Nehemiah the governor, and of Ezra the priest, the scribe. B. C. 445. Coss. Rom. e A. M. 3559. 27 And at the dedication of the AU. C. 309. wall of Jerusalem they sought the M. Genuicio et Levites out of all their places, to C. Curto bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps. 28 And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi; 29 Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem. 30 And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall. 31 Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung-gate; 32 And after them went Hoshaiah, and half of the princes of Judah, 33 And Azariah, Ezra, and Meshullam, 34 Judah, and Benjamin, and Shemaiah, and Jeremiah. 35 And certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph; 36 And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them. 37 And at the fountain-gate, which was over against them, they went up by the stairs of the city of David, at the going up of the wall, above d Ch. 8. 9.-e Ezra 7. 6, 11.-f Deut. 20. 5. Paa. 30, title.-g 1 Chron. 25. 6. 2 Chr. 5 13. & 7. 6-h See Ver. 39-i Chap. 2. 13. & 3. 13-k Numb. 10. 2, 8.-1 1 Chron. 23. 5.-m Ch. 2. 14. & 3. 15.-n Ch. 3. 15.-0 Ch. 3. 26. & 8. 1, 3, 16-p See Ver. 31. q Ch. 3 11-r Ch. 3. 8-8 2 Kings 14. 13. Ch. 8. 16. Verse 27. At the dedication of the wall] They sent for the Levites from all quarters, that this dedication might be as solemn and majestic as possible; and it is likely that this was done as soon as convenient after the walls were finished. The dedication seems to have consisted in processions of the most eminent persons around the walls; and thanksgivings to God, who had enabled them to bring the work to so happy a conclusion: and no doubt to all this were added a particular consecration of the city to God, and the most earnest invocation that he would take it under his guardian care, and defend it and its inhabitants against all their enemies. the house of David, even unto the water-gate eastward. 38 P And the other company of them that gave thanks went over against them, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto r the broad wall. 39 And from above the gate of Ephraim, and above the old gate, and above the fishgate, and the tower of Hananeel, and the tower of Meah, even unto the sheep-gate: and they stood still in the prison-gate. 40 So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me: 41 And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets; 42 And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer. 43 Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced; so that the joy of Jerusalem was heard even afar off. 44 ¶ And at that time were some appointed over the chambers for the treasures, for the offerings, for the first-fruits, and for the tithes, to gather into them, out of the fields of the cities, the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited. b 45 And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son. d 46 For in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God. t Chap. 3. 6-u Ch. 3. 3.-v Ch. 3. 1.-w Ch. 3. 32-x Jer. 32. 2.-y Heb. made their voice to be heard.-z 2 Chron. 13. 11, 12 Chap. 13. 5, 12, 13-a That is, ap pointed by the law-b Heb. for the joy of Judah. Heb. that stood.-d 1 Chron. 25. & 26-e 1 Chron. 25. 1, &c. 2 Chron. 29. 60. Then Romulus, seizing the plough, which a white heifer, yoked with a snowy bull, drew along, marked out the walls with a furrow. And thus spoke the king-'0 Jupiter, and Father Mars, with Matron Vesta, prosper me in founding this city! And all ye gods approach, whomsoever it is right to invoke! Under your auspices may the work arise; may it endure for countless ages, and be the mistress of the world; and may the East and the West be under its control.' Thus he prayed." The above is a literal version; and the account is not a little curious. Verse 29. From the house of Gilgal, and out of the fields of Geba and Azmaveth] Or, from Beth-Gilgal; a village erected in the place where the Israelites encamped after they had, under the direction of Joshua, passed over Jordan. The ancients consecrated their cities to the gods; and the very walls were considered as sacred. Ovid gives us an account of the ceremonies used in laying the foundations of the walls of the city of Rome, by Romulus. After having consulted together who should give name to the city, and have the direction of the wall by which it was Verse 30. The priests and the Levites purified themnecessary to surround it, they agreed to let the case be selves] This consisted in washings, abstinence from wine, decided by the flight of birds. One brother went to the top and other matters, which, on all other occasions, were of the Mons Palatinus, the other to that of mount Aventine. lawful. And as to the purifying of the gates and the walls, Romulus saw twelve birds, Remus saw but six: the for-nothing was requisite but to remove all filth from the mer, therefore, according to agreement, took the command. The poet thus describes the ceremonies used on the occasion: Apta dies legitur, qua mœnia signet aratro ; Fossa repletur humo, plenaque imponitur ara "A proper day is chosen in which he may mark out the walls with the plough: the festival of Pales was at hand when the work was begun. A ditch is dug down to the solid clay, into which they cast the fruits of the season; and bring earth from the neighbouring ground, with which they fill up the trench; and on it build an altar, by whose flames the newly made earth is cleft asunder. former, and all rubbish that might have been laid against the latter. Verse 31. Then I brought up the princes] Perhaps this verse should be read thus: "Then I caused the princes of Judah to go up on the wall; and appointed two great choirs, [to sing praises;] and two processions, one on the right hand, &c. The following seems to have been the order of the procession:-He divided the priests, the Levites, the magistrates, and the people, into two companies; each company to go round one half of the wall. They began at the dunggale, one party going to the right and the other to the left, till they met at the great space opposite to the temple, where they all offered great sacrifices to God, and rejoiced with exceeding great joy; shouting so that the noise was heard a great way off. Verse 38. The broad wall] What part this was we know not: it might have been a place designed for a public promenade; or a parade for assembling the troops, or guard of the temple. 47 And all Israel, in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified holy things unto the Levites; and the Levites sanctified them unto the children of Aaron. CHAPTER XIII. The law is read, which commands that the Ammonite and Moabite should be separated from the congregation; on which they separate all the mixed multitude, 1-3 Eliashib, the high priest, having not only joined affinity with Sanhallat, but was also allied to Tobiah the Ammonite, and had given him some of the chambers in the court of the house of God, 4, 5 Nehemiah casts out the goods of Tobiah, and parifies the chambers, 6-9. He rectifies several evils; and the people bring the tithes of all things to the treasuries, 10-12. He appoints treasurers, 13, 14. Finds that the sabbaths had been greatly profaned by buying and selling and rectifies this abuse, 15-22 Finds Jews that had married strange wives; against whom he testifies, and expels one of the priests who had married the daughter of Sanballat the Horonite, 23-29. He cleanses them from all strangers, makes a final regulation, and prays for God's mercy to himself, 30, 31. A. U. C. 309. Coss. Rom. M. Genucio et N k book 8 And it grieved me sore; therefore I cast forth all the household stuff of Tobiah out of the chamber. 9 Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat-offering and the frankincense. 10 And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to a his field. 11 Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their d place. On that day they read interink and thenew wine, and the oil, unto the treasuries. 12 Then brought all Judah the tithe of the corn, C. Curtio. people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever; 2 Because they met not the children of Israel with bread and with water, but " hired Balaam | against them, that he should curse them: howbeit our God turned the curse into a blessing. 3 Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude. 4 T And before this, Eliashib the priest having the oversight of the chamber of the house of our God, was allied unto Tobiah: r 13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe; and of the Levites, Pedaiah; and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren. m 14 Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the "offices thereof. 15 In those days saw I in Judah some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, P which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals. 5 And he had prepared for him a great cham-grapes, and figs, and all manner of burdens, ber, where aforetime they laid the meat-offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests. B. C. 434. A. M. 3570. 6 But in all this time was not I at Coss. Rom. 16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. 17 Then I contended with the nobles of JuJulio 2 et tieth year of Artaxerxes king of Baby-dah, and said unto them, What evil thing is L. Virginio 2 lon came I unto the king, and after certain days obtained I leave of the king: W 7 And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God. f Numb. 18. 21, 24.-g That is, set apart.-h Numb. 18. 25-i Deut. 31. 11, 12 2 Kings 23. 2 Chap. 8. 3,8 & 9.3. Isai 31. 16-k Heb. there was read.--1 Heb. ears.m Deut. 23. 3, 4.-n Numb, 22, 5. Josh. 24. 9, 100 Numb. 23. 11. & 24. 10. Deut. 23 5-p Chap. 9. 2. & 10. 28.-9 Heb. being set over, Chap. 12 44-r Ch. 12 44 Heb. the commandment of the Levites.---t Numb. 18. 21, 21.—a Ch. 5. 14. Heb. at the end of days. Verse 47. All Israel-gave the portions of the singers] The singers and the porters were supported by the people at large; and each of these had their portions served out to them daily. And they sanctified-unto the Levites] The things which were provided for sacred uses, were delivered by the people to the Levites; and the Levites presented them to the priests. The children of Aaron] This may refer principally to the tithes which the people brought to the Levites; the tithe, or tenth of which the Levites gave to the priests. The presenting these tithes is termed sanctifying them; that is, dedicating them to those sacred or ecclesiastical uses for which they were designed: this is a very general meaning of the word sanctify in Scripture. NOTES ON CHAPTER XIII. Verse 1. On that day] I am quite of Calmet's mind, that the transactions detailed in this chapter did not immediately succeed the dedication of the walls of Jerusalem. It is most likely that, when this dedication was ended, Nehemiah returned to Babylon, as himself particularly remarks, ver. 6. for he did return in the thirty-second year of Artaxerxes; and then, after certain days, supposed to be about the term of one year, he got leave to return to Jerusa lem, to see how matters were conducted: and there he found the evils which he mentions in this chapter, and which he redressed in the manner himself describes. See the introduction to this book. Should not come into the congregation] That is, ye shall not form any kind of matrimonial alliance with them. This, and this alone, is the meaning of the law. Verse 3. They separated from Israel all the mixed multitude.] They excluded all strange women, and all persons, young and old, who had been born of these illegal connexions. Verse 4. Eliashib the priest] Perhaps this was a different person from Eliashib the high priest; but there is no indubitable evidence that he was not the same. If he was high priest, he was very unfaithful to the high charge which he had received; and a reproach to the priesthood. this that ye do, and profane the sabbath day? 18 Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath. w Or, I earnestly requested.-x Ver. 1. 5.-y 2 Chron. 29. 5, 15, 16, 18-2 Mal 3. 8.a Numb. 35, 2-b Ver. 17, 25. Prov. 28. 4. Ch. 10.39 Beb standing. e Chap. 10. 38, 39. & 12. 44.--f Or, store-houses-g Chap. 12. 44. 2 Chron. 3. 12 h Heb. at their hand.--i Ch. 7. 2. 1 Cor. 4. 2-k Heb. it was upon then-1 Ver 22 31. Chap. 5. 19.m Heb. kindnesses.-n Or, observations-o Exal. 2010. p Jer. 17. 21, 22. Chap. 10. 31. Ver. 11-r Jer. 17. 21, 22, 23. He had married his grandson to Sanballat's daughter; this produced a connexion with Tobiah, the fast friend of Sanballat; in whose favour he polluted the house of God, giving him one of the chambers for his ordinary residence, which were appointed for the reception of the tithes, oblations, &c. that came to the house of God. Verse 6. Was not I at Jerusalem] Nehemiah came to Jerusalem in the twentieth year of Artaxerxes; and remained there till the thirty-second year, twelve years: then returned to Babylon, and staid one year; got leave to revisit his brethren, and found matters as stated in this chapter. Verse 8. I cast forth all the household stuff of Tobiah] He acted as Jesus Christ did, when he found the courts of the Lord's house profaned: He overthrew the tables of the money-changers, and the seats of those who sold dores. Verse 10. The portions of the Levites had not been given] Hence we find they were obliged to abandon the sacred service, and betake themselves to cultivate the land for their support. This was the fault of the rulers, who permitted all these abuses. Verse 11. Why is the house of God forsaken] They had all solemnly promised, chap. x. 39. that they would never forsake the house of their God; but, alas, how soon is this forgotten! And Nehemiah uses their own words here by way of reproof. Verse 13. They were counted faithful] They were reported to me as persons in whom I could confide: they had been steady in God's ways and work, while others had been careless and relaxed. Verse 14. Wipe not out my good deeds] If thou wert strict to mark what is done amiss, even my good deeds must be wiped out: but, Lord, remember me in thy mercy, and let my upright conduct be acceptable to thee! Verse 15. Treading wine-presses] The sabbath appears to have been totally disregarded. Verse 17. I contended with the nobles] These evils took place through their negligence; and this I proved be fore them. 19 And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath; and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day. 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye " about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath. 22 And I commanded the Levites, that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy. X | them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 26 Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: I nevertheless even him did outlandish women cause to sin. 27 Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives. 28 And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite: therefore I chased him from me. 29 m Remember them, O my God," because they have defiled the priesthood, and the cov23 In those days also saw IJews that had 'mar-enant of the priesthood, and of the Levites. ried wives of Ashdod, of Ammon, and of Moab: 24 And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language each people. 25 And I contended with them, and of cursed s Lev. 23. 32-t Jer. 17. 21, 22-u Heb. before the wall 1-v Chapter 12 30. w Ver. 14, 31-x Or, multitude-y Heb had made to dwell with them.- Ezra 9. 2-a Heb. they discerned not to speak.-b Heb. of people and people.-c Ver. 11. Prov. 28. 4. Or, reviled them. Verse 19. When the gates-began to be dark] After sunset on Friday evening, he caused the gates to be shut, and kept them shut all the sabbath; and as he could not trust the ordinary officers, he set some of his own servants to watch the gates, that no person might enter for the purpose of traffic. Verse 20. So the merchants--lodged without Jerusalem] They exposed their wares for sale on the outside of the walls. Verse 21. I will lay hands on you] I will imprison every man of you. This had the desired effect: they came no more. Verse 22. Spare me according to the greatness of thy mercy] By some Nehemiah has been thought to deal too much with God on the principle of merit. That he wished God to remember him for good is sufficiently evident and who does not wish the same? But that he expected heaven because of his good deeds, does not appear. Indeed the concluding clause of this verse proves the contrary; and shows that he expected nothing from God but through the greatness of his mercy. Shame on those who, with this evidence before them, brand this good man with the epithet of workmonger; a man, who, in inward holiness, outward usefulness, and genuine love to God and man, was worth ten score of such self-called believers. Verse 24. Half in the speech of Ashdod] There were children in the same family by Jewish and Philistine mothers. As the Jewish mother would always speak to her children in Hebrew; so they learnt to speak Hebrew; and as the Ashdod mother would always speak to her children in the Ashdod language, so they learnt that tongue. Thus there were, in the same family, children who could not understand each other; half, or one part, speaking one language, and the other part another. Children of different wives did not ordinarily mingle together; and the wives had separate apartments. This is a better explanation than that which intimates that the same child spoke a jargon, half Ashdod and half Hebrew. Verse 25. I contended with them] Proved the fact against these iniquitous fathers in a legal assembly. And cursed them] Denounced the judgments of God, and the sentence of the law, upon them. Smote certain of them] Had them punished by whipping. And plucked off their hair] Had them shaven, as a mark of the greatest ignominy. And made them swear by God, saying, Ye shall not give] Caused them to bind themselves by an oath, that they would make no intermarriages with those who were not of the seed of Israel. Verse 26. Did not Solomon] Have you not had an awful example before you? What a heavy curse did Solomon's conduct bring upon himself, and upon the people, for a conduct such as that of yours? Verse 27. Shall we then hearken unto you] If God spared not him, who was so much beloved of God, shall we spare you, who by your conduct are bringing down God's judgments upon Israel? Verse 28. One of the sons of Joiada] This was Manasseh brother of Jaddua, son of Joiada, and grandson of Eliashib the high priest. 30 P Thus cleansed I them from all strangers, and appointed the wards of the priests and Levites, every one in his business; 31 And for the wood-offering, at times appointed, and for the first-fruits. • Remember me, O my God, for good. e Ezra 10. 5. Chap, 10. 29,30.- 1 Kings 11. 1, &c.—g 1 Kings 3.13. 2 Chron. 1. 12-h 2 Sam. 12 24-11 Kings 11. 4, &c.-k Ezra 10. 2-1 Ch. 12. 10, 22-m Ch. 6. 14.- Heb. for the defilings.-o Mal. 2. 4, 11, 12-p Ch. 10. 30.-q Ch 12 1,&c. r Ch. 10. 34-8 Ver. 14, 21. I chased him from me] Struck him off the list of the priests, and deemed him utterly unworthy of all connexion and intercourse with truly religious people. Verse 29. Because they have defiled the priesthood] God therefore, will remember their iniquities against them, and punish them for their transgressions. These words of Nehemiah are to be understood declaratively. Verse 31. For the wood-offering] This was a most necessary regulation: without it the temple service could not have gone forward; and, therefore, Nehemiah mentions this as one of the most important services he had rendered to his nation. See on chap. x. 34. Remember me, O my God, for good] This has precisely the same meaning with, O my God, have mercy upon ME! And thus alone it should be understood. Of Nehemiah the Jews speak as one of the greatest men of their nation. His concern for his country, manifested by such unequivocal marks, entitles him to the character of the first patriot that ever lived. In the course of the divine providence he was a captive in Babylon: but there his excellencies were so apparent that he was chosen by the Persian king to fill an office the most respectable, and the most confidential, in the whole court. Here he lived in case and affluence; he lacked no manner of thing that was good: and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; he prayed to God for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellencies with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. On this account he has been considered by several as an expressive type of Jesus Christ, and many parallels have been shown in their lives and conduct. I have already, in several notes, vindicated him from all mercenary and interested views, as well as from false notions of religion, grounded on human merit. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation: and an exemplar worthy to be copied by the first patriots in every nation under heaven. It has already been observed that, in the Jewish canon, Ezra and Nehemiah make but one book; and that both have been attributed, but without reason, to the same author: hence the Syriac version ends with this colophon-The end of the Book of Ezra the scribe, in which are contained two thousand three hundred and sixty-one verses. MASORETIC NOTES.-Ezra and Nehemiah contain six hundred and eighty-eight verses. Middle verse is Neh. iii. 32. Sections ten. FEBRUARY 23, 1820. INTRODUCTION TO THE BOOK OF ESTHER. THE HE son and successor of the famous Persian king Xerxes, was Artaxerxes, surnamed Longimanus, or in Persian j] Ardshier Diraz dest, the long-handed Ardshur. This prince, on coming to the throne, had powerful opponents and competitors in the children of Artabanus, uncle to Xerxes, and in his own brother Hystaspes. The former, and their adherents, he overthrew in a bloody battle; and in the following year obtained a complete victory over his brother, and totally subdued the Bactrians, who had espoused his cause; and thus rendered himself the undisputed possessor of the Persian empire. About his third year, which was 462 before Christ, the history of Esther begins, which, in its connexion with the Persian history, is thus ably introduced by Dr. Prideaux. "After Artaxerxes had obtained these successes, and thereby firmly settled himself in the peaceable possession of the whole Persian empire, (Esther i.) he appointed a solemn rejoicing on this account; and caused it to be celebrated in the city of Shushan, or Susa, in feastings and shows, for the term of a hundred and eighty days; on the conclusion of which he gave a great feast for all the princes and people that were then in Shushan, for seven days; and Vashti, the queen, at the same time, made a like feast in her apartment for the women. On the seventh day, the king's heart being merry with wine, he commanded the seven chamberlains to bring Queen Vashti before him, with the crown royal on her head, that he might show to the princes and people her beauty. But for her thus to show herself in such an assembly being contrary to the usage of the Persians, and appearing to her, as indeed it was, very indecent, and much unbecoming the modesty of a lady, as well as the dignity of her station, she refused to comply, and would not come; whereon the king, being very much incensed, called his seven counsellors to take advice with them about it, who, fearing this might be a bad example through the whole empire, in encouraging women to contemn and disobey their husbands, advised that the king should put Vashti away for ever from him, and give her royal state to another, that should be better than her; and, by his royal edict, give command throughout the whole empire, that all wives should pay honour and obedience to their husbands, and that every man should rule absolutely in his own house. Which advice pleasing the king, he commanded it accordingly to be put in execution; and Vashti never more after that came again into the king's presence: for the decree whereby she was removed from him was registered among the laws of the Medes and Persians, and, therefore, it could never again be altered. After this, orders were given out through the whole empire, for the gathering together at the palace at Shushan all the fair virgins in every province, that out of them one might be chosen whom the king should best like to be made queen in her place. At the time when this collection of virgins was made, (Esther ii.) there lived in Shushan a certain Jew named Mordecai, who was of the descendants of those who had been carried captive to Babylon with Jeconiah king of Judah; and, by his attendance at the king's gate, seems to have been one of the porters of the royal palace. He having no children did bring up Hadassah, his uncle's daughter, and adopted her for his own. This young woman, being very beautiful and fair, was made choice of among other virgins on this occasion; and was carried to the king's palace, and there committed to the care of Hege, the king's chamberlain, who was appointed to have the custody of these virgins; whom she pleased so well by her good carriage, that he showed her favour before all the other virgins under his care; and therefore he assigned her the best apartment of the house, and provided her first with those things that were requisite for her purification for the custom was, that every virgin thus taken into the palace for the king's use was to go through a course of purification, by sweet oils and perfumes, for a whole year; and therefore Hadassah having been, by the favour of the chamberlain, of the earliest provided with these things, was one of the first that was prepared and made ready for the king's bed, and therefore was one of the soonest that was called to it. The term, therefore, of her purification being accomplished, her turn came to go in unto the king, who was so much pleased with her that he often called her by name, which he used not to do but to those only of his women whom he was much delighted with. Esther, growing still farther in the king's favour, and gaining his affections beyond all the rest of the women, (Esther ii.) be advanced her to higher honour; and on the tenth day of the tenth month, which falls about the end of our year, did put the royal diadem upon her head, and declared her queen in the place of Vashti; and, in consequence thereof, made a solemn feast for his princes and servants, which was called Esther's feast; and, in honour of her, at the same time made a release of taxes to the provinces, and gave donatives and presents to all that attended him, according to the grandeur and dignity of his royal estate. Haman, an Amalekite, of the posterity of Agag, who was king of Amalek, in the time of Saul, growing to be the chief favourite of king Artaxerxes, all the king's servants were commanded to pay reverence unto him, and bow before him; and all of them obeyed the king's order but Mordecai the Jew, who, sitting in the king's gate, according to his office, paid not any reverence to Haman at such times as he passed by into the palace, neither bowed he at all to him; at which, being told, he was exceedingly displeased: but scorning to lay hands on one man only, and being informed that he was a Jew, he resolved, in revenge of this affront, to destroy not only him, but also his whole nation with him: and to this act he was not a little excited by the ancient enmity which was between them and the people of whom he was descended; and therefore, for the accomplishing of this design, on the first day of the first month, that is, in the month Nisan, he called together his diviners, to find out what day would be the most fortunate for the putting his plan into execution: and they having, according to the manner of divination then in use among those Eastern people, cast lots first upon each month, did thereby determine for the thirteenth day of the twelfth month following, called Adar, as the day which they judged would be the most lucky for the accomplishing of what he purposed: whereon he forthwith went in unto the king; and, having insinuated to him that there was a certain people dispersed all over his empire who did not keep the king's laws, but followed laws of their own, diverse from the laws of all other people, to the disturbance of the good order of his kingdom, and the breach of that uniformity whereby it ought to be governed; and that, therefore, it was not for the king's profit that they should any longer be suffered; he proposed, and gave counsel that they should be all destroyed and extirpated out of the whole empire of Persia; and urged it as that which was necessary for the establishing of the peace and good order of his government: to which, having gained the king's consent, and an order that on the thirteenth day of Adar following, according as was determined by the divination of the lots, it should be put in execution; he called the king's scribes together to write the decree; and, it being drawn as he proposed, on the thirteenth day of the same month of Nisan, copies thereof were written out, and sent into all the provinces of the empire, commanding the king's lieutenants, governors, and all other his officers in every one of them, to destroy, kill, and cause to perish, all Jews, both young and old, little children and women, in one day, even on the thirteenth day of Adar following: and to take the spoil of them for a prey: which day was full eleven months after the date of the decree. The lot which seems to have pointed out that day, appears to have been directed by the special providence of God, that, so long a space inter vening, there might be time enough to take such measures as should be proper to prevent the mischief intended. It is hard to find a reason for Mordecai's refusing to pay his respect to Haman, which may be sufficient to excuse him for thus exposing himself, and all his nation, to that destruction which it had like to have drawn upon them. That which is commonly said is, that it was the same adoration which was made to the king of Persia; and that consisting in the bowing of the knee, and the prostration of the whole body to the ground, it was avoided by Mordecai, upon a notion which he had of its being idolatrous: but this being the common compliment paid to the kings of Persia, by all that were admitted into their presence, it was no doubt paid to this very king by Ezra and Nehemiah, when they had access to him, and after also by Mordecai himself; for otherwise he could not have obtained that admission into his presence, and that advancement in his palace which was afterward there granted unto him; and if it were not idolatrous to pay this adoration to the king, neither was it idolatrous to pay it to Haman. The Greeks would not pay this respect to the kings of Persia out of pride; and, excepting Themistocles, and two or three others, none of them could ever be brought to it. I will not say that this was the case with Mordecai in respect to Haman: it seems most probable that it was from a cause that was personal in Haman only. Perhaps it was because Haman being of the race of the Amalekites, he looked upon him as under the curse which God had denounced against that nation; and, therefore, thought himself obliged not to give that honour to him. And if all the rest of the Jews thought the same, this might seem reason enough to him to extend his wrath against the whole nation, and to meditate the destruction of them all in revenge. But whatever was the cause that induced Mordecai to refuse the payment of this respect to the king's favourite, this provoked that favourite to procure the decree above-mentioned, for the utter extirpation of the whole Jewish nation in revenge for it. When Mordecai heard of this decree, he made great lamentation, as did also all the Jews of Shushan, with him; and therefore, putting on sackcloth, he sat in this mournful garb, without the king's gate, (for he would not be allowed to enter within it in that dress,) which being told Esther, she sent to him to know what the matter was? Whereon Mordecai acquainted her with the whole state of the case; and sent her a copy of the decree, that she might fully see the mischief that was intended her people; to absolutely destroy them, and root them out from the face of the earth: and, therefore, commanded her forthwith to go in unto the king, and make supplication for them. At first she excused herself because of the law whereby it was ordained, that whosoever, whether man or woman, who should come in unto the king in the inner court who was not called for, should be put to death, excepting such only to whom the king should hold out the golden sceptre in his hand that he might live; and she was afraid of hazarding her life in this cause. Whereon Mordecai sending to her, again told her, that the decree extended universally to all of her nation, without any exception; and that, if it came to execution, she must not expect to escape more than any other of her people; that providence seemed to have advanced her on purpose for this work; but if she refused to act her part in it, then deliverance should come some other way, and she and her father's house should perish; for he was fully persuaded that God would not suffer his people to be thus totally destroyed. "Whereon Esther resolving to put her life on the hazard for the safety of her people, desired Mordecai that he and all the Jews then in Shushan should fast three days for her, and offer up prayer and humble supplication to God for him to prosper her in the undertaking: which being accordingly done, on the third day Esther put on her royal apparel, and went in unto the king, where he was sitting upon his throne in the inner part of his palace. And as soon as he saw her standing in the court, he showed favour unto her, and held out his golden sceptre; and Esther going near, and touching the top of it, had thereby her life secured unto her: and when the king asked her what her petition was, at first she only desired that he and Haman would come to a banquet which she had prepared for him. "And when Haman was called, and the king and he were at the banquet, he asked her again of her petition, promising it should be granted her to the half of his kingdom: but then she desired only that the king and Haman should come again to the like banquet on the next day, intimating that she would then make known her request unto him. Her intention in claiming thus to entertain the king twice at her banquet before she made known her petition unto him was, that thereby she might the more endear herself unto him, and dispose him the better to grant the request which she had to make unto him. "Haman being proud of the honour of being thus admitted alone with the king to the queen's banquet, went home to his house much puffed up; but on his return thither, seeing Mordecai, sitting at the gate of the palace, and still refusing to bow unto him, this moved his indignation to such a degree, that on his coming to his house, and calling his friends about him to relate to them the great honour that was done to him by the king and queen, and the high advancement which he had obtained in the kingdom, he could not forbear complaining of the disrespect and affront that was offered him by Mordecai. Whereon they advised him to cause a gallows to be built of fifty cubits in height, and next morning to ask the king to have Mordecai hanged thereon; and accordingly he ordered the gallows immediately to be made; and went early the next morning to the palace, for the obtaining of the grant from the king to have Mordecai hanged on it. But that morning the king awakening sooner than ordinary, and not being able to compose himself again to sleep, he called for the book of the records and chronicles of the kingdom, and caused them to be read unto him; wherein finding an account of the conspiracy of Bigthan and Teresh, and that it was discovered by Mordecai the Jew, the king inquired what honour had been done to him for the same. And being told that nothing had been done for him, he inquired who was in the court; and being told that Haman was standing there, he ordered him to be called in, and asked of him what should be done to the man whom the king delighted to honour: whereon Haman, thinking this honour was intended for himself, gave advice that the royal apparel should be brought which the king used to wear, and the horse which he kept for his own riding, and the crown which useth to be set upon his head; and that this apparel and horse should be delivered into the hands of one of the king's most noble princes, that he might array therewith the man whom the king delighted to honour, and bring him on horseback through the whole city, and proclaim before him, 'Thus shall it be done to the man whom the king delighteth to honour.' Whereon the king commanded him forthwith to take the apparel and horse, and do this to Mordecai the Jew, who sat in the king's gate, in reward for his discovery of the treason of the two eunuchs: all which Haman having been forced to do in obedience to the king's command, he returned with great sorrow to his house, lamenting the disappointment and great mortification he had met with in being thus forced to pay such a signal honour to his enemy, whom he had intended to have hanged on the gallows which he had provided for him. And on his relating this to his friends, they all told him, that if this Mordecai were of the seed of the Jews, this bad omen foreboded that he should not prevail against them, but should surely fall before him. While they were thus talking, one of the queen's chamberlains came to Haman's house to hasten him to the banquet; and, seeing the gallows which had been set up the night before, fully informed himself of the intent for which it was prepared. On the king's and Haman's sitting down to the banquet, the king asked again of Esther what was her petition, with like promise that it should be granted to her to the half of his kingdom: whereon she humbly prayed the king that her life might be given her on her petition, and her people at her request; for that a design was laid for the destruction of her and all her kindred and nation. At which the king asking, with much anger, who it was that durst do this thing, she told him that Haman, then present, was the author of the wicked plot; and laid the whole of it open to the king. Whereon the king rose up with much wrath from the banquet, and walked out into the garden adjoining; which Haman perceiving, fell down before the queen upon the bed on which she was sitting, to supplicate for his life; in which posture the king having found him upon his return, spoke out in great passion, What, will he force the queen before me in the house? At which words the servants present immediately covered his face, as was then the usage to condemned persons; and the chamberlain, who had that day called Haman to the banquet, acquainting the king with the gallows he saw in his house there prepared for Mordecai, who had saved the king's life in detecting the treason of the two eunuchs, the king ordered that he should be forthwith hanged thereon; which was accordingly done; and all his house, goods, and riches, were given to Queen Esther; and she appointed Mordecai to be her steward to manage the same. On the same day the queen made the king acquainted of the relation which Mordecai had unto her; whereon the king took him into his favour; and advanced him to great power, riches, and dignity, in the empire; and made him the keeper of his signet, in the same manner as Haman had been before. But, still the decree for the destruction of the Jews remaining in its full force, the queen petitioned the king a second time to put away this mischief from them; but, according to the laws of the Medes and Persians, nothing being to be reversed |