2 And all the king's servants, that were m in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence. 3 Then the king's servants, which were in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment? 4 Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he was a Jew. 5 And when Haman saw that Mordecai P bowed not, nor did him reverence, then was Haman full of wrath. 6 And he thought scorn to lay hands on Mordecai alone; for they had showed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the | m Ch. 2. 19,-n Ver. 5. Ps. 15. 4. Esther 13. 12-o Ver. 2-p Ver. 2. Chap. 5. 9. q Dan. 3. 19. Verse 2. The king's servants that were in the king's gate] By servants here, certainly a higher class of officers are intended than porters; and Modecai was one of those officers; and came to the gate with the others who were usually there in attendance, to receive the commands of the king. Mordecai bowed not] y lo yikarâ, "he did not bow down;" nor did him reverence my v'lo yishtachavch, "nor did he prostrate himself." I think it most evident, from these two words, that it was not civil reverence merely that Haman expected, and Mordecai refused; this sort of respect is found in the word y karâ, to bow. This sort of reverence Mordecai could not refuse without being guilty of the most inexcusable obstinacy; nor did any part of the Jewish law forbid it. But Haman expected what the Persian kings frequently received, a species of divine adoration; and this is implied in the word an shachah, which signifies that kind of prostration which implies the highest degree of reverence that can be paid to God or man, lying down flat on the earth, with the hands and feet extended, and the mouth in the dust. The Targum says that Haman set up a statue for himself, to which every one was obliged to bow, and to adore Haman himself. The Jews all think that Mordecai refused this prostration, because it implied idolatrous adoration. Hence, in the Apocryphal additions to this book, Mordecai is represented praying thus: "Thou knowest that if I have not adored Haman, it was not through pride, nor contempt, nor secret desire of glory; for I felt disposed to kiss the footsteps of his feet (gladly) for the salvation of Israel: but I feared to give to a man that honour which I know belongs only to my God." Verse 7. The first month] That is, of the civil year of the Jews. The month Nisan] Answering to a part of our March and April. The twelfth year of King Ahasuerus] According to the chronology in our Bibles, about five hundred and ten years before Christ. They cast Pur, that is, the lot] This appears to be the Hebrew corruption of the pure Persian word ! pari, which signifies any thing that happens fortuitously. There is an addition here in the Greek text, that was probably in the original, and which makes this place very plain. I shall set down the whole verse, and give the Greek in a parenthesis, that it may be read consecutively with what is in the Hebrew. In the first month, that is, the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman, from day to day, and from month to month, (wore amodioa ev pia ήμερα το γενος Μαρδοχαίου, και έπεσεν ο κλήρος εις την τεσσεpakaιdekaтny тov unos de esv Adap, "That they might destroy in one day the people of Mordecai; and the lot fell on the fourteenth day of the month Adar.") We see plainly intimated by the Hebrew text that they cast lots, or used a species of divination, to find out which of the twelve months would be the most favourable for the execution of Haman's design; and having found the desired month, then they cast lots or used divination, to find out which day of the said month would be the lucky day for the accomplishment of the enterprise. But the Hebrew text does not tell us the result of this divination; we are left to guess it out; but the Greek supplies this deficiency, and makes all clear. From it we find that, when they cast for the month, the month Adar was taken; and when they cast for the day, the fourteenth [Heb. thirteenth] of that month was taken. whole kingdom of Ahasuerus, even the people of Mordecai. 8 7 In the first month, that is, the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar. 8 And Haman said unto King Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are divers from all people; neither keep they the king's laws: therefore it is not "for the king's profit to suffer them. 9 If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries. r Psa. 83. 4.-8 Chap. 9. 24.- Ezra 4. 13. Acts 16. 20-u Heb. meet, or, equal. Heh. to destroy them.-w Heb. weigh. nified also some game of chance, which they played Proud of their numbers, and secure in soul, Like sacrifices by their watchful fires, Sit patiently, and inly ruminate The morning's danger; and their gestures sad, So many horrid ghosts. Hen. V. Did Haman and his flatterers intend to divide the spoils of the designed-to-be-massacred Jews in some such manner as this? Verse 8. Their laws are diverse from all people] Such they certainly were: for they worshipped the truc God, according to his own laws; and this was not done by any other people then on the face of the earth. Verse 9. Let it be written that they may be destroyed] Let it be enacted that they may all be put to death. By this he would throw all the odium off himself, and put it on the king and his counsellors; for he wished the thing to pass into a law, in which he could have but a small share of the blame. I will pay ten thousand talents of silver] He had said before that it was not for the king's profit to suffer them: but here he is obliged to acknowledge that there will be a loss to the revenue; but that loss he is willing to make up out of his own property. Ten thousand talents of silver is an immense sum indeed; which, counted by the Babylonish talent, amounts to two millions one hundred and nineteen thousand pounds sterling: but, reckoned by the Jewish talent, it makes more than double that sum. Those who cavil at the Scriptures would doubtless call this one of the many absurdities which, they say, are so plenteously found in them; supposing it almost impossible for an individual to possess so much wealth. But, though they do not believe the Bible, they do not scruple to credit Herodotus, who (lib. 7.) says, that when Xerres went into Greece, Pythius the Lydian had two thousand talents of silver, and four millions of gold darics, which sum united make near five millions and a half sterling. Plutarch tells us, in his life of Crassus, that after this Roman general had dedicated the tenth of all he had to Hercules, he entertained the Roman people at ten thousand tables, and distributed to every citizen as much corn as was sufficient for three months; and, after all these expenses, he had seven thousand one hundred Roman talents remaining, which is more than a million and a half of English money. In those days silver and gold were more plentiful than at present, as we may see in the yearly revenue of Solomon; who had of gold from Ophir at one voyage four hundred and fifty talents, which make three millions two hundred and forty thousand pounds sterling; and his Some have questioned whether Pur may not have sig-annual income was six hundred and sixty-six talents 10 And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy. 11 And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee. 15 The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Ha man sat down to drink; but the city Shushan was perplexed. CHAPTER IV. 12 Then were the king's bscribes called on the thirteenth day of the first month, and there On hearing of the king's decree to exterminate the Jews, Mordecai mours, and was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province, according to the writing thereof, and to every people after their language; in the name of King Ahasuerus was it written, and sealed with the king's ring. с d clothes himself in sackcloth, 1 2 The Jews are filled with consternation, 3 Exher, perceiving Mordecai in distress at the palace gate, sends her servant Hatach to in quire the reason, 4-6. Hatach returns with the information, and also the express desire of Mordecai that she should go instantly to the long, and make supplication in behalf of her people, 7-9. Esther excuses herself, on the ground that she had not been called by the king for thirty days past; and that the law was wich, that any one approaching his presence, without express invitation, should be pat to death, unless the king should, in peculiar clemency, stretch out to such person the golden sceptre, 10-12. Mordecai returns an answer, insisting ce her compliance, 13, 14. She then orders Mordecai to gather all the Jews of Shushan, and fast for her success three days, might and day; and resolves to make the attempt, though at the risk of her life, 15-17. 13 And the letters were sent by posts into WHEN Mordecai perceived all c f all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and 1 to take the spoil of them for a prey. 14 The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day. x Gen. 41. 42-y Chap. 8. 2, 8-z Or, oppressor. secretaries.-c Chap. 1. 22. & 8. 9-d 1 Kings 21. 8. Chap. 7. 6.-a Ch. 8. 9.-b Or, Chap. 8. 8, 10.-e Chap. 8. 10. of silver, which make four millions seven hundred and ninety-five thousand two hundred pounds English money. In addition to the above, I cannot help subjoining the following particulars : Crassus, who was mentioned before, had a landed estate valued at one million six hundred and sixty-six thousand six hundred and sixty-six pounds thirteen shillings and fourpence. C. Cæcilius Ridorus, after having lost much in the civil war, left by will effects to the amount of one million forty-seven thousand one hundred and sixty pounds. Lentulus, the augur, is said to have possessed no less than three millions three hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and eightpence. Apicius was worth more than nine hundred and sixteen thousand six hundred and seventy-one pounds thirteen shillings and fourpence; who after having spent in his kitchen eight hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and eightpence, and finding that he had no more left than eightythree thousand three hundred and thirty-three pounds six shillings and eightpence, he considered it so little for his support, that he judged it best to put an end to his life by_poison. The superfluous furniture of M. Scaurus, which was burnt at Tusculum, was valued at no less than eight hundred and thirty-three thousand three hundred and thirty-two pounds thirteen shillings and fourpence. Anthony owed at the Ides of March the sum of three hundred and thirty three thousand three hundred and thirty-three pounds six shillings and sixpence, which he paid before the calends of April. None of these men were in trade, to account for the circulation of such immense sums through their hands. See DICKSON's Husband of the Anc. Verse 10. The king took his ring] In this ring was no doubt included his privy seal; and he gave this to Haman, that when he had formed such a decree as he thought fit, he might seal it with this ring, which would give it its due force and influence among the rulers of the provinces. The privy seal of many of our sovereigns appears to have been inserted in their rings: and the seals of Eastern potentates were worn in rings upon their fingers. One such seal, once the property of the late Tippoo Sultan, lies before me; the inscription is deeply cut in silver, which is set in a massy carriage of gold. This, as fitted to the finger, he probably kept always on his hand, to be ready to seal despatches, &c. or, it might be carried by a confidential officer for the same purpose, as it seems to refer to one of the chief cucheries. that was done, Mordecai rent P. Curia et his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; 2 And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fast f Ch. 8. 12, &c.-g 2 Mac. 15. 36-b Chap. 8. 11.- Chap. 8. 13, 14.- See Chap. 8 15. Prov. 29. 2-1 2 Sam. 1. 11.-m Josh. 7. 6. Ezek. 27. 3-a Gen 27. 34. of satrab, a Persian peer, though the word is now nearly obsolete in the Persian language; for, since the conquest of Persia by Mohammedanism, the names of offices are materially changed, as something of Islamism is generally connected with the titles of officers both civil and military, as well as religious. Verse 13. To destroy, to kill, and to cause to perish] To put the whole of them to death in any manner; or by every way and means. Take the spoil of them for a prey] Thus, whoever killed a Jew had his property for his trouble! And thus the hand of every man was armed against this miserable people. Both in the Greek version, and in the Latin, the copy of this order is introduced at length, expressing "the king's desire to have all his dominions in quiet and prosperity; but that he is informed that this cannot be expected, while a certain detestable people are disseminated through all his provinces, who not only are not subject to the laws, but endeavour to change them: and that nothing less than their utter extermination will secure the peace and prosperity of the empire; and, therefore he orders that they be all destroyed, both male and female, young and old," &c. Verse 15. The posts] Literally, the couriers, the hircarrahs, those who carried the public despatches; a species of public functionaries, which have been in use in all nations of the world from the remotest antiquity. The decree was given in Shushan] It was dated from the royal city Susa, where the king then was. The city Shushan was perplexed] They saw that in a short time, by this wicked measure, the whole city would be thrown into confusion: for although the Jers were the only objects of this decree; yet, as it armed the populace against them, even the Persians could not hope to escape without being spoiled, when a desperate mob had begun to taste of human blood, and enrich themselves with the property of the murdered. Besides, many Persian families had, no doubt, become united by intermarriages with Jewish families; and in such a massacre they would necessarily share the same fate with the Jews. A more impolitic, disgraceful, and cruel measure was never formed by any government; and one would suppose that the king who ordered it must have been an idiot, and the counsellors who advised it must have been madmen. But a despotic government is ever capable of extravagance and cruelty; for, as it is the bane of popular freedom and happiness, so it is the disgrace of political wisdom, and of all civil institutions. Despotism and tyranny in the state are the direst curses which insulted justice can well inflict upon a sinful nation. NOTES ON CHAPTER IV. Verse 1. Mordecai rent his clothes] He gave every demonstration of the most poignant and oppressive grief. Nor did he hide this from the city; and the Greek says that he uttered these words aloud: Auperat soves pněco nőiennes, A people is going to be destroyed, who have done no evil! Verse 12. Unto the king's lieutenants] DN Achashdarpeney. This is, in all probability, another Persian word; for there is nothing like it in the Hebrew language, nor can it be fairly deduced from any roots in that tongue. The Vulgate translates ad omnes satrapas regis, to all the satraps of the king. It is very likely that this is the true sense of the word; and that the Nachsadrapani, as it may be pronounced, is the Chaldee or Hebrew corruption of the Persian word satraban, the plural I have been contrary to law. Verse 2. Before the king's gate] He could not enter into the gate, or the place where the officers waited, be cause he was in the habit of a mourner: for this would 6 So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. r 7 And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to show it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people. 9 And Hatach came and told Esther the words of Mordecai. 10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai; o Heb. sackcloth and ashes were laid under many. Isai. 33. 5. Dan. 9. 3-p Heb. eunuchs.—q Heb. whom he had set before her-r Ch. 3. 9.8 Ch. 3. 14, 15. Verse 3. Fasting, and weeping, and wailing] How astonishing, that in all this there is not the slightest intimation given of praying to God! Verse 4. Sent raiment] She supposed that he must have been spoiled of his raiment by some means; and, therefore, sent him clothing. Verse 5. Then called Esther for Hatach] This eunuch the king had appointed to wait upon her partly, as is still the case in the East, to serve her; and partly to observe her conduct: for no despot is ever exempt from a twofold torture, jealousy and suspicion. Verse 8. That she should go in unto the king] The Greek adds, "Remember the time of your low estate, and in what manner you have been nourished, and carried in my arms; and that Haman, who is next to the king, has got a decree for our destruction. Pray, therefore, to the Lord; and plead with the king, that we may be delivered from death." But there is not a word of this either in the Hebrew, Syriac, or Vulgate. Verse 11. Into the inner court] We have already seen that the Persian sovereigns affected the highest degrees of majesty, even to the assuming of divine honours. No man nor woman dared to appear unveiled before them, without hazarding their lives: into the inner chamber of the harem no person ever entered but the king, and the woman he had chosen to call thither. None even of his courtiers or ministers dared to appear there; nor the most beloved of his concubines, except led thither by himself, or ordered to come to him. Here was Esther's difficulty; and that difficulty was now increased by the circumstance of her not having been sent for to the king's bed for thirty days. In the last verse of the preceding chapter we find that the king and Haman sat down to drink. It is very likely that this wicked man had endeavoured to draw the king's attention from the queen, that his affection might be lessened, as he must have known something of the relationship between her and Mordecai: and, consequently, view her as a person who, in all probability, might stand much in the way of the accomplishment of his designs. I cannot but think that he had been the cause why Esther had not seen the king for thirty days. Verse 13. Think not-that thou shalt escape] This confirms the suspicion that Haman knew something of the relationship between Mordecai and Esther; and, therefore, he gives her to understand that, although in the king's palace, she should no more escape than the Jews. Verse 14. Then shall there enlargement and deliverance arise] He had a confidence that deliverance would come by some means; and he thought that Esther would be the most likely; and that, if she did not use the influence which her providential station gave her, she would be highly culpable. And who knoweth whether thou art come] As if he had said, "Is it likely that Divine Providence would have so distinguished thee, and raised thee from a state of abject 11 All the king's servants, and the people of the king's provinces, do know that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. 12 And they told to Mordecai Esther's words. 13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. 14 For if thou altogether holdest thy peace at this time, then shall there w enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? 15 Then Esther bade them return Mordecai this answer, x 16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law; and if I perish, I perish. 17 So Mordecai went his way, and did according to all that Esther had commanded him. t Chap. 5. 1.-n Dan. 2. 9.—v Chap. 5. 2. & 8. 4.~w Heb. respiration. Job 9. 18. x Heb. found.-y See Chap. 5. 1.-z See Gen. 43. 14.-a Heb. passed. obscurity, merely for thy own sake? must it not have been on some public account? Did not he see what was coming; and has he not put thee in the place where thou mayest counteract one of the most ruinous purposes ever formed?" Is there a human being who has not some particular station by an especial providence, at some particular time, in which he can be of some essential service to his neighbour, in averting evil, or procuring good; if he be but only faithful to the grace and opportunity afforded by this station? Who dares give a negative to these questions? We lose much, both in reference to ourselves and others, by not adverting to our providential situation and circumstances. While on this subject, I will give the reader two important sayings, from two eminent men; both keen observers of human nature, and deeply attentive in all such cases to the operations of Divine Providence : To every thing there is a season; and a time to every purpose under heaven. Therefore, Withhold not good from them to whom it is due, when it is in the power of thy hand to do it. SOLOMON. Has there not been a case within time of memory, when evil was designed against a whole people, through the Hamans who had poisoned the ears of well-intentioned men; in which one poor man, in consequence of a situation into which he was brought by an astonishing providence, used the influence which his situation gave him; and, by the mercy of his God, turned the whole evil aside? By the association of ideas the following passage will present itself to the reader's memory, who may have any acquaintance with the circumstance : "There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man; and he by his wisdom delivered the city; yet no man remembered that same poor man!" "Then said I, Ah, Lord God! They say of me, DOTH HE NOT SPEAK PARABLES?" Rem acu tetigi. Verse 16. Fast ye for me, and neither eat nor drink three days] What a strange thing, that still we hear nothing of prayer, nor of God! What is the ground on which we can account for this total silence? I know it not. He could not suppose there was any charm in fasting, sackcloth garments, and lying on the ground. If these were not done to turn away the displeasure of God, which seemed now to have unchained their enemies against them; what were they done for? If I perish, I perish.] If I lose my life in this attempt to save my people, I shall lose it cheerfully. I see it is my duty to make the attempt; aud, come what will, I am resolved to do it. She must, however, have depended much on the efficacy of the humiliations she prescribed. CHAPTER V. prepare for them, and I will do to-morrow as the Esther presents herself before the king, and finds favour in his sight, 1.2. He asks what king hath said. her reptest is, and promises to grant it. She invites him and Haman to a banquet, which they accept, 4, 5. He then desires to know her request; and she promises to make it known on the morrow, if they will again come to her banquet, 6-8. Haman, though overjoyed at the manner in which he was received by the queen, is indignant at the indifference with which he is treated by Mordecai, 9. He goes home, and complains of this conduct to his friends, and his wife Zeresh, 10-13 They counse! him to make a gallows of fifty cubits high, and to request the king that Mordecai may be lounge on it, which they take for granted the king will not refuse; and the gallows is made accordingly, H. A. U. C. 301. Coss. Rom. P. Curtin et on the third WOW it came to pass, b Now day, that Esther put on her royal 8. Quintilio. apparel, and stood in the inner court of the king's house, over against the king's house; and the king sat upon his royal throne in the royal house, over against the gate of the house. 2 And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight; and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. 3 Then said the king unto her, What wilt thou, Queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. 4 And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. 5 Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. 6 And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. 7 Then answered Esther, and said, My petition and my request is, 8 If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall b). See Ch. 4. 16.—e See Ch. 4. 11. & Ch. 6. 4.−d see Ca. 2. 15, 17. Prov. 21. 1.-e Ch. 4, 11. & 8, 4.- So Mark 6. 2.—g Ch. 7. 2-h Ch. 9. 12 —i Heb. to do.-k Ch. 3. 5. NOTES ON CHAPTER V. Ver. 1. On the third day] Most probably the third day of the fast which she had prescribed to Mordecai and the Jews. Verse 2. She obtained favour in his sight] The Septuagint represents "the king as being at first greatly enraged when he saw Esther, because she had dared to appear before him unveiled; and she, perceiving this, was so terrified that she fainted away; on which the king, touched with tenderness, sprung from his throne, took her up in his arms, laid the golden sceptre on her neck, and spoke to her in the most endearing manner." This is more circumstantial than the Hebrew, but is not contrary to it. The golden sceptre that was in his hand.] That the kings of Persia did wear a golden sceptre we have the following proof in Xenophon: Ori ov Toốc Tо Xproovv EKпRTрov το την βασιλειαν διασώζον εσιν, αλλ' οι πισοί φίλοι Σκηπτρον | βασιλεύσιν αληθέςατον και ασφαλέςατον. Κυρ. παιδ. lib. viii. p. 139. edit. Steph. 1581. It is not, said Cyrus to his son Cambyses, the GOLDEN SCEPTRE that saves the kingdom; faithful friends are the truest and safest sceptre of the empire. Verse 4. Let the king and Haman come this day unto the banquet] It was necessary to invite Haman to prevent his suspicion, and that he might not take any hasty step which might have prevented the execution of the great design. Verse 6. The banquet of wine] At that part of the banquet when the wine was introduced. Verse 8. I will do to-morrow] She saw she was gaining on the king's affections; but she was not yet sufficiently confident; and therefore wished another interview, that she might ingratiate herself more fully in the king's favour, and thus secure the success of her design. But providence disposed of things thus, to give time for the important event mentioned in the succeeding chapter. Verse 9. That he stood not up, nor mored for him] This was certainly carrying his integrity or inflexibility to the highest pitch. But still we are left to conjecture that some reverence was required, which Mordecai could not conscientiously pay. Verse 11. The multitude of his children] The Asiastic Sovereigns delight in the number of their children; and this is one cause why they take so many wives and concubines. Verse 13. Yet all this availeth me nothing] Pride will ever render its possessor unhappy. He has such a high opinion of his own worth, that he conceives himself defrauded by every one who does not pay him all the respect and homage he conceives to be his due. The soul was made for God; and nothing but God can 9 Then went Haman forth that day joyful and with a glad heart: but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. 10 Nevertheless, Haman refrained himself; and when he came home, he sent and called for his friends, and Zeresh his wife. 11 And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. 12 Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and tomorrow am I invited unto her also with the king, 13 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. 14 Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and to-morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made. CHAPTER VI. That night the king, not being able to sleep, orders the chronicles of the kinglom to ba read to him; and finds there the record concerning the discovery of the treason of the two eunuchs, made by Mordecai, 1, 2. He inquires whether Mordecai had beca rewarded, and was answered in the negative, 3. At this time Haman arrives, ita order to request the king's permission to hang Mordecai; and, being staldenly asked what should be done to the man whom the king delighted to honour, supposing that himself must be meant, presented the ceremonial, 4-9. The king orders him to give Mordecai those honours; which he performa to his extreme mortification, 10, 11. He informs his wife Zeresh of these transactions, who predicts his downfall, 12, 13. He is hurried by the eunuchs to the queen's banquet, 14. A. U. C. 301. ON that night could not the king Com Hom sleep, and he commanded to bring P. Criste et the book of records of the Chronicles; and they were read before the king. 1 So 2 Sam. 13. 22—m Heb. caused to come. -u Ch. 9.7, &c.—o Ch. 3. 1.—p Heb tree. q Ch. 7. 9.-r Ch. 6. 4.—8 Ch. 7. 10.-1 Heb. the king's sleep fled away.—u (b 2.8 fill it, and make it happy. Angels could not be happy in glory, when they had cast off their allegiance to their Maker. As soon as his heart had departed from God, Adam would needs go to the forbidden fruit, to satisfy a desire, which was only an indication of his having been unfaithful to his God. Solomon in all his glory, possessing every thing heart could wish, found all to be vanity and vexation of spirit; because his soul had not God for its portion. Ahab, on the throne of Israel, takes to his bed, and refuses to eat bread, not merely because he cannot get the vineyard of Naboth: but because he had not God in his heart, who could alone satisfy its desires. Haman, on the same ground, though the prime favourite of the king, is wretched, because he cannot have a bow from that man whom his heart even despised. O how distressing are the inquietudes of vanity! And how wretched is the man who has not the God of Jacob for his help, and in whose heart Christ dwells not by faith! Verse 14. Let a gallows be made of fifty cubits high] The word y êts, which we translate gallows, signifies simply wood, a tree, or pole; and this was to be seventyfive feet high, that he might suffer the greater ignominy, and be a more public spectacle. I believe impaling is here also meant. See the note on chap. ii. 23. IN former times, the Jews were accustomed to burn Haman in effigy; and with him a wooden cross, which they pretended to be in memory of that which he had erected for the suspension of Mordecai; but which was in fact to deride the Christian religion. The emperors Justinian and Theodosius abolished it by their edicts: and the practice has ceased from that time, though the principle from which it sprang still exists, with the same virulence against Christianity and its glorious Author. NOTES ON CHAPTER VI. Verse 1. On that night could not the king sleep] The Targum says the king had a dream, which was as follows:-"And the king saw one in the similitude of a man, who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him but say thou unto Haman, What shall be done for the man whose honour the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride." The records of the Chronicles] It may be well asked. 2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the "door, who sought to lay hand on the king Ahasuerus. 3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him. 4 And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. 5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. 6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself? 7 And Haman answered the king, For the man whom the king delighteth to honour, 8 Let the royal apparel be brought which the king useth to wear, and ↳ the horse that the king rideth upon, and the crown royal which is set upon his head: 9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, C 4 Or, Bigthan, Chap. 2. 21-a Heb, threshold. See Chap. 5. 1.-w Ch. 5. 14. Heb. in whose honour the king delighteth-y lieb, in whose honour the king delighteth-2 Heb. Let them bring the royal apparel. d and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. 10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. 11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour. 12 And Mordecai came again to the king's gate. "But Haman hasted to his house mourning, and having his head covered. 13 And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. 14 And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared. CHAPTER VII. The king at the banquet urges Esther to prefer her petition, with the positive assurance that it shall be granted, 1, 2 She petitions for her own life, and the life of her people, who were sold to be destroyed, 3, 4. The king inquires the author of this project, and Haman is accused by the queen, 5, 6. The king is enrage: Haman supplicates for his life; but the king orders him to be hanged on the gallows he had prepared for Mordecai, 7—19. A. U. C. 301 et 8. Quinto. the king an Estian came to C.Rom. P.Curiatio banquet with Esther the queen. a Heb. wherewith the king clotheth himself -b 1 Kings 1. 33-e Heh cause him to rided Gen. 41. 43.-e Heb. auffer not a whit to fall.-(2 Chron. 26. 20.-g 2 8am. 15. 30. Jer. 14. 3, 4.-h Ch. 3. 8.-i Heb. to drink. wished to reach the pinnacle of honour; never reflecting that the higher he rose, the more terrible would be his fall. The royal apparel was never worn but by the king: even when the king had laid them aside, it was death to put them on. The Targum has, purple robes. And the horse-and the crown royal] Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favour the former opinion: but I think it more likely that the royal crown is nieant:-for why mention the ordinary trappings of the royal steed? Verse 9. One of the king's most noble princes] Alas, poor Haman! never was the fable of the dog and shadow more literally fulfilled. Thou didst gape at the shadow, and didst lose the substance. Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining: because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time, and the famous epic poem of the finest Persian poet, Ferdoosy, the Homer of India, is nothing else than a collection of chronicles, brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years' labour, he finished this poem, which contained one hundred and twenty thousand lines; and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence,) for every line. The poem was finished A. D. 984; and was formed out of compositions of a similar nature, made by former poets. This chronological poem is written in all the harmony, strength, and elegance, of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammed ins. The pedants of Hindoostan, whether they speak or write in prose, or in verse, affect this commixture of Arabic words; which, though they subjugate to Persian rules, yet are producing a ruggedness in a language, which in Fer-resumed his former humble state; while Haman, ashamed doosy flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion. Verse 3. What honour and dignity hath been done to Mordecai] It is certain he found nothing in the record; and had any thing been done, that was the most likely place to find it. Verse 4. Who is in the court] This accords with the dream mentioned by the Targum; and given above. Now Haman was come] This must have been very early in the morning. Haman's pride and revenge were both on the tenters to be gratified. Verse 6. The king said unto him] He did not give him time to make his request; and put a question to him which, at the first view, promised him all that his heart could wish. Verse 8. Let the royal apparel be brought] Pride and folly ever go hand in hand. What he asked would have been, in any ordinary case, against his own life: but he Verse 10. Mike haste, and take the apparel-and do even so to Mordecai] O mortifying reverse of human fortune! How could Haman bear this! The Targum might speak according to nature, when he said, that "IIaman besought the king to kill him, rather than degrade him so." How astonishing is the conduct of divine providence in all this business! From it we plainly see that there is neither counsel, nor wisdom, against the Lord. And, that he who digs a pit for his neighbour is sure to fall into it himself. Verse 12. Mordecai came again to the king's gate] He to look up, covered his face, and ran home to hide himself in his own house. Covering the head and face was a sign of shame and confusion, as well as of grief, among most people of the earth. Verse 13. But shalt surely fall before him.] The Septuagint adds, ori & Ocs & Gov per' avrov, for the living God is with him. But this is a sentiment that could scarcely be expected to proceed from the mouth of heathens, such as these were. Verse 14. Hasted to bring Haman] There was a dreadful banquet before him, of which he knew nothing: and he could have little appetite to enjoy that which he knew was prepared at the palace of Esther. One grand design of this history is, to show that he who lays a snare for the life of his neighbour is most likely to fall into it himself: for, in the course of the divine providence, men generally meet with those evils in life which they have been the means of inflicting on others: and this is exactly agreeable to the saying of our Lord, With what measure ye mete, it shall be measured to you withal. NOTES ON CHAPTER VII. Verse 2. At the banquet of wine] Postquam rino incaluerat, after he had been heated with wine, says the Vulgate. In such a state the king was more likely to come into the measures of the queen. |