to ſay, that he knew not what an Act of Parliament could not do in England: and King James in his ſpeech in the Starre-chamber, Anno 1616. ſaid as much.

Behold I have given Eſther the houſe of Haman] i. e. I have done ſomewhat toward the performance of my Promiſe made to Eſther, chap. 7.2. and more I am willing to do, only I muſt obſerve good order, and do things with diſcretion. Behold, I give you, poteſtatem plenariam & omnimodam, all the power I have, that therewith you may help your ſelves, only my former decree I cannot reverſe, but I ſhall ſtirre up great garboiles in the Kingdome. Joſephus indeed telleth us, that Ahaſhuerus did retract the Edict procured by Haman; and further, gave power to the Jewes, that if any withſtood the Kings will herein, they ſhould kill them, &c. But we are not bound to believe him in all things; as neither Herodotus, Livy, nor any of the Hiſtorians, (the Sacred always excepted) for Vopiſcus, In vita Aure [illegible: 2 letters]iani. who was one of them, confeſſeth, nominem hiſtoricorum non aliquid eſſe mentitum, that there is none of them that hath not taken liberty to lie more or leſſe: and it is manifeſt, that Joſephus his manner is, to recite what he thinks likely to have been done, and what is fit to be written of ſuch a buſineſſe. Baronius annales facit non ſcribit ſaith one: think the ſame of Joſephus, he rather maketh an hiſtory ſometimes, then writeth it. And therefore that is but a ſorry excuſe, that the Papiſts make for their ſacrilegious forbidding the people to reade the Scriptures, when they refer them to Joſephus, as having the Hiſtory of the Bible more largely and plainly deſcribed.Joh. Barclai. M. Paraeneſi.

Becauſe he laid his hands upon the Jewes] He did it becauſe he deſigned it. Like as Balak alſo aroſe and fought with Iſrael, Joſh. 24.9. and yet the ſtory ſaith nothing ſo. But that is in Scripture ſaid to be done, that is intended or attempted. And this the Heathen alſo ſaw by the dimme light of nature. Hence that of Seneca, Fecit quiſque quantum voluit. And another ſaith. Quae quia non licuit, non facit, illa facit. Polybius attributeth the death of Antiochus to his ſacriledge, only in his purpoſe and will. This Joſephus thinks could not be. ſcil. that a man having a purpoſe only to ſinne, ſhould be puniſhed by God for it. Hence he derideth Polybius for the forecited cenſure: but he had no cauſe ſo to do, for the Heathens herein exceeded the Phariſees, who hel[illegible: 1 letter] thought free and Joſephus was ſowred with their leaven.

Verſe 8 Write ye alſo for the Jews] Here was one Syngram or authoritative writing, croſſing another. What could the people think of this, but that crownes have their cares, and it were a wonder if great perſons, in the multitude of their diſtractions, ſhould not let fall ſome incongruities. We muſt not think, ſaith Lavater here, if Princes or States command things different one from another, that it proceedeth from lightneſſe of minde; but that they make Lawes, and ſet forth Edicts according to the ſtate and neceſſity of the times, and as the publick good requireth. In the beginning of Queen Elizabeths reign here, (when mens mindes differed concerning Religion, and Reformation could not ſafely be wrought at once) it was by one and the ſame Proclamation commanded, that no man ſhould ſpeak unreverently of the Sacrament of the Altar,Camd. Eliz. p. 9. Ib. 17 & 20 and both kindes were permitted in the adminiſtration. Religion was changed without commotion by degrees: after that the Romiſh ſuperſtition had ſtood a whole moneth and more, after the death of Queen Mary, as afore. The ſacrifice of the Maſſe was not aboliſhed till half a yeare after: nor images caſt out of Churches, till two moneths after that. Here then let St. James his counſel take place. Be ſwift to hear, ſlow to ſpeak; to ſpeak evil of Governours, when they anſwer not our expectations, but ſeem to command contradictories. There are certain Arcana imperii, ſecrets of State that moſt men underſtand not: and muſt therefore dedicate them to victory, as the Romanes did that lake, the depth whereof they could not fathom nor finde out. Beſides, we muſt know that there will be faults ſo long as there be men, and faults will ſlip betwixt the beſt mens fingers; as Biſhop Jewel was wont to ſay. And as we endure with patience a barren yeare if it happen, and unſeaſonable weather; ſo muſt we tolerate the imperfections of Rulers, and quietly expect either reformation or alteration.

As it liketh you] Having been ſo lately deceived in Haman, and by him miſcarried to the ratifying of that bloody Edict, he will no more truſt his own judgement, but referres the managing of the Jewes deliverance. (which now he greatly deſired) to their prudence, diſcretion and faithfulneſſe. Few Kings would have yielded to have retracted, leſt they ſhould thereby ſeem light and inconſtant: and confeſſe themſelves to have been in an errour. Hence, right or wrong, their laws muſt ſtand: and if any demand a reaſon. Sic vol[illegible: 1 letter], ſic jubeo, muſt ſtop his mouth: And Quod ego volo pro Canone ſit. Let my will be your reaſon and rule, as Conſtantius ſaid to the Orthodox Biſhops, refuſing to communicate with the Arrians. But God who tameth the fierceſt creatures, had for his poor peoples ſake brought Ahaſhuerus to a better bent; ſo that rather then contract the ſtaine and ſting of ſuch barbarous cruelty, he will run the hazard of being accounted inconſtant: and not care though a Retraxit be entred againſt him; as is uſually againſt the Plaintiffe, when he cometh into the Court where his plea is, and ſaith he will not proceed.

In the Kings name, ant ſeale it with the Kings ring] He was well perſwaded of their fidelity, piety and prudence. Otherwiſe it had been too great weakneſſe in this Prince, (who had been ſo lately abuſed by Haman) to have truſted his whole power in the hands of ſtrangers. But natural conſcience cannot but ſtoop to the image of God, whereſoever it meeteth therewith, and have high thoughts of ſuch, as Pharaoh had of Joſeph. Nebuchadnezzar. of thoſe three Worthies, Darius of Daniel, &c. Surely, when men ſee in the Saints that which is above ordinary, or beyond their expectation, they are afraid of the Name of God which is called upon by them, Deut. 28.10. and will entruſt them more then any other whatſoever. It is a Probleme in Ariſtotle, why man is credited more then other creatures? The anſwer is, [non-Latin text not transcribed] becauſe he alone reverenceth God, therefore you may truſt him; [illegible: 1 letter] honeſty floweth from piety.

For the writing which is written in the Kings name, &c.] Therefore you muſt not take it amiſſe, that I reverſe not Hamans letters; for I alſo am under a Law, (whatever my Predeceſſour Cambyſes held to the contrary,) neither need you doubt but that what you write in my name, and ſigne with my ſeal will be authentick, and paſſe for a current countermand, feare it not.

Verſe 9.Scu'tet. Then were the Kings Scribes called] This verſe is noted to be the longeſt in all the Bible. It was Robert Stevens the Printer (I trow) that firſt diſtinguiſhed the chapters by verſes: and this he hath done not ſo well in ſome places, as were to be wiſhed. Theſe Scribes were as ready at Mordecai's call, as before they had been at Hamans; chap. 3.12. neither cared they much what they wrote, ſo that they might be ſure it was the Kings pleaſure they ſhould do it. As for their Religion, it may ſeem to be the ſame with that of Gallio the Pro-conſul,Act 18.17. a meer irreligion, their Motto, Mihi placet quicquid Regiplacet. Whatſoever pleaſeth the King ſhall pleaſe me, and if their hearts could be ripped up, there would be found written therein, The god of this preſent world.

At that time] So ſoon as the word was out of the Kings mouth, delay might have bred danger. Habent aulae ſuum citò, citò, Courtiers are quick of diſpatch, as they carefully obſerve their molliſſima fandi tempora, ſo when once they have got a grant, they loſe no time, they know that opportunities are headlong, and once loſt irrecoverable. Hannibal, Plutarch. when he could have taken Rome would not; when he would, could not. Vincere ſcis Hannibal victoriâ uti neſcis, ſaid one to him. Mordecai made uſe of the preſent, the nick of time. Eſther could tell him by experience, that a well choſen ſeaſon is the greateſt advantage of an action, which as it is ſeldome found in haſte, ſo it is too often loſt in delay. It is not for Mordecai to drive off any longer, the whole Church was in heavineſſe, and needed comfort; and ſome might be ſlain, ere notice came to the contrary.

—Ad opem brevis hora ferenda eſt.Orid-Metam. l. 4.

In the third moneth] Two moneths and more the poor Jewes lay under the ſentence of death, in a forelorn condition; God loves to help ſuch as are forſaken of their hopes, to help at a dead lift, to comfort the abject, 2 Cor. 7.6. Though Jacob be a worm, yet God will not cruſh him, but cheriſh him. And I will reſtore health unto thee, and I will heal thee of thy wounds, ſaith the Lord; becauſe they called thee an out-caſt, ſaying, This is Zion whom no man ſeeketh after, Jer. 30.17. The ſeaſonableneſſe of Gods mercies doth much commend them. Theſe poor wretches cried, and the Lord heard them, and ſaved them out of all their troubles, Pſal. 34.6.

This is the moneth Sivan] That is, May, when all things are in their prime and pride, and the earth checkred and entrailed with variety of flowers, and God is ſeen to be Magnus in minimis, great in the ſmalleſt creatures. Then did the Sun of righteouſneſſe ariſe to theſe afflicted exiles, with healing in his wings, Mal. 4.2. Like as the Sunbeams did to the dry and cold earth, calling out the herbes and flowers, and healing thoſe deformities that Winter had brought upon it.

On the three and twentieth day thereof] The preciſe time is thus noted, not only to ſet forth the certainty and truth of the hiſtory, but alſo to let us ſee what was the preſent ſtate of the Church, and what is Gods uſual diſpenſation and dealing with his people. For two moneths and more they were in a very low, and as it might ſeem a loſt condition. Now they have eight moneths ſpace of breathing and preparing themſelves to their juſt and lawful defence: yet are they not without divers difficulties and diſcouragements, until God had given them a full and final victory over their enemies. The Saints proſperity here, like checker-work, is inter-woven with feares and croſſes. They muſt not look for a perpetual ſerenity till they come to heaven. I ſhall die in my neſt, ſaid Job, I ſhall never be moved, ſaid David. How apt are the holieſt to be proud and ſecure, to ſettle upon their lees, unleſſe God poure them from veſſel to veſſel? This the wiſe God well knoweth, and therefore exerciſeth them with interchanges. See the circle that he goeth in with his Davids, Pſal. 30.5. to 10. and reckon upon this, that if our ſorrows be long, they are light, if ſharper the ſhorter: as thunder the more violent, the leſſe permanent.

Flebile principium melior fortuna ſequetur.

And it was written according to all that Mordecai commanded] Had he not been a man of ſingular parts, he had not been fit for ſuch a ſervice. It could not otherwiſe be, but that many eyes were upon him, and ſome evil eyes, that would more curiouſly pry into his proceedings, then Laban once did into Jacobs ſtuffe. It behooved him therefore to look to his behaviour, and to weigh well his words in dictating ſuch a tickliſh edict as this to the Kings Secretaries. But God who had called him to this high emploiment, did likewiſe gift him for it. He was with his mouth, (as once with Moſes, Exod. 4.11.) and taught him what he ſhould ſay. There is no mouth into which God cannot put fit words: and how oft doth he chuſe the weak and unwiſe, to confound the learned and mighty, as he did Balaams Aſſe, to convince his Maſter?

Ʋnto the Jewes] To them firſt, becauſe they were in their deepeſt dumps, and ſtood in need of comfort; Go tell my diſciples and Peter; let him know with the firſt that I am riſen, for he is in greateſt heavineſſe.

And to the Lieutenants, and the Deputies, &c.] That they might know that the Kings minde was altered, and that the Jewes were now to be favoured and furthered in their juſt and neceſſary defence. The equity of this Edict, ſo oppoſite to the former, they were not to diſpute but to diſpatch. To argue or debate the buſineſſe were preſumption, proud curioſity to ſearch the reaſon thereof, to detrect or diſobey, high offence, equal to rebellion.

Ʋnto every Province, according to the writing thereof] In their ſeveral characters, and manner of writing. The China and Japan writing is from the right hand to the left, but with the lines down the leafe, not croſſing, &c.

And unto every people after their language] The whole earth was once of one language, lip, and ſpeech, Gen. 11.1. This was the Hebrew-tongue, called the Jewes language here, and more plainly, Eſa. 36.11. (though ſome fond men have given the ſeniority to other languages, many ages younger then the Hebrew) ever ſince the building of Babel languages were confounded, and thereby a great labour laid upon the ſonnes of men. The Hebrew Doctours ſay, that thenceforth for one tongue there were ſeventy two languages. Others think there were as many tongues as ſeveral kindreds and families; and theſe have multiplied alſo ſince that time exceedingly. It was Mordecai's care here, that all Nations under the Perſian Dominion, might have the Kings Edict in their ſeveral dialects, that ſo none might plead ignorance. It ſhould be the Magiſtrates care that their people have the Law of God, the holy Scriptures, in a known language, ſith the ignorance thereof is deſtructive to the ſoule. This the Pope denieth to thoſe miſled and muzled ſoules, that are faſt locked up in his dark dungeon; and giveth this bald reaſon, Ne ſacra verba vileſcerent, leſt thoſe holy words ſhould be undervalued, and become too cheap. This is good Turciſme: the Mahometans reade their Alcoran, (which is their Bible) in the Arabick (which is their learned) tongue, leſt, if tranſlated it ſhould be prophaned by the vulgar.

Verſe 10. And he wrote in the King Ahaſhuerus name] For he knew that where the word of a King is, there is power, and who may ſay unto him, What doeſt thou? Eccl. 8.4. See Dan. 5,19. Mordecai, as he was careful not to abuſe his authority, ſo he ſpareth not to improve it to the utmoſt for the Churches good. We may alſo lawfully and comfortably improve the benefits and priviledges granted us by Princes and other Benefactors: Conſtantines donation and Peters patrimony is much boaſted of by that Antichriſt of Rome. A meer fiction, as divers learned men of their own ſide have proved.Cuſanus, Ficinus. Volates O[illegible: 1 letter]ho Friſing. But if it were never ſo true, what power and Constantine to give away and alienate ſuch a conſiderable part of the Empire? (Might he not well have been therefore called Pupillus, (as he was in ſcorn by ſome Heathen Hiſtorians for his bounty to poor Chriſtians?) or with what conſcience could the Biſhop of Rome have accepted of ſuch a gift,Lavat in loc. and left it to his Succeſſours. But it was neither ſo, nor ſo. Not Conſtantine but Pepin enlarged the Popes territories: as not Peter but Ph[illegible: 1 letter]cas, is the right craggy rock upon which is founded the Popes Supremacy.

And ſealed it with the Kings ring] See chap. 3.12. and obſerve what a ſtrange turne of things here was all on the ſudden. Merlin from this clauſe gathereth, that the King peruſed and approved whatſoever the Scribes wrote by the appointment of Mordecai, he ſaw it, and ſigned it.

And ſent letters by Poſts] Chap. 3.23. That was a witty ſpeech of him, who ſaid of Sectaries, that pretend much to Scripture; they were like Poſts, that bring truth in their letters, and lies in their mouthes. And of another, that they do angariare, make Poſts of the holy Scriptures;Equitantes in equis angariis Tremel. compelling them to go two miles, which of themſelves would go but one.

And riders on mules] Which are counted ſwifter then horſes, and yet an horſe is ſo ſwift a creature, [non-Latin text not transcribed]. that the Argives conſecrated a horſe to the Sun, as the ſwifteſt beaſt to the ſwifteſt Planet.

Camels] Theſe were large ſtrong beaſts, that could endure long and hard travel. It is ſaid of them, that they do drink, in praeſens & in poſterum, and can hold out travelling three dayes together without meat.

And young Dromedaries] Theſe were alſo ſwift beaſts, Jer. 2.23. and therefore it is by Antiphraſis, that amongſt us a ſlow perſon is called a Dromedary, Ʋt lucus à non lucendo bellum, quaſi minimè bellum.

Verſe 11. Wherein the King granted the Jewes] The ſlaughter therefore that they made of their enemies was not unlawful: Becauſe, 1. They were armed with authority. 2. In their own neceſſary defence.

To gather themſelves together] With till now they might not do, leſt it ſhould ſeem a riot or rebellion. Conquerours uſe to diſarme and diſperſe thoſe whom they have vanquiſhed, ut ſit Ʋna ſalus victis, nullam ſpirare ſallutem. that they may not make head and ſhake off the yoke.

And to ſtand for their life] Life is a precious mercy, ſuch as all creatures make much of, from the higheſt Angel, to the loweſt worme. See the ſweetneſſe of it, 1 Kings 20.32. Jer. 39.18. and 45.5. Eccl. 9.4. Job 2.4. Quis vitam non vult? ſaith Auſtin. Joſeph is yet alive, ſaith Jacob, Gen. 45.26. This was more joy to him then all his honour. A man is bound to ſacrifice all he hath to the ſervice of his life, and to die in the defence of it; to kill another rather then to be killed by another. If it be the defence of a mans own life which the King himſelf attempteth, violently and injuriouſly to take away,Suar. l. 6. c. 4. ſect. 4. Sebaſt, Huiſſius. in ſuch a caſe ordinarily it ſhall be lawful for a ſubject to defend himſelf, although the death of the Prince follow thereupon, ſaith Suarez. In the defence of himſelf and his friends, it may be lawful for a private perſon to lay hands upon his lawful Prince, that ſetteth upon him without cauſe, ſaith another Caſuiſt. Only ſuch an act as this muſt not proceed out of hatred or deſire of revenge, but out of right ſelf-love, and pure neceſſity; adhibitâ magna inculpatae tutelae moderatione, as the Lawyers call it, uſing great moderation of harmleſſe defence.

To deſtroy, and to ſlay, and to cauſe to periſh] Merdecai maketh uſe of the ſelf-ſame termes that Haman had done, chap. 3.13. that all men might know, that his commiſſion was altogether as large as the others, and that they would, vim vi repellere; ſtand upon their guard, ſlay all ſuch as ſhould ſeek their lives, and fight ſtoutly, pro aris & foris. This,Cic. pro milone ſaith Tully, is Lex non ſcripta ſed nata; ad quam non docti, ſed facti; non inſtituti, ſed imbuti ſumus, &c. that which uncorrupted nature teacheth every man.

Both little ones and women] this ſeemeth ſpoken in terrorem, that the enemy might forbear to meddle; if not for their own ſakes. Yet for their wives and children, whom many hold more deare to themſelves then their own lives. But the Text may be better read thus. To deſtroy, to ſlay, and to cauſe to periſh all the power of the people and Province that would aſſault them, their little ones and women.

And to take the ſpoile of them for a prey] This alſo would work much with thoſe that had eſtates to loſe, For money is the Monarch of this preſent world; and many had as live part with their blood as their good.

Verſe 12. Ʋpon one day in all the Provinces, &c.] That once fatal day, but henceforth (the brunt once paſt) feſtival. That long-looked-for day, wherein the enemy hoped to revel in the Churches ruines, to frame Comedies out of her Tragedies; to waſh their feet in her blood, yea, to ride their horſes up to the Saddle-skirts therein, as Farneſius the Popes Champion threatened to do in Germany; and Minerius in France, and the Papiſts here in England, at the death of Queen Elizabeth, and again upon the good ſucceſs of the Powder-plot, that great crack and black day, as they called it. For the ſpeeding and furthering whereof, they had a devilliſh ditty, conſiſting of a ſeven-fold Pſalmody, which ſecretly they paſſed from hand to hand with tunes ſet to be ſung for the cheating up of their wicked hearts with an expectation (as they called it) of their day of Jubilee. This is one paſſage therein,Spec. bell. ſacr. 20[illegible: 1 letter]. Confirme your hearts with hope, for the day of your Redemption is not far off. The year of viſitation draweth to an end, and Jubilation is at hand, &c. The Pſalter is hard to be had, for they are taken up by the Papiſts, as other books be that diſcover their ſhame. But do what they can, ſhame ſhall be the promotion of fooles, (as it was of Haman) but the wiſe (as Mordecai) ſhall inherit glory, Prov. 3.35.

Verſe 13. The Copy of the writing] Tranſcripts of the Original were every where publiſhed and proclaimed, as the contrary Edict had been before, chap. 3.14. This muſt needs amuſe and amaze the people, but who durſt ſay to their Monarch, What doeſt thou? Is it ſafe to take a Lion by the beard, or a Beare by the tooth?

That the Jewes ſhould be ready againſt that day] God ſometimes taketh notice, (in his vindictive juſtice,) as of the offending member, Judg. 1.6, 7. Luke 16.24. ſo of the place where, 1 Kings 21.19. (Henry the third of France was ſtabbed to death in that very chamber, where he had contrived the Maſſacre of Paris,) and of the time when miſchief ſhould have been acted to prevent and puniſh it, as Exod. 15.9, 10. Ladiſlaus King of Bohemia and Hungary, having conſpired with other Popiſh Princes, to root out the true Chriſtians in Bohemia, on ſuch a day, on his marriage-day, was immediately before in the midſt of his great preparations, viſited with a peſtilent ſore in his groine, whereof within thirty ſix houres he died. Henry the ſecond King of France, M. Clarks Examples. the ſelf-ſame day that he had purpoſed to perſecute the Church, and burne certain of his guard whom he had in priſon for religion, (at whoſe execution he had promiſed to have been himſelf in perſon) in the midſt of his triumph, at a Tourney, was wounded ſo ſore in the head with a ſpeare, by one of his own ſubjects, that ere long he died.Act & Mon. 1784. The Duke of Guiſe threatened to deſtroy utterly the Town of Orleans, but was himſelf ſlain that very evening. The Conſtable of France made a vow, that ſo ſoon as he had taken St. Quintons, he would ſet upon Geneva: but ſped as ill as Julian the Apoſtate did,Ib. 19.14. when going againſt the Perſians, he ſwore that upon his return he would offer the blood of Chriſtians. But the Galilaean (as he called Chriſt in ſcorne) took an order with him ere that day came; the Carpenters ſonne had made ready his coffin, as was foretold him by a Chriſtian, in anſwer to that bitter jeare.

To avenge themſelves on their enemies] This was no private revenge, but licenſed by the chief Magiſtrates, entruſted by God with the adminiſtration of his Kingdome upon earth, by the exerciſe of vindictive and remunerative juſtice, Rom. 13.4. And here, Bonis nocet qui malis parcit. He wrongeth the good, that puniſheth not the bad. True it is, that private revenge is utterly unlawful, unleſſe it be in a mans own neceſſary defence, where the caſe is ſo ſudden, that a man cannot call in the help of the Magiſtrate, but muſt either kill or be killed. Otherwiſe that of Lactantius holdeth true, Non minus mali eſt injuriam referre quàm inferre. And that of Seneca, immane verbum est ultio, Revenge is a cruel word, Manhood ſome call it, but it is rather doghood. The manlier any man is, the milder and more merciful, as David, 2 Sam. 1.12. and Julius Caeſar, who when he had Pompey's head preſented to him, wept and ſaid, Non mihi placet, vindicta ſed victoria, I ſeek not revenge but victory. The Jewes here ſought not revenge, but ſafety. If they had been ſold for bondmen, they had borne it in ſilence and ſufferance, the language of the Lamb, dumb before the Shearer, chap. 7.4.

Verſe 14. So the Poſts that rode upon mules and camels went out] Thus God provided that his poor afflicted ſhould be ſpeedily comforted, and aſſured that their prayers were accepted; when this good newes came flyng towards them, as on the wings of the wind, over the mountaines of Bether, all lets and impediments. Thy words were heard, and I am come for thy words, ſaith the Angel to Daniel, chap. 10.12. yea, as theſe Poſts were haſtened and preſſed on by the Kings commandment; ſo was the Angel Gabriel cauſed to flie ſwiftly, chap. 9.21. or as the Hebrew hath it, with wearineſſe of flight, to bring the Prophet an anſwer to his prayers. Who would not then pray to ſuch a God, as maketh his Angels Spirits, his Miniſters a flame of fire to convey ſeaſonable relief to his poor Suppliants?

Being haſtened] Heb. Frighted and headlonged, by a ſolicitous celerity, haſting and hurrying for life, as we ſay; being driven on to a diſpatch with utmoſt expedition, they threw themſelves onward their way, as the ſecond word here uſed, importeth.

And the decree was given at Shuſhan the Palace] So had the former decree againſt the Jewes been, chap. 3.15. the Poſt alſo haſtened as now. There is no doubt but many diſaffected perſons would jeare at this laſt decree, as extorteth from the King by the Queens importunity; and would perſwade themſelves and others, that the King was of the ſame minde as before, to have the Jewes rooted out, only to give his wife content he had ſet forth this counter-edict, which they would not take notice of. Thus thoſe that are ripe for ruine harden their own hearts, and haſten their own deſtruction.

Verſe 15. And Mordecai went out from the Preſence of the King] Whether he went, is not ſet down. It is probable, he either went to Hamans houſe, the overſight whereof was committed to him by Eſther; or that he went to ſome other parts of the City, upon the publick emploiment, whereof now he had his hands full: and therefore all his faculties were in motion, and every motion ſeemed a well-guided action, as one ſaith well of Queen Elizabeth, when ſhe firſt came to the Crown.

In royal apparel] Suitable to his new condition. This he might lawfully do, no doubt, as did Joſeph, Daniel, Solomon. Generally thoſe that are in Kings houſes are clothed in ſofts, and go gorgeouſly. There is indeed a blame-worthy exceſſe herein, Zeph. 1.8. Iſa. Athenaeus. 3.18. Alciſthenes his coſtly cloak, prized at one hundred and twenty talents. Demetrius King of Macedony his robe of State, which none of his Succeſſours would weare, propter invidioſam impendii magnificentiam; Her[illegible: 1 letter]ds cloth of ſilver, which by refraction of the Sun-beams upon it, gave ſuch a ſplendour, that the fooliſh people for that and for his ſpeech, cried him up for a god. Good Mordecai thought never a whit the better of himſelf for his gay clothing: neither did his heart riſe with his habit, as the boat doth with the water that carrieth it. He affecteth not this change, but rather accepteth it: he endureth it rather then deſireth it. Sheeps-ruſſet would pleaſe him every whit as well as cloth of tiſſue, but that the King will have it ſo; and being now the ſecond man in the Kingdome, he muſt go accordingly, leſt he ſhould be ſleighted, as Ageſilaus King of Sparta was by the Perſians for his over-plain habit. Veſtis virum facit, a man is eſteemed as he is arrayed: cultúſque conceſſus atque magnificus, comely and coſtly attire addeth authority, as Quintilian long ſince obſerved.

And with a great crown of gold,] We reade not that Haman had any ſuch. It may be the King had beſtowed it upon Mordecai as a ſpecial favour, for having ſaved his life, chap. 2. Sure it is, that he gave it him for a better cauſe, then Alexander the Great did his crown of one hundred and eighty pounds, provided by him at a great Supper, and promiſed to him that ſhould drink moſt. Mordecai had his temporal Crown upon far better termes, and yet looked for a more maſſie one in heaven, 2 Cor. 4.17. even ſuch a weight of glory, as that if the body were not by the Power of God upheld, it were impoſſible it ſhould beare it.

And with a garment of fine linnen] Or of ſilk, which was anciently ſold for its weight in gold,Plin. l. 19. c. 13. [non-Latin text not transcribed]. Verb. frequentativum. as Pliny teſtifieth. This rich glutton is taxed for the too frequent uſe of it, Luke 16.19. It was his every dayes weare, as the Greek word importeth.

And purple.] This was alſo much worn by great ones of old. Dives was daily clothed with it, and was ſo far from cloaking his pride, that he proclaimed it in his cloak. This purple colour was made, ſaith Lavater here, of the juice or blood of a certain ſhell-fiſh. Now, they ſay there is no right purple. Perhaps, when the foure Monarchies ceaſed, purple ceaſed with them.

And the City of Suſan rejoyced and was glad] Time was when they were in perplexity, chap. 3.5. now in jollity. Then ſaid they among the Heathen, the Lord hath done great things for them: The joyful Jews there by way of Antiphony anſwer, The Lord hath indeed done great things for us, whereof we are glad, Pſal. 126.2, 3. Tremelius, Lucebat. after Aben-Ezra, rendreth it. And the City of Shuſhan ſhone: the Lilly was now moſt lovely and lightſom. The word ſignifieth properly hi[illegible: 2 letters]ivit, neighed as an horſe: which he doeth not but when he is well-pleaſed. The whole City was well a paid, but the poor Jewes were over-joyed; ſo that their mouth was filled with laughter, and their tongue with ſinging: This is the import of the Metaphor here uſed.

Verſe 16. The Jews had light and gladneſſe] Truly the light is ſweat, and a pleaſant thing it is for the eyes to behold the Sun, Eccl. 11.7. Such as have been long ſhut up in a dark dungeon; as Joſeph will ſurely ſay ſo. Theſe Jews had for two months & more layn buried alive, as it were in heavineſſe and horrour, they walked in the very vale of the ſhadow of death, the darkeſt ſide of death, death in its moſt hideous and horrid repreſentations, ſtared them in the face. Luctus ubique pavor, & plurima mortis imago.Virg. Their Motto at the beſt was that of the City of Geneva out of Job, Poſt tenebras ſpero lucem, after darkneſſe we have ſome faint hopes of life.Job 17. But now it was otherwiſe with them. Light was riſen to theſe righteous, and joy to theſe upright in heart. Judaeis fuit lux & laetitia (or as Tremelius rendreth it, illuſtris laetitia, famous gladneſſe) gaudium & gloria; unſpeakable joy and full of glory, as St. Peter phraſeth it, an exuberancy of ſpiritual joy and inward comfort, fitter to be believed, then poſſible to be diſcourſed. For we may not think, that the joy and gladneſſe here mentioned, was no more then that of profane and carnal people, upon the receipt of ſome ſpecial mercy, or ſignal deliverance. They rejoyce (harlot-like) in the gift, but not in the Giver; they gnabble upon the ſhell, but taſte not of the kernel. The joy that theſe Jewes had, was the fruit of faſting and prayer, according to that of our Saviour. Ask, that your joy may be full. Pray that ye may joy. The fountain of it was the light of Gods loving countenance: it was [non-Latin text not transcribed], (as Joſephus hath it here) a ſalvifical light. The matter of it was the happy change of their late lamentable condition: and this as a pledge of that light of life eternal. See Pſal. 23.5, 6. the end of it was a teſtification of their hearty thankfulneſſe to God, for his unconceivable loving kindneſſe, a breaking forth into thoſe or the like words of the Pſalmiſt; Bleſſed be the Lord, who daily loadeth us with benefits: even the God of our ſalvation. Selah. He that is our God is the God of ſalvation; and unto God the Lord belong the iſſues from death, Pſalme 68.19, 20.

And gladneſſe] Habitual joy, ſolid and ſubſtantial. Crede mihi, res ſevera eſt, gandium verum. Beleeve me, ſaith Seneca, true joy is a ſevere and ſolid buſineſſe, that few men are acquainted with; It is indeed the juſt mans jewel, ſuch as the ſtranger may not meddle with, Prov. 14.13. he is flatly forbidden it, Hoſ. 9.1. The wicked mans joy is of another alloy, then that of the righteous. The light of a candle is fed with ſtinking tallow, but the light of the Sun hath influence from heaven to feed it; and therefore is not ſo ſoon blown out. Like as together with Manna there fell a dew, ſo together with temporal mercies and deliverances, there is a ſecret influence of God to a ſpiritual heart, as there was to theſe good Jewes; and thence their ſo well rooted gladneſſe: It was ſuch as did not only wet the mouth, but warm the heart; ſmooth the brow, but fill the breaſt; it was more inward, as the windowes of Solomons Temple were wider within then without. Whereas on the contrary, the wickeds joy is but in the face only, and not in the heart, 2 Cor. 5.12. it is but the hypocriſie of mirth, like a little counterfeit complexion. It is but a cold armful, [non-Latin text not transcribed]. as Lycophron ſaid of an ill wife; or as L[illegible: 1 letter]m[illegible: 1 letter]ch's ſecond wives name, was Zillah, that is, the ſhadow of a wife, ſo is this, the ſhadow of gladneſſe, the ſubſtance is wanting.

And h[illegible: 1 letter]nour] Heb. weight, account, eſteem. The poor Jewes formerly ſlighted, were now highly honoured: chari & rari, as Eſa. 43.4. bright and glorious as the word ſignifieth, Job 31.26. precious and ponderous, ſo that their name was much ſet by, as 1 Sam. 18.30. This was the Lords own work, for it is he that gives credit, and faſhioneth mens opinions: he, beſides wiſdom, gave Solomon honour.

Verſe 17. And in every Province, and in every City] Not at Shuſhan only, where it began, but thoroughout the whole Empire there was a general joy among the Jewes. For albeit the worſt was not yet paſt with them: but the thirteenth of Adar is meant ſtill by Hamans abettours to be a bloody day, (and this the Jewes knew well enough, and therefore prepared for the encounter, ſo that they could not be without their feares and anxieties,) yet the joy of the Lord was their ſtrength, Their hopes and prayers were like thoſe of David, Pſal. 138.8. The Lord will perfect that which concerneth us; thy mercy, O Lord, endureth for ever; forſake not the worke of thine own hands.

The Jewes had joy and gladneſſe] Gaudium in re, gaudium in ſpe; gandium de poſſeſſione, gaudium de promiſſione;Bern. gaudium de praeſenti exhibitione, gaudium de futura expectatione. The Perſians might revel, but the Jewes only rejoyced. See the Note on ver. 16.

A feaſt and a good day] Convivium & hilaria, a compotation and a merry meeting, ſuch as the Saints have here, in their foretaſts of eternal life, thoſe ſweet-meats of the feaſt of a good conſcience, (ſo Mr. Latimer called the aſſurance of heaven) which they have here, before they come to that ful feaſt above. This feaſt and good day here mentioned, was but a preparation unto that in the following chapter, when the warfare was accompliſhed, and all feares removed, and God ſaid, Comfort ye, comfort ye my people, &c.

And many of the people of the Land became Jewes] That is, they were proſelyted, profeſſing the Jewiſh Religion, and ſiding with them: ſome in ſincerity doubtleſſe, and ſome out of ſiniſterity, and for ſelf-reſpects, becauſe they ſaw the King favoured them, the Queen and Mordecai were altogether of them and for them, &c. Mobile ſic ſequitur fortunae lumina vulgus.Ovid. Triſt. l. [illegible: 1 letter]. So that mixed multitude, Exod. 12.38. moved with miracles, removed out of Egypt with the Iſraelites, took hold of the skirts of theſe Jewes, and ſaid, We will go with you, Zech. 8.23. So in Davids dayes, whileſt he dealt prudently and proſpered, ſo that he became the head of the heathen, a people whom he had not known offered him their ſervice, and ſtrangers feinedly ſubmitted themſelves unto him, Pſal. 18.43, 44. The like they did in Solomons dayes, as Joſephus relateth; as alſo, that the people then were very careful how they received ſuch Proſperity-Proſelytes. So, many ſtrangers followed the captives returning out of Babylon, under the conduct of Zorobabel: and many heathens joyned themſelves to the Chriſtian Congregations, under Conſtantine the firſt Chriſtian Emperour. The Hunnes well-beaten by the Chriſtians, concluded that their God was the true God, and received the Goſpel. Thus, whether it be in pretence or in truth, (as Saint Paul hath it) that people come in, God is glorified, and his Church amplified, and the Saints therein do rejoyce, yea, and will rejoyce, Phil. 1.18.

For the feare of the Jews fell upon them] So that either for love or feare they conformed to the Jewiſh way of worſhip, or at leaſt they forbare to attempt againſt them, whom now they looked upon as Heavens darlings. Whether Ahaſhuerus himſelf were drawn by the faith and piety of Eſther and Mordecai, to embrace the true Religion, is not expreſſed. It is hard for Princes drowned in delights, to deny themſelves, and to yield the obedience of faith. The poor receive the Goſpel, Mat. 11.5. the leſſer fiſhes bite ſooneſt: the Lamb and the Dove were offered up in ſacrifice, not the Lion and the Eagle; Not many mighty, not many noble are called, 1 Cor. 1.26. That this King was not converted, we have ground to believe, when as, after this, we read that in his expedition into Greece, he was angry with mountaines, windes, rivers, elements, no otherwiſe then as if they had been men, cauſing the ſea to be beaten with three hundred ſtripes for battering his bridge of boats, and caſting a paire of fetters into it, to make it know to whom it was ſubject. Let him be what he will, God made uſe of him for the good of his people, and ſo over-awed the malignant Perſians, that they had (very many of them) no minde to meddle.