ANNOTATIONS ON THE BOOK OF ESTHER

CHAPTER 1

1:4 {when he shewed the riches of his glorious kingdom} Or, the riches, the glory of his kingdom, &c. Such entertainments as was here made for so long time must needs imply great riches. Besides, he might also show his treasures to his princes, as Hezekiah did his to the king of Babylon’s ambassadors, 2 Kings 20:13. By glory of his kingdom may be meant whatsoever therein was admirable, as his sumptuous buildings, warlike preparations, his throne, his attendants, and other like things.

{and the honour of his excellent majesty} His own deportment, his sitting upon the throne, his attire, his manner of executing justice and judgment; with other like excellencies that concerned his own person.

{many days, even an hundred and fourscore days} This was half a year within two or three days. He might continue the solemnity of his feasting so long, because there were princes that came from sundry parts of the world, and many of them far remote from Shushan; and some might tarry one while, and then depart away; and others another while, and then depart. Thus were there some going, some coming, which made the festivals continue thus longer.

1:5 {And when these days were expired} i.e. when he made an end of feasting the princes.

{the king made a feast unto all the people} Hereby are meant all manner of subjects that were fit to be entertained by such a king.

{that were present} Heb. found. See 1 Chr. 9:17.

{in Shushan the palace} All the people throughout his whole kingdom were not here sent for, as the princes were, v. 3, but only such as were in the city where his court was.

{both unto great and small} Though these be distinguished from the princes or governors before mentioned, yet many of great place and state here met together, with such as were of inferior rank.

{seven days} The reason of the difference betwixt the time of the former feast, v. 4, and of this, was, because that was for such as dwelt in very remote provinces, this only for such as were in Shushan.

{in the court of the garden of the king’s palace} Or, in the entrance of that garden. This place was chosen for the spaciousness and pleasantness of it, that so more people might sit together, and that with the greater delight. By this we may gather that this feast was in the summertime, it being abroad under the skies.

1:6 {Where were white, green, and blue} Or, violet. Our English well adds hangings, or tapestry. The variety of colors made them the fairer to sight.

{fastened with cords of fine linen and purple} The word translated fine linen is oft put for silk. The forementioned hangings or curtains were upon silk cords of purple color.

{to silver rings} These rings were fastened to the hangings, and thereby they ran upon the cords.

{and pillars of marble} These pillars were set one against another, that the cords might be fastened to them, and so hold upright.

{the beds were of gold and silver} By beds are here meant tables whereon their meat was set. For of old they were wont to eat their meat on beds; on which they used to lean, and that as it were one within another. In which respect John is said to lean on Jesus’ bosom, John 13:23. See ch. 7:8. The gold and silver here mentioned is to be applied to the feet and sides and head of the bed, to that which we call the bedstead. In this sense mention is made of beds of ivory, Amos 6:4.

{upon a pavement of red, and blue, and white, and black marble} Or, of porphyre, and marble, and alabaster, and stone of blue color. This was both a costly and beautiful pavement. We read that Solomon made the foundation of his house with costly stones, 1 Kings 7:9. Surely this pavement was also of costly stones.

1:7 {And they gave them drink in vessels of gold} This much amplified the king’s royalty.

{the vessels being diverse one from another} This may be applied to the different fashions of several cups, or to the many cups wherein they did drink. They had not one or two for them all, but divers persons had divers cups.

{and royal wine} Heb. wine of the kingdom. This does not only set forth the place where the grapes grew, and wine was pressed, but also the excellency of the wine: choice wine made for the king, or fit for the king.

{in abundance} They had not only that which was good, but also great store thereof. So Christ provided for his friends good wine, and much wine, John 2:6, 7, 9, 10.

{according to the state of the king} Heb. according to the hand of the king. Men by the hand reach out that which they give to others. The Hebraism implies that the provision which the king had made, and which answerably he did here give to his guests, was royal, munificent, and such as became such a king.

1:8 {And the drinking was according to the law} That law which the king had set down, and which follows in the next words.

{none did compel} Namely, that any should drink more or oftener than it pleased himself. This is directly contrary to men’s too frequent drinking of healths.

{for so the king had appointed} Heb. had founded, i.e. had appointed as an inviolable ordinance. This was the law before mentioned.

{to all the officers of his house} Heb. to every great one. Or, to every master of his house. To everyone that had a charge of providing wine, or of setting it before the guests.

{that they should do according to every man’s pleasure} Heb. according to the will of a man and a man. According to the sense the words are well translated. The meaning is, that everyone should have as much as he called for, or was minded to drink. The king hereby would set forth his magnificence. To this purpose some expound that phrase, None did compel, thus, None might restrain, none might set a stint to any, or withhold that which he called for.

1:9 {Also Vashti the Queen made a feast for all the women} This might very well stand with the king’s liking. For it added much to the king’s munificence, that women should partake thereof as well as men. It is also probable that this queen, being high-minded (as appears v. 12), would not be behind the king; but as he entertained the men, so would she the women. Women were thus assembled together, because in those countries they did not use to feast with men. Some restrain this to those wives whose husbands feasted with the king.

{in the royal house which belonged to king Ahasuerus} Heb. in the house of the kingdom: i.e. the king’s royal palace.

1:10 {On the seventh day} After he had been eating and drinking liberally six days. For the feast lasted seven days, v. 5.

{when the heart of the king was merry with wine} Heb. when his heart was good. Good in Hebrew is oft taken for plenty and abundance, Exod. 3:8, Num. 14:7, 1 Chr. 28:8, 1 Sam. 25:8, or for that which seems good to a man. And so it is translated merry, Judg. 16:25, Ruth 3:7. The meaning is, that he had drunk so much as he did not well weigh what he did, but followed that which his delight moved him to do, rather than what a sound and sober judgment would have invited him to.

{he commanded Mehuman, &c.} Here are seven names set down of men which were then at hand attending upon the king; all Persian names, and nowhere else found: only mention is made of Harbona ch. 2:9.

{the seven chamberlains} Or, eunuchs. See 1 Kings 22:9.

{that served in the presence of Ahasuerus the king} This phrase does not only point at their present attendance on the king, but also at their office, which was to attend on the king at meals, at his bedchamber, or wheresoever he was.

1:11 {To bring Vashti the Queen before the King} While he was drinking amongst the people.

{with the crown royal} One part of her glorious attire is here put for all the rest. For he would have her appear in all her princelike apparel with the crown upon her head.

{to shew the people and the Princes her beauty} He himself was much taken with her beauty, and accounted it one part of his glory that he had so beautiful a wife; wherefore as he showed forth his glory and excellency in other things, v. 4, so here he would do in his wife.

{for she was fair to look on} Heb. good of countenance. Had this king been now sober, and advisedly considered what he was about, this reason might rather have moved him to have kept his wife from the sight of so many as were then present: for beauty is a great allurement to corrupt nature unto undue lust. Histories record many ill events that have followed such practices.

1:12 {But the Queen Vashti refused to come at the King’s commandment} Though the king did not as became him in sending for the queen at such a time and in such a manner, yet she did ill in refusing to come. For though some pretense of modesty might be alleged for her, that she thought it unseemly for such a woman as she was to be in the company of so many men as were there eating and drinking together, and that she might suppose that the king and most of the company with him were drunken, yet her peremptory refusing to come cannot be freed from disobedience to an husband, and from arrogancy and contumacy to a king. She might at least have made some fair excuse, and expected the king’s acceptance thereof. But this sudden resolute denial made her blameworthy.

{by his Chamberlains} Heb. which was by the hand of his eunuchs. See 1 Kings 8:53, 56, and 22:9.

{therefore was the king very wroth} Being a great monarch, in the midst of his princes and people, setting forth his glory to the uttermost, and overcome with wine, he takes himself to be scorned and despised, and thereupon his choler was exceedingly stirred up. Herein he is not to be justified: for upon the queen’s refusal, he should more seriously have considered whether it had been a just or meet commandment or no. But nothing more incenses great men’s wrath than a conceit that they are despised, whether the thing they command be lawful or no, Dan. 3:19.

{and his anger burned in him} Anger is in a man as fire in an oven or furnace; being once kindled it waxes fierce, as the anger of Simeon and Levi, Gen. 49:7. Yea Moses’ anger is said to wax hot in him, Exod. 32:19. This king’s anger as a fire did so burn in him, as it suffered him not to rest till he had taken revenge. This latter phrase is added by way of aggravation.

1:13 {Then the king said unto the wise men} There were certain among the heathen that gave themselves to observe the courses of the stars, the conjunction of planets, and effects that followed thereupon; and because many things rare and strange were made known by them, they were accounted and called wise men, Matth. 2:1. There were others so accounted who used curious arts, as Acts 19:19, who are in Scripture called magicians and sorcerers, Exod. 7:11, and astrologers, Dan. 2:27. Others also addicted themselves to the study of philosophy and other human learning; others to the study of state affairs and well-ordering of kingdoms and commonwealths, and to that end made sundry good laws: all these were called, by a kind of excellency, wise men. In Greece there were seven that among and above others were called the seven wise men. Such as these were in all nations, as Gen. 41:8, Isa. 19:14, Jer. 10:7, and 50:35, Dan. 2:12, Matth. 2:1. The wise men here were such especially as gave themselves to understand state affairs, and had attained to great experience thereabouts. So ch. 6:13.

{which knew the times} See 1 Chr. 12:32. Hereby is meant that they well understood in what times and seasons state affairs might best be done, yea what things were fit to be done, what left undone. For by their own observation of sundry passages of state, and by acquainting themselves with all manner of passages in former ages, they were found to give good counsel about such matters as were propounded to them. Such did kings use to take to be of their privy council: and such were these.

{for so was the manner} As the king had formerly done in all public and weighty affairs, so he does in this case. Though his anger boiled within him, and he were out of measure offended, thinking himself scorned by his wife, yet he would not go against his accustomed course. He would even in this case take such advice and counsel as he had done in others. This was commendable in him.

{towards all that knew law and judgment} This is a description of those whose counsel he took. They were not simply of his kindred and friends or favorites, but such as well understood the laws, and were able to give just and righteous judgment.

1:14 {And the next to him} There were more wise men of the king’s council at large than these here mentioned, but these were of his cabinet council, and preferred before all the rest.

{was Carshena, &c.} Here are seven Persian names, not elsewhere mentioned; only Memucan is again named v. 16, 21.

{the seven Princes of Persia and Media} The princes here mentioned were not such as are meant v. 3. They were over their particular provinces; but these were to advise with the king about the whole kingdom and all the provinces therein. They were such as are called seven counsellors, Ezra 7:14.

{which saw the king’s face} Kings of Persia seldom came out before the people; and it was a matter of great favor and high honor to be admitted into their presence: but this phrase implies that these seven counselors had on all occasions free access to the king, and liberty to give him advice in all great and weighty matters. See on Eccles. 8:2.

{and which sat the first in the kingdom} Were next under the king, preferred before all other princes and counselors; as the three rulers were in Darius his time, Dan. 6:2.

1:15 {What shall we do} Heb. what to do. This is an indefinite phrase, which may be impersonally taken, what shall be done, or, as we have it, What shall we do. This has reference to the first clause of v. 13.

{unto the Queen Vashti} By reason of her disobedience, v. 12.

{according to law} This shows his care to keep close to the law. The king himself would not apparently transgress that.

{because she hath not performed the commandment of the king, &c.} See v. 12.

1:16 {And Memucan answered before the king} Though this Memucan was last named, and it may be was the last in order and degree, yet he was the forwardest to declare his opinion, and probably he was counted the wisest of them all.

{and the Princes} i.e. the other six princes named v. 14.

{Vashti the Queen hath not done wrong to the king only} Though her disobedience was only against the king’s commandment, yet the consequence that was like to follow thereupon might prove prejudicial to others.

{but also to all the Princes} This word princes is here to be taken in the largest extent, for all that were in dignity or had authority throughout the whole kingdom.

{and to all the people that are in all the provinces, &c.} He thus amplifies the extent of her fact, to aggravate her fault.

1:17 {For this deed of the Queen shall come abroad unto all women} He takes it for granted that her fact being so public as it was must needs be divulged far and near. For the king sent for her before a great multitude of people and princes, v. 11, and the return of her refusal was in the presence of them all: besides, the queen when she was sent for was among a great multitude of women, v. 9, so as they all must needs take notice of it.

{so that they shall despise their husbands in their eyes} Evil examples corrupt many. For all of all sorts are very prone to follow those evil courses wherein others go before them. The phrase here used shows that Vashti’s refusal was taken to be done in scorn, and to be a despising of her husband.

{when it shall be reported, The king Ahasuerus commanded, &c.} The argument is taken from the greater to the less. For if a king’s wife refused to come to her husband, much more will the wives of inferior persons refuse to come at their husbands’ command. The higher and greater and more eminent that any persons are, the more dangerous will their evil examples be.

1:18 {Likewise shall the Ladies of Persia and Media say} i.e. when their husbands shall require anything at their hands, they will say they will not do it.

{this day} The contagion of that fact is not hereby restrained to that day wherein this was spoken; but this phrase shows that what was done on that day, would be an ill precedent for future times.

{unto all the king’s princes} Lest the forementioned mischief should be thought to extend itself only to the meaner sort of husbands, he adds these words.

{which have heard of the deed of the Queen} This has in special reference to the ladies before mentioned, who were supposed to be such as were then at the feast with Queen Vashti.

{Thus shall there arise too much contempt and wrath} Contempt has reference to the act of wives; wrath to that passion in husbands raised up thereby; by this means wives may be brought to despise their husbands too much, and too much choler may be raised up in husbands against their wives.

1:19 {If it please the King} Heb. If it be good with the king. See Neh. 2:5, 7. Though he declared his opinion, yet he would have nothing done but according to the king’s mind.

{let there go a royal commandment from him} Heb. from before him. Whosoever were the first inventors or contrivers of a law, it must have the force of a law by the king’s authority.

{and let it be written among the laws of the Persians and the Medes} To make the law more firm and inviolable.

{that it be not altered} Heb. that it pass not away. As a thing once or twice to be observed, and no more; but to remain forever. For the laws of the Medes and the Persians, if they were once registered, and signed by the king, might not be reversed, Dan. 6:8, 15.

{that Vashti come no more before king Ahasuerus} This implies a direct divorce and an absolute putting of her away, that she should be his wife no more.

{and let the King give her royal estate unto another} Heb. unto her companion. That should be married unto the king, and be a queen as she was.

{that is better than she} More meek, more humble, more ready to yield to the king’s command.

1:20 {And when the King’s decree which he shall make} The forementioned law ratified and confirmed by the king is here meant.

{shall be published throughout all his Empire} So used all public and general laws to be spread abroad.

{for it is great} How great it was is declared v. 1.

{all the wives shall give to their husbands honour} A wife’s obedience is an honor to her husband; thereby she honors him herself, and causes him to be well esteemed by others.

{both to great and small} By great ones are meant such as are in high place, such as have authority and command over others, such as are wealthy, or in other respect preferred before the common sort: by small ones, such as are of inferior degrees and ranks. Hereby is showed that husbands, as husbands, whatsoever their outward estate and condition be, are to be honored and obeyed by their wives.

1:21 {And the saying pleased the king} Heb. was good in the eyes of the king. See 2 Chr. 30:4. By saying is meant the advice and counsel that was given the king.

{and the Princes} See v. 16.

{And the king did according to the word of Memucan} He made such a decree as Memucan advised, and published it, v. 20.

1:22 {For he sent letters into all the king’s provinces} Even to the hundred and seven and twenty provinces.

{into every province} Heb. province and province. i.e. unto every particular province.

{according to the writing thereof} In such characters and words as each province was used to write in.

{and to every people} Heb. to people and people.

{after their language} In such speech as each people used and understood.

{that every man should bear rule in his own house} That whatsoever he enjoined and commanded, should be yielded unto and performed by all that were in the house, whether servants, children, or wives. This, in case of conscience, must be restrained to things lawful.

{and that it should be published according to the language of every people} Heb. that one should publish it according to the language of his people. This is commonly taken for publishing the decree, so as everyone in their several countries and families might understand it, it being published in their own mother tongue. Others take this for a part of the decree, as if it were enjoined to wives and to others in the family to use that kind of language which the master of the family used; which was taken to be a sign of subjection, Dan. 1:4.

CHAPTER 2

2:1 {After these things} This has reference to the history of the former chapter, especially to the latter part thereof, about putting away Vashti. In this chapter is set down the means of bringing Esther to be queen, from the beginning to v. 21, and from thence to the end, Mordecai’s discovery of a treason against the king; which in time proved to be a means of Mordecai’s advancement.

{when the wrath of king Ahasuerus was appeased} How much displeased and offended the king was at Vashti her refusing to come to him, is noted ch. 1:12, but time assuages the heat of wrath. It was four years after he had put away Vashti before he took another wife, or made her queen in Vashti her stead. For the feast was in his third year, ch. 1:3, and Esther was made queen in his seventh, v. 16, 17. But his wrath might be appeased within a few weeks or months after he had put Vashti away; and the rest of the time be spent in seeking out, and fitting and preparing virgins to come unto him; for every virgin was twelve months in purifying before she was brought to the king, v. 12.

{he remembered Vashti} This phrase implies a calling to mind something past. He was in drink and in rage at the time of Vashti’s refusing to come to him; and his seven counselors added to his wrath by aggravating her offense: but his mind being afterwards more calmed, he thinks of that love that formerly he bore to her, of her beauty, of the kind of her offense; and it may be also of his own distemper, and of the unmeetness of that which he required of her; and withal, of the kind of penalty, which was an utter divorce of her from him, and of the irrevocableness of the law made against her. Upon consideration of all these he might be much perplexed in his spirit, and complain thereof to such as were about him.

{and what she had done} See ch. 1:12.

{and what was decreed against her} See ch. 1:19.

2:2 {Then said the king’s servants} Either they discerned the inward grief and trouble of his mind by some outward signs, or else the king himself declared his mind unto them.

{that ministered unto him} This may be taken indefinitely of such as from time to time attended upon the king, to do such service as he should require of them, as 2 Sam. 13:17. Or else more particularly it may be applied to those seven princes which saw the king’s face, and had access to him on all occasions, ch. 1:14. For they might fear that if his grief were not assuaged, and he some way or other satisfied, he might be incensed against them for giving that counsel to him which they did: as the wrath of Darius was incensed against the princes who brought him to make a decree against Daniel, Dan. 6:24.

{Let there be fair young virgins sought for the king} They give this counsel to the king, that his heart being set upon another wife he might not so remember Vashti as he did.

2:3 {And let the king appoint officers} By officers are meant such as were deputed to that purpose, and had the king’s authority to take and bring such virgins as they thought meet.

{in all the Provinces of his kingdom} These were very many, ch. 1:1, and some of them very far distant from Shushan; so as there needed many officers, and much time was to be spent about effecting this.

{that they may gather together} Some at one time, some at another. Many months might pass over before some were brought.

{all the fair young virgins, &c.} Here are three qualifications, which meeting together might give content to the king; 1. Fair, 2. Young, 3. Virgins. Beauty much pleases a man’s eye. It is ordinarily most amiable in younger years: and men most desire such wives as have not been known by any man before.

{to the house of the women} Women has relation to the female sex, rather than to the age or present condition, maids, wives, or concubines: for if there were not two houses, there were at least two distinct parts of this house; in which respect one of them is called the second house, v. 14. The first house was for the virgins that had not been brought in to the king. The other was for such as the king had known, v. 14. And these might be counted the king’s concubines. We read that Solomon had three hundred concubines, 1 Kings 11:3.

{unto the custody} Heb. unto the hand. For the hand is that part whereby a man uses to receive a thing, and to do the most things that he does. Herein he means also care and oversight.

{of Hege} Or, Hegai, v. 8. It is said v. 14 that the women were committed to the custody of Shaashgaz: but either the virgins might be committed to Hegai, and the concubines to Shaashgaz, and so they two be governors of two houses; or Hegai might be the chief governor of both houses, and Shaashgaz under him.

{the king’s chamberlain} See ch. 1:10.

{keeper of the women} Of such as were brought to the house, before they had seen the king, or after.

{and let their things for purification be given them} No such legal purification as God appointed his people, Numb. 19:9, 17, 2 Chr. 30:19, but perfuming them with sweet odors and anointing them with sweet oil is here meant, v. 12.

2:4 {And let the maiden which pleaseth the king} Heb. which is good in the eyes of the king. All their aim was to give content to the king.

{be queen instead of Vashti} That the king having one on whom his delight was set, might forget Vashti and be no more perplexed about putting her away.

{And the thing pleased the king} See ch. 1:21. Though our English make some difference, using the word saying in the former place, and thing in this, yet in the Hebrew there is no difference at all. The Hebrew word signifies both.

{and he did so} Men are ready to do the things that please them.

2:5 {Now in Shushan the palace there was a certain Jew} The captive Jews were dispersed into many places (see ch. 3:8), so as all went not with those that were in Babylon, to Jerusalem, Ezra 2:1, &c.

{whose name was Mordecai} This name signifies pure myrrh. It is here expressed for honor’s sake; for he was a man of great place and of good use to the church of God. There was another of this name who came up to Jerusalem with Zerubbabel, Ezra 2:2.

{the son of Jair, &c.} Here are four degrees in his pedigree set forth. For it was an honor to all his ancestors to have such a son descend from them.

{a Benjamite} Kish the father of Saul was also a Benjamite; but this Kish lived many years after that.

2:6 {who had been carried away from Jerusalem} This relative who has the fittest reference to Kish that immediately went before; q.d. Kish was carried away. Thus many doubts which arise about the age of Mordecai upon supposal that he is here meant to have been carried away from Jerusalem, are removed. For Kish might well beget Shimei, and Shimei Jair, and Jair Mordecai, betwixt the time wherein the Jews were first carried away captives and this time of Mordecai.

{with the captivity which had been carried away with Jeconiah, &c.} This was the first captivity into Babylon, 2 Kings 24:14, 2 Chr. 36:10, Jer. 24:1. From the kings’ going into captivity the seventy years of the Babylonish captivity are reckoned, Jer. 25:11 and 29:10, Dan. 9:2, Neh. 2:5.

2:7 {And he brought up} Heb. nourished. He both provided all things needful for her body, and educated her in true religion.

{Hadassah} This is taken to be her proper name which her parents gave her: it signifies a myrtle tree.

{(that is, Esther)} It is supposed this name was given her by the king after he married her. Thus the officer of the king of Babylon changed the names of Daniel and his three companions when they were brought into the king’s court, Dan. 1:7. Heathen historians write that Xerxes his wife’s name was Amestris, and that is taken to be the same with Esther: for it is usual in names to add or take away a syllable.

{his uncle’s daughter} Thus Mordecai and Esther were brother’s children, first cousins, cousin-germans, as we call them.

{for she had neither father nor mother} This is added as the reason why Mordecai educated her; and it does much amplify his charity.

{and the maid was fair and beautiful} Heb. fair of form, and good of countenance. She had a clear and fair skin, and a comely favor. This is noted to show the reason why she was brought to the king.

{whom Mordecai (when her father and mother were dead)} It seems they were but poor, and left nothing whereby she might provide for herself.

{took for his own daughter} This is noted to show his tenderness over her, and care and providence for her, together with the continuance thereof. Men are very tender over and provident for their own children, and that not only for the present, but also for the future, even after their own departure. Thus was Mordecai for Esther.

2:8 {So it came to pass, when the king’s commandment and his decree was heard} For it was published and proclaimed through his whole kingdom, v. 3. The substance of the decree is set down v. 2, 3, 4.

{and when many maidens were gathered together} Josephus lib. 11, Antiq. Jud. cap. 6, says that four hundred were gathered together: which will not seem improbable if we consider how many wives and concubines Solomon had, 1 Kings 11:3.

{unto Shushan the palace, to the custody of Hegai} See v. 3.

{that Esther was brought also to the king’s house, &c.} By the king’s house the forementioned palace is meant. Or the house of the women, v. 3, may here be called the king’s house, because the king erected it and deputed it to that use.

2:9 {And the maiden pleased him} Heb. was good in his eyes. He took delight and content in her. This is spoken of Hegai, whose heart God turned to her, as he did the heart of Potiphar, and also of the jailer, to Joseph, Gen. 39:4, 21.

{and she obtained kindness of him} He did unto her all the courtesies that he could.

{and he speedily gave her} His desire was, so soon as might be, to present her to the king, being confident that he would best like her.

{her things for purification} See v. 12.

{with such things as belonged to her} Heb. her portions. That which was by the king allowed her for diet, apparel and other necessaries, and all to set her out the more comely.

{and seven maidens} He would do what lay in him to set her out as a queen, and thereupon gives her maids of honor.

{which were meet to be given her} Her very attendants were choice ones, fit and worthy to wait on a queen.

{out of the king’s house} Which had been honorably trained up in the court about royal services.

{and he preferred her} Heb. he changed her. To change for the better, as here, is to prefer.

{and her maids} Which attended her.

{unto the best place of the house of the women} As there were two distinct houses, v. 3, so there were many rooms in each, and some better and more convenient than others. At the first Esther was put in one of the meaner rooms; but after that Hegai had cast his favor upon her, among other kindnesses, he altered her lodging, and placed her and her attendants in the best room of the house.

2:10 {Esther had not shewed her people, nor her kindred} Her people and kindred were Jews, v. 5, 7, who, though they were the only people of God, yet being then captives were basely esteemed of by the world: prudently therefore she conceals her kindred.

{for Mordecai had charged her that she should not shew it} Mordecai in his wisdom discerned that it might have been a block in the way of her preferment for the king to have heard of what stock and nation she was, and thereupon gave her this charge.

2:11 {And Mordecai walked every day} His hope of the preferment of his kinswoman, and of the good that might come to the church thereby, made him very solicitous thereabout.

{before the court of the women’s house} See v. 3. The court thereof was a fair spacious open place that lay before it, where they who might not come into the house might walk notwithstanding.

{to know how Esther did} Heb. to know the peace of Esther. Whether she were in health or no, and continued to be fit to be presented to the king.

{and what should become of her} Whether the king would like her or no.

2:12 {Now when every maid’s turn was come to go in to Ahasuerus} They who had the oversight of the virgins so ordered matters, as one was brought unto the king at one time, and another at another time. Many were not brought in together.

{after that she had been twelve months} This was a long time for fitting one to come in to a mortal man. But their curiosity about giving the king content made them spend so much time therein. These twelve months are not so to be reckoned as if so many years were spent in purifying them as there were maidens to be purified. For many were in purifying together; only no one went in to the king before so much time had been spent about her.

{according to the manner of the women} i.e. according to that order and law that was set down for them to observe.

{for so were the days of their purification accomplished} Such things as hereafter follow were done to them in the twelve months of their purification.

{to wit, six months with oil of myrrh} Oil of myrrh is said to be of a cleansing quality, having a virtue to make the skin smooth, free from wrinkles, and to keep from decay, and make the beauty more clearly to appear.

{and six months with sweet odours} These caused them to carry a delightsome smell and pleasing savor.

{and with other things for the purifying of the women} Whatsoever the art of man could invent to free these virgins from any thing might cause annoyance or dislike, and to make them amiable in the king’s eyes, is comprised under this phrase.

2:13 {Then thus came every maiden unto the king} So anointed, so perfumed, so adorned as is before set down.

{whatsoever she desired was given her} i.e. such things as might make her comely and pleasing in the king’s eyes. Nothing in this kind was denied her, lest she should have any cause of complaining.

{to go with her} She might have any kind of attire, jewels, or other ornaments, any sweet savors, any attendants.

{out of the house of the women} See v. 3. This was the first house wherein the virgins were. See v. 14.

{unto the king’s house} Not only to his court, or his presence chamber, but even unto his bedchamber. She went directly without wandering any whither else, from the women’s house to the king’s.

2:14 {In the evening she went} When it was time for the king to go to bed.

{and on the morrow she returned} After the king had known her.

{into the second house of the women} See v. 3.

{to the custody of Shaashgaz the king’s chamberlain} See v. 3.

{which kept the concubines} See 1 Kings 11:3. Concubines here meant were such as the king had carnally known, but married not.

{she came in unto the king no more} In this respect there might well be four hundred, v. 8, which were brought in unto the king within the space of three or four years, till he saw Esther, and set his heart upon her. See v. 1.

{except the king delighted in her} So as he did in Esther, v. 17. See v. 4.

{and that she were called by name} By this it appears that the king took particular notice of everyone that came in to him, of her name, and of the day when she came.

2:15 {Now when the turn of Esther} Esther was brought in late, in the third year after Vashti was put away. For she was a year in purifying, v. 12, and in the fourth year she was taken unto the king, v. 16. God so ordered it, that the king’s heart being set on none before her might the more steadfastly be set on her.

{the daughter of Abihail} This name was given both to men and women; to women, 1 Chr. 2:29, 2 Chr. 11:18, to men, Numb. 3:35, 1 Chr. 5:14, and here.

{the uncle of Mordecai, &c.} See v. 7.

{was come to go in unto the king} As others had gone in before, v. 13, 14.

{she required nothing, &c.} It seems other maids had required what they pleased, v. 13, but Esther observing the favor of Hegai to her, his care over her, and his prudence in ordering matters fit for her, rested wholly in his provision.

{and Esther obtained favour in the sight of all them that looked upon her} As her beautiful face, comely countenance, seemly carriage and decent attire drew the eyes of all unto her; so God by his providence stirred the hearts of all to like and love her, that none should murmur against the king’s choice of her, but rather all rejoice in it.

2:16 {So Esther was taken unto king Ahasuerus into his house royal} Or, palace. And into his bedchamber therein, as v. 13.

{in the tenth month} This began on the eleventh of December.

{which is the month Tebeth} טבת Tebeth is supposed to be derived from טבה Tabah, a fallow deer, or a doe, because in this month does, especially if barren, are most seasonable for meat. This was a Persian name: for the Jews after their return from captivity used Chaldee and Persian names of months; which was a memorial of their captivity, and an occasion for them to say, The Lord liveth that brought up the children of Israel from the North, &c. Jer. 16:15 and 23:8.

{in the seventh year of his reign} See v. 1.

2:17 {And the king loved Esther} This implies a continuance of his favor to her.

{above all the women} i.e. those virgins that were brought in before her. His heart was set upon none of them so much as upon her.

{and she obtained grace and favour} Or, kindness. By her outward and inward parts and gifts and by her carriage she procured both the king’s entire affection to her, and also all the kindness he could do for her.

{in his sight} Heb. before him.

{more than all the virgins} Who had before her gone in to the king.

{so that he set the royal crown upon her head} Not that which himself wore, but that which was for his wife. See ch. 1:11.

{and made her Queen instead of Vashti} Vashti was put away four years before this time, and there was no other queen betwixt Vashti and Esther, so as Esther was in the room of Vashti.

2:18 {Then the king made a great feast} In testimony of that good liking and great content which he took in Esther. Feasts are expressions of joy, and use to be made at marriages, coronations, and other great solemnities.

{unto all his Princes and his servants} See ch. 1:3.

{even Esther’s feast} He gives it this title out of his respect to Esther.

{and he made a release to the Provinces} Heb. rest. A freedom from burdens and taxes is in Hebrew called a rest, or a relaxation. Ahasuerus did remit such taxes, tributes and customs as were then due from any of his subjects through all his provinces. Thus they had all cause to rejoice at that marriage.

{and gave gifts} These were special presents given to the greater sort, as lords, ladies, and all sorts of gentry, especially courtiers.

{according to the state of the king} Heb. according to the hand of the king. Bountifully, munificently. See ch. 1:7.

2:19 {And when the virgins were gathered together the second time} This has relation to the former gathering, v. 3. This second gathering together of virgins might be to send them each to their own homes, because the king was now fully satisfied in his choice; or, out of them to choose some to attend upon Esther; or, to choose some among them to be his concubines. Others apply this second time to the king’s former manner of choosing a queen. Virgins were then gathered together out of all places for the king out of them to choose a wife; and then he chose Vashti. So now the second time virgins are gathered together for the same end; and Esther is chosen.

{then Mordecai sat in the king’s gate} This may have reference to that which is noted ver. 11 of Mordecai’s walking in the court, which might be before or in the king’s gate: and it may imply the continuance of his care to see how Esther, being now advanced, carried herself. Others understand this of some office that Mordecai had, as to be the king’s porter: and so it sets forth his attendance upon his office, and shows the opportunity that he had to discover the treason mentioned v. 21.

2:20 {Esther had not yet shewed her kindred, &c.} See v. 10.

{for Esther did the command of Mordecai} Her high advancement did not so puff her up as to make her forget the kindness that Mordecai had showed her, nor the duty which she owed to him as her foster father.

{like as when she was brought up with him} By this it appears that Mordecai continued to give her good counsel, even when she was queen; and that she hearkened thereunto obediently.

2:21 {In those days} When there was so much rejoicing about the king’s new marriage.

{while Mordecai sat in the king’s gate} See v. 19.

{two of the king’s Chamberlains} Heb. eunuchs. See 1 Kings 22:9.

{Bigthan and Teresh} These are two Persian names not elsewhere read but in this book. One of those officers that was sent to call Vashti was called Bigtha, ch. 1:10, and haply was the same that is here called Bigthan, and Bigthana, ch. 6:2.

{of those which kept the door} Heb. threshold. See 2 Chr. 13:4. Some take these to have been porters at the court gate. Others think they were doorkeepers at the presence chamber, or bedchamber; which is the more probable, because thereby they had the fairer opportunity to accomplish their mischievous plot against the king.

{were wroth} Exceedingly offended at something that the king had done. Many conjectures are here made: the most probable is, that they were such as had attended on Vashti, and thereupon were much incensed that she should be put away; and having concealed their trouble so long as there was hope of her restoring, but now seeing all hope taken away by the choice of a new queen, who was with so great solemnity crowned, they rage, and like an hot fire that breaks forth some way or other, they so discover it as Mordecai comes to have notice thereof.

{and sought to lay hand on the King Ahasuerus} i.e. to destroy him, to take away his life, 1 Sam. 24:6 and 26:9.

2:22 {And the thing was known to Mordecai} Here again many conjectures are made how Mordecai should come to know this. Josephus says that a Jew, who was servant to one of them, discovered it to Mordecai. Others, that they talked thereabout in a strange language, which they supposed that Mordecai, who was by them, understood not. Whatsoever the means were, surely God had a special hand herein, to bring that to pass which is noted to follow hereupon, ch. 6:1, &c.

{who told it unto Esther the Queen} That she, having opportunity in private to discover anything to the king, might make this known to him. Conscience and fear of God moved him to do this, that so horrible a fact might be prevented: and he made it known by the queen, to ingratiate her the more with the king.

{and Esther certified the king thereof in Mordecai’s name} She certified the thing, to testify her duty and respect to the king: and she did it in Mordecai’s name, to show how she came to notice of it, and also to bring him into favor.

2:23 {And when inquisition was made of the matter} This was a point of justice and prudence, to search out whether the report were true or no.

{it was found out} Mordecai so prudently and faithfully carried the matter as he was able to prove what he had suggested.

{therefore they were both hanged on a tree} On a gallows, or gibbet, or cross made of a tree, Gen. 40:19, Deut. 21:22, Josh. 8:29, Acts 5:30, Gal. 3:13. The matter is here put for the thing made thereof.

{And it was written in the book of the chronicles} Heb. in the book of the words of days. See the title of the first book of Chronicles. The public records of Persia are here meant.

{before the king} This might be done by the public registers in the presence of the king himself, that he might be an eyewitness of the registering thereof. Or it might be written in some record that lay continually before the king, wherein he might read at his pleasure; and so be said to be before the king.

CHAPTER 3

3:1 {After these things} In this chapter is set down Haman’s advancement, and his plot against the Jews.

{did king Ahasuerus promote Haman} i.e. he was raised through the king’s favor to higher dignity and authority than he had before. Whether he were in a mean place before or no, is not expressed.

{the son of Ammedatha the Agagite} We find the name Agag twice given to the king of Amalek, once indefinitely, Numb. 24:7, and again particularly to a special man, seven times in one chapter, 1 Sam. 15:8, 9, 20, 32, 33. Some infer out of Numb. 24:7 that it was a name common to the kings of the Amalekites; as Pharaoh was to the kings of Egypt, and Abimelech to the kings of the Philistines. See 1 Kings 2:39. Hence it is gathered that this Haman was of the royal stock of the Amalekites, who descended from Esau, Gen. 36:4, 12, 1 Chr. 1:34, 35, 36, and were ancient and bitter enemies of the Israelites. They set upon them in the wilderness in the third month after they were delivered out of Egypt, and that without any cause of provocation on Israel’s part, Exod. 17:8, &c. So that what they did in this case, they did most basely, Deut. 25:18, 1 Sam. 15:2. And though they were then overthrown, yet within a year or a little more they set upon them again, Numb. 14:45. Yea, and many years after that they took part with other enemies against them, Judg. 3:12, 13 and 6:3, 4 and 10:12, 1 Sam. 30:1. Such was their enmity against Israel, as the Lord threatened utterly to put out their remembrance, Exod. 17:14, and gave charge to the Israelites utterly to destroy them, Deut. 25:17, 1 Sam. 15:3. No marvel then that this Haman, being of that stock, retained an inveterate malice against Israel, and became, as he is called, the Jews’ enemy, ch. 7:6 and 8:1 and 9:10, 24.

{and advanced him} Exceedingly high.

{and set his seat above all the Princes that were with him} Even as Darius advanced Daniel, Dan. 6:3. Had Haman had such a spirit as Daniel had, Ahasuerus had showed himself a prudent king; but advancing such an one as Haman was, he proclaimed his folly thereby to all his kingdom, Prov. 19:2.

3:2 {And all the king’s servants} i.e. all his subjects: for a king is a lord and master in relation to his subjects, 2 Kings 9:7 and 18:27.

{that were in the king’s gate} This phrase does not here note any office; but indefinitely, all such as came to the court, and had any business or occasion there to attend.

{bowed and reverenced Haman} This implied more reverence than ordinarily was given by an inferior to a superior, yea, a greater reverence than was due to a man. The Persian monarchs, as many other heathenish kings, were reverenced by their subjects with a kind of divine service or honor: and this king would have such honor done to this his favorite.

{for the king had so commanded concerning him} This implies that it was unusual reverence that was done to him; even such as the people would not have afforded unless the king had commanded it.

{but Mordecai bowed not, nor did him reverence} He neither reverenced him in his heart, nor with his body. This he refused to do, because the kind of worship that was required was unlawful, being due only to God. Thus some wise men of the heathen have forborne to come into the king’s presence, because there was expected greater honor and worship than was meet to be done to a man. Mordecai refused also to do it, because the person was of that stock whose remembrance God would have put out, Exod. 17:14, Deut. 25:19, and which he would have to be utterly destroyed, 1 Sam. 15:3.

3:3 {Then the king’s servants which were in the king’s gate} See v. 2.

{said unto Mordecai} This shows their flattering disposition in relation to Haman, and their envious disposition in relation to Mordecai, because he did not as they did.

{Why transgressest thou the king’s commandment?} Most men think of no other rule than the king’s will and commandment. They express that which they conceive to be Mordecai’s fault in this phrase, by way of aggravation.

3:4 {Now it came to pass when they spake daily unto him} Though they knew his mind by his first refusal, yet they cease not day after day to urge him to do what he did.

{and he hearkened not unto them} God’s faithful servants are resolute in their warrantable purposes, and will not be drawn from them.

{that they told Haman} It might otherwise have been concealed from him, if these flatterers and pickthanks had not made it known. But great men still have such as bring to their notice all matters that seem any ways to make to their dishonor.

{to see whether Mordecai’s matters would stand} i.e. whether he could carry out his resolution before Haman as he did before them, and whether Haman would suffer him to remain unpunished.

{for he had told them that he was a Jew} It is probable that those talebearers oft urged and pressed him to tell them his country, and of what people he was; as the mariners asked Jonah, Jon. 1:8, and he to show his faith in God, and his courage in God’s cause, was neither ashamed nor afraid to declare of what stock he was. This manifestation of his nation being here rendered as a reason of the former clause, implies that, as he made known his nation, so withal he declared the reasons why no Jew might do as they did: namely, how God had forbidden to give divine honor to any but himself, Deut. 6:13, and had commanded them to blot out the remembrance of Amalek, Deut. 25:19.

3:5 {And when Haman saw} It seems that after the flatterers had complained of Mordecai, Haman observed him more narrowly.

{that Mordecai bowed not, &c.} See v. 2.

{then was Haman full of wrath} Nothing more stirs up the choler of proud men than a seeming contempt of them. See chap. 1:12.

3:6 {And he thought scorn to lay hands on Mordecai alone} Revenge is like fire, that burns all it can lay hold on; especially when it arises from pride. In the height of his mind he thought it too small a matter to execute his wrath on one man alone.

{for they had shewed him the people of Mordecai} This they did to aggravate Mordecai’s offense: that one who was of so mean and base a people, as they thought, being but captives, should refuse to do any honor to such an one as Haman was. This is here premised as the reason of that which follows.

{wherefore Haman sought to destroy all the Jews} This is a great aggravation of his pride, malice and cruelty, that it was not extended against Mordecai alone, nor only against those Jews that were in Shushan, who might be supposed to bolster him up in what he did, but against all Jews everywhere.

{that were throughout the whole kingdom of Ahasuerus} Though many were returned to Judea, yet there were also many that remained still dispersed in all the provinces, v. 8.

{even the people of Mordecai} That people of whom Mordecai was. As his particular revenge against Mordecai, so his inveterate hatred against the Jews, as Jews, made him thus far to extend his cruel rage.

3:7 {In the first month (that is the month Nisan)} See Gen. 7:11, 8:4, Neh. 2:1.

{in the twelfth year of king Ahasuerus} This was the fifth year after Esther was made queen, ch. 2:16.

{they cast Pur, (that is the lot)} Pur is a Persian word signifying lot, as it is here expounded. Now the heathen used to cast lots to find out fit and seasonable times for effecting things with good success. Fit days they called lucky days; unfit, unlucky. See Ezek. 21:21.

{before Haman} By Haman’s appointment and in his presence.

{from day to day, and from month to month, to the twelfth month} This is not to be taken as if they had continued twelve months in casting of these lots. But there was a [pitcher] into which were cast papers rolled up with the names of every day, and of every month, written upon them. Then one blindfolded put in his hand, and pulled out a paper; and according to the marks which they had set down, such a month proved lucky, and such a day in the month. And here by God’s providence it fell out that their supposed lucky day was in the twelfth month: and so it came to pass that their plot was defeated before the time of accomplishing thereof, ch. 9:1, &c.

{that is the month Adar} This is a Chaldee name. See Ezra 6:15.

3:8 {And Haman said unto king Ahasuerus} After he had found out a lucky day, as he supposed, for accomplishing his mischievous plot, he goes unto the king to get leave and authority to put it in execution.

{there is a certain people scattered abroad} Though Nebuchadnezzar carried a multitude of the Jews captive into Babylon, yet many others were scattered up and down into other countries. Besides many of the ten tribes may be here meant.

{and dispersed among the people} Neither had they one nation to abide and dwell in, nor one city or town in a nation, but were mingled among strangers, some in one house, some in another, as they could have habitations for themselves.

{in all the provinces of thy kingdom} These were very many, ch. 1:1.

{and their laws are diverse from all people} Herein he said truth. For the laws which God gave to the Jews were proper to themselves, and thereby they were distinguished from all other nations.

{neither keep they the king’s laws} Indeed about matters of divine worship they kept not the king’s laws; nor could they keep them with a good conscience: but otherwise they did keep the laws of the land and kingdom where they lived so far as they concerned the peace of that place. This was a charge given unto them, Jerem. 29:7. All the forementioned points he urges to incense the king’s wrath the more against the Jews.

{therefore it is not for the king’s profit} Heb. it is not meet, or equal, or profitable to the king.

{to suffer them} Namely, to dwell among his people, lest they infect the king’s liege people, and draw them from obedience to the king’s laws.

3:9 {If it please the king, let it be written} See ch. 1:19.

{that they may be destroyed} Heb. to destroy them. That they among whom they live should utterly destroy them. See v. 13.

{and I will pay} Heb. weigh. As we pass over money from one to another by telling, so of old they did by giving it out by weight. This he proffers to prevent an objection that might be made, which was this, That the Jews paid a great tribute, which the king would lose if they should be destroyed. Wherefore in recompense of that loss he proffers to pay the sum following.

{ten thousand talents of silver} Three thousand seven hundred and fifty thousand pounds sterling. See 1 Chr. 22:14.

{to the hands of those that have the charge of the business} The business of receiving the king’s rents, revenues, tributes, customs, toll, and all other fees and dues. This is a description of treasurers.

{to bring it into the king’s treasuries} Thus would it remain to be disposed for the king’s use, as he should appoint.

3:10 {And the king took his ring from his hand} Though the motion were very hard and cruel, and many ways prejudicial to the king’s honor and profit, yet being made by his favorite, without due consideration thereof he grants it. So flexible are mortal men, and ready to yield anything to their favorites. The king’s pulling off his ring from his hand showed that he was willing to let anything go for his sake, and was an evident sign of that great honor he did him, Gen. 41:42.

{and gave it unto Haman, &c.} In testimony of that power and authority he gave him to do what it pleased him, and to confirm it in the king’s name with the king’s seal.

{the Jews enemy} Or, oppressor. For the Hebrew word signifies both. Enemies use to oppress, and oppressors are enemies. Haman had this title given him as a brand, as Jeroboam had his, 2 Kings 10:31, for he was one of the deadliest enemies that ever the Jews had. See v. 1.

3:11 {And the king said unto Haman} Here the king does enlarge his favor and grant unto Haman.

{The silver is given to thee} This is a fair refusal of Haman’s proffer, q.d. I accept that sum which you do proffer me, but return it to you as a gift again.

{the people also} Hereby he grants to Haman what he desires; and withal shows that his refusal to take his money should not any whit lessen the power he gave him over that people whose destruction he desired.

{to do with them as it seemeth good to thee} Though the king might well discern the inhuman and cruel mind of Haman, yet he does not restrain or hold it in; but leaves all to Haman’s own will.

3:12 {Then were the king’s Scribes called} Or, secretaries. See 1 Kings 4:3. He uses the king’s scribes rather than his own, to add the more authority to what he did, and to interest the king therein.

{on the thirteenth day of the first month} This was the time whereabout Haman first began to cast lots about this matter. See v. 7.

{and there was written} Haman quickly puts in execution that power and liberty which the king had granted him. Malice puts on wicked men to expedite mischief as much as they can.

{according to all that Haman had commanded} Were it never so cruel, yet the secretaries held close to the will of the king’s favorite.

{unto the king’s Lieutenants, and to the Governors} See Ezra 8:36.

{that were over every province} The many provinces that were under Ahasuerus, ch. 1:1, show how far his cruelty extended.

{and to the Rulers of every people of every province} There were divers people in one and the same province. See 1 Kings 27:24, and each people had their distinct governors.

{according to the writing thereof, &c.} See ch. 1:22.

{in the name of king Ahasuerus was it written} Haman by this means gained the greater authority to what he did; but the king got the greater dishonor by suffering him to do as he did, yea, he made himself accessory hereby to his cruel plot.

{and sealed with the king’s ring} Thereby it came to be irreversible, Dan. 6:8, 12, 15.

3:13 {And the letters were sent by posts} See 2 Chr. 30:6.

{into all the king’s provinces} As the letters were directed, v. 12, so are they sent.

{to destroy, to kill, and to cause to perish} His cruel mind makes him to multiply phrases; whereby he intimates that if they cannot be destroyed one way, they may be another: and so they be destroyed,

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it makes no matter to him which way, or by what means they be destroyed.

{all Jews, both young and old, little children and women, in one day} Here are great aggravations of cruelty, to spare neither sex nor age, but massacre all, and that in one day. Rage and malice know no bounds.

{even upon the thirteenth day of the twelfth month} There were full eleven months betwixt the first sending forth of the bloody edict and the time of executing the same. See v. 12. Herein on the one side Haman’s folly is discovered; and on the other, God’s wise providence. His folly in putting off the execution so long: for he might have suspected that something or other might intervene to hinder so cruel a design, which was so long made known before it was executed. God’s providence was manifested, in ordering a means to prevent that plot before the time of executing it.

{which is the month Adar} See v. 7.

{and to take the spoil of them for a prey} i.e. They who should destroy the Jews, should have whatsoever belonged unto them as a recompense of their pains. Those things are called the spoil of the Jews which their enemies were to take as a spoil from them.

3:14 {The copy of the writing for a commandment to be given in every province} There was one original at least (it may be also more) that was sealed with the king’s ring; but because there were many places whereunto the writings should be sent, many copies were transcribed, and sent to every place where any Jews were.

{was published unto all people} It was sent to every several place, and by way of proclamation openly published to all the king’s subjects in every place.

{that they should be ready against that day} That all that would have an hand in executing the foresaid edict, should be every way prepared to put the same in execution on the thirteenth day of the twelfth month.

3:15 {The posts went out} With their letters, as they were sent, v. 13.

{being hastened by the king’s commandment} Either the king, to testify his respect to his unworthy favorite, did himself press the posts to make haste; or Haman using the king’s scribes and the king’s ring and seal, that which was so enjoined was supposed to be the king’s commandment. This shows how earnest men be in executing their mischievous plots.

{and the decree was given in Shushan the palace} See Nehem. 1:1. Here was the king’s court, and from thence did arise this bloody design.

{and the king and Haman sat down to drink} This shows a kind of jollity in the ruin and destruction of God’s people. So far they were from any remorse, as they glory therein, and use the ordinary signs of rejoicing. When the Israelites had made them a golden calf, it is said that they sat down to eat and to drink, Exod. 32:6. In sin, especially in executing cruelty, this jovial passing it over is a great aggravation.

{but the city Shushan was perplexed} The city is here put for the inhabitants, even such as were not Jews. They might be perplexed for fear of some commotions and tumults that might arise, or by reason of some loss that might accrue unto them by rooting out all the Jews, or in compassion that so many for no just cause should be destroyed. But especially this is to be taken of the Jews in Shushan, and of their friends. See ch. 8:15.

CHAPTER 4

4:1 {When Mordecai perceived all that was done} In this chapter the means used for preventing Haman’s plot is set down. The ground of that means is Mordecai his notice thereof; which might be by some friend’s relation, or by the common talk of others, or by the open proclamation.

{Mordecai rent his clothes, and put on sackcloth} See 1 Kings 21:27.

{with ashes} This rite of putting ashes upon their heads, or sitting in ashes, was also of old of use in days of humiliation, Job 2:8, Isa. 58:5, Jon. 3:6. Hereby they showed that they deserved to be burned to ashes. They used also to put dust on their heads, Josh. 7:6, Job 2:12, to show that they deserved to be under ground rather than above. See Neh. 9:1.

{and went out into the midst of the city} That he might be seen of many.

{and cried with a loud and a bitter cry} That he might be the more heard and pitied.

4:2 {And came even before the king’s gate} i.e. the gate entering into the king’s court. Thither he came, that such as passed up and down through that gate might make it known in the court, that so it might come to the king’s ear, or rather that the queen might have some intelligence thereof.

{for none might enter into the king’s gate clothed with sackcloth} This either was a general ordinance for all times, because in the king’s court they used to be gorgeously attired and to be in mirth, so as they would have nothing to damp the same: or it was a particular ordinance for this time, that after the publishing of the bloody decree none should come into the court with sackcloth, lest passion might be moved thereby in any of the courtiers, or so a complaint thereof be made to the king.

4:3 {And in every province whithersoever the king’s commandment and his decree came} All went in the king’s name, and that under an express command, and that by an irrevocable decree, and throughout the whole kingdom. All these are great aggravations.

{there was great mourning among the Jews} This mourning was mixed with prayers to God.

{and fasting} To testify their unworthiness, and to sharpen their prayers. See 1 Kings 1:27.

{and weeping and wailing} These were outward evidences of inward grief and sorrow.

{and many lay in sackcloth and ashes} Heb. sackcloth and ashes were laid under many. See v. 1.

4:4 {So Esther’s maids} The rumor of the bloody plot filled everyone’s mouth, so as the very maids that came but out of the queen’s chamber heard it.

{and her chamberlains} Heb. eunuchs. See 1 Kings 22:9.

{came and told it her} Both maids and chamberlains had free access to the queen, and thereupon opportunity to tell her any news. That which specially they told her, was Mordecai’s clothing, and crying, v. 1.

{then was the Queen exceedingly grieved} It appears by that which follows that it was Mordecai’s case alone that so perplexed her, he being dear unto her, and highly esteemed by her, ch. 2:20. She yet knew nothing of the public calamity.

{and she sent raiment to clothe Mordecai} Such as might be fit for him to come into the court withal, yea, and unto her presence.

{and to take away his sackcloth from him} See the reason v. 2.

{but he received it not} For that raiment which was sent was not suitable to his present condition.

4:5 {Then called Esther for Hatach} This was a man whom she had found faithful, and dared trust in a matter of secrecy.

{one of the king’s chamberlains} Heb. eunuchs. Such an one as they were whom the king sent for Vashti, ch. 1:10.

{whom he had appointed to attend upon her} Heb. whom he had set before her. For they who attend to perform daily services unto any, use to be in their presence; and in that respect are said to be before them.

{and gave him a commandment to Mordecai} The commandment was a strait charge rather to the chamberlain to deliver his message, than to Mordecai to do what she required.

{to know what it was and why it was} She was desirous to understand both the matter that perplexed Mordecai, and the reason why it so perplexed him.

4:6 {So Hatach went forth to Mordecai} The chamberlain did his duty, and obeyed the queen’s commandment.

{unto the street of the city, &c.} i.e. an open spacious place before the court. See Judg. 19:15, 17, Neh. 8:16.

4:7 {And Mordecai told him of all that had happened unto him} i.e. his refusal to bow to Haman, the complaint that Haman made against him, and the decree that had passed thereupon.

{and of the sum of money, &c.} Ch. 3:9.

4:8 {Also he gave him the copy of the writing of the decree} That decree lay as a public record, for any to read it, or take a copy of it.

{that was given at Shushan to destroy them} See ch. 3:13, 15.

{to shew it unto Esther} This he did that she might have assurance of the truth of the thing; and also be the more moved therewith.

{and to declare it unto her} i.e. to make known the cause of that decree, and the fearful event that might follow thereupon.

{and to charge her that she should go in unto the king} He supposed that she would be loath to do that, and thereupon he makes use of that ancient authority that he had over her, and lays a strict charge upon her.

{to make supplication unto him} Supplication properly signifies a desire of having an evil removed. See 1 Kings 8:28.

{and to make request before him for her people} Now he was willing that she should make known to the king, of what stock and nation she was, though formerly he thought it not meet that she should so do; but now necessity required it. The Jews are called her people, because she and they were all of one and the same stock, and that she might the more resent their present danger.

4:9 {And Hatach came and told Esther the words of Mordecai} He delivered his message faithfully in Mordecai’s own words.

4:10 {Again Esther spake to Hatach, &c.} This word again has reference to v. 5, where first she spoke to him.

4:11 {All the king’s servants} Such as attended on him at court.

{and the people of the king’s provinces do know} This that she speaks of was so notorious and well known that none that lived in the kingdom, though in the remotest parts thereof, could be ignorant of it.

{that whosoever} Except those who are said to see the king’s face, ch. 1:14. Yet these also had a general call, that is, leave and liberty to go to the king.

{whether man or woman} This distinction she makes, because she is a woman.

{shall come unto the king} Some think this was a new law made for that time, and that through Haman’s policy, lest any should attempt to alter the king’s mind. But histories show how this has been an ancient custom among the Persians, for their kings to be retired, and to have none to come to them but whom themselves would; and that partly for state, partly for security.

{into the inner court} There was an outward court, whereunto all the king’s servants, yea, and others that had business at court, might come freely: but the inward court was immediately before the house where the king in his own person had his residence, ch. 5:1.

{who is not called} It is supposed that there might be a necessity for some to come: and there might be some in whose company the king much delighted: therefore this caution is put in.

{there is one law of his} Among other laws ratified by the king this was one. Or, this was an established law, and not to be reversed.

{to put him to death} This penalty was put upon the law to make men the more careful to keep it. And this the queen alleges, to show the danger whereunto she should cast herself if she should transgress it. She might also call to mind the king’s rigorous dealing with Vashti for disobeying his commandment.

{except such to whom the king shall hold out the golden sceptre} The lawmakers would have it in the king’s power to show mercy to whom he would, especially in this case, that concerned himself, and approaching into his presence. The sign of the king’s pleasure to show favor, was holding out his scepter. Esther should have hoped that God, who at first turned the king’s heart to her, ch. 2:17, would again do the like in this case.

{that he may live} i.e. not be put to death upon that law.

{but I have not been called to come in unto the king} This made the danger seem to her to be the greater.

{these thirty days} This was a large time for a beloved wife, living so near her husband, to be absent from him. Many imagine that his mind was to satisfy his lust at this time with some of his concubines, or with others. And some think that he had taken some distaste at Esther. But his ready manifesting his loving affection to her so soon as he saw her implies the contrary. Neither does she herself allege any disaffection in the king to her by way of excuse; which certainly she would have done if she had discerned or suspected any such thing.

4:12 {And they told to Mordecai Esther’s words} It may be supposed that Hatach and some others with him were Esther’s messengers, and faithfully related her words.

4:13 {Then Mordecai commanded to answer Esther} The matter being of very great consequence, Mordecai would accept of no excuse.

{Think not with thyself} It was God’s and the church’s cause that Mordecai had in hand; and therefore he is very peremptory with the queen.

{that thou shalt escape in the king’s house} The queen pretended danger. To take away that excuse, Mordecai tells her that her fear of that danger might cast her into greater danger: for the king’s house could be no refuge for her against the king’s law, which could not be reversed, when she should be known to be a Jew.

{more than all the Jews} The law was general, without exception of any, chap. 3:13, and therefore she was included therein.

4:14 {For if thou altogether holdest thy peace} Heb. if holding thy peace thou holdest thy peace. Of this kind of Hebraism see 1 Kings 8:13.

{at this time} In this great danger and hazard of the whole church.

{then shall there enlargement} Heb. respiration. Now they were so filled with grief and sorrow as they could scarce take their breath (see Job 9:18), but their grief and sorrow should be removed, and then should they have a breathing time and sweet refreshment.

{and deliverance arise to the Jews from another place} This is spoken in reference to the queen and the place of her abode. She refusing to do what lay in her for their deliverance, God himself would elsewhere raise means for delivering his people.

{but thou and thy father’s house shall be destroyed} Her refusal would so offend God, that in delivering his people he would send some sore judgment upon her and her kindred, especially such as were with her. Mordecai herein shows great faith and confidence in God. Though some plotted against the church to destroy it, and others refused to succor her in her danger, yet he was assured that God would not forsake her, nay, he would judge them that should forsake her. Not to afford help to God’s people in their need is much displeasing unto God.

{and who knoweth} That which men do not conceive, may be an especial end that God aims at.

{whether thou art come to the kingdom for such a time as this} The preservation of God’s people might be the special end that God aimed at in advancing Esther to be queen.

4:15 {Then Esther bade them return Mordecai this answer} Mordecai’s reply to Esther was very powerful, both the matter and form; and answerably it worked upon her.

4:16 {Go gather together all the Jews that are present in Shushan} See ch. 1:5. The queen being persuaded to what Mordecai required, piously and prudently uses means to obtain God’s blessing upon her endeavor. A most effectual means is the prayer of many of God’s people assembled together: and for this end her desire is that all the Jews there should be assembled.

{and fast ye for me} Fasting is an especial help to prayer. See 2 Chr. 20:3.

{and neither eat nor drink three days, night or day} Because the time was so long, some think this fast was a forbearing only of pleasant bread, as Dan. 10:3. But this phrase will not admit such a reservation. In those hot countries they might fast three days, as well as we two in these cold climates; and yet may we easily without impeaching bodily health fast so long.

{I also and my maidens will fast likewise} She imposes upon the people no more than what she herself is willing to undergo. And she undertakes not only for herself, but for her maidens also, as Josh. 24:15. Certainly these maidens were Jews; (for her keeper Hegai gave her such maidens as were meet for her, ch. 2:9) or she had instructed them in the true religion, and brought them to fear God.

{and so will I go in unto the king} The blessing of the Lord being first sought, she would with confidence use the means whatsoever the issue were.

{which is not according to the law} This is added to demonstrate her courage and faith in God. She could not be ignorant that Vashti was put away for transgressing the king’s commandment, yet through confidence in her God she would adventure upon a transgression.

{and if I perish, I perish} This phrase implies a resignation of herself wholly to the will of God. She discerned the cause to be just and good: the end she aimed at was the preservation of God’s people: and if it were the will of God that in this cause she should lose her life, she was ready to lose it. See the like phrase Gen. 43:14.

4:17 {So Mordecai went his way} Heb. passed. He passed from the street before the court, v. 6, into the city, to assemble the Jews together.

{and did according to all that Esther had commanded him} He discerned that the course prescribed by Esther was pious and requisite to be used; therefore though it were a woman’s advice, and the advice of one that had been under his tuition, yet he yields to it, and obeys it as a commandment. Good counsel is to be hearkened to from whomsoever it comes.

CHAPTER 5

5:1 {Now it came to pass} In this chapter is set forth the prosecution of the means for delivering the people of God from destruction.

{on the third day} After they had fasted two days. The Jews continued to fast on this day: for the charge was that they should neither eat nor drink three days, ch. 4:16. Esther purposely chose this day to adventure upon the means for the church’s deliverance, that she might have the benefit of the people’s extraordinary prayers.

{that Esther put on her royal apparel} Such apparel as a queen uses to wear when she sets herself forth in her greatest majesty. This she did the more to allure the king to like her and accept of her.

{and stood in the inner court of the King’s house} See ch. 4:11.

{over against the king’s house} That she might be before the face of the king, so as he might cast his eyes upon her.

{and the king sat upon his royal throne} She chose such a time when the king sat upon his throne, to be seen of many, that she might have the more free access unto him.

{in the royal house} The king’s palace is here meant, and that part thereof where he himself did most reside.

{over against the gate of the house} By this means might the king be the better seen of those that were in the court, in that he sat over against the gate by which they went into the house.

5:2 {And it was so} It was by divine providence so ordered.

{when the king saw Esther the queen standing in the court} As ready to present some petition unto him.

{that she obtained favour in his sight} He was so far from being offended with Esther’s coming to him, not called, as his heart was set upon her, and he was resolved to do what kindness he could to her.

{and the king held out to Esther the golden sceptre} See ch. 4:11.

Hereby he gave evidence of the loving respect which he bore her.

{that was in his hand} Kings use to hold scepters, as signs of their royal dignity.

{So Esther drew near} She stood before in the court, v. 1, but now she approaches to the house where the king was, and to the throne whereon he sat, being emboldened thereto by the king’s own invitation, testified by holding out his scepter to her.

{and touched the top of the sceptre} Heb. the head. For the head is the top of a thing. In testimony of her grateful acceptance of his kindness, and of her humble reverence and obedience to him, she does this.

5:3 {Then said the king unto her} The king every way by sign and word manifests his favor to her.

{What wilt thou} Her approaching to his presence did declare that she had some request to make known unto him: therefore he desired to know what it was.

{Queen Esther} This is a familiar compellation and a testimony of that high esteem he had of her, and that entire affection he bore to her.

{and what is thy request?} By doubling this question he emboldens her the more to manifest her mind.

{it shall be even given thee} He promises to grant her desire, to make her the more free and forward in making it known.

{to the half of the kingdom} This is not literally and simply to be taken, as if indeed he intended to have given her half of the kingdom if she had asked it: for it is not in the power of a king to give away any part of his kingdom. But it is a kind of proverbial speech used by kings to show a readiness to grant what shall be desired of them, though it be great in the kind, and may seem to be some prejudice to him that grants it. I find it three times used by this king here, v. 6 and ch. 7:2. It is also used by Herod, Mark 6:23.

5:4 {And Esther answered} Esther quickly makes use of the king’s kindness.

{If it seem good unto the king} See Neh. 2:5.

{let the king and Haman} She joins them two together, that Haman might be convinced of his cruelty in the presence of the king.

{come this day unto the banquet} First she takes time in hope that God by his providence would afford her some fit opportunity to discover this plot to the king. And she invites to a banquet, to ingratiate herself the more, and to make the king the more ready to hearken to her.

{that I have prepared for him} Though Esther and those of her family which were pious spent a day or two before in fasting and prayer, yet she had others that might prepare this banquet at that time.

5:5 {Then the king said, Cause Haman to make haste} By this it appears that Haman was not by when Esther first approached to the king, v. 2, and that this banquet was neither a dinner nor a supper, but a banquet of sweets betwixt both.

{that he may do as Esther hath said} Or, desired: i.e. go to the banquet.

{So the king and Haman came to the banquet} The king came in a good respect to the queen: but Haman came in pride, accounting himself much honored thereby.

{that Esther had prepared} See v. 4.

5:6 {And the king said unto Esther at the banquet of wine} The banquet of wine is taken to have been another banquet at the end of the great banquet. In this latter banquet they had not such delicates as in the former, but only wine, which they drank one to another as cups of love. Some write that before this latter banquet they drank nothing but water, and that the king had an excellent water prepared for him. But to let that pass, now, the banquet being at an end, the king is mindful of the queen: and it may be that having well drunk wine, his heart was the more set upon her.

{what is thy petition, &c.} The king continues in the same mind to Esther wherein he was before, and manifests his affection in like manner as before, v. 3.

5:7 {Then answered Esther, and said, My petition and my request is} She expresses her mind in the same words that the king put into her mouth, v. 6.

5:8 {If I have found favour in the sight of the king} The queen having discerned evidences of the king’s favor to her, makes use thereof, and lays it down as the ground of her boldness.

{and if it please the king} Heb. and if it be good to the king. It is in the Hebrew the very same phrase that she used v. 4.

{to grant my petition, and to perform (Heb. to do) my request} Because the king had promised so much, she makes his promise also a further ground of her boldness.

{let the king and Haman come to the banquet that I shall prepare for them} See v. 4.

{and I will do to morrow as the king hath said} She did not observe opportunity good enough as yet to make known her desire, but she hoped by the next day she might find a better. Certainly there was an overruling providence herein, and she was carried by some inward instinct and motion of the Spirit to put off the business. That which is noted ch. 6:1, &c., gives a plain demonstration hereof.

5:9 {Then went Haman forth that day joyful} This conceit which he had that the queen had him in as high esteem as the king, made him so joyful. See v. 12.

{and with a glad heart} See 1 Kings 8:66. Vain conceits work on worldly-minded men as much as real matters do on believers, ch. 8:15.

{but when Haman saw Mordecai in the king’s gate} Mordecai either now purposely came thither because Haman would come that way, or else he continued there notwithstanding the edict made against the Jews. Both these argue a strong faith and a great courage.

{that he stood not up, nor moved for him} It is observed that Mordecai did now show less respect to Haman than before. Before he refused to bow and do reverence, ch. 3:2, here he will not so much as stand up, nor move hat, or hand, or any part of his body for him. Haman’s malice did no whit affright him.

{he was full of indignation against Mordecai} This implies an increase of his rage. See ch. 3:5.

5:10 {Nevertheless Haman refrained himself} From offering any present violence to him. Wicked men that intend the uttermost mischief that they can do, may for the present forbear, that afterwards they may do the more mischief.

{and when he came home, he sent and called for his friends} Heb. caused to come. Such as he supposed might help him to invent and work more mischief, are here meant; even such as are called wise men, ch. 6:13.

{and Zeresh his wife} It is probable that he used to advise with her in his weighty affairs, and that she was a prudent woman. See ch. 6:13.

5:11 {And Haman told them of the glory of his riches} Of that great wealth which made him so glorious. Kings’ favorites use that power which they have with the king, to gather great store of wealth together: and nothing makes men more glorious in the eye of the world than store of wealth.

{and the multitude of his children} Ten of his sons are reckoned up by name ch. 9:6, &c., and it may be he had other sons and daughters also, though there be no mention made of them. Many children were of old counted a great honor.

{and all the things wherein the king had promoted him} The great offices which the king had conferred upon him may be here meant.

{and how he had advanced him above the Princes and servants of the king} See ch. 1:3 and 3:1.

5:12 {Haman said moreover} He heaps up all that he can say of himself.

{Yea, Esther the Queen did let no man come in with the King, &c.} For it was a matter that was not suddenly to be divulged abroad, at least before she had obtained a grant of the king.

{but myself} This he reputes amongst his honors; and indeed it had been a great honor, if the queen had done it in respect to him: but he was much deceived, as appears ch. 7:6.

{and to morrow am I invited unto her also with the king} That which most tended to his disgrace and danger, he through ignorance reckoned among his honors.

5:13 {Yet all this availeth me nothing} Malice and revenge take away all the comfort that a man can have in any outward honors.

{so long as I see Mordecai the Jew sitting at the king’s gate} It was not simply Mordecai’s sitting there, but Mordecai’s refusing to rise up and bow to him, that damped all his joy, and vexed his spirit. This shows that the reckoning up of all his honors was to lay the greater load upon Mordecai, and to aggravate his offense.

5:14 {Then said Zeresh his wife, and all his friends unto him} See v. 10. Wives and friends who fear not God are ready to put on revengeful persons in their pride and revenge, and so to add fuel to a flaming fire.

{let a gallows} Heb. a tree. See ch. 2:23.

{be made of fifty cubits high} This was at least five and twenty yards, or seventy-five foot high. See 1 Kings 6:2. A wonderful great height. They must be very great posts in compass, and set firm in the earth with high braces, that could stand so high. This was done for the greater disgrace of him that should be hanged thereon, and that he might be seen hanging far and near.

{and to morrow speak thou unto the king} As they would not attempt so strange a fact without the king’s leave, so they make no doubt of his grant.

{that Mordecai may be hanged thereon} Nothing but blood, and that ignominiously taken away, satisfies envious and malicious minds. So they dealt with Christ, Mat. 27:22, 35.

{then go thou merrily with the king unto the banquet} Malice envy and revenge keep men’s minds from rest and mirth: but execution of revenge makes such men merry.

{and the thing pleased Haman} Heb. was good in the eyes of Haman. See ch. 1:21. Evil counsel being agreeable to a man’s humor seems good to him.

{and he caused the gallows to be made} Malicious men are ready to put cruel projects into execution.

CHAPTER 6

6:1 {On that night} Here the wheel of God’s providence begins to turn apparently to the deliverance of his church: for in this chapter is set down the means and manner of advancing him to honor that was devoted unto a shameful death. This circumstance shows that God takes the most seasonable time for bringing things to pass.

{could not the king sleep} Heb. the king’s sleep fled away. There is no need of searching after external reasons or occasions of sleep departing from the king: the circumstances following apparently demonstrate that God by his special providence took away his sleep.

{and he commanded to bring the book of records} Heb. the book of remembrances. That book wherein the memorable acts concerning king and kingdom were registered. See ch. 2:23.

{of the Chronicles} Heb. of the words of days. This is set down by way of apposition, or exposition: for the book of records was a book of chronicles.

{and they were read before the king} That the king might the better pass over the nighttime, or that he might be brought to sleep thereby: for reading to one in bed makes him sleep the sooner.

6:2 {And it was found written} Not by turning to that place purposely, but God’s secret providence directing him that read to that story.

{that Mordecai had told of Bigthana, &c.} Or, Bigthan, ch. 2:21.

6:3 {And the king said, What honour and dignity hath been done to Mordecai for this?} Kings that have any humanity or courtesy in them use to reward such as save their lives: but it seems no reward had yet been given to Mordecai, God by his providence so ordering it, that he might in this seasonable time receive a great reward, and be advanced as he was.

{then said the king’s servants that ministered unto him} These were such as were called eunuchs or chamberlains, ch. 1:10. We call them gentlemen of the bedchamber.

{There is nothing done for him} This answer implies some good respect that these officers bore to Mordecai. Otherwise, Haman being so great a favorite as he was, they would have put the king in mind of his decree against the Jews.

6:4 {And the king said, who is in the court?} It was by this time morning; and the king supposed that some of his council might be come to attend upon him. He used to do great matters by the advice of counsel: and herein he would the rather take counsel because he intended a great and royal reward to Mordecai.

{Now Haman was come into the outward court, &c.} See ch. 4:11.

{to speak to the king to hang Mordecai} Because it was not only a matter of death, but a public execution, he dared not do it without the king’s leave: therefore to get leave, he is up betimes, that the deed might be done before he went to the banquet, and so he might go the more cheerfully, when he whom he mortally hated was executed.

{on the gallows that he had prepared for him} See ch. 5:14.

6:5 {And the king’s servants said unto him} See v. 3.

{Behold, Haman standeth in the court} For he might not go into the king’s presence till he were called, ch. 4:11.

{And the king said, Let him come in} For he meant to ask his advice.

6:6 {So Haman came in} He came in readily, not suspecting any such matter as fell out.

{and the king said unto him, what shall be done unto the man whom the king delighteth to honour?} Heb. in whose honor the king delights. This phrase imports a great readiness of mind, and is there used to stir up Haman to think of the greatest honor that could be done to a subject.

{Now Haman thought in his heart} Heb. said in his heart. Secretly reasoned within himself.

{To whom would the king delight to do honour more than to myself?} The king’s former favors to him, and that high dignity whereunto he had advanced him, made him imagine that he would prefer none before him, but rather confer all honor upon him.

6:7 {And Haman answered the king} Haman conceiving that the matter concerned himself, quickly returned his answer.

{For the man whom the king delighteth to honour} Heb. in whose honor the king delights. See v. 6.

6:8 {Let the royal apparel be brought} Heb. Let them bring the royal apparel. Let the keepers of the wardrobe bring forth the king’s most sumptuous apparel.

{which the king useth to wear} Heb. wherewith the king clothes himself. Namely, when he sits in state.

{and the horse that the king rideth upon} Kings used to have beasts to ride on proper and peculiar unto themselves. See 1 Kings 1:33.

{and the Crown royal which is set upon his head} If this be meant of the king’s own crown, as the other things are, it argues a monstrous ambition; namely, to be set out every way as the king himself. Surely Haman was beyond measure ambitious. Some, to mitigate the matter, say that there were crowns which great monarchs used to suffer such to wear as they made to be kings under them, (the great king of Assur said, Are not my Princes altogether Kings? Isa. 10:8) and that such a crown is here meant. But the phrase here will hardly admit such a limitation.

6:9 {And let this apparel and horse} Those before mentioned.

{be delivered to the hand of one of the king’s most noble Princes} This adds much to the honor, that such worthy persons (no mean ones) should do all services to the man that was to be honored.

{that they may array the man withal} i.e. put it upon him in the best manner they can.

{whom the king delighteth to honour} See v. 6.

{and bring him on horseback} Heb. cause him to ride.

{through the street of the city} That open place where most men use to be gathered together, that so all sorts might see him.

{and proclaim before him} By some public herald.

{Thus shall it be done, &c.} See v. 6.

6:10 {Then the king said to Haman} This charge given to Haman was that which cut him to the heart most deeply.

{Make haste} He gives him no time to deliberate about the matter.

{and take the apparel and the horse, as thou hast said} See v. 8.

{and even do so} Do you yourself in your own person.

{to Mordecai the Jew} Though all the Jews were by decree to be destroyed, ch. 3:13, yet must this Jew, whom Haman so much hated, be so honored.

{that sitteth in the king’s gate} This is added that Haman might not have any pretense to mistake the man.

{let nothing fail} Heb. suffer not a whit to fail.

{of all that thou hast spoken} Thus is he taken in his own words; and the king leaves no means of evasion.

6:11 {Then took Haman the apparel, &c.} See v. 8, 9. In this verse is distinctly showed how Haman observed every particular before by himself expressed, and that to him whom he most of all hated; so as he could not but do it with much regret and against his stomach; but he dared not transgress the king’s charge in any circumstance, the rather because he himself had advised all that was to be done. Behold here how God can clean cross men’s purposes. Haman is forced to do the greatest honor to him to whom he intended the greatest disgrace. There is one particular left out in the king’s charge which is expressed in Haman’s advice, namely, that the crown royal should be set upon his head, v. 8. It may be the king thought this too much, and therefore enjoins it not.

6:12 {And Mordecai came again to the King’s gate} Namely to the place where he was when Haman came thus to honor him, v. 10. Thither he went, to show that he was still the same man that he was before. That extraordinary honor had not puffed up his mind, nor altered his disposition. Besides, he had thereby better opportunity to inquire after Esther’s proceedings.

{but Haman hasted to his house} A man that is confounded in himself for doing that which he takes to be a great disgrace unto him, will, so soon as possibly he can, retire himself where he may be most private.

{mourning} Or being inwardly perplexed and fretting in himself that he had been so foolish as to prescribe such honor to a man before he knew who the man was that should be so honored.

{and having his head covered} This was a gesture of old used by such as were thoroughly grieved and perplexed at a thing, 2 Sam. 15:30.

6:13 {And Haman told Zeresh his wife and all his friends} Ch. 5:10.

{every thing that had befallen him} How the king asked his advice, but concealed the person about whom the advice was asked; how free he was in giving of his advice; and what followed thereupon.

{Then said his wise-men} He being a mighty prince, next to the king, was not without learned and prudent men to give him advice in weighty matters. See ch. 1:13.

{and Zeresh his wife unto him} See ch. 4:10.

{If Mordecai be of the seed of the Jews} Of that stock and nation.

{before whom thou hast begun to fall} In that another was advanced above him that was before advanced above all others, he may well be said to fall, because he is made inferior to another. Besides, the rise of a new favorite has always proved to be the fall of an old one.

{thou shalt not prevail against him} A declining favorite has no hope to prevail against him that by the king is preferred before him.

{but shalt surely fall before him} Heb. falling thou shalt fall. See 1 Kings 8:13. This they conclude from the ordinary custom of rising and falling favorites. Yea, they might also infer it from that which they had heard of the fall of some enemies of the Jews, as of those princes who plotted Daniel’s death, Dan. 6:4, &c.

6:14 {And while they were yet talking with him} If we consider the time wherein the king and Haman consulted about the kind of honor, and the time that must needs be taken up in executing that counsel, and also the time wherein Haman and his friends were consulting together about what had been done, we may well infer that it was time for Haman to be with the king to go to the banquet.

{came the king’s chamberlains} Such as are noted, ch. 1:10.

{and hasted to bring Haman} For it may be the king tarried for him.

{unto the banquet that Esther had prepared} This is the second banquet whereunto Esther invited the king and Haman. Of the first see ch. 5:5, &c.

CHAPTER 7

7:1 {So the king and Haman came to banquet} Heb. to drink. Wine was especially prepared for that time, and was that therewith they did conclude, (see ch. 5:6) therefore they are here said especially to drink. So Gen. 43:34. In this chapter the history of taking away the great enemy of the Jews is set down.

{with Esther the Queen} For she had invited them, ch. 5:8.

7:2 {And the King said unto Esther} This has reference to ch. 5:6, where the king once before said to Esther what here he does.

{on the second day} The day after the first banquet. That was the first day, this the second. Therefore on that day, in relation to this day, Esther says, to morrow, ch. 5:8.

{at the banquet of wine, what is, &c.} See ch. 5:6.

7:3 {Then Esther the Queen answered, &c.} See ch. 5:7, 8.

{Let my life be given me at my petition} The word translated life signifies soul. For the life of the body consists in an union of the soul with it. Esther accounts herself in the number of those that were devoted to destruction, because she was a Jew; and therefore she begs her own life. Life is the thing that in this world most concerns one, Job 2:4, therefore this she mentions, to show the great cause she had to adventure to come to the king, though not called, ch. 5:2, and to be so earnest with him as she was; yea also the more to move the king (who she knew loved her) to grant her petition, which was of so great concernment.

{and my people at my request} She calls the Jews her people, because she was of that nation. See ch. 4:8. Hereby she implies, that to have her own life spared would be but a small comfort to her, if the whole nation whereof she was were clean destroyed. These two things, her own life, and her people’s preservation, were very great matters; therefore she does thus briefly in the head of her petition set them down, to work the king the more readily to hearken to her.

7:4 {For we are sold} Here she does much aggravate that which at the first hearing was so great, as is before mentioned. She makes mention of selling, in relation both to that sum of money which Haman offered to the king, ch. 3:9, and also to that grant which the king made to Haman, ch. 3:11. For as things sold are at the pleasure of him that buys them, so the king gave Haman the Jews to do with them what he would.

{I and my people} See v. 3.

{to be destroyed, to be slain, and to perish} Heb. that they should destroy, and kill, and cause to perish. She uses the very words of the decree, ch. 3:13, to aggravate the matter, and to work the greater compassion in the king.

{but if we had been sold for bond-men and bond-women} This had been a very great mischief. For bondservants are at the pleasure of their lords, and that (as of old the custom was) even to take away their lives; yet that power was rarely used, and bondservants by their good service might win the favor of their lords. But now they were absolutely adjudged to death, and that all of them, without exception of any one, ch. 3:13.

{I had held my tongue} This she adds to show that she was now necessarily forced to make known her case to the king.

{although the enemy could not countervail the king’s damage} The Jews were very useful and profitable to the king and kingdom, not only by the subsidies, customs, tolls and taxes which the king had from them, but also by their skill in many works, their industry and pains, their valor in war, and by their fidelity in all things: and if they had been utterly destroyed, all this had been clean lost. And if they had been servants, the king could not have the benefit of their labors, but that would have redounded to the particular lords whose bondservants they were. Now Esther infers that this damage to the king would have been so great that all which the adversary was worth, or could do, would not be a sufficient recompense; and that therefore the ten thousand talents of silver which he proffered, ch. 3:9, were not comparable to this damage.

7:5 {Then the king Ahasuerus answered, &c.} The queen’s petition, in regard both of the matter and manner of delivering it, seemed to the king to be of such weight as he was much moved; and therefore further inquires into it.

{who is he, and where is he} This doubling of the question implies great passion, and a strong resolution to be revenged of him, whosoever he were, or wheresoever he were.

{that durst presume in his heart to do so} Heb. whose heart hath filled him to do so. When men are set upon a mischief, their heart is so filled with thoughts thereof as nothing else can abide therein. If a vessel be full, whatsoever is poured into it, runs over. In this respect Satan is said to fill men’s hearts, Acts 5:3, yea, men are said to be filled both with evil and good, Acts 5:17 and 13:45, Rom. 15:14, 2 Cor. 7:4, Phil. 1:11, Acts 13:52. When a man’s heart is so filled with any evil, he will adventure to do it, whatsoever come thereof. Our English therefore has here well explained this Hebraism.

7:6 {And Esther said, The adversary} Heb. The man adversary. i.e. that man which is the adversary.

{and enemy} She uses these two words the more fully to set forth his malice and hatred. The former word signifies an oppressor; the latter, one that is ready to do all hostile acts.

{is this wicked Haman} The queen observing the king’s indignation against that horrible fact that she complained of, is encouraged plainly to name the man, and that with a brand, though present, and the king’s favorite. And indeed this was the very end of inviting Haman with the king to the banquet.

{Then Haman was afraid before the King and the Queen} Or, at the presence of them. Observing the king so passionately offended at the fact, and the queen whom the king so entirely loved, involved in the danger, he was confounded in himself, and feared the loss of his own life, as appears v. 7. Thus we see how suddenly wicked ones may be cast down upon the discovery of their wickedness.

7:7 {And the king arising from the banquet of wine in his wrath} Certainly the king discerned his own folly in yielding so suddenly and rashly as he did to so horrible a fact, and was much incensed against the author and contriver thereof; and thereupon suddenly arose up, as a man much disquieted in his mind, and in great rage.

{went into the Palace-garden} That there he might somewhat refresh himself, and consider what now was to be done in that case, for redress of the mischief.

{and Haman stood up} He was before sitting at the table, or on a bed, which in those days was instead of a table: but now, the king rising up as he did, and being gone away, he also stood up. For he well discerned that the queen could not account him a fit guest to sit by her.

{to make request for his life to Esther the Queen} That she would mediate with the king to spare him his life at least.

{for he saw that there was evil determined against him by the king} The queen’s declaration of the cruel plot, the king’s inquiry after the authors thereof, the queen’s plain naming of him, the king’s sudden rising from the table, the evidence of indignation which appeared in the king’s countenance, could not but make Haman fear an heavy judgment, yea even see death before him.

7:8 {Then the king returned out of the Palace-garden} After he had there walked a while, and meditated on the matter.

{into the place of the banquet of wine} Where he had left the queen and Haman together, with the servants attending upon them.

{and Haman was fallen upon the bed whereon Esther was} This was such a bed as is mentioned ch. 1:6, and it was that bed or table whereon the banquet was set. The queen sitting hereupon, Haman fell prostrate upon the same in an humble manner to beg the queen’s favor. For having stood up a while, and the queen not hearkening unto him, he prostrates himself before her, and, as is supposed, clasped her feet in his hands, (for so she sat as her feet were on the bed) to testify the earnestness of his desire, and that he would not let her go till he found some favor from her. See the like 2 Kings 4:27.

{Then said the King, will he force the Queen also before me in the house?} The king beholding him in great wrath, turns all things to the worst, and takes the means which Haman used of supplicating mercy, to be a means of forcing and ravishing the queen. Thus he that unjustly accused the Jews, ch. 3:8, is here misjudged himself. This was just with the Lord, though the king did misinterpret what he did.

{As the word went out of the King’s mouth} i.e. presently, suddenly, without any delay or stay.

{they covered Haman’s face} When a king was angry with any, so as he was not willing to look upon him, nor he worthy to behold the king’s face, such as stood by instantly covered his face. Thus is the phrase taken Job 9:24, Isa. 22:17. See on Gen. 24:65.

7:9 {And Harbonah one of the Chamberlains} Heb. eunuchs. See ch. 1:10.

{said before the king} It is probable that was one of those chamberlains who was sent to bring Haman unto the banquet, ch. 6:14, and that there he saw the gallows that was made. It was such an extraordinary thing, so famous in the kind of it, and so famous in the end of it, as everyone had a mind to see it. See ch. 5:14.

{Behold also the gallows, &c.} Heb. tree. See ch. 5:14.

{which Haman made for Mordecai} To hang him thereon.

{who had spoken good for the King} Who had made known that which was beneficial to the king, and tending to the preservation of his life, ch. 2:22, 23.

{standeth in the house of Haman} Or, by the house of Haman. There Haman erected the gallows, that himself might be an eyewitness of Mordecai’s disgraceful death.

{Then the King said, Hang him thereon} In those days the king’s word was warrant enough to put a man to death. See 1 Kings 2:25, 31.

7:10 {So they hanged Haman on the gallows that he had prepared for Mordecai} That pit which he had dug for another, he falls into himself, and is taken with that snare which he had laid for another, ch. 9:25, Psal. 7:15, 16 and 9:15, 16 and 35:8, Dan. 6:7, 24.

{Then was the King’s wrath pacified} If executing unjust revenge may make a man merry, ch. 5:14, much more may executing just and due vengeance upon a cruel, bloodthirsty person slake wrath, Ezek. 16:63, Zech. 6:8. By this effect following upon his vengeance on Haman it is manifest that the heart of Ahasuerus was utterly alienated from him: otherwise, though on a sudden he commanded him to be executed, he would afterwards have been disquieted in his mind for what he had done, and lamented his death. That God who turned the heart of this king to Esther, ch. 2:17, and to Mordecai, ch. 6:10, now alienated it from Haman, and pacified his spirit after execution was done upon him; that not only the affairs of the kingdom might the better go on, but also means for the preservation, peace and prosperity of the church might the better succeed.

CHAPTER 8

8:1 {On that day} The queen’s banquet, her petition, the king’s grant, and the execution of Haman were all on one day: and also on that very day did the king amplify his favors to Esther and Mordecai.

{did the King Ahasuerus give the house of Haman} Under this word house Haman’s goods, chattels, tenements and hereditaments are comprised.

{the Jews enemy} See ch. 3:10.

{unto Esther the Queen} All by the execution done upon Haman escheated to the king; and in testimony of his good acceptance of that which the queen had moved against Haman he gives all that he had to her.

{and Mordecai came before the King} He was such an one as they who are said to see the king’s face, ch. 1:14. The phrase here used implies that Mordecai was admitted to be of the king’s household, one of his privy council, and an especial favorite.

{for Esther had told what he was unto her} How near of kin he was to her, even her cousin-german, ch. 2:7. By this the king discerned that he was by marriage allied unto him, and thereupon was the rather moved to advance him to such honor as he did.

8:2 {And the King took off his ring which he had taken from Haman} This might be the ring mentioned ch. 3:10, which Haman kept till the king’s wrath against him was manifested; but then, he being sent to execution, they pulled the ring off from his finger, and took away other signs of the king’s favor from him, and returned them unto the king.

{and gave it unto Mordecai} In testimony of that favor which the king bore him, of the honor he did him, of the authority he conferred upon him, and of the confidence he placed in him. For by this ring Mordecai might seal anything in the king’s name. Others take this not to be the seal ring, but some other special ring which the king gave him as a pledge of his favor, as Gen. 41:42. Of further evidences of the king’s favor and of the honor that he did him, see v. 15, ch. 9:4 and 10:3.

{And Esther set Mordecai over the house of Haman} She made him chief steward, to have the ordering and disposing of that great estate, and to take care about the rents and other emoluments that might be thence raised for her use.

8:3 {And Esther spake yet again before the King} She had once spoken to him while he sat upon his throne, ch. 5:4, and a second time, at the first banquet, ch. 5:8, and a third time, at the second banquet, ch. 7:3, and now again at this time.

{and fell down at his feet} This is more than yet we read done by her. It was an humble gesture whereby she manifested her lowly mind and earnest desire. So Abigail, 1 Sam. 25:24, and the Shunammite, 2 Kings 4:37, and the servant in the parable, Matth. 18:26.

{and besought him with tears} Heb. and she wept and besought him. These tears show her deep compassion for the danger of her people. Though the king had given her great occasion of rejoicing, yet her sense of the Jews’ distress turns her joy into tears. See Neh. 1:4. Her tears are an evidence of the earnestness of her desire, Heb. 5:7.

{to put away the mischief, &c.} i.e. his malicious plot that was mischievous to the Jews, ch. 3:13, and to the king also, ch. 7:4. By putting it away is meant a preventing the execution thereof, as v. 11.

8:4 {Then the king held out the golden sceptre towards Esther} See ch. 5:2. By this it appears that Esther again adventured to go in to the king while he sat in council.

{So Esther arose} For she had cast herself down at the king’s feet, vers. 3.

{and stood before the king} This testifies her reverence to the king, and readiness to make known her desire.

8:5 {And said, If it please the king, &c.} See ch. 5:8.

{and the thing seem right before the king} She would not abuse the king’s favor in an unjust matter, nor desire anything but what might stand with the law of the Medes and Persians. See ch. 1:19.

{and I be pleasing in his eyes} She knew that the king delighted in her beauty, and therefore she presses this in her just suit.

{Let it be written to reverse the letters} Heb. the device. For the device was set down in writing, and sent up and down by letters.

{devised by Haman the son of Hammedatha the Agagite} See ch. 3:2, 9, 13.

{which he wrote} Or, who wrote. Esther ascribes all to Haman, and gives no hint of the king’s name used therein.

{to destroy the Jews which are in all the king’s provinces} See chap. 3:13.

8:6 {For how can I endure to see} Heb. be able that I may see.

{the evil that shall come unto my people} Her glory and security in the king’s court could not settle her mind nor quiet her spirit so long as they of her own nation were in fear and danger.

{or how can I endure to see the destruction of my kindred?} She urges both the general relation betwixt her and the Jews; they and she were one people; and the particular relation that was betwixt her and many of them; they were of her kindred.

8:7 {Then the King Ahasuerus said unto Esther the Queen} See ch. 7:5.

{and to Mordecai the Jew} Either Mordecai sat in council with the king before the queen came in, or else he came with her, and the king knowing that they were both Jews, near allied, and of one mind, directs his speech to both.

{Behold, I have given Esther the house of Haman} See v. 1.

{and him they have hanged upon the gallows} See ch. 7:10.

{because he laid his hand upon the Jews} By laying his hands on them is meant a destroying of them. See ch. 3:6 and 6:2. Haman’s plot and endeavor to destroy the Jews is here set down as a real act: for in his mind he had destroyed them.

8:8 {Write ye also for the Jews} This the king prudently prescribes to save the Jews, without a simple disannulling of that which was written before in his name.

{as it liketh you} Having given them a general hint of that course which they should take, he refers the manner of prosecuting it to their discretion.

{in the King’s name, and seal it with the King’s ring} See ch. 3:12. Thus the king makes that which Mordecai should do as authentic as that which Haman wrote.

{for the writing which is written in the King’s name, and sealed with the King’s ring, may no man reverse} See ch. 1:19. This the king adds 1. to show why he did not make an absolute null of Haman’s letters; 2. to make them the more confident of the success of what they should write.

8:9 {Then were the King’s Scribes called} See ch. 3:12.

{at that time} Even so soon as the king had granted them the foresaid liberty and authority.

{in the third month, that is the month of Sivan} This is a Chaldee name, among other things signifying, a cap, or cover. This month began about the eleventh of our May, and might fitly be called Sivan, because the earth is then covered with variety of flowers as it were with a cap.

{on the three and twentieth day thereof} This was two months and ten days after the grant given to Haman, ch. 3:12.

{and it was written according to all that Mordecai commanded} For the king had given as large a commission to him as he had done to Haman, ch. 3:12.

{unto the Jews} That they might see that the officers performed their duties. If the Jews had not been written unto, the letters might have been concealed by others.

{and the Lieutenants, and the Deputies, and the Rulers of the provinces} These in Hebrew are the same names which are used ch. 3:12, but in English they who are here called deputies, are there called governors. The same kind of officers are meant in both places.

{which are from India unto Ethiopia, &c.} See ch. 1:1.

{unto every province according to the writing thereof, &c.} See ch. 1:22.

{and to the Jews according to their writing and according to their language} The matter most concerning them, they are particularly named.

8:10 {And he wrote in the king Ahasuerus name, &c.} See ch. 3:12.

{and sent letters by posts} See ch. 3:13.

{on horseback} They are swifter than foot posts.

{and riders on mules} See 1 Kings 1:33. Mules were counted swifter than horses.

{camels} See 1 Kings 10:2.

{and young dromedaries} See 1 Kings 4:28. That dromedaries were swift beasts, is evident Jer. 2:23.

8:11 {wherein the king granted the Jews} The king is said to grant that which follows, either because it was written in the king’s name and sealed with his ring; or because, being showed to the king after it was written, he yielded to it.

{which were in every city} Heb. city, city.

{to gather themselves together} This they might not do with force and arms without special license.

{and to stand for their life} To preserve it against such as should seek to take it away, Psal. 94:16.

{to destroy, to slay, and to cause to perish} See ch. 3:13.

{all the power of the people and province that would assault them} The power of destroying was not simply given to the Jews, against any of the king’s people; but in case of assault; and that for defense of themselves.

{both little ones, and women} This is added, 1. to show that the king’s grant to Mordecai was as large as his grant to Haman; 2. to make the enemies fear to set upon the Jews, seeing thereby they should not only endanger their own lives, but also the lives of their wives and children.

{and to take the spoil of them for a prey} See ch. 3:13. This also was a means to restrain the enemy.

8:12 {Upon one day, in all the provinces of king Ahasuerus, &c.} That very day which was appointed for their destruction, ch. 3:13, is now set down for their defense.

8:13 {The copy of the writing, &c.} See ch. 3:14.

{and that the Jews should be ready against that day to avenge themselves on their enemies} This is to be taken of such enemies as would obstinately persist in seeking to destroy the Jews.

8:14 {So the posts, &c.} This is answerable to the execution of the charge which Haman gave, ch. 3:15. Thus there are some as ready to execute decrees made for the preservation of the church as others for the destruction thereof.

8:15 {And Mordecai went out from the presence of the king} For he was with the king when he made the forementioned great grant, v. 7.

{in royal apparel} Such as beseemed a king’s favorite, and one advanced.

{of blue} Or, violet.

{and white} See Nehem. 2:16, on the word nobles. All these colors were such as kings, princes, and other great ones used to wear.

{and with a great crown of gold} Not the king’s crown, called the crown royal, ch. 6:8, but another, such as princes in great place wore.

{and with a garment of fine linen} Such garments courtiers used to wear, Mat. 11:8.

{and purple} This also was for great ones.

{and the city of Shushan rejoiced and was glad} By city the inhabitants are meant, and among others, the Jews especially; yet also such as having any humanity in them were troubled at the bloody edict of Haman, ch. 3:15, they, observing the case to be altered, much rejoiced. Thus God can turn mourning into dancing, Psal. 30:11.

8:16 {The Jews had light} As light coming into a dark place does much refresh those that see it, so the alteration of the case of the Jews did much revive and cheer them.

{and gladness, and joy} They were not only outwardly affected, but also inwardly in their spirits.

{and honour} Most men had them now in high account.

8:17 {And in every province, and in every city} Heb. province and province, city and city. This shows that the former verse is in special to be applied to the Jews at Shushan.

{whithersoever the king’s commandment and his decree came} This is called the king’s commandment and decree in the same sense that the former was, ch. 3:15.

{the Jews had joy and gladness} See v. 16.

{a feast} Occasion to feast together in testimony of their rejoicing, ch. 9:17.

{and a good day} i.e. joyful and comfortable; a day wherein they had just and great cause to praise God for his goodness to them. As a good day is joined with feasting ch. 9:10, so is it opposed to mourning, ch. 9:22. A good day is also put for a seasonable time, wherein there is abundance of that provided which is needful and useful, 1 Sam. 25:8.

{and many of the people of the land} Throughout the whole kingdom of Persia, and the provinces appertaining thereto.

{became Jews} Professed the Jewish religion, subjected themselves to the rites and ordinances thereof, were circumcised, became proselytes, and associated themselves with the Jews in all friendly and familiar manner. It is probable that many did it only in show and outward appearance, yet we are not to doubt but that some did it very heartily, being worked upon by a divine Spirit.

{for the fear of the Jews fell upon them} God struck the hearts of the heathen with such a fear of the Jews that they dared not obey Haman’s edict, but rather yielded obedience to Mordecai’s. For by that which they had seen and heard of Haman’s fearful end, and of God’s turning the king’s heart, they feared that the Jews would be the stronger party, and prevail against all that should oppose them. See Gen. 35:5.

CHAPTER 9

9:1 {Now in the twelfth month, &c.} In this chapter the full destruction of the enemies of the Jews, their full deliverance, and their present and future thankfulness for the same, is set down.

{when the king’s commandment and his decree drew near to be put in execution} The decree which Haman obtained, and also that which Mordecai obtained, were both to be put in execution upon one day, ch. 8:12. But the latter is here especially meant.

{in the day that the enemies of the Jews hoped to have power over them} God can disappoint the hopes of the enemies of his church. They conceived by the lots which they cast, that this would have been a lucky day to them, but it proved an unlucky day. Trust is not to be placed in vain lots.

{though it was turned to the contrary} Divine providence so ordered.

{that the Jews had rule over them that hated them} See v. 5. By reason of that assistance which the rulers of the provinces afforded the Jews, v. 3, and that fear that seized on the hearts of their enemies ch. 8:17, they prevailed.

9:2 {The Jews gathered themselves together in their cities} In those cities where they dwelt. And this they did to unite their forces, and make themselves the more strong. They had a warrant from the king thus to do, ch. 8:11.

{throughout all the provinces of the king Ahasuerus} For the decree was sent to all, ch. 8:9.

{to lay hand on such} See ch. 2:21 and 3:6 and 6:2.

{as sought their hurt} Either to kill them, or to spoil them of their goods, or to do any thing else prejudicial to them.

{and no man could withstand them} Some dared not appear against them, others that did rise up were destroyed.

{for the fear of them fell upon all people} See ch. 8:17.

9:3 {And all the Rulers of the provinces, and the Lieutenants, and the Deputies} See ch. 8:9.

{and officers of the king} Heb. those which did the business that belonged to the king.

{helped the Jews} They that had any authority under the king, or any special dependence on him, or business to do for him, observing how his heart was turned towards the Jews, in their respect to the king afforded what help they could unto them, though they bore no good will to them themselves.

{because the fear of Mordecai fell upon them} They did so dread that power which the king had given him that they dared not do anything that might displease him. See ch. 8:17.

9:4 {For Mordecai was great in the king’s house} Had great authority and command in the court, was much honored by the king, and honored of all the courtiers.

{and his fame went out throughout all the provinces} The report of that favor which the king showed him, and of that power which he had conferred upon him, was divulged and made known far and near.

{for this man Mordecai} There is an emphasis in this phrase, this man. It has relation to his former meanness and present greatness.

{waxed greater and greater} Though he had been very mean, and adjudged to the gallows; yet he was not only for a time made great, but still increased in honor, dignity and power more and more. This is noted in opposition to Haman, who was soon cast from his great estate, Psal. 1:3, 4 and 37:37, 38 and 99:7, 9, 10, 12.

9:5 {Thus the Jews smote all their enemies} All such as rose against them.

{with the stroke of the sword, and slaughter, and destruction} This variety of phrases implies an utter destruction of them all, either by the sword or some other way.

{and did what they would} Heb. according to their will. For they had the king’s warrant to do what they would, and there was no power against them able to restrain them.

{unto those that hated them} This is a description of their enemies. See v. 1.

9:6 {And in Shushan the palace} Shushan is here put for the city; and the name palace is added to it, because the palace was in that city.

{the Jews slew and destroyed five hundred men} These questionless were of Haman’s faction, and combined together to revenge his death, being put on by his ten sons, who perished with them, v. 10. It was great stoutness of stomach thus to rise up against the Jews, notwithstanding the king’s last decree, ch. 8:11, Mordecai’s great authority, and the multitude of Jews that were gathered together and well prepared against their enemies, v. 2, 3.

9:7, 8, 9 {And Parshandatha, &c.} In these verses are ten Persian names, found in no other part of Scripture.

9:10 {The ten sons of Haman} These were a great many sons, but yet questionless he had more; for he had such a multitude as he boasted of them, ch. 5:12. But it may be these only were of age, or at least these only were in Shushan, and rose up in an hostile manner against the Jews; and therefore these only are here reckoned up.

{the son of Hammedatha, &c.} Or, Ammedatha, ch. 3:1, 10.

{slew they} They being captains of companies that rose against the Jews, were slain in that insurrection. Besides, herein the Jews might have respect to the doom denounced against the Amalekites, Exod. 17:14, 16, Deut. 25:17, 19, 1 Sam. 15:3.

{but on the spoil laid they not their hand} They took not away the goods of Haman’s sons, or of any others slain by them, though by the king’s grant they might have taken the spoil, ch. 8:11, that it might appear that it was not a covetous desire of enriching themselves that made them destroy their enemies, but mere necessity, to preserve their own lives. When their enemies were taken away, they left the goods either for the children of them that were slain, or else for the king’s treasury. See on Gen. 14:23.

9:11 {On that day} Whereon the slaughter was.

{the number of those that were slain} For an exact account was taken of them, and they were put into the public records.

{in Shushan the palace} See v. 6.

{was brought} Heb. came.

{before the king} It was particularly made known to him, and a register of them put into his hands.

9:12 {And the King said unto Esther the Queen} He knew that this would be acceptable news unto the queen, and therefore he himself would be the messenger to carry it to her.

{The Jews have slain, &c.} See v. 6, 10.

{what have they done in the rest of the king’s provinces?} Though Shushan were the royal city of the kingdom, fair and populous, yet it was but little in regard of all the cities and other places throughout the hundred seven and twenty provinces: therefore it might well be inferred that the number of those that were slain in Shushan was but small in comparison of those which were slain throughout the whole kingdom.

{Now what is thy petition, &c.} See ch. 5:3, 6.

{or what is thy request further? and it shall be done} Many and great were the things which the king had done for Esther, and yet, as not satisfied therewith, he still inquires what she would yet have more. A loving heart is never satisfied with doing good to such as it entirely loves.

9:13 {Then said Esther, If it please the king} See ch. 5:4, 8.

{let it be granted to the Jews} They dared go no further than they had express warrant for from the king.

{which are in Shushan} Which have their habitation there.

{to do to morrow also} This has reference to v. 6, and it implies a desire to destroy more of their enemies.

{according unto this days decree} She means the decree mentioned ch. 8:11 and executed v. 6. It is probable that, though five hundred were slain, v. 6, yet many had escaped who bore a deadly hatred to the Jews, and might seek an opportunity to revenge the blood of Haman, his sons, and the other that were slain. Therefore, to prevent that mischief, the queen desires leave for the Jews to destroy such of their enemies as had escaped.

{and let Haman’s ten sons be hanged upon the gallows} Heb. upon the tree. That very gallows whereon Haman was hanged, ch. 7:10. This she desired to bring the greater ignominy on his stock, and to make them seem the more vile, and be the more disrespected.

9:14 {And the king commanded it so to be done} His love to Esther suffered him not to deny her anything.

{and the decree was given at Shushan} As it was there made, so it was there published and proclaimed.

{and they hanged Haman’s ten sons} On the forementioned gallows.

9:15 {For the Jews that were in Shushan} This is added as an effect of the king’s grant.

{gathered themselves together} See v. 2.

{on the fourteenth day also of the month Adar} This was the morrow which the queen spoke of, v. 13.

{and slew three hundred men at Shushan} So eight hundred were slain in all. See v. 6.

{but on the prey they laid not their hand} See v. 10.

9:16 {But the other Jews that were in the king’s provinces} Scattered up and down in the hundred and seven and twenty provinces.

{gathered themselves together} Or, had gathered themselves together. For this has reference to v. 2.

{and stood for their lives} According to the decree ch. 8:21.

{and had rest from their enemies} After they had destroyed these here mentioned.

{and slew of their foes seventy and five thousand} Besides the eight hundred, v. 6, 15. Though these considered absolutely were very many, yet, the whole kingdom being compared to Shushan, they were but few in relation to them that were slain in that city.

{but they laid not their hands on the prey} This being a memorable matter is now the third time set down: see v. 10, 15.

9:17 {On the thirteenth day of the month Adar} The day of deliverance.

{and on the fourteenth day of the same} Heb. in it. Namely, in that month.

{rested they} This is spoken of the Jews abroad in the provinces. On the thirteenth day began their rest, their danger being removed by the destruction of their enemies; but on the fourteenth their rest was completed, all their enemies being the day before destroyed.

{and made it a day of feasting and gladness} As their deliverance was extraordinary, so was their praise. They set a day apart to spend it in giving thanks unto God: and to cheer up their spirits the more, they feasted therein. For feasting is as proper to thanksgiving, as fasting to humiliation. See Neh. 8:10. Feasting and gladness are joined together, because the one sweetens the other.

9:18 {But the Jews that were at Shushan assembled together on the thirteenth day thereof} This was their first meeting, v. 6.

{and on the fourteenth thereof} This was their second, v. 15. While the Jews in the country were feasting, they in Shushan were destroying the remainder of their enemies.

{and on the fifteenth day of the same they rested, &c.} As their brethren in the country had done the day before, v. 17.

9:19 {Therefore the Jews of the villages that dwelt in the unwalled towns} Up and down in the country. God’s providence was to them a wall of defense.

{made the fourteenth day of the month Adar a day of gladness and feasting} See v. 17.

{and a good day} See ch. 8:17.

{and of sending portions one to another} See Neh. 8:10.

9:20 {And Mordecai wrote these things} This may be taken of the two days which the Jews at Shushan spent in destroying their enemies; and that as a reason of the different day of feasting which they kept. Or it may be extended to all the circumstances about the Jews’ deliverance from Haman’s conspiracy. Or further, it may be extended to this whole book of Esther.

{and sent letters unto all the Jews that were in all the provinces, &c.} His desire was that they should all agree together about the time and manner of praising God.

9:21 {To establish this among them} As a law to be observed year after year.

{that they should keep the fourteenth day of the month Adar, and the fifteenth day, &c.} Though at the first the Jews in the country kept only the fourteenth day festival, and the Jews in Shushan the fifteenth day only, yet in succeeding times, year after year, he would have all of them, both in country and city, keep both days; to show that we ought mutually to rejoice one with another, Rom. 12:15.

9:22 {As the days wherein the Jews rested from their enemies} After they had vanquished them. The days of memorable deliverances are to be remembered; Exod. 13:3.

{and the month} It will be an help to remember the particular day, when the month also in which that day fell out shall be remembered, Exod. 12:2, &c.

{which was turned unto them from sorrow to joy} Thus God can turn the state of his church from the worse to the better.

{and from mourning into a good day} See ch. 8:16, 17.

{that they should make them days of feasting and joy} See v. 17.

{and of sending portions one to another, and gifts to the poor} See Neh. 8:10, 12.

9:23 {And the Jews undertook to do as they had begun} They undertook for themselves as long as they lived, and for their posterity after them, annually to keep two days of feasting, as they had done when they were first delivered from their enemies.

{and as Mordecai had written unto them} See v. 20, 21.

9:24 {Because Haman the son of Hammedatha, &c.} See ch. 3:1, 10.

{had devised against the Jews to destroy them} See ch. 3:8, 9, 12.

{and had cast Pur, that is, the lot} See ch. 3:7.

{to consume them} Heb. crush them, as a thing crushed to pieces.

{and to destroy them} See ch. 3:13.

9:25 {But when Esther came} Heb. when she came. Esther being mentioned before, is here understood.

{before the king} This has reference to ch. 5:3, &c.

{he commanded by letters} Those mentioned ch. 8:10, &c.

{that his wicked device which he devised against the Jews} See ch. 3:8.

{should return upon his own head} And the head of all that took part with him. This we read accomplished v. 6, 15, 16.

{and that he and his sons should be hanged on the gallows} This was done v. 14, ch. 7:10.

9:26 {Wherefore they called these days Purim, after the name of Pur} That is, lot. Pur is the singular number, and Purim, that is, lots, the plural. There may be memorials of wicked plots and practices as well as of good; as Babel, Gen. 11:9, Taberah, Numb. 11:3, Hormah, Numb. 21:3, The valley of Hamon-Gog, Ezek. 39:11. For such memorials cause future ages to detest wickedness. As for this name, it puts a brand upon that evil custom of casting lots for lucky days; and withal, it calls to mind God’s wisdom in turning such lots to contrary issues, and making them vain.

{therefore for all the words of this letter} In regard of those things which Mordecai had written, the Jews undertook yearly to celebrate a memorial of that deliverance which he mentions in his letters, v. 20, 21.

{and of that which they had seen concerning this matter} They had seen Haman and his sons hanged; they had seen other of their enemies destroyed; they had seen the queen and Mordecai, both Jews, highly advanced: for these things also they would keep an annual memorial.

{and which had come unto them} Namely, to their ears, by report; as Esther’s supplicating for the Jews, the king’s reading the chronicles, the advice that Haman gave whereby Mordecai was advanced: these and other like things came to them by report from others.

9:27 {The Jews ordained} Upon the forementioned grounds all sorts of Jews assembling together in their several places by a joint common consent agreed, and set down that which follows as a law.

{and took upon them, and upon their seed} See v. 23. They engaged themselves for their own persons and for their posterity.

{and upon all such as joined themselves unto them} Hereby are meant such as are said to become Jews, ch. 8:17.

{so as it should not fail} Heb. pass. The meaning is, that this resolution of theirs should be as an inviolable law.

{that they should keep these two days} See v. 21.

{according to their writing} Even that which Mordecai had written v. 20, 21. For questionless that which they ordained for an annual observation was registered.

{and according to their appointed time every year} Namely, when the foresaid last month, and the two days therein, in the accustomed revolution of the year, should come.

9:28 {And that these days should be remembered} It has been usual with God’s saints in all ages to keep remarkable deliverances in perpetual remembrance. Most of the feasts of the Israelites tended to this end, as the Passover, Exod. 12:17, the feast of Tabernacles, Levit. 23:43. By this means the memory of mercies is kept fresh, and men are the more and oftener stirred up to praise God for them. Yea, hereby the whole memory of God’s mercies manifested in one age is propagated to many ages, and so they have matter of praising God ministered unto them; of believing in God, and of hoping for deliverance from God in their distress.

{and kept throughout every generation} Heb. generation and generation. Thus the everlasting God is perpetually praised by mortal creatures, in that as one generation passes, succeeding generations, one after another continue to praise him.

{every family, every province, and every city} Heb. family and family, province and province, city and city. All the Jews, in their several provinces, cities and families, were devoted to destruction, ch. 3:8, 12, 13. The deliverance therefore was of all; and meet it was that praise should be given by all.

{and that these days of Purim} See v. 26.

{should not fail} Heb. pass. See v. 27.

{from among the Jews} That that people should never forget the deliverance, but ever remember it.

{nor the memorial of them perish from their seed} Heb. be ended from their seed. i.e. their posterity. See v. 27.

9:29 {Then Esther the Queen, the daughter of Abihail} See chap. 2:15.

{and Mordecai the Jew} This title Jew was given to Mordecai, not only out of scorn, in his low estate, by his adversary, ch. 5:13, but also for honor to his nation, when he was highly advanced, ch. 8:7 and 10:3. Esther and Mordecai join together, to add the more force to this ordinance: for these two were the highest in dignity among the Jews; yea, what these two did, was accounted to be done in the king’s name.

{wrote with all authority} Heb. all strength. In their letter they did press that high dignity whereunto the king had advanced them, the power he had given them, the favor he did bear to them; yea, they pressed the equity of the matter, how acceptable it would be to God, how God himself had commanded as much in like cases; and upon these grounds they did not only advise and wish the Jews to observe what was written, but laid a charge and command upon them so to do. This was to write with all authority.

{to confirm the second letter} This has reference to that first letter, which Mordecai alone wrote, v. 20. It is probable that Mordecai wrote his letter about the time that the first feast was kept; and that this was written when the year came about, upon fear that they might be backward in observing it year by year, lest they should exasperate many of the heathen by observing it.

{of Purim} Or, concerning the feast that carried that name in memorial of their deliverance. See v. 26.

9:30 {And he sent the letters unto all the Jews} That all of them might observe the contents thereof.

{to the hundred twenty and seven provinces of the kingdom of Ahasuerus} See ch. 1:1. Judah is here included; for that was a province, Ezra 5:8, and one of these hundred seven and twenty.

{with words of peace and truth} With such words as gave them assurance that they should live in peace, without fear of their enemies; and that they should enjoy their religion. Or, with kind and loving words, and such as were in truth, coming from his heart. Or, words whereby he enjoined them to keep peace one with another, and hold the truth. Or, words of congratulation, congratulating that peace and quiet which they had, and their faithfulness to God, to their profession, and to those that were over them.

9:31 {To confirm these days of Purim} Which were first enjoined, v. 21, 26, and now again confirmed to be yearly observed.

{in their times appointed} See v. 27.

{according as Mordecai the Jew and Esther the Queen had enjoined them} See v. 29.

{and as they had decreed for themselves} Heb. for their souls; i.e. for their persons, Gen. 46:26.

{and for their seed} See v. 27.

{the matters of their fastings and their cry} Heb. the words of fastings, &c. That Hebrew word is oft put for things also, and is here well translated matters. By these matters he means those occasions that were given to fast, and earnestly to pray unto God, ch. 3:8, &c., and the manner and time of using those duties, ch. 4:16, and the consequences that followed thereupon. This is here set down to show that they ought the rather to be more zealous in praising God, and that time after time, because that for which they praised God was a blessing obtained with long fasting and strong cries. And questionless they did in their days of humiliation vow unto God to praise him, if he would hear their cries: for this was ever the custom of saints in their great distresses, Gen. 28:20, Jon. 2:9, Psal. 56:12, 13 and 61:5, 8 and 66:14, 18. Others take this clause, of fastings and cryings, to be a matter of other decree, that as they decreed to praise God on the fourteenth and fifteenth days of the month Adar, so also they decreed to fast and pray the day before, namely on the thirteenth day, in memorial of the fasting and prayers mentioned ch. 4:16. And God’s gracious return thereunto. For confirmation hereof they say that the Jews use to this day to fast on the thirteenth day, and to feast on the fourteenth and fifteenth of the twelfth month.

9:32 {And the decree of Esther confirmed these matters of Purim} Her decree made it to be as an inviolable law, which was observed generation after generation, and, as it is said, is kept to this day.

{and it was written in the book} Hereby is meant some public record which the Jews had to keep in memory such great and weighty matters as fell out about them.

CHAPTER 10

10:1 {And the king Ahasuerus} In this chapter is succinctly set down the good use that Mordecai made of his high advancement for the benefit of the church.

{laid a tribute upon the land} Namely, upon all that part of the world which was under his jurisdiction.

{and upon the Isles of the sea} Such as were inhabited by people, whereof many were within his dominion. This is here set down as one evidence of that good which Mordecai did for the Jews: for it is said that he got an exemption for the Jews from this tribute. Other histories make mention of this tribute, and say it was to maintain war against the Grecians, who being then grown mighty, this Ahasuerus (who was by the heathen called Xerxes) did raise against them the hugest host of men that ever was heard of. We read that at that marriage of Esther, ch. 2:18, this king made a release to the Provinces, to wit, of the accustomed tribute for that season. But now that custom was revived again.

10:2 {And all the acts of his power, and of his might} This has reference to Ahasuerus, who was a mighty monarch, and much enlarged his dominion.

{and the declaration of the greatness of Mordecai} Mordecai’s greatness simply considered in itself was admirable; he was made greater than ever Haman was, and more steadily continued in his dignity: but if the mean estate from whence he was raised be duly weighed, his greatness will appear much more admirable.

{whereunto the king advanced him} Heb. made him great. It was God that turned the king’s heart to Mordecai, and that for the good of his church.

{are they not written} This is here brought as a reason to show why there is so little spoken thereof in this book: q.d. What need more be said thereof in this place, seeing so much is written in other records?

{in the book of the Chronicles} Heb. words of days. See ch. 2:23.

{of the kings of Media and Persia} See ch. 1:3. The chronicles here meant are such as were brought to the king, ch. 6:1.

10:3 {For Mordecai the Jew} See ch. 9:29, 31.

{was next unto King Ahasuerus} Advanced above all the princes of that monarchy.

{and great among the Jews} In high account and great repute among them, even as if he had been their proper king.

{and accepted of the multitude of his brethren} All sorts of Jews, great and mean, did well account of whatsoever he did or said unto them.

{seeking the wealth of his people} Heb. seeking good for his people. He endeavored every way to do them all the good he could.

{and speaking peace} He promised all manner of prosperity unto them, and was courteous to them, speaking gently and meekly; yea he also took all occasions to speak to the king for their prosperity, and ordered and decreed all things that might tend thereunto.

{to all his seed} To all that were of the same stock whereof he was, even to all the Jews, ch. 9:31.